the honesty of the protestant and dishonesty of the popish divinity in a letter to a lady revolted to the church of rome / by anthony horneck. horneck, anthony, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing h estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the honesty of the protestant and dishonesty of the popish divinity in a letter to a lady revolted to the church of rome / by anthony horneck. horneck, anthony, - . the second edition. [i.e. ], [ ] p. printed for james collins, london : . numerous errors in pagination. reproduction of original in the union theological seminary library, new york. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng catholic church -- controversial literature. anti-catholicism -- england. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - judith siefring sampled and proofread - judith siefring text and markup reviewed and edited - pfs batch review (qc) and xml conversion the honesty of the protestant , and dishonesty of the popish divinity , in a letter to a lady revolted to the church of rome . by anthony horneck , preacher at the savoy . the second edition . london , printed for james collins at his shop , by the temple church , . a letter of a protestant gentleman to a lady revolted to the church of rome . madam , and are you indeed got into the onely catholick church ? and are you sure the men you have lately believed have not deceived you , as you fancy we have done ? ( for tho you may be so charitable , as to think , that we have not intentionally couzened you , yet since you cannot suppose us to be both in the right , you must necessarily conclude , that we have at least ignorantly abused and imposed upon you ) and did you ever rightly consider what a truely catholick church does mean ? men of sense and reason always believed , that a church which hold's the truely catholick faith is a true and sound member of the catholick church , and dares malice it self say , that we do not hold the apostles , the nicene , and athanasius's creed ! the church of rome her self confesses , that these creed's contain the truely catholick faith : and most certainly when the nicene councel was celebrated , and in athanasius's time that church was counted a sound member of the catholick church , that held that catholick faith , which is expressed in those creeds ; and do we not hold that faith ? do we not stand up at it to express our readiness to defend it ? and what have we done , that we must not be counted a catholick church ? is it because we will not receive things which the church of rome hath since added to the catholick faith ? is it because we will not admit of the doctrines which that church was first induced to believe by the darkness and ignorance of the ages it lived in , and at last loath to part withal for fear they should be thought to have been so long in an error ? is it because we will not yield to things which we apprehend to be directly against the word of god and destructive to that catholick faith the christian world hath professed in all ages ? is it because we will not deceive the people of the cup in the blessed sacrament , which christ intended as a mighty comfort to them ? is it because we will not believe the miracle of transubstantiation against four of our senses and reason , and scripture to boot . is it because we will not suffer the worship of god , or that which is very like it to be given to creatures , because of the very appearance of the evil of idollatry , which we are commanded to shun , as much as idollatry it self ? is it because we will not believe a purgatory fire , which cleanseth little , but peoples purses of their money ? is it because we will not indulge the pride and arrogance of a man at rome , who having first wheadled the christian princes out of their means and power , hath at last made that power and riches hereditary to his successors , under a pretence of a legacy from christ ? is it because we will not believe contrary to the apostles rule , that publick prayers which are intended for the benefit are understanding of the multitude , must be said in a tongue unknown to the people ? these must certainly be the reasons , why we cannot now passe with the church of rome for members of the catholick church ? that these things were not in the ancient catholick creeds , i hope , you are convinced , for you have read them over , and found none of all these additions in them : and now i beg of you , in the name and by the mercy of that jesus in whom you beleive , to judge , which is most likely to be the truly catholick church , our's or their's ? our's that keeps to the truly antient catholick faith , or their's that hath added things contrary to scripture and reason and antiquity ? and dare you continue in a church where your very communion with it , is an approbation of their actions which are directly contrary to the command of christ ? can there be any thing more contrary to it than their denying the cup to the laity ? and when you receive the sacrament but in one kind , contrary to christs command , do not you sin and allow of the sin of that church you are in ? is not your disobedience to christs command a sin , or can you imagine that you are more obliged to obey men than christ himself ? you confess you dare not live in any one sin ; but how dare you live in this sin ? you talk of the benefit of confession and absolution , when that very priest to whom you confesse , and who absolves you , lives in that sin you are guilty of , and neither absolves himself nor you from it , and you both continue in it , as if the blind had a mind to lead the blind ? how dare you act thus against your reason and conscience ? are you not affraid when you are going to confesse , that god will laugh at your mock confession , since you neither confesse that sin of living contrary to christs command about the cup , nor are willing to part with it ? tell me not here that you drink the blood of christ in eating his flesh , if so , to what purpose doth the priest consecrate wine for himselfe , if he drinks the blood of christ in eating his flesh ; but suppose the bread were transubstantiated into the flesh and blood of christ , you know that the not giving the cup of blessing to those that come to the lords supper , is contrary to christs institution , who distinctly consecrated the cup , and gave that to his disciples , who were representatives of all believers , as well as the bread , and peremptorily commanded , drink ye all of this , and i hope you do not call eating the consecrated wafer drinking the wafer . but let us grant you your strange doctrine , that you do participate of the blood of christ in eating the consecrated wafer , who gave your church authority to alter christ's institution ? how can men dispense with an express law of god ? can they annull what god would have established , and continue to the worlds end ? and can you consent to so great a sacriledge ? doth not some horrour seize on you , when you seriously think that you approve of the priests sinning against so notorious a precept , and which he that runs may read ? and pray madam , wherein have you bettered your self in going over to the roman church ? is this your proficiency in religion to forsake a church , where you felt the lively oracles of heaven coming warm upon your soul , and to joyn your self to a church , where you hear nothing but latine prayers , and where the priest , if he be not a good man , may as well curse you as bless you , for any thing you understand of his language or devotion ? is this your proficiency in religion to leave a church where you were taught to worship god in spirit and in truth , and now to cleave to one where they teach your prayers to go upon crutches of crucifixes , beads , and images ? doth this look like that noble religion which christ taught the world , and whose design was to advance our rational souls by contemplation and meditation ? o madam , you are too young to know the tricks of that church you live in ; they are more politick heads than yours is , that had the contriving of it . bold men , that had learnt not to blush at a lye , and then thought it their interest to hector the world into a belief of it . we that can read books as well as they , and know the history of the church as well as they , can see through all these devices , which they perceiving are angry with us for discovering the cheat. what was it madam , that you wanted in our church to carry you to heaven ? did you want that which the apostles and the primitive christians never wanted ? i mean did you want more articles of faith than they subscribed and believed ! if you wanted that , we confess we could not supply you , for we dare say nothing and believe nothing with divine faith , but what moses , and the prophets , and christ and his apostles have taught us . if the scripture contains all things necessary to salvation , then we teach all that . if the church of rome knows more articles than christ or his apostles knew of ; we will admire her insolence , but cannot satisfie her unreasonable desire . did you want strictness of life in our church ? if all the commands of the gospel can make you holy , we teach them all , and press them upon the people , and i presume you do not aim to be holier than christ and his apostles would have you to be . hath the church of rome another gospel to teach , you than we did instruct you in ? if they have , much good it may do them , we are not sond of the apostle's curse , should an angel from heaven bring another gospel to you let him be accursed , i know your common plea that we protestants cannot rightly interpret the scripture , because we pretend to no infalliblity . and do you blame us for not being so impudent as the church of rome ? there is no protestant but would be glad there were an infallible interpreter of scripture instituted by god and recommended to mankind . but where shall we find him ? who is it that god hath imparted this honour to ? if you say the fathers , you know not what you say , for the fathers differ many times as much in interpretation of the scripture , and are as contrary to one another as any men. if you say the church that 's a hard word ; if you mean christs universal church , dispersed all the world over , you must tell us where it is that this church hath left an infallible comment upon the bible , and how it is possible for a man that will be resolved in a point to go to all christian people in the world ; if you say the church of rome , you must first shew us her commission for this infallible interpretation . secondly you must prove she hath infallibly interpreted the scriptures , and that those interpretations are infallible in all places . thirdly you must agree among your selves what part of your church is infallible , whether the pope , or an universal councel , or all christian people , or whether all these together . to say that this infallibility lies in the church , though you know not where , is to say a needle lies in a bottle of hay , and he hath good luck that finds it . nay i think the church of rome hath been so modest , that notwithstanding all her pretences to infallibility , she never hath dared to obtrude a comment on the bible as infallible , nor did i ever see any interpretation of the bible made either by pope or councel which hath pretended to infallibility . if that church be infallible why do not their own divines agree in interpretation of scripture ? if there be an infallible sense of the scriptures in that church , then the members of that church are mad not to keep to that infallible sense , especially if they know where to fetch it , and they offer great injuries and affronts to their church in differing so much about interpretation of scripture , when their church can give them an infallible sense of it . for that church having as they pretend the holy ghost to guide them in all things , i suppose that spirit assists her in interpretation of one place of scripture as well as in another : if they say it doth infallibly assist them in some places and not in all , they destroy their own principle , and how shall a man be sure , that just in those points that are in dispute between us and them , they are infallible ? is the spirit divided ? or is he not alwaies the same ? or doth not he exert his power upon all occasions ? madam , who so blind as those that will not see ? who sees not that the pretence of infallibillity is nothing but a juggle , a device to maintain a triple crown , and an engine to carry on a temporal authority ? god indeed hath promised that his church dispersed through the world , shall last to the world's end , and that the gates of hell shall not prevail against her , but that promise differs very much from a promise of infallibility , and suppose it did infer an infallibility , how comes the particular church of rome to ingross it to her self , that is at the best but a member , and a very unsound one , of christ's universal church ? it is one thing to be secured against being destroyed , and another to be free from all possibility of errour . there is no doubt but a sober rational man , that prays earnestly for illumination , and reads the scripture much , and considers the circumstances , the holy writers were in , when they writ , and the occasions of their writing , and hath the advantage of learning , of languages , and history , may give a very true interpretation of scriptures , such an interpretation as no man can rationally contradict , though he hath not recourse to a visible infallible guide , and though himself be not infallible . things may be very certain , though they are not infallibly so , and he that can make things cut so , that a prudent man cannot but give consent to them , and hath no just cause to doubt of their truth , may justly challenge beleif from other men . but i will not insist upon this point because i never heard you speak much of it . i will come a little closer to those reasons , that moved you to goe over to the roman church , whereof the principal was this , that you were troubled in mind upon the account of your sins , and could get no satisfaction in our church , though you sought it like esau with teares ; whereas you did no sooner confess to a roman priest , and receive absolution but you presently found unspeakable comfort . and are you sure madam , that the peace and satisfaction , you found in that church was not delusion ? you tremble at that word ; but le ts consider the nature of your peace . when you were in our church , either you did truly repent of all your sins , or you did not . if you did not , most certainly you could have no solid peace , but if you did truly repent , as you say you did , what could hinder you from applying the promises made to penitent sinners to your self , which are the true grounds of comfort and satisfaction ? may be you wanted a voice from heaven to confirm the promise of the gospel , but have you since heard such a voice from heaven in the church of rome ? i think not ; if you truly repented in our church , then certainly by the word of god you were assured that your sins were pardoned , and if they were pardoned , why should you not comfort your self with that pardon ? that which makes you rejoyce now , is because you believe your sins are pardoned , but if when you were of our church , you verily believed ; you truly repented , you could not but believe that your sins were pardoned and consequently you might have taken as much comfort , as you do now . but the ministers of the church of england , you say , gave me no absolution , which the roman priest did . why , madam , did any of our ministers deny you absolution , when you could assure them that your repentance was sincere ? did you ever ask absolution , and were you refused ? nay i appeal to your conscience , did not those ministers you conversed withal assure you over and over , that you need not doubt of the pardon of your sins so long as you did detest and abhor them , and watch , and strive , and pray against them , and were sincerly resolved to commit them no more , and did avoyd the very occasions of evill ? and what was this but absolution , which however you might have had performed with greater ceremony , if you had had a mind to it . it is no very hard matter to guesse at the rise and progress of your peace and satisfaction in the roman church . all new things please , and provided they have but a good face , allure our fancy , and this being pleased , it s very natural to defend them , and having once defended them , our love to them advances , and by degrees we think our honour and credit is too far engaged to part with them . we see how children are quieted with new trifles ( pardon the uncourtly comparison , i know not how to shun it ) and the new object , they never saw before , surprizes and charmes them , makes them fix their eyes upon it and cry , if they cannot have it . in the nature of children we see our own , and embraceing new objects , which our sickly fancy is roving after , is but the scene of childrens longing for new play things , changed ; the novelty of the thing you were venturing upon , the new church ( new indeed , new to you , and new to almighty god ) which you were to joyn your self to , the stool of confession in the church , and the priests new habit , and mortified face ( which perhaps he owes more to his country , than to his vertue ) and affected gravity , and assuring of you that their absolution had a wonderful vertue and efficacy , all these together surprized you , and raised your expectation , and struck some kind of reverence into you . your mind being thus possessed with the idea's of these new thing 's you never tried before , and working upon your affections , and moving your will to confess to this man of wonders , you naturally fell into a fancy , that so much formality and ceremony different from that you had been used to in our church , had more charmes in it , than our plain and honest way , and then laid the stress of your pardon upon the new priests absolution in that formal manner wherewith your fancy being impregnated , it soon diffused a cheereful air in your countenance , and raised some gladness in your heart , because you had now done something more than ordinary , as an antidote against your sin. and from hence arose your pretended peace and satisfaction , or delusion rather , because you layd the stress of your pardon upon the absolution of that roman priest , and not upon the sincerity of your repentance . if a priest could forgive sinn 's whether men repent or no , then indeed you might have layd the stress of your pardon on that forgiveness of the priest , but since by your own confession , that absolution of the priest signifies nothing except people truly repent , for you to build your comfort on that absolution , when it should have been founded upon your sincere repentance , cannot but be a false fire and a conterfeit comfort , if you say ; you did not fetch your peace from that absolution , but from the sincerity of your repentance , you catch your self , for if your true repentance must be the foundation of it , then you might have taken the same comfort in our church : if you still reply , you could not , you only mean , you would not , for true repentance is true repentance in any church , and if true repentance causes true comfort , it would have caused true comfort in our church , as well as in the roman , and therefore there must be some cheat in this comfort . the fancy you have since taken up , that the reason , why you found comfort in the church of rome upon your confession and absolution , and none in ours , must needes be , because the priests of that church are true priests and those of ours are not , is as solid as your peace . if we have no true priests in the church of england , then most certainly the church of rome hath none . the bishops , which in the beginning of our reformation did ordain bishops , priests and deacons among us , were ordained by bishops of that church , and if the character of orders by their own confession be indeleble , then it was not all the thunders and lightenings of excommunication at rome could annul it . it 's true your ghostly father very confidently tells you ( a quality incident to that sort of men ) that our first protestant bishops never received orders from bishops of the church of rome , but one would admire what spirit doth possess these men , that they dare contradict all the publick authentick records we have of their being consecrated by bishops of the church of rome ; they might as well deny , that there were no such kings of england , as henry th . and henry th . ( for we have nothing but publick records to shew for it ) as deny that the bishops of the reformation were never consecrated by bishops of the roman perswasion . i am perswaded that if any papist should come into trouble about the title of an estate , he hath , and did but know that the name of his ancestors , the manner of the conveyveyance and his just title were in some publick record or register , he would soon make use of it , alledge it as a sufficient proof , and thank god for preserving a record , that is so much for his advantage . i know not , what can be a better testimony in matters of fact next to revelation , than publick records and registers , and we dare venture our reputation upon it , that in the authentick registers of the respective arch-bishops of canterbury , where fear of being counted knaves , and fools , for putting in things contrary to what was publickly known , may justly be supposed , to have kept the publick notaries from asserting things notoriously false . in these registers i say it will be found , what succession our first protestant bishops had , how arch-bishop parker the first arch-bishop of canterbury under queen elizbeth ( to go no higher ) was consecrated december . . by four persons then actually bishops , and who had formerly been ordained by bishops of the church of rome ( viz. ) william barlow in henry the th . dayes bishop of st. davids , under edward the th . bishop of bath and wells , under queen mary driven into exile and returned under queen elizabeth , john scory formerly bishop of chichester , miles coverdale formerly bishop of exeter , and john hodgkins bishop suffragan of bedford , not to mention that the queens letters patents ( in case any of the other should be sick or forced to be absent ) were directed to three bishops more , that had formerly been popish bishops and were turned protestants ( viz. ) anthony bishop of landaff , john bishop suffragan of thedford and john bale bishop of ossery but all this hath been so clearly demonstrated out of the publick records , first by mr. mason , and since by arch-bishop bramhal , that he that writes of it can onely transcribe out of them , and those that deny these records must be men of strange foreheads , and of thegreatest disingenuity . from these men that had their priesthood from the church of rome , our priesthood is lineally derived , so that if our priesthood be not valid , theirs cannot be , and if heresie doth not make the episcopal office void , nor disable a man from conferring episcopal order on other men ( as is evident from the second councel of nice , with your church an oecumenical counsel , which received bishop anatolius tho consecrated by dioscorus a heretical bishop ( if i say heresie doth not make the episcopal order void , then suppose , we were hereticks our priesthood which is derived from popish bishop , that turned protestants must be a true priesthood still , and to this purpose i remember one of your church said lately , once a priest , for ever a priest. madam , if your desire to know the truth , be honest and sincere , you should act like a person that hath a mind to be satisfied , and search the publick records , and till then believe not every tale that 's told you ; the common plea of your priests , that our records are sophisticated , and that we have put in what we please , argues only boldness , and ignorance , when they can shew neither where , nor when , nor by whom they they were corrupted . those that talk so , seem neither to understand what a publick solemne thing the consecration of a bishop is in england , nor to reflect , how difficult it is to fill a publick register with falsities as to matters of fact , when there are so many hundered men , that know what is done at such a time , and view the records , and would most certainly speak of it , if they found a flaw in the relation . but if we should deal thus with the church of rome , question all their registers in the vatican , and say , which we might do with far greater reason , that they are things packed and invented by men , that have a mind to keep up a faction , i know what language we should meet withal . but will you boast , say you , of having derived your orders from the church of rome , when you believe the church of rome to be an idolatrous church ; madam , it is not the office of a bishop in your church we find fault withal , but the abuses of it . a church that 's guilty of very great corruption both in doctrine and manners , may have something that 's good and allowable , and he that retains that , is not therefore guilty of her corruption , nor espouses her errours . your idolatry is one thing , and your orders are another . the jews did take many good things from the heathens , and the christians many commendable things from the jewes , but that neither made the jewes approve of the heathenish worship , nor the christians allow of the jewish errours . we are not so disingenious , as to make the breach between you and us wider then needs . so far as you go with scripture and true antiquity we hold with you , where you contradict both , we cannot with a safe conscience bear you company . he that sees a pearl lye among a great deal of trash , if he take the pearl , is not therefore obliged to take the rubbish too , and if we have derived our orders from you , that inferrs no necessity , that we must therefore consent to your notorious depravations of the ancient simplicity of the gospel . the christians heretofore , that approved of the baptism of the donatists , did not therefore presently acknowledge the truth of their opinions , and he that should take a good custome from the turks , cannot be therefore said to approve of all things that are in the alcoran . madam , there is nothing more easie than to cavil at the most prudent action in the world , especially where people take a slight survey of things , and do not with seriousness and deliberation weigh the circumstances of the fact , and do not examine the inside as well as the outside , and i must confess upon the best examination of your actions and proceedings in this revolt to the church of rome , you never took the right way to be satisfied , for instead of pondering the arguments and motives of our departure from the church of rome , and of the reasons we alledge for our church and doctrine ; you made it your chief imployment to read their books , and believed what they said to be oracles , for no other reason but because they talked with greater arrogance and confidence . if you say , that you could not judge of arguments having never been bred a schollar , i would but ask you how you durst change your religion then ? did you change it without reason and without ground ? and if you are not able to weigh the strength of arguments , how can you be sure that you are in the true church at this time ? it is not talk , but arguments that must demonstrate the truth of a religion , and if you have not sufficiently weighed the arguments of both sides , it is a thousand to one , you may still be in the wrong way , and you know not but you may be as much out now , as you were formerly ; madam , so great a thing , as the change of your religion , upon which no less then eternity depends , might justly have challenged some years study , before you had resolved upon it . to do a thing of this nature upon so slight a survey , consider whether it doth not argue rashness , and weakness , rather than piety and devotion . to leave a religion you have been bred and born in , a religion founded upon the word of god , and which you had liberty to examine by the scripture , upon reading a popish book or two , without diving to the bottom of the several controversies , without reflecting on the importance of the points in question , without studying a considerable time which religion comes nearest to scripture , and which goes far thest off , is such an argument of impatience , that you only seem to have yeilded to a dangerous temptation of the devil . if the controversies , between the church of rome and us , are so intricate , as you say , and above your capacity to dive into them , you have then run over to that church in the dark , and have as little reason to be satisfied with your proceedings , as you believe you have with our way of worship . you plead , that you have been sitting up whole nights , and weeping and praying , that god would discover to you , which is the true way to salvation , and from that time forward you found inclinations to go over to that church ; and is this a sufficient argument to justifie your forwardness ? when you had already begun to doubt , whither our church were a true church or no , because you found not that satisfaction in it , your sickly desires wanted , it was then an easie matter to give ear to confident people , that magisterially and peremptorily assured you , that you would find satisfaction in their church , and being fed with this hope , your inclinations to that church grew stronger every day , as our mother eve , the hopes of being like god , suggested to her by the serpent , did egg and spur her on to eat of the fatal tree . we do not forbid people to pray to god to lead or direct them into the right way : ( though sometimes it may be a perfect tempting of god , when people are in the right way to desire god to discover to to them , by a sign of their own choice , whether they are in it or no. ) but then , if we pray to god to direct us , we must not neglect the means , god hath appointed in order to our satisfaction , but must compare scripture with scripture , and books with books , and arguments with arguments , and search , which religion agrees most with the doctrines and practices of christ and his apostles , and as the noble berrheans did , examine all the doctrines , obtruded to our belief , by the scripture ; and doing thus , and continuing this search , and these prayers together , no doubt but god , in his own good time , will answer us and direct us . but to pray to god to direct us , and not to use the means , in the use of which he hath promised to direct us , we do in a manner mock him , or desire him to work a miracle for us , or to vouchsafe us some extroardinary revelation , when we have moses and the prophets , and may hear them . and i am confident , had you joyned this way with your prayer , examined the doctrines of the church of rome , and compared them with the gospel of our lord jesus christ , seen whether there be any thing like it in the bible , and searched whether christ and his apostles ever taught such doctrines , and done all this , not slightly , but seriously and solidly , it s impossible , you could ever have turned papist , for if our gospel be true , that religion can never be true , for there is nothing in the world can run more counter to the gospel , than the doctrines of that church , wherein we differ from them , and they had need put the bible among prohibited books , for should the people have liberty freely to peruse it , the church of rome would grow very thin and despicable . i am sensible your priests find fault with our translation of the bible , and cry out , that there are great defects in it , but when they talk so , they had need talk to women , not to men of learning , and that understand greek and hebrew , the languages , in which the word was originally written . the honesty of our translators appears sufficiently from hence , because , if any sentence in the bible be capable of a double sense , they express the one in the text , and the other in the margin , and where they do but in the least , vary from the original , they either discover it by the italick character , or give you notice of it in the margin , then which there can be nothing more honest . and let any papist of you all shew us , wherein any thing in our bibles is ill translated out of malice or design , or expressed in words , which the original will not bear . if we examine translations by the original , then sure i am , there is few translations go further from it , than the vulgar latine , or the rhemist testament , as were an easie matter to prove , if i intended more than a letter . you are much taken with their mortifications and pennances , which , you say , we have not in our church ; but it 's a signe , madam , you did not rightly understand our religion ; we are so far from condemning mortification and severity of life , that we do commend it , provided it be in order to subdue the body of sin , and to raise our selves to a greater pitch of vertue , provided these severities be separated from all opinion of merit , and from an opinion of their being satisfactory , and expiatory , and used only as helps , to work in us a perfect detestation of sin. and i will assure you there are more in the church of england , that use severities in this humble holy way , than you are aware of . we indeed do not ordinarily inflict them on all persons , because we know not their constitution , nor what their nature will bear , nor have we any command for it in the word of god , but these things we leave to every mans discretion , urging , that where sins require stronger remedies , there men ought to make use of them , and if their corruptions will not be gone by reasonings and arguments , that there they must inflict mulcts and penalties on themselves to drive the unclean spirit out . though i must say still , that religious severities and austerities are not certain signs of a true religion , for heathens do use them , as much as christians , nay more than christians , witness the brahmanes in the indies , and the religious pagans dispersed through all the eastern parts , and if you conclude , that therefore the church of rome must be in the right , because they inflict great pennances , and severities and make daily use of them , i am afraid , you only forbear turning turk or heathen , because you never saw their far greater severities in religion , than the church of rome can boast of : but still the protestant church hath not the real body and blood of christ in the holy sacrament , which the church of rome hath ; and are you sure the church of rome hath it ? i am perswaded you did never tast it , nor see it , nor feel it , nor smell it , and how do you know it ? what ? because the priests of that church do tell you so ? no , say you , it is , because christ saith in express termes , this is my body . and here , i confess , i stand amazed , that men , with learning and reason about them , can sink into an opinion so contradictory , that , if all the consequences of it be considered , there is nothing in nature can be more absurd , or irrational , and the church of rome had need oblige men to deny both their reason and senses to beleive a transubstantiation . here indeed a faith is neeessary , strong enough to remove mountaines , and though never any miracles were wrought , but were wrought on purpose to convince our senses , yet here we must believe one which neither sence nor reason can discover . when christ gave the sacrament to his disciples , saith the apostle , corinth . . , he brake the bread , and said , take eat , this is my body , which is broken for you . it is a wonderful thing , that the word is , in the first sentence , this is my body , should have a litteral sense , and in the very next sentence , pronounced with the same breath , cannot admit of a litteral sense ; for the word is , in the second sentence must necessarily stand for shall be , because christs body , when he gave the bread , was not yet broken : if it will not admit of a litteral sense in the very next sentence , because of the absurdity that would follow , that christ was crucified , before he was crucified , why should we understand it in the first sentence litterally , when the absurdity is far greater ; nay that the word is should not be capable of being understood litterally in the second essential part of the sacrament , this cup is the new testament , that here i say it should import , and can import nothing else , but signifies or is a sign of the new testament , and yet must not be understood so , in the first part of the sacrament , is a thing we cannot comprehend : and when the apostle , speaking of the lords supper or eucharist , cor. . . the cup of blessing which we bless , is it not the communion of the blood of christ , and the bread which we break , is it not the communion , of the body of christ ; let the rigidest papist , that hath not quite banished his reason , tell me , how he will make sense of the word is here , except he understand it figuratively ; most certainly it cannot be understood literally ; for the cup is not that communion , but is a sign of it : one would admire , how men can be so obstinate in a thing as clear as the sun , and you might as well conclude , that christ is a door made of boards and nailes , because the scripture sayth , he is a door , and that he is a real vine with green leaves and grapes about him , because the scripture saith he is a vine . but suppose the word is in these words , this is my body , must be understood literally , how doth this make for transubstantiation ? are the words is and is transubstantiated all one ? a thing may be said to be a thousand ways , and yet without transubstantiation , so that , if by the word is you understand transubstantiation , you your selves must go from the literal sense , and assume a sense , which is not expressed in that saying . all the jews are so well versed in the sense of sacramental expressions , that by the word is they understand nothing but signifies or represents , and therefore it s a horrid shame , that christians , meerly for fear of being laughed at , for departing from an absurd opinion , and losing the credit of a pretended infallibility , should make themselves ignorant in that , which the meanest jew , even before the gospel , understood without a teacher ; for we may confidently beleive , that no jew , before christs time , was so sottish to think , when it 's said , the flesh is the passeover , exod. . . that the flesh or blood was really the passeover , but only a sign and representation of it , or a token to them , as moses calls it , ver . . i will not here put you in mind of the strange absurdities that must follow from this doctrine of transubstantiation , viz. that christ , when he did eat and drink in this sacrament , must have eaten his own flesh , and that the apostles must have eaten his body , while he was at the table with them , and before it was crucified , &c. i could tell you , that this doctrine is against the great article of our faith , that christ is ascended into heaven , and there sitteth at the right hand of god until the day of judgment . that it is against the nature of a real body to be in a thousand places at once . and that from hence it must follow , that the body and blood of christ is capable of being devoured by vermine ; capable of being poisoned , and instead of giving life may be so order'd , that it shall kill and murther ; witness victor the third , pope of rome , and henry the viith . emperour , who were poisoned in the sacrament , not to mention a thousand more of such monstrous consequences : but since , madam , you do insist so much upon that place of scripture , john . . except you eat my flesh and drink my blood you have no life in you . i le but breifly shew you , how ill a logician you are , either to believe that this is spoke of the sacrament , or that these words infer a corporal manducation of christs real body and blood , if they be meant of the eucharist , it will necessarily follow , that christ oblig'd the jews , and his hearers to come to the sacrament at the time he spake these words , for he speakes of their present eating and drinking , ( except ye eat , &c. ) but this he could not possibly do , for the sacrament of his body and blood was not instituted till at least a whole twelve months after , nor did any of his disciples , at that time , dream of any such thing , as his dying , and being crucified , nor doth christ speak the least word of it in the whole chapter , which he must necessarily have done , if he had intended the sacrment by it , which is all together founded in his crucifixion . for this sermon of christ , concerning eating and drinking his flesh and blood , was delivered just about the feast of the passeover , ver . . after which feast , as it is said , john. . . . the jews celebrated the feast of tabernacles , and after this they kept another feast of the passeover , the last , which christ was at , which was no less than a twelve month after , john. . . john. . ● . so that the sacrament of christs body and blood , not being instituted before the last passover , as all the evangelists agree , it was not possible , that either the believing jews , or the apostles could understand it of the sacrament ( and i suppose christ intended to be understood ) because there was no such thing as yet instituted . besides , it is impossible , that it can be understood of the sacramental eating and drinking of the body and blood of christ , for without this eating and drinking there is no salvation to be had , as it is said , joh. . , . and if it were to be understood of the eucharist , we must exclude all christians from salvation , that are not in a capacity , nor in a possibility of receiving it , which , i am sure , your own church will not do . and that these words of christ cannot possibly be understood of a corporal eating christs flesh , and drinking his blood , but must be understood of a spiritual eating and drinking , that is , believing in him , and obeying him , and hoping for pardon through his death , which is the spiritual food of the soul , is evident from the th . and th . verse , where every one that eats of his flesh , and drinks of his blood , is said to have actually eternal life in him , and christ dwelling in him , and he dwelling in christ. that is , christ loves him with a love of complacency , he is a child of god , and beloved of him , and an heir of heaven ; but since wicked men come to the sacrament , not only in our church , but even in the church of rome , it would follow , if a corporal eating were understood , that wicked men , eating christs body , and drinking his blood , have eternal life in them , and that christ dwels in them , and are true children of god , and heires of heaven , contrary to the unanimous consent of the holy prophets and apostles , who call wicked men children of the devil , and blinded by the devil , the god of the world , and heirs of damnation . and indeed it is strange , that people should contend for this corporal and sensual eating of christs flesh , and drinking his blood , when christ himself saith , v. . that the flesh profiteth nothing , and that this eating and drinking must be understood spiritually , i.e. of spiritual eating and drinking , which is believing , as it is said , v. . you see , madam , what it is not to make use of your own reason , but to enslave it to the faith of a church , which loves to act in the dark , and would have her children colliers , and believe what the church believes , and know little more than the great mystery of an ave maria , or a rosary . time was , when you were pleased to tell our ministers that though you were gone over to the church of rome , yet you had liberty not to pray to saints , nor to fall down before images , for that was not thought necessary by the church of rome , which only recommends praying to saints , and veneration of relicks , and images , as a thing useful , and which men have received much benefit by . and indeed i remember , i was told , you thought , that praying to saints was a kind of idolatry , and therfore were glad they would excuse you from that worship ; but since , i hear , that you are grown as devout a worshipper of saints , and peculiarly of the virgin mary , and do prostrate your self before them , as much as the most tractable papist in the world. i confefs , i did smell a rat at first , when your priests assured you , that invocation of saints was not a thing commanded but recommended as useful , and was then confident that before a year came to an end , for all these soft expressions and dispensations with your omission of this worship , they would perswade you to that worship , which then you thought unlawful : my prophecy is come to pass , and the pill , which seemed very bitter at first , is swallowed , and become sweeter than hony , and look'd upon as an excellent medicine . and this , i must needs say , is more than you could have in our church . but this is our comfort , that the more ingenuous men of the church of rome confess , that this praying to saints or angels was not heard of , or used in the christian church , for the first three hundred years after christ : and if the christian church , for the first years , did not think it useful at all , it is a strange degeneration from their principles , to press it now as useful : certainly , if god had thought this invocation so useful , as your church pretends , it is . , he would not have so peremtorily commanded , call upon me in the day of trouble ; i will deliver thee , and thou shalt glorifie me . psalm . . . and it 's probable , the apostles , in prescribing so many useful things of far less concern , would not have left us in the dark as to the mighty usefullness of this invocation ; especially , when they had occasion to mention the spirits of men made perfect , and did so often converse with angels . the angel , revel . . . . thought it a very useless thing , and would not admit of so much as a religious prostration of the evangelist before him , because it look'd like sacriledge , and robbing god of his due . but since your church in this adoration takes pattern so much by the courts of princes , give me leave to suggest to you , how you think , a soveraign prince would take it , if a subject should give any of his servants the title of majesty , or any other title , which properly belongs to him . there are few titles , that god hath , and inspired men have given to him , but you give them to the blessed virgin , and though , when you are charg'd with it , you fall to distinctions , and turn , and wind your selves to get out , yet that shews only a bad cause , because it requires so much artifice and cunning to defend it : but , alas ! it must be children , that are perswaded and coaxed to believe , that the church of rome onely counts it useful not necessary , when it is well known , that the generality of that communion pray to saints more than to god ( which in the scripture phrase is honouring the creature more than the creator ) and they never leave that person , that goes over to them , till they have brought him to that worship of saints and angels . it s pretty to hear these men talk , that it is only recommended as useful , when the bishops and preachers of that : church are injoyned , and take their oath upon 't , to commend this invocation to the people , as profitable ; and the people are obliged to hearken to their priests in all things ; so that though a man at first may think this invocation not necessary , upon the account of its being onely useful , yet from that other obligation he hath , to obey the priest in all spiritual things , it becomes necessary : but from this scruple we are delivered , madam , by the confession of faith , which the roman catechisme doth prescribe , for there it is , that it is not only useful , but that we ought to pray unto saints , and indeed should any man live in that communion , and omit it , he would soon be looked upon as prophane , and but a half convert to their church ; they would soon let him know their displeasure , and either fright or flatter him into conformity . and is this the worship , madam , which christ and his apostles have injoyned the world ? are not you afraid of doing things , that do so nearly border upon robbing god of his honour and glory ? idolatry is a frightful word , and you do not love to hear it , and therefore i will trouble you with it as little as i can . but when god hath commanded you to come to him directly , without mentioning the intercession of saints and angels , how dares your church of her own head , bring in a worship so dangerous ? who should prescribe the way how god is to be worshipped , but god himself ? and if god requires you to address yourself to him without any other mediator , but christ jesus , have not you just reason to be afraid , that god will reject your prayers , which are addiressed to saints , as mediators , contrary to his order and injunction ? what kings suffer here on earth , in letting their subjects address themselves by their servants to them , can be no example here , for god , as he intends not to regulate his court by the court of princes , so we know it is against his order , to go to his servants , when we are commanded to come directly to him , and it is such a voluntary humility as deprives us of our reward , as the apostles expresly tells us . coloss. . . god knew well enough if men addressed themselves to his servants , to have access to him , something of the worship due to him would stick by the way , and rest upon his servants to his dishonour and disparagement , and therefore he mentioned nothing of this mediate address . it s true we desire our neighbours here on earth to pray for us , but for that we have a command ; for the invocation of saints departed we have none , and in vain do they worship me ( saith god ) teaching for doctrines the commandements of men , mat. . . but besides , when you desire your living neighbours to pray for you , i hope you do not fall down upon your knees to them , nor use the same zeal and devotion to them , as you do to god , and for whole hours together , as you do to saints departed . but why will you blind your self in a thing which your own practice contradicts you in , you know you do not onely pray to saints departed to pray for you , but you do many times , without making any mention of their prayers for you , beg of them , with the same reverence , and prostrations you use to god , to deliver you from all evil , and consequently you beg the same blessings of them you beg of god. and it is but a weak excuse to say , that you intend by those prayers nothing else , but that by their intercession they may get those blessings for you , for you go contrary to the nature of things , and whereas words ordinarily are interpreters of the mind , you make your minds interpreters of your words and actions , which is a strange evasion , and if such a thing be intended , why do you lay a snare before the common sort of people ? who , being ordered to pray to saints for such and such blessings , know nothing to the contrary , but that they are able to dispense those blessings to them , and thus commit idollatry by your willful connivance , whose blood will certainly be required at your churchmens hands one day . examine but your prayers to the virgin mary in your own manuals , when you have prayed to her , and begged of her all that you can pray of god , you add a word or two of her intercession , which in good truth is nothing but a blind , that you may not be said to commit down right idolatry . you know those prayers to the virgin mary , which in the latine , and i think in the english manual too , are ordered to be said to the virgin morning and evening , the one , o my lady , holy mary , i commend my self , my soul and body to thy blessed care and singular custody , and to the bosome of thy mercy this day , and every day , and in the hour of my going out of the world. all my hope , and all my comfort , all my afflictions and miseries , my life , my end i commit unto thee ( speak seriously what can you say more to god ) that by thy most holy intercession , and by thy merits , all my words and actions may be directed and disposed according to thine , and thy sons will , amen . where it 's worth noting , that first you do put as much trust in the virgin as you do in god , and then afterwards , to make these harsh expressions softer , you desire her to interceed for you , that your works may be directed according to christs will , nay and her own , as if she were a law giver too ? then follows maria mater gratiae &c. o mary , mother of grace , mother of mercy , protect us from the enemy , and receive us in the hour of death , which st. stephen thought was fitter to be said to christ , when he cryed , lord jesu receive my spirit . then followes the evening prayer to the virgin mary . o mary , mother of god , and gratious virgin , the true comforter of all distressed creatures that call upon thee ( this epithete by the way the scripture gives to the holy ghost ) by that great joy whereby thou wast comforted , when thou didst know that jesus christ was risen the third day from the dead impassible , be thou the comforter of my soul , and by the same , who is thine and gods only son in the last day , when with body and soul i shall rise again , and give an account of all my actions , do thou vouchsafe to help me , that i may escape the sentence of perpetual damnation by thee pious mother and virgin , and may come happily with all the elect of god to eternal joyes , amen . then follows , vnder thy protection we flee , holy mother of god , despise not our prayer in our necessities , but deliver us from all dangers alwayes , o glorious and blessed virgln . not to mention any more prayers of this nature , whereof there is a vast number . if god be a god jealous of his glory , how can he like and approve of such doings ? it 's true the honour done to his servants is done to him , but then it must be such honour , as they are capable to receive ; so to honour them , as to give them the epithetes and titles which the scripture gives to none but god , so to honour them , as to use in your prayers to them the same outward prostrations , that you use to god , when you pray to him , so to honour them , as to spend more time in your addresses to them than you do in supplications to god , as is evident from your rosary ; so to honour them , as to say more prayers to them than to christ , so to honour them , as to joyn their merits with christs merits : this is an honour which , i believe , will oblige god to say one day , who hath required these things at your hands ? and how unlike the worship of the true god is that veneration you express to the images and pictures of saints , and to relicks ? how unlike that plain and simple worship which the gospel enjoynes . ? one would think it should a little startle you , to see , that your church is afraid to let the second commandement be known to the people , you know they leave it out in their primmers and catechismes , or if they mention it , they do so mince it , that one sees plainly , they are afraid the people should see the contrariety of the●r worship to the express word of god. in the beginning of the reformation , the very sight of this commandement made people run away from the church of rome as much as any thing ; indeed to consider the general termes god uses there , thou shalt not make to thy self any graven image , &c. thou shalt not only not worship them but not so much as fall down before them , would make a person , that is not taken more with the golden legends , than with scripture , afraid of prostrations before images , upon the account of devotion ; it is not all your plea , that you do not terminate your worship on the image , but on the person represented by the image , that will excuse you at the great tribunal , for not to mention , that in the same manner the heathen used to defend their grossest idolatry , and that you are forced to borrow their very arguments , your own authors do confesse , that the common people are apt to pay adoration , and do pay adoration to the images themselves , and why will you lay such a stumbling block before the people ? much might be said of the adoration you pay to the consecrated hoste ; you confess , that the worship you give to it , is the same worship , you give to god ; what if that wafer should not be turned into the body and blood of christ ? what if it should remain as very a wafer , as it was before consecration ? what if it should not be god , as you have all the demonstration that sense or reason can give you , that it is not changed into another substance ? what monstrous idolatry would this be ? ay , but we believe it to be god ; why , madam , doth your belief , that such a thing is god , or christ , excuse you from idolatry ? should you believe a stone to be god , and adore it , might not you justly be charged with idolatry ? you look upon the heathens as idolaters , because they adore the sun ; ay , but they believe that sun to be god , and how then , according to your plea , can they be idolaters ? if there be such a transubstantiation in the sacrament , as you fancy , and an adoration of the hoste so very necessary , what 's the reason , the apostles of our lord , that saw christ before their eyes , ( only could not believe that there were two christs , one sitting at the table , the other reached out to them ; ) what 's the reason , i say , that they sate still and paid no adoration to the bread , which according to you was transubstantiated into christ ? if they did not adore it , what a presumption is it in you to give the highest worship to the consecrated bread upon a pretence , that that bread is god under the accidents of bread ? but of this i have said enough before , and could you but find time to read what our authors have written upon this subject , it could be nothing but hardness of heart , and resolution to be blind , could keep you in a church , that fills your head with doctrines , contrary to the nature of a sacrament , contrary to all that moses , and the prophets , nay and all sound philosophers have said . i will not say any thing here of your strange unbloody sacrifice of the mass , a thing unheard of in the purer ages of christianity , and which the scripture is so great a stranger to , that one would wonder how mankind came to light upon the notion . nor of your doctrine of merits , because , i find your priests have two strings to their bow , and tell the people one thing , and their adversaries , when they dispute with them , another ; affirme and deny it as they see occasion , and necessity requires onlyone thing i must needs take notice of before i take my leave , and that is the gigantick argument , that some of your gentlemen boast of , and which strikes all protestants dead at the first hearing of it . if there be any thing true , this must be true , that there is a god , if there be a god , there must be a true religion , if there be a true religion , there must be a true revealed religion , if there be a true revealed religon , the christian religion must be that true revealed religion , and if the christian religion be true , then the religion of the church of rome must be true , for the argument , that proves the christian religion to be true proves the religion of the church of rome to be true , which is this , either the christian religion was propagated without miracles or by miracles , if by miracles then it must be divine , if without miracles , then it is the greatest miracle , that a religion , so contrary to flesh and blood , should prevail with sensual men . the same , say they , is true of the religion of the church of rome . for if it be propagated by miracles , it must be divine , if without miracles , it must be so much more , because it prescribes things contrary to flesh and blood , as penances , austerities , &c. and thousands of people do embrace it . i will not make my self merry here in a thing so serious , else i could have told you , that i have hard of an argument , when i was at school , somewhat like this , he that drinks well , sleeps well , he that sleeps well , commits no sin , he that commits no sin will be saved ; therefore he that drinks well will be saved . but i forbear ; and as to the aforesaid argument , whereby one of your priests , that hath printed it , thinks to end all controversies , i will say no more but this . first , that as there is no christian , but must readily confess , that the miracles christ and his apostles wrought , were a confirmation of the divinity of their doctrine , so there is no man of any brains , can admit of the other part of the dilemma as universally true , that a religion that goes against flesh and blood , if propagated without miracles , must therefore be necessarily divine . secondly , that so far as the religion of the church of rome agrees with the truly christian religion , so far it is undoubtedly true , and it will naturally follow , that if the christian religion be true , the religion of the church of rome , so far as it agrees with the christian religion , must needs be true . and the same may be said of the protestant religion , but that the roman religion must therefore be true , where it goes away and differs from the truly christian religion , revealed to us in the gospel , is a consequence , which none but children can approve of . thirdly with this argument , a man might prove the divinity of almost any religion in the world. he that is no stranger to history , must needs know , what severities , what austerities of life the brachmans , or the heathen friers in the indies do both prescribe , and practise , and what proselites they make , and how full the kingdom of the great mogol is of them , how some wallow in ashes day and night , how others go charged with heavy iron chaines all their dayes , how others stand upright upon their leggs for whole weekes together , &c. how in japan and other places of the indies , the priests perswade the people to fast themselves to death , to go long pilgrimages , to give all they have to the priests , to throw themselves down from steep rocks , and break their necks , and all to arrive the sooner to the happiness of another world , &c. i think there cannot be thingsmore contrary to flesh and blood , than these , and yet we see these doctrines are propogated daily without any force of armes , only by example and perswasion , to be sure without any miracle , but , i hope , that doth not prove their religion to be divine . it 's a dictate of the light of nature , that the way to heaven is strait , and therefore people , that are religiously inclined , are easily won over to those men whom they see exercise such severities upon themselves . to conclude , madam , when all is done , what the true church is , must be tryed by the writings of the evangelists , and apostles . we see , that even in the apostles dayes , corruptions crept into the church , witness the churches of corinth , galatia , and colosse , &c. and the simplicity of the gospel began even then to be perverted and mingled with idle and foolish opinions and practises , and therefore we must needs think , that after the apostles , decease , the church of christ was subject to the same fate , so that if there be any standard or touch stone left , whereby the truth and sincerity of a church can be tried ( and we must needs think so well of gods providence that he would not leave his church without some rule to rectifie their errors by , in case she should be infected with any ) it must be the primitive institution of the christian religion , and that church , as i said before , which teaches things , that approach nearest to that primitive institution , must be the true church . and , madam , do but once more for your souls sake , and for your salvations sake , compare the doctrines and practises of the church of rome , with the doctrines and practises of the gospel , the fountain of christianity , and try whether you can find there , the doctrines of communion under one kind , of publick prayers in a tongue unknown to the people , of purgatory , of the mass , of transubstantation , of the church of rome's supremacy and infallibility , of worshipping and adoring the virgin mary , and praying to saints , of veneration of relicks and images , of adoration of the hoste , &c. do not force any places of scripture , and try whether you can make sense of any of these doctrines by scripture ? view the stream of the gospel , and search whether there be any thing like these doctrines in it ? why will you make your reason a slave to your priests magisterial sentences ? how can you answer it to god , that you did not improve your reason more ? what have you your reason for , but to judge what is agreeable to the word of god , and what is not ? is not this acting like a creature void of reason , to be guided altogether by what a few blind guides say to you , without enquiring at the law and testimony , whether things are so as they say or no ? wonderful stnpidity ! i stand amazed at it . it is not all the seeming holiness of those priests you converse withal , that make the church you are in , a true church . there is no sect in the world , but when they are under a cloud , necessity and the discouragment they are under , and their desire to make proselytes , makes them outwardly religious . there may be , and no doubt are zealous and outwardly pious men in all religions in the world , but that doth not make every religion true , and divine . an outward shew of piety is the only way of propagating any religion . the devil himself could not propagate heathenisme and idolatry , but by the pretened zeal , and piety , and abstinence , and mortification of apollonius tyaneus , who yet by the confession of the whole christian world , was no better then a wizard and conjurer ; i make no application to any particular priest in the church of rome ; i do not deny , but men may be in great errors , and be very zealous for their errours , and seemingly very pious in their zeal , and when their errors are not very wilful , and destroy not the true worship of god , for ought i know , they may find mercy in the day of our lord. i grant there is a great shew of outward piety in the church of rome very dazeling and very moving , but the great danger lyes here , that the worship they give to god with one hand , they strike and pull down with the other : i know too well the practise of their churches , and a heathen that should come into their temples beyond sea , would verily believe , that they worship a multiplicity of gods as well as he , whatever their pretentions may be to the contrary ; it is not what people say , so much as what they do , that god takes notice of , and though you should ten thousand times protest , that you worship and adore god alone , yet while god sees you adore the virgin mary , with as great zeal and reverence , as you do him , pray to her oftener then you do to him , make as many bowes to her , and other saints , as you do to him , and other things of that nature , how can he believe you ? religion is a thing that will not bear jests and hypocrisy , god will not be put off with contradictions between speeches and practises . madam , i do from my heart pitty you , and as it might be the weakness of your judgment , that might lead you into this erroneous church , so i beseech you , for christs sake , to return to the church , you have rashly left , where you cannot run a hazard if you will but follow the plain doctrines of the gospel , besides which , we preach nothing , and enjoyn nothing as necessary to salvation . should these entreaties and beseechings be alledged against you in the last day , as things which you have , contrary to reason , refused and slighted , how dreadful would your condition be ? i have discharged my duty , and given you warning , i would not have your guilt lye at my door , and therefore have let you know my real thoughts and sentiments concerning your condition , and the church you are in . the great god of heaven open your eyes , that you may see and fear . time was when you would have believed us as much as you do now the priests of the church of rome . it 's strange , that now they should speak nothing but truths , and we nothing but falshood . do you think , we do not understand the scriptures , and fathers , and antiquity , as well as they ? and can we all be so besotted with interest and passion that none of us should yied to the dictates of their church , if we could prevail with our sense and reason to believe , that the things wherein they differ from us were agreeable to the gospel ? sure we have a great many men among us that are great lovers of peace , and would be glad that the whole christian world were agreed , and would these men stand out against that union , if it could be done with a safe conscience ? certainly we have men as learned among us , as ever the sun did shine upon , nay the church of rome hath at this day few men to equal ours for learning and knowledge . and would all our learned men be so stubborne and obstinate , as not to agree with the church of rome , if they did not see plainly , that there is death in that pot , and that the errours in that church cannot be subscribed to without hazarding the welfare of their souls ? i will but use your own argument , when you went over to the church of rome , and were perswaded by the earnestness of her priests to yeild to their reasonings , what pleasure can we take in promoting your damnation ? what can be our interest in deceiving you ? you used that argument on their side , why will you not use it on our side , judge you , whither we , that have the gospel on our side for what we teach , are not in a safer way , than that church , which for all the new doctrines they have added to the old creedes , are forced to run to the broken cisterns of tradition , and i know not what fathers , whose writings they know not whether they be genuine or no ? as you are now , you live in willful opposition to the doctrine and precepts of the gospel , and o remember what st. paul doth say thes. . , . that the lord jesus will ere long come down from heaven with all his holy angels to take vengeance on those who have disobeyed the gospel of our lord jesus christ. once more therefore i charge you before almighty god , and our lord jesus christ , to repent of your errours , and to return to the bosome of that church , in which you received your life , and being , and the principles of religion and christianity . but if all this seem to you no more but bugbears , i have delivered my own soul , and should be sorry that this discourse should stand as a witness against you in the last day , which god knows was only intended as a motive to draw you back to that fold from which you have wandered and gone astray . feb. . . i am madam , your faithfull friend to serve you. n. n. finis postscript madam , as in the publishing of this letter i had no other design , but to prevent the fall of others into the like dangers , so i have particularly insisted on those motives , which have of late tempted some persons to go over to the roman church , and though i have represented these motives as yours , yet in this i have been so far from doing any thing against the laws of private discourse , or friendship , or acquaintance , that i have only touch'd upon the common stumbling-blocks , which make unwary people joyne themselves to that church ; blocks , which might easily be removed , if men or women would but give themselves leave to think , and would prefer the solid dictates of their reason before the suggestions of their soft , and sickly passions . one thing i had almost forgot , and which indeed is the great bug-bear , whereby your church-men fright their people from running over to us , and that is , that our church began but about an hundred and fifty years ago , that luther and zwinglius were the authors of it , and that we had no church before ; pittiful shifts indeed to keep people from seeing the sun at noon ; suppose our religion did but begin then , why , must people be alwayes in an errour ? must they never reform when they have done amiss ? if there were monstrous errors in the church of rome , which the aforesaid persons saw would be the death of christianity , and which they could not subscribe to without debauching their reason , or wronging both their own and other mens consciences , was it not rational , they should protest against such things , to give their fellow christians warning ? when the house is on fire , would you have no body awake to alarm the neighbours to look to themselves ? did they see so many thousand men ready to be drown'd , and would you have had them hold their tongues , and barbarously suffered them all to be drown'd ? did they see the christian religion like to be swallowed up by darkness and ignorance , and was it not time to rouze the slumbering world ? but however , that these men were the first broachers of our religion , is notoriously false ; first , because long before them , there were men that lived in the external communion of the church of rome , but dislik'd the errours , as they crept in , and grew dangerous , and though they were overaw'd and silenc'd many times by the higher powers of the roman court , yet they both detested those corruptions , and as they had opportunity , protested against them , as were an easy matter to prove from age to age , if it had not been done already over and over by divines of our church , so that though these men , that lived long before luther , and whom god still rais'd to vindicate his truth as it grew more , and more polluted , were not call'd protestants by the people , yet in effect they were so , and consequently there were protestants many years before luther and zwinglius ; and though they were not suffered by the ignorant , and imperious ecclestiastical powers to meet and assemble themselves in publick , yet they made a church , as much as the followers of holy athanasius did , when the whole world was turned arrian , as much as elijah , and those seven thousand , the oracle mentions , made a church , when the whole country was over run with idolaters . these seven thousand we read lay hid , and durst not appear in publick , being oppress'd by the idolatrous powers , that sat at the stern , and thought there was no good fishing but in troubled waters . and indeed in this manner our church was dispers'd long before luther , among the greater multitude of the followers of the corrupted roman church , as a hand-ful of wheat lies scatterd in a bushel of chaff , and though it did not appear in pomp and grandeur , yet that external splendour is not essential to the truth of a church , your own men may be convinced by the aforementioned examples . secondly ; if your champions speak strictly of the religion , which we profess in the church of england , they are under a mistake , when they make luther or zwinglius the authors of it , for our reformation began some time after , and was both begun , and carried on with great deliberation and consideration under edward the . by publick authority , whose proper province it is to take notice of what is amiss in a kingdom or common wealth , whether it be in church or state , and to reform and mend it . it 's no great matter , when a reformation begins , so the reformation be but just ; and if such a reformation had begun but yesterday , that would not have made it unlawful , and that our reformation was just and necessary hath been prov'd by our divines beyond all reasonable contradiction , and how could it but be just , when the decrees of the church of rome control'd the word of the living god , and vyed with the oracles of the gospel . how and when the several errours crept into that church , is not material to determine , it 's enough we found them there , and it was gods mercy not to give all the learned men of that age over to beleive a lye . but it 's pretty to hear your church-men talk of the novelty of our religion , when it is evident to all the understanding world , that our first reformers began no new religion , but desired only to keep to the old. all their endeavour was to keep to the religion of the bible , and to cut off all superfluities , and things prejudicial to salvation , and was there any hurt in that ? they saw , that many things then in use in the church of rome were diametrally opposite to the doctrines and practises of the primitive church , and they justly thought it their duty to reduce the church to the antient pattern ; the prouder clergy of the roman church would not yield to it , but would have all their new fangles , and all their additions to the antient symbols received as articles of faith , though all perish'd , and the coat of christ were rent into a thousand pieces ; the more humble , and more moderate of the clergy , saw the pride and insolence of the other , and trembled ▪ and thus we and they parted , we kept to the old religion , and your men chose the new , and much good it may do you with it , and pray judge by this , which is the schismatick church , we or they ? we that would have healed israel , or they that would not be healed ; so that it is not our religion that began so lately as years ago , about luthers time , but it 's yours that commenced then ; for you then embraced the new additions to the antient catholick creeds with greater greadiness , and were resolv'd to maintain that by bravado's , which you were not able to defend with arguments . it s a very ordinary thing for people , who once incline to the communion of the roman church to demand of us , before they go over , whither a person may be saved in that church . the charity and moderation our divines usually express in their answer to this query , i am sensible hath done our church some harm , whereas the roman priests , being bold in their uncharitabl●ness , and damning all that are out of their communion , make some weak people believe , that they must be in the right , because they are more daring in their asseverations . we have far greater reason to be peremtory in excluding the members of the church of rome from salvation , than they have to exclude us , for if that church be guilty of idolatry ( as i see , your divines find it a very hard task to answer the arguments of our learned men , that prove it ) those hat are guilty of this crime may soon be resolved by the apostle what their lot is like to be in another world ; for no idolater , saith st. paul ; meaning one that lives , and dies so , shall inherit the kingdom of god. cor. . yet we are modest , and whatever the principles of that church may lead men to , we hope , there may be many in that church , that either , while they live in the communion of that church , have an aversion from the dangerous , and idolatrous practices of it , or sometimes before they die do heartily repent of the absurd , and unreasonable doctrines , and worship , they have too long asserted , and complied with , and of such we cannot but entertain a very favourable opinion , and indeed i could name you some very famous men both in france and italy , who , though they have continued in the communion of that church , i. e. have not joyn'd themselves to any particular publick protestant church , yet have not approv'd of such things in the roman church , as manifestly obstruct mens salvation , and though like nicodemus they have not dared openly to avow their dislike of such errous , for fear of danger , yet in their hearts they have abhorr'd them , and declared so much to their friends , and intimate acquaintance . and though their seeming communion with a church so erroneous , cannot be totally excused , because it looks like a tacite approbation of her errours , yet since we read of joseph , that he was a disciple of christ secretly , and notwithstanding his not confessing christ publickly , accepted of god , we hope such mens continuing in the external communion of the roman church is not a willful errour , but rather a pardonable infirmity , a timorousness which hath nothing of malice in it , and therefore will not hinder them from salvation . we know not what mercy god may shew to many poor people in that church , who are invincibly ignorant , and never saw a bible , from whence they might rectify their mistakes , and do live honestly in this present world ; but we must withal confess , that the servant , who hath known his masters will , and hath not done it , shall be beaten with many stripes , and whether those that have been enlightened in our church , and have tasted the good word of god , and cannot but see our agreement with the gospel , and after all this embrace the errors of the roman church , whether these will be excusable at the last day , we justly doubt of ; to live in great errours is to live in sin , but where that living in errours is joyn'd with resistance of great light , and knowledge , there the sin becomes all crimson , which was but of a faint red before ; and if this be the character of christs friends to do whatsoever he commands us , then the inference is very easy , that those cannot be christ's friends , nor reign with him in heaven , that wilfully leave undone , what they know he hath commanded , and set up a new worship , which he hath no where commanded : madam , had you never seen such a thing as the scriptnre , your going over to that church might have deserved some apollogy , but when you were surrounded with the beams of that light which shines in darkness , as st. peter calls the word , with all those rayes about you , to shut your eyes , and desperately to venture upon a church , which enjoines men to live against some of gods laws , as against exod. . , . and matth. . . &c. and consequently obliges them to prepare for gods displeasure , this , i confess , is an action , which , as it favours of great willfulness , so i question , if you dye in 't without serious repentance , whether the joys you hope for , will ever fall to your share . if your church-men do mean honestly , and do truly aim at the peace of christendom , and in good earnest design the union of of men that profess the name of christ , why will not they part with those doctrines that are so great an offence , not only to all protestants , but to jews and mahometans too ? if that worshipping of saints and images be not necessary , but only useful , why will not they quit that worship , which by their own pretences is needless , especially when they might do so much good by it ; if the cup was formerly given to the laity , why will not they to effect the aforesaid union restore it to the laity ? if the substance of the sacrament , and the comfort arising from it may remaine entire , without obliging men to beleive a transubstantiation , or adoration of the consecrated wafer , why will not they for peace sake lay aside such doctrines , which neither themselves , nor any creature understands ? if heaven and hell are sufficient motives to a holy life , why will not they for quietness sake renounce their doctrine of purgatory , which by their own confession hath no ground in scripture ? madam , i have that charitable opinion of you , that if you had but taken a view of the worship of the church of rome , as it is practic'd beyond sea in places , where there is no fear of contradiction from any hereticks , where they may freely and securely act according to their principles , had you seen the mode of worshipping the virgin mary at rome , or in spain , or italy , the sight of it would have certainly discourag'd you from embracing that religion , which now you seem to be mainly delighted with , for indeed the religion of the church of rome at this time , if a man were to guess from that , which hath the greatest outward veneration , is little else , then a worship of the virgin mary . the very beggers beyond-sea in begging of alms , beg more for the virgin marie's sake , then for christ's sake . this , madam , i know to be true , who am no stranger to forreign parts , and i will assure you , that in those cities or towns , where both papists , and protestants have the free exercise of their religion , you shall live twenty years in a town , before you hear that any protestant is turned papist , ( so few charms are there in the exercise of their religion beyond sea ) but you shall not be above a year or two in such a town , before you hear that several papists are turn'd protestants ( such a force hath truth ; ) the religion of the church of rome , as it is practis'd in england , lookes harmless . now and then upon some great festival they shew you a picture of the virgin mary , or of some other saint , and the honest priest qualifies every doctrine , makes the errours soft , and plausible , and they dare not , living in a protestant country , serve the host of heaven , i mean saints and angels with all their appertenances as they do in places , where there are no protestants to watch them . here their religion seems to be without a sting , and is clad in the fleece of sheep , but if you could but make a voyage into spain or italy , i doubt not but you would see the venome of it , and avoid it , and the only way not to be of the church of rome would be to go to rome , provided you do not go without your bible . in good truth that church hath turn'd christianity into a meer outward pomp and splendor , which ravishes the eye , but can never content a mans reason . the glistering gold in their temples , the curious images of saints and angels , the numerons and stately altars , the mighty silver statues , the rich , and glorious vestments you see up and down in their churches , strike the senses into a kind of ectasie , and it must be sense only , for a considerate mind , that searches the inside of things as well as the outside , cannot be so easily gull'd and deceiv'd ; and this outward pomp they make not the least sign of the truth of their church , not remembring , that if this be a good signe , the idolatrous people in japan , and china , whose temples are infinitely more shining , and glorious , will have a better title to the true church than they ; i must confess , that in policy , and worldly craft , and cunning the church of rome exceeds ours , for they have not only turn'd the spiritual worship of the gospel , into a sensual service , into outward religious formalities , a thing strangely pleasing to flesh and blood , but they have shooes that will fit all sorts of feet , great and small , and have remedies for all distempers , and you may go to heaven in that church either through the straight way , or through the broad , which you please , they can fit the melancholly person , and the jovial , they have monasteries , and nunneries , and severities to content the one , and know how to allow greater liberty to the other ; they can either send a man to happiness through a tedious task of mortification , if he likes that method best , or help him thither by a quicker dispatch , by confession , attrition , and absolution upon a death bed , when the man can hold sin and the world no longer : live , or die , you cannot do amiss in that church , for living you may be forgiven , and after death you may be pray'd out of purgatory , sooner or later , according as you will spend mony upon masses , for gold doth strangely quicken these supplications . such a church , madam , you have espoused , and divorced your self from one that prefers the wisdom of god , and of the gospel before the wisdom of the flesh , and glories in dealing plainly and honestly with all men , that keeps close to the scriptures , and yet is not against those pious customes of antiquity , which are not contradictory to the scriptures , that generously maintains the prerogative of god , and gives no other honour to saints and angels , but what may consist with the glory of her creator , that hath made no new articles of faith , but keeps to the old , and thinks it rebellion against god , to enjoyn things as necessary to salvation , which god never made so ; that urges the strictest life , and encourages nothing , but what may promote true piety and devotion , that hath no more ceremonies , but what are decent , and labours to free religion at once from slovenliness and superstition , that secures the right of soveraign princes , and teaches her children to live like good subjects and good christians , and though it be her misfortune , that too many of her pretended members live like enemies of christianity , yet that 's not long of her doctrines and constitutions , but long of the stubborness of men , who will not be reform'd by her precepts ; as no man blames christ or his apostles , because judas was a hypocrite or because simon magus profess'd their religion , so they betray great ignorance and simplicity , that for the monstrous impieties of many , that profess themselves members of our assemblies despise and slight our church , which in her principles is most averse from all such practices , a church , which as , for mine own particular i have deliberately and premeditately embraced , and chosen , so , i hope , i shall never be so much forsaken of god or of my reason , as to quit it to become a papist . i have not been altogether a careless observer of the several christian churches , dispers'd through the world . desire of mine own salvation hath made me take particular notice , what corruption there is in them , and what affinity they have with the primitive professors of christianity ; and i must freely confess upon a serious examination of the scripture , and the fathers of the three first centuries after christ , that from my heart i think , there is no church this day in all the christian world , be it eastern , or western , that in her principles and constitutions bears so much of the image of the truly primitive church , or comes so near it , as the church of england , a church , which as your fore-fathers had courage to burn for so i verily beleive , that he understands not her innocent designes , and excellent rules , that dares not dy a martyr in her cause . once more your faithful friend to serve you. n. n. finis some books printed for and sold by james collins at his shop in the temple passage in essex street without temple-bar . the art of war by the most honorable george late duke of albemarle . fol. seven sermons preached at white-hall by seth lord bishop of sarum . his sermon at the funeral of george duke of albemarle . his sermon entituled jorams case before the peers the of january . quarto . an exact table to sir. john davis reports . fol. the voice of the light unto the people called quakers in relation to tithes . . a discourse of truth by the late reverend dr. rust bishop of dromore in ireland , together with a discourse of the way to happiness by jos. glanvil chaplain in ordinary to the king. twelves . a sermon preached at the funeral of mrs. dorothy st. john by anthony horneck preacher at the savoy . a private conference : twixt a poor country vicar and a rich alderman : by dr. pettis . pia philosophia , or the religious tendency of experimental philosophy by joseph glanvil . dr. parkers answer to mr. andrew marvels book , called the rehearsel transpros'd . bishop bramhals confutation of mr. baxters grotian religion with dr. parkers preface annexed . . bishop sandersons seven cases of conscience , in oct. dr. fords blessedness of being bountifull . the capucin fryer exactly described in all his wayes and practices . . advertisement . there is a library in the hands of the said james collins to be sold consisting cheifly of history , philosophy , and politicks &c. in divers languages , and a set of magick , formerly the books of the famous riolanus in divers languages . finis . errata . pag , . lin . . read eighth's . p. . l. . r. bishops p. . l. r. or to conclude , that . p. . l. . r. sacrament . p. . l. . r. and that they are . p. . l. . r. that are . p. . l. . r. scripture . p. . l. . r. numerous . other litteral faults , and mistoppings the reader is desired to correct at his leisure . the nature of true christian righteousness in a sermon preached before the king and queen at whitehall, the th of november, / by anthony horneck ... horneck, anthony, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing h estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the nature of true christian righteousness in a sermon preached before the king and queen at whitehall, the th of november, / by anthony horneck ... horneck, anthony, - . [ ], p. printed by e. jones for sam. lowndes, and published by r. taylor ..., in the savoy : . 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ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of england -- sermons. bible. -- n.t. -- matthew v, -- sermons. christian life -- sermons. sermons, english -- th century. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - mona logarbo sampled and proofread - mona logarbo text and markup reviewed and edited - pfs batch review (qc) and xml conversion doctor horneck's sermon preached before the king and queen at whitehal , nov. . . the nature of true christian righteousness , in a sermon preached before the king and queen , at whitehal , the th of november . by anthony horneck d. d. chaplain in ordinary to their majesties . published by her majesties special command . in the savoy , printed by e. jones for sam. lowndes ; and published by r. taylor near stationers-hall . . matth. v. xx . for i say unto you , that except your righteousness shall exceed the righteousness of the scribes and pharisees , ye shall in no case enter into the kingdom of heaven . a preface , or introduction , will be needless . it 's enough , that these words are part of christ's famous sermon on the mount : the method , i shall observe in handling them , shall be this following , to enquire , and consider , i. who these scribes and pharisees were . ii. what their righteousness was , and wherein it consisted . iii. how and in what our righteousness is to exceed their righteousness . iv. the danger , if we do not , ye shall in no case enter into the kingdom of heaven . i. who these scribes and pharisees were . . the pharisees . you have often heard of three famous sects among the jews , when christ appeared in the world , the pharisees , the essenes , and the sadducees . the pharisees were an order of men , who distinguished themselves from the vulgar , by certain austerities and mortifications , and a seemingly preciser way of living ; yet they convers'd , and lived in cities , and towns , and were so far from avoiding , that they seemed to affect places where there was a great concourse of people . when they began , or , who was the first founder of them , is uncertain ; but it 's probable , the institution of the nazarites of old , and the order of the rechabites afterward , or the strictness of the hasideans , might give occasion to this peculiar way of living , though the votaries , in progress of time , deviated and degenerated from those sober patterns ; and , as it was with monckery in the christian church , improved , or , rather abused , the preceding , pious , and well-meant self-denials , into superstition . the essenes were a kind of hermits , who chose to dwell in the country , as far from crouds as they could ; and , though they had procurators in cities , and populous places , to receive , and entertain , those of their sect , whose occasions led them to pass that way , yet , their chief abode was in a wilderness not far from jericho ; from whence , as they grew in number , they dispers'd themselves , and planted colonies in other places . these , were a modester and soberer sort of people , and studied self-denial too , but to better and greater purposes than the pharisees ; and therefore possibly it is , that christ passes no censure upon them , because , their service for the most part was reasonable , and in their morals , they came very near the christian institution ; and it 's likely , that most of them turned christians afterward , being so well qualified , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , prepared for that excellent discipline ; and this might give occasion to eusebius , and others , to think , that the essenes , philo speaks of , were christian asceticks . the sadducees were sensualists , and epicureans , and denied the being of another world ; pretended indeed to keep close to the letter of the law of moses , rejected traditions , and derided the pharisees , who were great admirers of it ; but were men loose , and profane , debaucht and cruel , a temper agreeable enough to their principle ; which was , that men die like beasts , and that there is no resurrection of the dead , though it must be confess'd , that these impious tenets took not much with the common people , the persons who espoused these doctrines , being chiefly men of great estates , and dignities , who are apt , without very great circumspection , from an over-admiration of things present and visible , to be drawn into contempt of things invisible and eternal . to return to the pharisees , the men the text speaks of ; this order was subdivided into seven sects , who all obliged themselves to several sorts of austerities , too tedious to be told here ; and so taking , it seems , were these external rigors , that there were women pharisees , as well as men pharisees . the name pharisee , is as much as a separatist , for so the pharisees were , separating themselves from the rest of mankind , by an affected piety , which passed for great strictness in that age , and gave occasion to the apostle , to say , that before his conversion , he lived after the strictest way of the jewish religion , a pharisee , act. xxvi . . . the scribes ; these were in the nature of secretaries , or clerks , or publick notaries to the sanhedrin , or great council of the jews ; which council , in those days , consisting of sadducees and pharisees , these two factions had their distinct secretaries , or notaries , as appears from act. xxiii . . the scribes , or advocates , who were of the pharisees side , having entirely addicted themselves to their cause , and service , were of the same opinion with the pharisees in all things ; stifly maintaining their doctrines , principles , and traditions , and being commonly men of learning , were in equal esteem with the pharisees ; the rather , because what the pharisees boldly and proudly asserted , the scribes endeavoured to prove from records , and monuments of antiquity , and such writings , as they judged proper for their purpose : i know some think , they were the elders of the sanhedrin , and the chief expositors of the law ; but if we compare the account , the scripture gives of them , with what the talmudists say of them , they seem to have been such men , as i have described them ; nor did their office , and learning debar them from being interpreters of the law , but qualifie them rather for that employment . in a word , what the canonists are , and have been of late years to the pope , the same were the scribes to the pharisees , defending their pretended rights , and priviledges , and authority and traditions , with all the zeal , and passion , as is common to men , who designedly espouse an interest or faction ; and indeed , one egg is not liker another , than pharisaism , and popery are , as were an easie matter to prove in several instances , but that i have more material thing to tell you. let us go on therefore , and ii. consider , what their righteousness was , and wherein it consisted . and to understand the mystery of it , i shall in the first place , represent to you the particulars of their righteousness , as they are recorded by the evangelists ; and then shew , wherein it was defective , that we may be the better able to distinguish , and see , how our righteousness is to exceed theirs . . the particulars of their righteousness ; and they were these following . they gave alms , matth. vi . . they pray'd , matth. vi . . and pray'd very long , matth. xxiii . . they fasted , and when they fasted , disfigured their faces , and looked ruefully , matth. vi . . they fasted two days in a week , luc. xviii . . they praised god , and gave him thanks for his mercies , luc. xviii . . they were no scandalous offenders , extortiorers , unjust , adulterers , luc. xviii . . they were very ready to resolve cases of conscience , matth. xxiii . . they taught the doctrine , and maintained the law of moses , matth. xxiii . , . they garnish'd , adorned , and beautified the sepulchres of the prophets of old , matth. xxiii . . they had a great veneration for the traditions of their church , marc. vii . , , . they were very punctual in paying tithes , or the tenth part of the fruits of the earth , that fell to their share , matth. xxiii . . they carried their phylacteries about with them , where-ever they went , which were certain pieces of parchment , wherein were written some sentences , or sections of the law , particularly of exod xii . and xiii . and deut. vi . and xi . and these they tied to their wrists and foreheads , and made them very broad , matth. xxiii . . they were often purifying and washing themselves , not only their hands and wrists , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as theophylact speaks , up to the elbow , but their whole bodies too , especially , when they came from the market-place , being fearful , lest some filthiness , contracted by converse , should stick to them , mark vii . . they took great pains to make proselytes , and converts to their religion , for they compassed sea and land to do it , matth. xxiii . . they were so strict , or so nice rather , that they were afraid of touching a person , who was counted an open , and scandalous sinner ; would not only not eat with him , but not so much , as touch him , which was the reason , why the pharisee , in whose house christ dined , found fault with our saviour , for suffering himself to be touch'd by a woman , who had been a notorious sinner , luc. vii . . and this is the account the scripture gives of them . st. epiphanius adds , that many of them would vow very strict chastity , and abstinence from the partners of their beds , some for four years , some for eight , and some for ten. they were very watchful against all nocturnal accidents , and partly to prevent them , and partly to awake the sooner to prayer , they would sleep upon boards not above nine inches broad , that falling or rolling off from those boards on the ground , they might go to their devotion ; some would stuff their pillows with stones and pebles , and some would venture even upon thorns , for that purpose . besides their tythes , they separated their first-fruits , and the thirtieth , and fiftieth part of their incomes to pious uses ; and , as to all vows , and sacrifices , no persons were more punctual to pay or discharge them , than they . this was the righteousness of the scribes and pharisees . all this looks well , and hath a very good gloss. and one would wonder at first sight , how christ could find fault with these performances . one would think , that in stead of blaming , he should have commended them for so doing : how many thousands are there in the world , that do not do half so much in matters of religion ; and some would look upon themselves as extraordinary saints , if they came up to what the scribes and pharisees did , so far are they from dreaming of going beyond them . but have not you seen some counterfeit pearls , so artificiously contrived , that the ignorant spectator hath taken them for truly oriental ? have not you seen some curious limner , draw infects and butterflies , with that life , that one would take them for living animals ? the same may be said of the righteousness of the scribes and pharisees . as specious , as glorious as it look'd , it was perfectly of the nature of the glow-worm , and shined bright in that dark night of ignorance , but view'd by day-light was nothing but a squallid worm , a mere skeleton of devotion ; which leads me , . to shew you the defects of their righousness , and they will appear from the following particulars . . they laid the stress of their devotion upon the opus operatum , the bare outward task and performance , without any regard to the inward frame ; very indifferent whether their minds at the same time were season'd with a due sense of gods greatness , and their own imperfections : just as the people of the church of rome at this day will say so many credo's , so many pater noster's , so many ave maria's , and fancy , they have done admirably well , when they have absolved their task , though their minds , or thoughts all the while , like the evil spirit in job , have been wandring to and fro in the earth : and i wish , too many , who profess themselves members of the best church in the world. i mean , the church of england , did not split their vessel against this rock ; i am sure , the scribes and pharisees did : they made no account of the inward frame , but rested in the shell , and thought god would be pleased with the staying of a bullock , or lamb , or he-goat ; and they measured the goodness of their prayers by their length and number more , than by the great sense they had of the shekinah , or divine presence , whereas an humble and devout mind in the religious service , was the thing god required at their hands , matth. xv . . . they were very zealous for the ceremonial part of religion , but very reguardless of the moral , and more substantial part of it , hot as fire , for the one , cold as ice , with respect to the other . the neglect of a ceremony , anger'd them more , than the omission of a sober , and pious conversation , much as the greeks at this day look upon breaking a fast of the church , as a more heinous crime , then killing , or murthering a man , and to this purpose christ tells the pharisees , matth. xxiii . , . wo to you scribes , and pharisees , hypocrites , who strain at a gnat , and swallow a camel : ye pay tithe of mint , and cummin , and anise , and have omitted the weightier matters of the law , judgment , mercy and faith. . they were abominably selfish in all their religious undertakings , for , all their works they do to be seen of men , saith our saviour , matth. xxiii . . this was the worm that corrupted their alms , their prayers , their fasts , their self-denials , their mortifications , and all they did , even a design to advance , and promote their profit , interest and credit , and to gain the applauses , and admirations of men , and though they made long prayers , yet it seems , it was to devour widows houses , matth. xxiii . . their very doctrines were suited to their profit and interest , as transubstantiation , purgatory , private masses , indulgences , auricular confession , &c. in the church of rome are invented to aggrandize the honour and profit of the priest , so the tenents , they held , were accommodated to their gain and lucre , for they taught the people , that there was greater holiness in the gold of the temple , than in the temple , and greater sanctity in the gift upon the altar , than in the altar it self , thereby to oblige the people , to bring gold , and gifts into the temple , whereby the priests , who were of the order of the pharisees , suckt no small advantage , matth. xxiii . , . . they took care to purifie the outward man , but took none to cleanse the heart and the soul. such acts of piety and devotion , as were stately , and savour'd of pomp , and served to attract the eyes of spectators , they were for , and of this nature were all their external severities , and rigors , and revenges , they used upon themselves . but , as to mortifying their inward pride , and rancour , and hatred , and malice , and covetousness , and love of the world , they were so great strangers to it , that they did not think it part of their religion , which makes christ tell them , thou blind pharisee , cleanse first that which is within the cup and platter , that the out side of them may be clean also : wo unto you scribes and pharisees ; for ye are like unto whited sepulchres , which appear fair unto men , but within are full of rotten bones ; even so , ye appear outwardly righteous unto men , but within , are full of covetousness , matth. xxiii . , . . though they own'd , professed , and taught the law of moses ; yet in effect , they preferr'd their wild and phantastick traditions before it . not to mention their common proverb , that the words of the scribes , i. e. of their traditionary divines , were more lovely than the words of the law , where it was so , that the law , and the tradition clasht , they interpreted the law by the tradition , not the tradition by the law , and hearken'd more to the dictate , and suggestion of a groundless and whimsical tradition , then to an express text of the written word of god ; as is evident from what christ tells them , matth. xv . . why do ye transgress the commandment of god , by your tradition , for god commanded , saying , honour thy father and thy mother ; and , he that curses father and mother , let him die the death ; but ye say , whosoever shall say to his father , or to his mother , though ready to starve and perish , for want of necessaries , it is corban , it is a gift , i have dedicated it to the temple , by whatsoever thou mightest be profitted by me , and honour not his father , or his mother , he shall be free. thus have ye made the commandment of god of no effect , by your tradition . indeed , where men invent new doctrines and articles of faith , there the good old word of god will do them no service , but they are forced to make , and run to traditions , and broken cisterns which can hold no water . . to sum up all . they were very severe and strict in keeping some commandments of god , but very supine and negligent as to others . they hated extortion , but were malicious to a prodigy ; they would not be drunk , but were abominably proud ; they were for giving alms to people of their own sect , but look'd upon it as sinful , to releive a poor samaritan . they were for strictness of life , before people , and spectators , but loose and wicked in secret , they abhorred adultery , but were slaves to ambition and vain-glory : they bound heavy burthens on other mens shoulders , but would not touch them with one of their fingers , and while they pressed a severe observance of the sabbath day , forgot , they were to rest from sin , and envy , as well , as from servile labour , matth. xii . , , . indeed this was one of their pernicious traditionary principles , that if a man or woman were but industrious in the practice of any one command of god , though they neglected the other precepts , that service was sufficient to entitle them to a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the portion of the blessed in another world. to be short , they served god at the best , by halves , were quick-sighted as eagles , in spying out other mens faults ; but blind as moles in discovering their own , and while they divided their affections , betwixt god and the world , allow'd the world the far greater share . these were the distempers and diseases of the righteousness of the scribes and pharisees , and how we are to exceed them , is the third particular , i am to speak to . iii. except your righteousness shall exceed the righteousness of the scribes and pharisees ; and how , or , in what things we are to exceed them , is soon guess'd at ; for 't is evident from the preceding discourse , that it must be in sincerity , in simplicity , in humility , in charity , and in universality of obedience . . in sincerity , in being that within , which we seem to be without . christ is not against external devotion , hath no dislike of an outward profession , never declared against decent external ceremonies ; but he requires , we should be devout and serious within , as well as without , and take care that what we do without , do arise from a sense of god within ; and that a rellish of spiritual things in the soul within , do put us upon devotion without ; that the heart and the lips , and the hands , be all of a piece ; and moreover , that we use the same diligence to mortifie our inward lusts , which we use to restrain our selves from evil actions in company , or , in the presence of men. in a word , that we do not only pretend to religion , but practice it ; not only talk and dispute , and entertain our selves with speculations , and discourses of it , but live up to the holy rules of it ; not only make profession of it , but shew out of a good conversation , our good works with meekness of wisdom , as it is said , jam. iii. . . in simplicity , and having pure and holy ends in our religious actions , and particularly in our religious severities , and self-denials , ends suitable to the holiness of god , and the edification of our neighbours ; in a word , ends rational , and such as may be justified before god and man. this is part of the single eye , we read of , matth. vi . . indeed , the ends and designs of actions , make a strange alteration in their worth and value , render them either good or bad , either commendable or abominable , either sacrifices of righteousness , or , sacrifices of fools . christ is so far from discouraging his followers from religious self-denials and severities , that his doctrine and discipline presses nothing more , insomuch , that the greater your self-denials are , the better christians you are . but , the right end , is the thing our master presses , and insists upon . fast and pray , and continue in prayer a long time , spend whole hours in it , if your strength , and sense , and affections will serve ; give alms , and give very liberally ; deny your selves in a thousand vanities , the world doats upon ; mortifie your bodies in a decent manner , but take heed of secret hopes of meriting by all this , and of secret designs , either to promote your worldly profit and interest , or , to gain the commendations and admiration of your neighbours , or , to make god amends for some sins , you are loath to part withal . have no worldly ends in all this , but let a sense of your duty , and your gratitude to god , and and an earnest desire to crucifie the flesh , to die to the world , to imitate the saints of old , to encourage your selves in a spiritual life , and to prepare for heaven and happiness . let these be the principles and motives that put you upon all this , and you will undoubtedly exceed the righteousness of the scribes and pharisees . . in humility ; not only in having a just sense of our errors , and many infirmities , which render us unworthy to appear before god , without the assistance and intercession of a mediator ; not only in abhorring our selves for those many defects , which cleave to our best services , not only in accusing our selves before the all-seeing eye , as wretched , naked , poor , blind and miserable , from a sense of his infinite majesty and purity , but also in having low and humble thoughts of our religious performances , acknowledging that by the grace of god , we are what we are , and that by the influence of that grace , those performances are wrought , and confessing from the heart , when we have done all that we are commanded to do , that we are unprofitable servants , and have done no more , then what was our duty to do . this humble temper the scribes and pharisees were very great strangers to , who look'd upon their religious services , as things which god was obliged in honour , and equity to look upon and reward ; pride , self-conceitedness , and self-admiration , mingling with almost all they did ; and they did not , would not know , what a contrite and humble heart meant , and what it was to lie low before god , with a deep sense of their un-worthiness , and of the great imperfection of their services ; and though they fasted often , yet that was not so much to arrive to an humble sense of their corruptions and infirmities , as to increase their merits , and to do things which might challenge gods kinder inclinations ; and this was the rock against which these men stumbled : and , as they were unacquainted with true humility toward god , so they understood not , what it was to condescend to men of low estate . in humility therefore we are to exceed them ; in humility toward god and man ; for , as there is nothing that separates more betwixt the creator , and the creature , than pride and self-conceitedness , for which reason , god is said to behold the proud afar off , so nothing unites heaven and earth , god and the soul , more than humility ; for thus saith the high and lofty one , who inhabiteth eternity , i dwell in the high and holy place , with him also , that is of a contrite , and humble spirit , es. lvii . . . in charity , or , a compassionate temper toward all sorts of distressed persons , i say , all sorts , for that of the pharisees was narrow and sneaking , and confined to people of their own sect. i need not tell you , that charity consists not only in giving alms , that 's but one part of it ; nay , it may happen so , that it may not be so much , as a part of it , according to the case st. paul puts , cor xiii . . where he makes it possible , for a man to bestow all his goods to feed the poor , and yet to have no charity . had almsgiving been all the charity , that was necessary to salvation , the scribes and pharisees had been considerable men , for they were free and liberal enough of their purses toward men of their own party ; but charity is a larger and nobler virtue ; if it be of the true eagle-kind , an unfeigned love of god is the cause of it , and the effect is ever answerable to the beauty which produces it . st. paul hath given so genuine a character of it , cor. xiii . that it 's impossible to mistake the nature of it , except men be willfully blind . it extends its arms not only to all sorts of objects , whether friends or foes , whether relations or strangers , but as far as its ability reaches , and opportunity offers it self to all sorts of distresses : it doth not only feed and give drink , and cloath and visit , but admonish too , and reprove , and teach , and entreat , and counsel and advise , and help and assist , and sometimes correct and punish . it embraces enemies , and like the wounded earth , receives even those that cut , and digg'd it , into its bosom ; and like the kind balsom tree , heals those , that made incisions upon it . it judges favourably of pious heathens , much more of pious christians , though differing from it in opinion ; it damns none , whom god hath not damned ; in a word , it works no evil to its neighbour , but is ready unto every good word and work. and in this charity , we are to exceed the righteousness of the scribes and pharisees . . in universality of obedience ; or , in making conscience of the several commands of the gospel , of one , as well as of another . then , we exceed them , without any danger of being over much righteous , when at the same time , that we are fervent for circumstances in gods worship , we are not forgetful of the substantial part of religion , when we do not let our publick devotion justle out our private , nor the private the publick ; when we do not make the practice of one precept , an argument to justifie our neglect of another , nor excuse our not doing good , by our not committing of evil , but are impartial in our obedience , and cheerfully submit , not only to the gentler , but harder injunctions of the gospel , not only to such as are agreeable , but to those also , which are contrary to our natural temper and inclination . the pious christian will not easily get the better of the righteousness of the scribes and pharisees , except his obedience becomes larger , and spreads more than theirs . had these men carried on their obedience to that extent , i speak of , as st. paul , a pharisee , and the son of a pharisee afterward did , there would not have been greater men in the world then they ; and the proverb , which was unjustly made concerning them , would not have been altogether palse , viz. if there were but two men to be saved , the one would be a scribe , the other a pharisee . and these are the particulars in which our righteousness is to exceed that of the scribes and pharisees . if it doth not , we shall in no case enter into the kingdom of heaven . the danger , and the last part , which will deserve our examination . iv. the danger . except your righteousness shall exceed the righteousness of the scribes , and pharisees , ye shall in no case enter into the kingdom of heaven . this word , one would think , should rouze every soul here present , and put us all upon a serious inquiry , whether our righteousness doth actually exceed the righteousness of the scribes , and pharisees : if it doth not , we hear our doom . and can any man think , christ was very serious in saying so , without being concerned , how to prevent , and escape that fatal exit ? all ye , that have any care of your salvation , and beleive another world , and know , what the terrors of the lord mean , and what it is , not to enter into the kingdom of heaven ; awake , awake , ( why should you not , when your great redeemer calls ? ) and take this threatning into serious consideration . either it will be fulfilled , or not : if it will not be fulfilled , where is christ's veracity ? if it be , where is your security ? i say unto you ; thus the commination begins ; which shews , the thing is firm , and like the laws of medes and persians , unalterable . our master , even he whom we believe to be god , as well as man , hath spoke the word . he that is truth it self , hath said it , and thus it must be , nor will all the intreaties of men and angels oblige him to depart from his peremptory declaration . you that hear , and now read all this , cannot pretend ignorance , that you did not know the dreadful consequence of this neglect . we suggest , we intimate so much to you ; we pull you by the sleeve , we proclaim these words in your ears , as poor , as mean , as inconsiderable creatures , as we are ; i would to god , they might sink into your hearts ! we beg of you , to lay aside your divertisements , and your businesses for a while , and allow this threatning some attention of mind . if you go no farther in your righteousness , than these unhappy men did , not all your cries at last , lord , lord , open to us ; not all your tears , and calls , lord , have mercy upon us ! not all your arguings , and pleadings with god ; not all your dying groans , not all your mournful accents , will open the kingdom of heaven to you if you go no farther than these men , by this rule of christ , you must inevitably be miserable , and all your wealth and grandeur and estates and relatives , cannot help you : if you go no farther , you sink into a state of hypocrisie , and i need not tell you , that the portion of hypocrites , is a very sad portion , for it is to be cast into outward darkness , where there is howling and gnashing of teeth , so saith your master and mine , matth. xxiv . . in speaking to you , i speak to christians , even to men , who believe , that to enter into the kingdom of heaven , is beyond all the bliss , that this , or ten thousand worlds do afford ; and , that not to enter into the kingdom of heaven , is to be wretched and miserable , odious and contemptible , beyond expression , and to groan in torments to eternal ages : this is the notion you have of these things , as you own your selves christians . men , fathers and brethren , do you believe the prophets ? do you believe the apostles ? do you believe the son of god , that came into the world to save sinners ? i know you believe , and surely this is motive sufficient to suffer the word of exhortation ▪ if therefore any of you have hitherto laid the stress of your devotion , upon the external task , and been strangers to the inward frame of mind , which is in the sight of god of great price : if you have been zealous for small , little , inconsiderable things in matters of religion , and have wilfully neglected the more substantial and self-denying part of it : if you have been selfish in your acts of piety and righteousness , and been devout and good , for wordly ends more than from a sense of your duty : if you have taken some carc to purifie your outward man , from clamorous and scandalous sins , and have been careless of rectifying what is amiss within you , even of subduing that immoderate love of the world , and pride , and revengefull thoughts and desires , and anger , and wrathful temper , and other secret sins , which do so easily beset you : if you have thought it your duty , to observe some of the greater commandments of the gospel , and made no conscience of the lesser . all this fabrick must be pulled down , undone and unravell'd , and you must turn over a new leaf , and apply your selves to a true gospel life and temper ; else , there is no entring into the kingdom of heaven . flatter not your selves with the merits and sufferings , and death of christ jesus , for poor sinners . i grant , i own , this is a very glorious , and comfortable truth , and there is no sincere beleiver , but confesses to thy praise and glory , o blessed jesu ! that there is no name under heaven given , whereby men may be saved , but thine alone . but still it is this exceeding the scribes and pharisees in their righteousness , that must give you a title to the benesits of the death of jesus christ : by this the pardon of your sins , which was purchased by that death , must be sued out , and applied , and rendred comfortable to your souls ; and , if the death of christ doth not kill in you that hypocrisie and partiality , which made the righteousness of the pharisees defective , that death cannot , will not , profit you . all the christian world knows , that the design of christ's dying for sinners , was , that they which live , should not henceforth live unto themselves but unto him , that died for them , and rose again . they are the express words of the holy ghost , cor. v. . and it is as certain , that you cannot live unto him , that died for you , except your righteousness be a righteousness without guile , and therefore beyond that of the scribes and pharisees . i suppose you are sensible , that christ cannot contradict himself ; when he spake these words , he knew he was to die for sinners , yet to these sinners , for whom he was to die , he protests , except your righteousness shall exceed , &c. and therefore certainly , the mercies of his death cannot clash with our duty ; and whoever means to enjoy the benefits of that death , must die to the righteousness of the scribes and pharisees , and a righteousness more rational , an evangelical righteousness must live in him , even that which st. paul speaks of , phil. iii . and that 's the life of god , as it is called , ephes. iv . . if we are to exceed these men in their righteousness , we must do more than they did and if we do more , can we do less , than what hath been hinted in the preceding particulars of sincerity , simplicity , humility , charity , and universality of obedience ? for these qualifications rectifie what was amiss in the righteousness of these men , and set us in the right way , from which those self-conceited men deviated , and wandred in a wilderness of vulgar errours . should any of you be so unfortunate , ( what i say here , is nothing but a plain and easie comment upon the commination of the text ) i say , should any of you be so unfortunate , as to come before the gate of the kingdom of heaven , and be denied entrance there ; how like a thunderbolt would this strike you ! and yet i see not , how it is possible to prevent it , if these words of christ make no impression upon you , or do not oblige you to go beyond these men in their acts of devotion and piety . their righteousness was an external , mechanical , starcht kind of righteousness ; it was not free , not natural , and they took no care to reform their thoughts , desires , lusts , affections , and such things as human laws take no notice of ; and it 's to be feared , that this is the disease of too great a number of christians : nay , thousands there are , which do not come up to so much , as the negative virtues of the scribes and pharirisees : they were no drunkards , no swearers , no whoremongers , no adulterers , and yet , how many that profess themselves illuminated by the gospel of christ , are so , and worse than so ? and if even those , who do not exceed the righteousness of these men , shall not enter into the kingdom of heaven , how shall those , that are not so good as they ? and but that unbelief , and stupidity reigns so much in the hearts of men , certainly here is enough to fright them from the carnal life they lead . there stands before the gate of the kingdom of heaven , an angel with a flaming sword , as much , as there did before the gate of paradise , to keep out all those , who voluntarily chuse death before life , and do not you chuse death before life , when you had rather forfeit your share in the kingdom of heaven , then exceed the scribes and pharisees in their righteousness ? surely it must be a dismal and deplorable condition , when men have flattered themselves all their life time , with hopes of entring into the kingdom of heaven , to find themselves at last thrust out , and may not this be the condition of some of you ? and is not the very possibility of it enough to oblige you to purifie and cleanse your righteousness , and to take care , that none of the leven of the scribes and pharisees stick to it ? here on earth , men fight for a great estate , and venture fortune , friends , interest , honesty , life , and all : strange ! the kingdom of heaven should lie under that misfortune , that men must be entreated to enter into it , and yet will not be prevailed with after all to enter . yes , you 'll say , we all are very ready to enter into it , were it not for the hard conditions that are required ; and do you really think the conditions so hard ? would you think them so , if you lay howling in eternal flames ? certainly , nothing would seem hard then , and why should it seem so now , when it is evident and apparent , you are in danger of those flames ? behold ! god is ready and willing , to succour , to assist , to support , and to strengthen you , that your righteousness may triumph over righteousness of these hypocrites . the same spirit , the same grace , the same influences , the same assistances , he hath afforded to st. paul , to st. peter , to lydia , to martha , to mary , to magdalene , to the jaylour , to the penitent publican , to zachaeus , to others , the same he offers to you all . but then , if these kind offers be slighted and rejected , and a farm , a yoak of oxan , or some thing worse be preferr'd before it , it is not god so much , that deprives you of the kingdom of heaven , as you your selves . were you actually possess'd of this kingdom of heaven , you would wonder at the folly and madness of men , who can complain , that the conditions are hard , when such a glory , such a bliss , such a kingdom is to be had , a kingdom for which the apostles , and the primitive beleivers , whose faith , and constancy , we admire , forsook father and mother , and lands , and houses , and all that was dear to them in this world. i could give you such a description of that kingdom , as should make all the glories of this world look pale , and dim , and dark , in comparison of it : but i forbear . were such considerations as these , made use of in the cool of the day , i mean , when your thoughts are cool and composed , and the grace of god upon your endeavours , earnestly implored , they would inspire you with courage invincible , to go not only beyoud heathens and philosophers , but beyond scribes and pharisees in righteousness , and in the serious exercises of virtue and self-denial . it 's possible , you may not remember all the motives , i have given you , but one thing you will be able to remember , which contains all that i have said , and that 's the text , and therefore i repeat it once more , except your righteousness shall exceed the righteousness of the scribes and pharisees , ye shall in no case enter into the kingdom of heaven . finis . notes, typically marginal, from the original text notes for div a -e numb . . . jerem. . . euseb. hist. l. . c. . . vide lights . in matth. ii . maldon●in c . matth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . epiph. l. . adv . haer. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . epiph. ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 luk . . joh. . . several sermons upon the fifth of st. matthew .... [vol. ] being part of christ's sermon on the mount / by anthony horneck ... ; to which is added, the life of the author, by richard lord bishop of bath and wells. horneck, anthony, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing h estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : or : ) several sermons upon the fifth of st. matthew .... [vol. ] being part of christ's sermon on the mount / by anthony horneck ... ; to which is added, the life of the author, by richard lord bishop of bath and wells. horneck, anthony, - . v. : port. printed by j.h. for b. aylmer ..., london : . errata: p. at beginning of v. . volume (wing h ) is found at reel : ; v. (wing h ) is found at reel : . imprint of v. reads: london: printed for brabazon aylmer ..., . reproduction of original in the bodleian library. includes bibliographical references. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng horneck, anthony, - . sermon on the mount. bible. -- n.t. -- matthew v -- sermons. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion the reverend d r. anthony horneck . several sermons upon the fifth of s t. matthew ; being part of christ's sermon on the mount. by anthony horneck , d. d. late preacher at the savoy . the first volume . to which is added , the life of the author , by richard lord bishop of bath and wells . london , printed by j. h. for b. aylmer , at the three pigeons against the royal exchange in cornhill . . the life of the reverend anthony horneck ▪ d. d. this excellent man was born * at baccharacht , † , in the lower palatinate , a town from whence we receive a wine that from the place bears the same name amongst us . his father was recorder or secretary of that place ; a very strict protestant , and a person of great reputation . the doctor was also bred up in the same profession from the beginning : he never was of the church of rome , as hath been falsly reported of him . his father devoted him for the holy ministry from the womb , and was not wanting to give him such an education as might fit him for that sacred office . he was first sent to heidelbergh , where he applied himself with great diligence to the study of divinity , under the direction and care of the very learned dr. spanheim , who is now the primary professor of the university of leyden . he had , it appears , a great desire to come over into england ; i cannot tell what it was that moved him : `t is certain his father inclined not to it . however to england he came , not without his father's consent . he was about years of age when he first came over . he was then very eminent not onely for his learning , but for his great piety also . he who taught him the english tongue , does profess , that he never saw a young man so exemplary for piety as this young man was . he was entred into queen's college in oxford , dec. . . and was in very great esteem there with dr. barlow , then provost of that house , and since bishop of lincoln , who valued him highly for his great learning , and more particularly for his good skill in the eastern languages . he was , by his favour , made chaplain of the said college soon after his entrance . he was incorporated master of arts from the university of wittembergh , dec. . . it was not long after this , that he was made vicar of allhallows in oxford , which is in the gift of lincoln college . there he continued a most constant and painfull preacher about two years . thence he removed into the family of the duke of albemarle * , and was received there as a tutor to his son , the then lord torrington , and since duke of albemarle . he was now in a fair way to preferment , had he been forward in seeking it . the duke did indeed bestow upon him a living in the diocese of exeter † , and did also procure him a prebend in that church from dr. sparrow , then lord bishop there . i shall have occasion afterward to give an account of his parting with them . i am now on that part of the doctors life which i know the least of ; i doubt not but he did well every where , and agreeably to his holy profession . he did , before he married , go over into germany ‖ , to see his friends , where he preached with great acceptation , and was entertained with great respect at the court of one of the german princes , * , who shewed him a very particular kindness . after his return he was chosen preacher at the savoy † , where he continued about years , till he died . that place deserves not the name of a preferment : the maintenance is small , and , upon the matter , precarious . and whatever it was to him at his first taking of it , when there were persons of considerable quality inhabiting there , who were very kind to him ; yet afterwards , when his family increased , and his necessities were greater , it could not be called a competent maintenance . but whatever it was first or last , he could not be perswaded to keep his living in devonshire with it : nor could he ever be prevailed with afterwards ( whatever offers were made to him ) to accept of any living to hold in conjunction with it . he was irreconcileable to pluralities , and to non-residence , and would upon occasion declare his abhorrence of them with some considerable warmth . he was of the opinion , in this matter , of bernard gilpin , the famous preacher and saint of the north , of whom the bishop of chichester , who wrote his life , gives the following account . mr. gilpin was about to travel beyond the seas , and to study there : he was at that time possessed of a living , a cure of souls ; bishop tunstall perswades him to keep his living for his better support ; mr. gilpin refuseth so to doe , and resigns it . he tells the bishop , that he had left his parsonage upon necessity , because be could not keep it in his hands with any peace of conscience . and when the bishop offered him a dispensation to hold it , mr. gilpin replied , the devil will not be restrained with any bonds of dispensation from labouring in mine absence the destruction of my people committed to my charge : and i fear that when god shall call me to account of my stewardship , it will not serve my turn to make answer , that i was dispensed withall , whilst the devil made havock of my flock . mr. gilpin was after this , and whilst he continued beyond the seas , pressed to accept of a living : but he tells the bishop , in his letter to him , his mind in these words : i am fully resolved , so long as i live , never to burden my conscience in this case , nor to keep a living in my own charge with condition to live from it . he adds afterwards , though any other should teach and preach for me as constantly and industriously as ever st. augustin did , yet cannot i think my self discharged by another man's pains taking . but if yet i should be perswaded thus to offer violence to my conscience , upon condition to remain either here , or in any other vniversity , my disquiet of conscience would never permit me to profit in my study . he was a very great blessing to the inhabitants of the savoy , and indeed to the city . he constantly resided among them , tho' he had no house belonging to his place . he hired an house , and was constant in the discharge of the duties of his place . he preached with great vehemence and ardor , with mighty force and conviction . he spake the sense of his soul , and entred into the hearts of his people . he soon convinced his auditors that he was in great earnest , and that he had a mighty sense of the worth of souls , and of the vast importance of those truths which he delivered to them . his auditors were convinced that he was a man of god , and sent by him for the good of souls . he used great freedom of speech , and instead of using enticing words of human wisdom , he spake like his master with great conviction and authority . his fame grew exceedingly , and very many were his constant auditors , some of the highest rank and quality , and a very great number of very devout and pious persons . a vast crowd there was that followed him , and such a collection of most devout and conformable persons as were hardly to be found elsewhere ; it was no easie matter to get through the crowd to the pulpit . he administred the holy communion on the first sunday of every month , and preached a preparation-sermon on the friday preceding . he did it also on the great festivals . he administred it twice on a day , in the morning at eight a clock , and at the usual time after the morning sermon . the number of the communicants held a great proportion to that of his auditors , and their devotion was very exemplary . the number was so great at both times , that it will hardly be believed by those clergymen who have been confined to the country , and have seen the small number of those who attend upon this holy service . so great was the number , that there was need of great help of clergymen to assist in the delivering of the bread and wine ; and with such assistance it was very late before the congregation could be dismissed . i will add , that i do not remember that i did ever behold so great numbers , and so great signs of devotion , and a due sense and profound reverence , becoming this great act of divine worship , in my whole life . the doctor took indefatigable pains on these occasions , but he was encouraged to do so from the great success his labours met withal . he was not only very diligent in preaching and administring the holy sacrament , but in all other parts of his duty . he took great pains in catechising and instructing the youth , in visiting the sick , and directing and satisfying the doubtfull and scrupulous , and encouraging all good beginnings , and promoting worthy designs , and provoking those he conversed with to love and good works . he took great pains also in his own family . he spent very much time with his family in constant prayers morning and night , in reading the holy scriptures , singing of psalms , in holy conferences , and all the duties incumbent upon him as the master of a family . no weariness , no weighty business abroad , excused him from the discharge of these duties . nor did he perform them slightly and perfunctorily , but spent very much time in them ; he was very assiduous , very earnest and vehement , and shewed a very great concern and ardor therein . he would rise early in a morning to these exercises , and not spare his pains even after the very great and wearisom labours of the day . nor did he forbear his studies and closet-devotions . he spent much time there . it appears by a diary found since his death , and which he kept for a long time , that he called himself to an account every night for the words , and actions , and conversation of the day past ; and perhaps few men living were more strict and severe than he was in this matter . if he had done any good that day , he gave god the praise of it before he slept . and few men that lived passed fewer days ( if he passed any such ) without doing good . but when any words or thoughts escaped , which he judged to have wanted due care , he animadverted upon himself in a severe manner , before he went to rest . he was one of the kindest men to others that ever lived , and one of the severest to himself . he needed no confessor to call him to account , or to enjoyn him any penance . he did not spare revenge upon himself , who could most easily forgive his enemies , and wanted no compassion for the greatest criminals . he kept a continual watch over his own soul , and strictly watched over its actings , and tendencies , and was therefore very fit to watch over those who were committed to his charge . besides the constant care that was upon him from his parish , his family , his closet and studies , he imployed himself in doing good to those who were more remote . he encouraged piety where-ever he came , and particularly in the younger sort . he had the care of several societies of young men , whom he directed and encouraged . and because this matter hath been mis-understood , and that to my certain knowledge , there was an attempt , since this revolution , to blacken the doctor on this account , i shall represent the matter just as it was . certain it is that there were some societies of religious and devout young men under the doctor 's government and inspection . but whether the doctor did move these young men at first to enter into such societies , or whether they first applied to him , and he only gave them rules to govern themselves by , i am not able to determine . thus much is certain , that he gave them rules , and they were these that follow . i. that all that entered into such a society should resolve upon an holy and serious life . ii. that no person shall be admitted into this society till he arrive at the age of sixteen , and hath been first confirmed by the bishop , and solemnly taken on himself his baptismal vow . iii. that they chuse a minister of the church of england to direct them . iv. that they shall not be allowed in their meetings to discourse of any controverted point of divinity . v. neither shall they discourse of the government of church or state ▪ vi. that in their meetings they use no prayers but those of the church , such as the litany and collects , and other prescribed prayers ; but still they shall not use any that peculiarly belongs to the minister , as the absolution . vii . that the minister whom they chuse shall direct what practical divinity shall be read at these meetings . viii . that they may have liberty , after prayer and reading , to sing a psalm . ix . that after all is done , if there be time left , they may discourse each other about their spiritual concerns ; but this shall not be a standing exercise , which any shall be obliged to attend unto . x. that one day in the week be appointed for this meeting , for such as cannot come on the lord's day ; and that he that absents himself without cause shall pay three pence to the box. xi . every time they meet , everyone shall give six pence to the box. xii . that on a certain day in the year , viz. whitsun-tuesday , two stewards shall be chosen , and a moderate dinner provided , and a sermon preached , and the money distributed ( necessary charges deducted ) to the poor . xiii . a book shall be bought , in which these orders shall be written . xiv . none shall be admitted into this society without the consent of the minister who presides over it ; and no apprentice shall be capable of being chosen . xv. that if any case of conscience arise , it shall be brought before the minister . xvi . if any member think fit to leave the society , he shall pay five shillings to the stock . xvii . the major part of the society to conclude the rest . xviii . the following rules are more especially to be commended to the members of this society , viz. to love one another : when reviled , not to revile again : to speak evil of no man : to wrong no man : to pray , if possible , seven times a day : to keep close to the church of england : to transact all things peaceably and gently : to be helpfull to each other : to use themselves to holy thoughts in their coming in and going out : to examine themselves every night : to give every one their due : to obey superiors both spiritual and temporal . this is the substance of what the doctor directed on this occasion . i did many years ago lay these things before a very great and worthy prelate , ( who is now living ) to whom i thought it was highly fit that they should be communicated . i advised with him upon the whole matter . and the occasion was this : there was a certain number of young men ▪ who were desirous to make such a society , and to be concluded by these orders . they applied to a minister in london to take upon him the inspection and care of them . i was concern'd for that minister , and thereupon laid the whole case before that prelate . he was clearly of opinion that the young men were not to be discouraged , and that it was best to take care of them , and secure that zeal which they expressed , in the right channel ; he was well contented to leave them to the care and management of a minister of the church of england . upon which encouragement they were admitted . that time in which this prelate was consulted , was not over favourable to any kind of religious meetings . and yet the doctor had the hard measure to be censured very severely , even since this happy revolution , upon this account . endeavours were used to beget an ill opinion of him in the late archbishop , and in others , but upon due information , the archbishop was intirely satisfied , and was a true friend to the doctor to the last . the doctor had so much business generally upon his hands , that he had hardly time to eat his meat . he was often sent for to sick and dying people , frequently consulted by those who were doubtfull and scrupuious , and addressed to with cases of conscience , and sometimes with cases that were very extraordinary . he was also beyond all measure followed by the poor and needy , by them that wanted money , or wanted his favour to procure them some boon or other . he was extremely prone to do good offices ; this was well known , and it fared with him accordingly . but in the late reign his labour was much encreased . great endeavours were used to introduce popery , and to delude the poor people . no man was more stout and diligent than the doctor at that time . he preached most vigorously against that corrupt doctrine , prepared his auditors against the day of trial , and was prepared ( i doubt not ) for martyrdom himself . 't is very well known that he declined no labour , shunn'd no conference with the popish priests , omitted not what was in his power to do to stemm the tide . there are those living , of the greatest figure and character , who very well know the truth of this matter . but thanks be to god , the fear of popery vanish'd upon his present majesty's coming to the crown . but then the doctor had another tryal . his maintenance at the savoy was but small , and in great measure precarious . and yet was that all his preferment , excepting a prebend of the church of exeter of but l. per annum , without any corps belonging to it . but it was really much less than that , charges deducted . this was all his preferment at that time , and for some considerable time after . he had not any house to live in , but what he hired at a considerable rate . he had himself , a wife , and four children to maintain ; and his children so far grown , that they required now a more chargeable maintenance than formerly . his maintenance was very little . those who formerly contributed withdrew their kindness , because he submitted to the present government . he lost very considerably that way . this i had from his own mouth . but yet i cannot say he complained of it . i confess i neheard him complain but once , and that was a little before his last sickness , and then he complained that he wanted money to give to the poor . the poor did in great numbers resort to him at that time ; he gave of his own little a very great proportion , and perhaps something more than might seem consistent with what was owing to his own family . but he had a generous soul , and knew not how to deny him that asked . the words of our saviour , give to every one that asketh thee , made a great impression upon his mind : i found upon discourse with him , that he was so very much under the power of those words , that he thought he could hardly be at liberty even from a common beggar : and sometime i have taken occasion to discourse him on that subject ; but i shall not trouble the reader with any thing farther in that matter . in these mean circumstances he continued for several years after the late revolution . but he went on in his labours , and chearfully pursued the great end of his ministry , and the purpose for which he was sent into the world. it pleased god to raise up a friend who concerned himself on his behalf . it was the lord admiral russel , now the right honourable the earl of orford . he , before he went to sea , went to the queen to take leave of her majesty , and when he was with her , begged of her that she would be pleased to bestow some preferment on dr. horneck . the queen told him that she could not at present think of any way of preferring the doctor , and with this answer the admiral was dismissed . sometime after this , the queen told what had passed on this occasion to the late archbishop . she added withal , that she was concerned , lest the admiral should think her too unconcerned on the doctor 's behalf , and advised with him what was to be done for the doctor 's advantage , and satisfaction of the admiral . the archbishop advised the queen to promise him the next prebend of westminster that should happen to become void . this the queen did , and lived to make her word good in the year . the late archbishop upon notice that the prebend was void , introduced the doctor to the queen , and he was made prebendary of that church . i had this relation from the late archbishop . and i mention that noble lord , who spake to the queen on the doctor 's behalf , with all the honour imaginable . indeed that noble family , the duke of bedford , and his noble relatives , had a great kindness for the doctor , and it ought not to be forgotten in this place . i have often heard the doctor mention them with respect . he was now in easier circumstances , and provided of an house , and at a small distance from his people , of whom he took the very same care which he did before . he preached very constantly among them , and discharged other ministerial duties as before . he kept in his hands some part of the house he formerly lived in , and was constantly there a day or two in a week , ( besides his other occasional times ) on purpose to attend upon those poor , and afflicted , and scrupulous people that resorted thither for help and advice . he did very often stay all night in that place , that he might be in a readiness to assist those that expected him there . his prebend of exeter lying at a great distance from him , he expressed an inclination to resign it , and he did so the next year . the present bishop of bath and wells had a small prebend which that year became void , little better as to the annual rent than that of exeter , but then it had a corps of some value , and two lives were gone . it required no residence , and if it had , it was much nearer to him than exeter . the bishop made him an offer of it , hoping that he might receive some fine for the better support of his family . he was admitted to it upon sept. . . he enjoyed it to the day of his death , but i fear he made no advantage of it , his charges considered ; or if he did , it was very small . he was offered indeed a fine , and ( considering his small income ) a considerable summ , but yet not above one half of the real value . 't was supposed , i presume , that he would have greedily laid hold of the present advantage and gain , ( as too many have done ) without considering what was decent and becoming , with respect to the church and to his successor . but they that thought so were deceived in their man. he generously refused the offer , and left the lives to be filled up by his successor . but it having a vicarage annexed in his gift , he went and preached to the people , and gave out good rules in his visitation , for the good of the souls in the peculiar under his jurisdiction . in this journey of his , he happened to meet with the lessee of the corps , from whom alone he might expect a fine . instead of minding his own gain , and addressing to the lessee with art and complaisance , in order to make a wordly advantage , he plainly reproved the lessee of immorality ; which others were prone enough to spread abroud , but perhaps no other had the courage to reprove . he chose rather to lose his fine ( as he did ) than omit his duty . upon this occasion i cannot but add , that he had in great measure the spirit and courage of john the baptist. he durst reprove a great man ; and perhaps that man lived not that was more conscientious in this matter . i very well knew a great man , and peer of the realm , from whom he had just expectations of preferment ; but this was so far from stopping his mouth , that he reproved him to his face ; and that too in a matter that few men besides would have adventured on . he missed of his preferment indeed , but saved his own soul. he could not fawn or flatter , cringe and comply , for his own gain and worldly advantage . upon this consideration , his acquaintance and friendship were very desirable by every good man , that would be better . he would in him be very sure of a friend that would not suffer sin upon him . i may say of him what pliny * says of corellius rufus , whose death he laments , amisi vitae meae testem , &c. i have lost a faithfull witness of my life ; and may add , what he said upon that occasion to his friend calvisius , vereor ne negligentiùs vivam , i. e. i am afraid ( says he ) lest for the time to come i should live more carelesly . certain i am , that his friends and familiars have a great loss upon this account . they have lost a great pattern of vertue , and a very faithfull monitor and reprover of vice and folly. a faithfull reprover is a very great help in our christian course . he is to be valued above the greatest treasure . he that would be safe ( says one of the ancients ) must have a faithfull friend , or a bitter enemy , that he may fly from vice by the monitions of the one , or invectives of the other . we need one of these to set us right . we read that the grandees of japan do each of them maintain in their several houses one or two persons , whose office and business is to observe the actions of their masters , and freely to admonish them when they do any thing imprudently or wickedly * . 't is worthy of our imitation , and highly expedient . great men are followed and corrupted by flatterers ; they have but few friends who have courage and honesty enough to tell them of their faults . but this may be thought too great a digression ; i therefore return to give a farther account of this excellent man. he was now in better circumstances as to the world , than he had been , but not less diligent and laborious . he went on in his master's work with most unwearied labour , and spent his whole time and strength in it . and it was his delight and his choice . indeed those who were about him thought he did more than he was able long to bear . he grew soon after this very infirm and sickly . he fell into dangerous fits of the stone † , made very little , and that a bloody water . he walked with difficulty , and could hardly bear a coach. i have often told him , that he could not long continue under the labour which he underwent ; and i plainly saw that he declined , and would do so more and more , unless he did remit his very great labours . i convinc'd him abundantly of the truth of what i observed of him . he was sensible of it , and seem'd very inclinable to retire from the multiplicity of business with which he was almost overwhelm'd . he went on in his accustomed labours to christmas , . then his work increased upon him , and whereas other men's labours are then intermitted , his were augmented . for at that time he had more frequent communions , besides an incredible number of applications from poor people , who then expect relief and assistance ; which gave him great diversion and trouble , he nevertheless went through all this labour and trouble , with as great chearfulness as was possible . but not long after i found a plain alteration in him for the worse . on the d of january i was much concern'd for him . he was to preach the next day at the savoy , and i was of opinion that it was not safe for him to do it . i was very earnest with him to spare himself that day , but could not prevail . he preached there , and it was the last sermon that he preached . in the evening i found him ( to my great sorrow ) in great disorder . from that time his illness encreased upon him . his urine upon the matter totally stopped ; he was in pain , and greatly indisposed all that week . and yet when i ask'd him ( which i frequently did ) if he were not in great pain , all the answer that i could get from him was , that the pain he felt was tolerable . there was nothing wanting that could be thought of towards giving him ease . the ablest physicians were consulted , and they consulted and advised upon his case , and attended him with great diligence and tenderness , but without success . on sunday morning , january st , he was worse than ever he had been , insomuch that those about him thought him dying about eleven in the morning . i was then at westminster-abbey , and was sent for out of the church to pray with him . i found him very sensible . i asked him , if he were sensible that he was dying , he replied that he was . i asked him if he were also resigned , and willing to die , he replied very readily , that he was willing to die . i asked him if he had considered the words , heb. ii. , ; and whether or not he found himself delivered from all the slavish fear of death , he replied very quick , looking up to heaven , that he was delivered from that fear . he was in an excellent frame , and joyned with the prayers which the church appoints on such occasions , with great expressions of devotion , sometime after this , i found him delirous , and not long after speechless . after some few hours groans he expired , viz. at eight a clock that evening , being then about the th year of his age * . his body was opened , and it appeared quickly what was the cause of his death . both his ureters were stopped : one of them was stopped as a bottle with a cork , with a stone that entered the top of the ureter with a sharp end , the upper part of which was thick and much too big to enter any farther : the other was stopped also with stones , of much less firmness and consistence than the other . his body was interred on feb. . in the abbey church of westminster , with great solemnity , and a vast number of attendants . several of the lords the bishops , very many of the most eminent clergy about the city , and an incredible number of other persons , were present on that occasion . and it must be said that the church of westminster shewed the great kindness they had for him , by the great care they took of his very decent and solemn interment . before i proceed any farther , i shall reflect upon his undaunted courage when death look'd him in the face . 't is certain that there were a great many considerations that might have disposed him to desire a longer life at that time . i well knew his circumstances , and those of his family , and how desirable his life was upon many accounts . but yet this pious man was not only willing to die , but was entirely delivered from the fear of it , and did with great cheatfulness and alacrity receive the tidings and sentence of death . st. hierom * tells that hilarion , just when he was expiring , spake these words , egredere , quid times ? egredere anima mea , quid dubitas ? septuaginta propè annis servisti christo , & mortem times ? i. e. go out , o my soul , why dost thou fear ? why dost thou doubt ? thou hast served christ near seventy years , and art thou afraid to dye ? there was , it seems , some fear and some doubt in hilarion . this servant of god was , by his grace , delivered intirely from all such fear or doubt . i say , by the grace of god he was delivered , and special grace it was . very good persons , when they come to die , have their doubts , and their great fears too . it is an easie thing to discourse wisely and philosophically of the contempt of death ; but they which do so , have not the same presence of mind when death looks them in the face . we have a famous story to this purpose , concerning the father of clinias , who was wont to despise death in his health , and was in great dread of it when it drew near to him , as plato relates it * . it must be confessed , that this good man had taken the right course to be freed from the fear of death , by leading a very painfull and laborious , a very usefull and charitable , a very devout and pious life . his life was very painfull and laborious . few men ever took the pains which he did . he was mortified to all worldly pleasures , and sensual satisfactions , and used himself to great labours and most exemplary diligence . there is nothing renders us more afraid to die , than a soft and voluptuous life . oh death , how bitter is the remembrance of thee to a man that liveth in rest in his possessions ? ecclus . xli . . we have an example of this in agag . he came delicately , and was pinguissimus & tremens * , i. e. very fat and trembling ; and no wonder then that he should com●●●in of the bitterness of death : for so certainly he does , however our interpreters come to render his words . death must be bitter where voluptuousness makes life sweet . his life was also very usefull and very charitable . multitudes they were that received relief and advantage by him . and there is a particular promise to such men , that god will strengthen them upon the bed of languishing , and make their bed in their sickness , psal. xli . . our saviour wou●d have his followers pray , that their flight might not be in the winter , or on the sabbath . one of the fathers † accommodates the words to my present purpose . happy is that man that does not , when he leaves this world , lead an unfruitfull life , nor yet an idle one . the winter is the barren time of the year , and the sabbath was a time , not of labour , but of rest. his life was also very devout and pious , of which more afterward . i mention only in this place , his very devout and frequent receiving the holy communion , which is a great preparative to a comfortable death . i will repeat the doctor 's own words , which many years ago fell from him to his hearers at the savoy , and which were verified in him many years after . a worthy receiving of the lord's supper ( says he ) is the best preparative for death . no man can die uncomfortably , that makes it his business , as often as he comes to this table , to receive worthily . death cannot hurt him , &c. for by his worthy receiving , he hath laid up a good foundation for the time to come , &c. i shall now more particularly give the character of this excellent person , and the kindness i had for him shall not prevail with me to exceed in his commendation . first , i shall begin with his religion and piety towards god , of which he was a very conspicuous example . his religion had its full power and force upon him , it transform'd him into the image and likeness of god. it hath always been esteemed safe advice , imitare eum quem colimus , i. e. to imitate him whom we worship . on this account some of the heathens excused their vices , because their poets , and men of the stage , represented their gods as having practised the same things . he worshipped the true and living god , the holy and mercifull , the god of truth and righteousness , and not only the greatest and most powerfull , but the best of beings . he was a follower of god , and his divine image was fairly stamped and impressed upon his soul. he imitated god in those two things which one of the ancients tells us will make us like god , viz. speaking truth , and bestowing benefits . a man of greater simplicity and veracity i never knew ; and there are multitudes that will witness that he went about doing good . he did vow in his baptism to renounce the devil , the world , and flesh. some men go no farther . all their religion comes from the font. this good man perform'd his vow , he cast out of himself the evil one , and renounced all his works , overcame the world in the noblest sense , and subdued and mortified all the sinfull desires of the flesh . he was a conquerour , and more than conquerour . he devoted himself intirely , and without reservation , to the service of his god. it was not only his business , but his choice and delight , his meat and drink . i need not say that he was much in prayers and fastings , in meditation and heavenly discourse , very frequent in devout communions , in reading and hearing the word , in watchings and great austerities . he wisely considered that these were the means , and not the end of religion ; that these are not godliness , but only helps , and the way to it . he arrived at the end of these things . he had an ardent love of god , a great faith in him , and was resigned to his will : he had an unspeakable zeal for his honour , a profound regard to his word , and to his worship , and to all that had the nearest relation to him , or did most partake of his image and likeness . he was a man after god's own heart . he lived under a most gratefull sense of his mercies , he was governed by his fear , and had a lively sense of god's special care and providence . he had that sense of god's mercy in giving us his son to die for us , that it was observed of him , that when he discoursed of that argument , he used no measure , no bounds , or limits of his discourse . his heart was so affected with that argument , that he cou'd not put a stop to himself . jesus was his lord and master , and he had his life and example always before him , and conformed himself to it in the whole tenour and course of his life . his religion was unaffected and substantial , it was genuine and primitive , and so great a pattern he was , that he might have passed for a saint , even in the first and best times of christianity . he was of the church of england , and a most true son of that church , and gave the greatest proofs of it . far was he from the innovations of the roman church on the one hand , and from enthusiasm on the other . his writings are a sufficient proof of this . i very well know that when the church of england hath been traduced and disparaged , he hath not forborn to make so vigorous a defence , that he lost a very great man's friendship by it , and felt the effects of it afterwards by the loss of a considerable worldly advantage , which he would otherwise have stood very fair for . he shewed his zeal for the church of england , when she was in greatest danger from many enemies , especially from the church of rome : at that time , when some were so wicked as to change their profession , and others so tame as to sit still , and not to concern themselves when the enemies were at the gates ; ( for there were too many , that professed to be sons of this church , and do so still , who were over-awed , and durst not appear with that courage which god and all good men might justly have expected from them ) then did this good man bestir himself , and lifted up his voice like a trumpet , and undauntedly defended the church , when she most needed it . god be praised there were others who did so likewise , with great vigour and resolution , and great hazard of their liberty and worldly comforts . and many of these had the hard hap to be traduced by their lukewarm brethren , who cry up the church , as if these were not the genuine sons of this church . it hath not been for the advantage of the church , that those men have been decried as not genuine church-men , who have done her the greatest service ; on the other hand , some vaunt themselves to be such , who have never been any support to their mother in her greatest distress . there are some of these who are like the images we see in many churches , that are so placed in that bending posture , as if they bore upon their shoulders the weight of the building , whereas in truth they are only the fancy of the architect , and bear no weight at all . the doctor believed the doctrine of this church , obeyed her injunctions , and conformed to her constitutions : headmonished and diligently instructed his charge , kept multitudes in her communion , and lived up to her holy rules , and was ready to sacrifice all that was dear to him in the world to promote the true interest of this church . he would not indeed take the cure of souls , and then put them out to nurse to some cheap and negligent curate ; receive the profits , and leave another man to take the pains : he would not take a vicarage , and swear residence before his ordinary , and afterwards refuse to reside , on pretence of some privilege or exempt jurisdiction , &c. as very many have done . but a church-man he was notwithstanding . indeed the best of men have been mis-represented . and there are a number of the most useless men , that yet in all places are crying up the church of england , but have little regard to her holy rules . i knew two men of the same faculty , in the same neighbourhood . they were in their profession very eminent . one of these had the name of a church of england man , the other of a fanatick . and yet it is well known that the first very rarely ( if at all ) came to the church or communion , the other was a great frequenter of both . the doctor was a man of very good learning . he had very goods kill in languages . he had addicted himself to the arabic from his younger time ; and retained it in good measure to the last . he had great skill in the hebrew likewise , nor was his skill limited to the biblical hebrew only , ( in which he was a great master ) but he was seen in the rabbinical also . he was a most diligent reader of the holy scriptures in that language in which they were originally written . sacras literas tractavit indefesso studio . this dr. spanheim says of him in his youth ; viz. that he was indefatigable in the study of the holy scriptures . he adds that he was then one of an elevated wit , of a mind that was cheerfull , and covetous of making substantial proficiency : and also that he gave a specimen of it about the year , ( when he was very young ) by a publick defending a dissertation concerning the vow of jephtah , touching the sacrificing his daughter . this upon his own request and motion he publickly defended with great presence of mind . he had very good skill in ecclesiastical history , in controversial divinity , and casuistical also . perhaps few men in his time were more frequently applied to with cases of conscience than the doctor was . as he had vast numbers of these applications , so many times the cases were very rare , and surprizing , and such as are but very seldom to be met with . he would often relate the case to me , and tell me what his opinion was , and how he delivered it . i do solemnly declare that i neve heard him deliver his opinion , but i was intirely satisfied with it . and i did think him as valuable for this skill , as for any other whatsoever . he was a very constant preacher . he was very affectionate and lively in his preaching , plain and pathetical ; he spake from his own , and pierced the hearts of his hearers . i will not in this place speak of his writings , i may have occasion to mention them afterwards . i shall only say here , that there is a great strain of piety and devotion in them , and they are very instructive to the well-disposed readers . he had great correspondencies with learned men beyond the seas , and was often visited by them , and this preserved in him that readiness which he had in speaking the latin tongue with considerable ease and freedom . as for his pastoral care and diligence , he was a great example . he was a pattern to those of the holy ministry , whom they might securely follow . he well understood not only the dignity , but the duty and charge of his holy function . he had a mighty sense of the worth of souls , and of the great care that is to be had of them . hence it proceeded that he was irreconcilable to pluralities , and non-residence : hence it was that he laboured indefatigably night and day : hence it was that he was so very painfull a preacher , so very hard a student : hence it was that he was so very diligent in catechizing the youth , in visiting the sick , and in all the parts of his holy office. his heart was wholly set upon gaining souls to god. in this work he labour'd incessantly . and those who were thus disposed among the clergy , he honoured greatly , and served them to his power . a considerable number of such ministers were well known to him , and some among them that were not well provided for . these upon occasion , he recommended to cures and imployments , as he had opportunity offered him from persons of quality , who did many times apply to the doctor on these occasions . and happy were they who took this course , they might securely rest upon his recommendation . no man was ever more faithfull in this trust ; i know not but i may say , no man was more happy than the doctor in this matter . i have tried him several times , and was not deceived . had i been patron of many livings , i could securely have relied upon his wisdom and fidelity in disposing them all . he went by a true measure . he looked on a living ( as we call it ) as a cure , rather than a benefice . he valued the flock more than the fleece , and consequently preferred those who did the same . on this very account , the death of the doctor was a loss unspeakable ; and i reckon my self a very great loser upon this account . when he was alive , if i wanted a parish-minister , a curate , a master of a school , or chaplain , &c. i was secure , that by him i might be well supplied . his recommendation weighed more with me than many hands , than seals , and ample forms and testimonials from great names and societies of men. i well knew that nothing could bribe him to commend that person to a place of trust , whom he did not know to be fit for it . i heartily wish his example in this were followed . nor do i think that what i said last is any digression , when i speak of his pastoral care . for his care in recommending those only whom he knew to be fit , was an effect of it . it cannot be that he who will commend any person to holy orders , or the cure of souls , should have a due sense of the pastoral care . and i heartily wish that the clergy would be very cautious whom they recommend for orders , or for institution ; and that college-testimonials were given with greater care than they have been . i add , that he had a very great zeal for reformation . this will be no commendation of him to the luke-warm , and formal christians : nay it will render him less in the eyes of some men , who mightily cry up the church . and therefore i must explain my self in this matter , lest i be mis-understood , and the memory of the doctor suffer upon this account . when i say that he was zealous for reformation , i do not mean that he was for reforming or altering the laws . for though he did not think the laws immutable , yet did he not plead for the changing them . he was well satisfied in the laws of church and state , and was not for innovations . he was no enemy to the constitution . the reformation which he was for , was such a one as might be consistent with the law , and indeed was the end of the law it self . he was very much for a reformation usquè ad legem ; and it will be very strange that any considering man should be against such a reformation as this ; 't is certain that he that is so , is against the law at the same time . he was for reformation of manners , and a strict regard to the discipline and holy constitutions of the church . he lamented the profaneness and disorders which had broken in among us , and threatned our ruin. he endeavoured to keep up the life and spirit of religion ; and perhaps , considering his private capacity , he did as much this way as any man that lived in his time . he never needed any dispensation himself , and could not without great grief of heart , see the best laws trampled upon by worldly and ungodly men , or defeated and eluded by the craft and artifices of others . i need make no apology for him , that he was against non-residence and pluralities , that he was for frequent communions , and for a strict care in catechzing the youth . all this is agreeable to the sense of our church . and his great zeal against all profaneness and immorality cannot be blamed , because he was zealously affected in a good matter . for his justice to all mankind , he was a great pattern . he gave all men their due , in the greatest latitude of that word . he did not only pay his debts , and discharge his trust , but paid all due honour and respect to worth and vertue , where-ever he found it . nothing could render him partial . no friendship , no power , no interest whatever could turn him aside , or so much as set a false biass upon him . his charity was divine , and a mighty imitation of the love of god and of christ. he sought not his own , but with great industry pursued the good of others . there are multitudes alive that have received great relief and comfort from him . he did not spend his time in court and caress , in visiting great persons , and hunting after preferment or applause . he went about doing good . and in this he was indefatigable . his heart was set upon it , and this made him despise tbe difficulty which lay in his way . where-ever he went , this was his business and design . his charity was large , and diffusive . it extended to the bodies , the estates , and souls of men. he fed and taught ; he instructed and comforted , and relieved those who wanted help . i cannot but apply to him what libanius sophista † said of socrates , in his apology for him . thus he pleads for him to the athenians his citizens . ye men of athers , ( says he in his declamation ) save and preserve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. a sincere friend , a kind man , a good counsellor , a righteous citizen ! he could not lead an army , but he knew how to reprove , &c. your laws and suffrages are of great value , and socrates is of no small price , who watcheth those who transgress , reproves the injurious , that dischargeth this publick office for the city . how many , think ye , that once neglected to educate their children , by his means took that care upon them ? how many that quarrelled with their brethren , did he reclaim ? how many that abused their parents , did he bring to do them reverence ? they feared the reproofs of socrates more than the courts of justice . they knew they could buy off an accuser there ; but they that did amiss could not escape his reproofs , nor bribe him to be silent . so it was ; this holy man was a great blessing to the publick , and more especially to the city , where he reproved the transgressors , encouraged the vertuous , directed the scrupulous , and relieved the indigent . libanius goes on , and represents what strangers and foreigners would say when socrates was dead , and what discourses they should be entertained with , who should come to athens to fee the man , and coming too late for that , shou'd visit his tomb. one , says he , shall say to another , pointing at the place , here he discoursed of fortitude , and there of sobriety , and in yonder place of justice : here is the place , where he run down prodicus ; and there , where he was too hard for protagoras : in another , he overcame eleius , and leontinus . i am very sure it may be said of this holy man , the places may be shewn where he was doing good ; where he taught , and where he relieved ; where he entred the lists with papists , and where , with the other enemies of the church ; where he instructed the youth , and where he encouraged and directed the younger christians , and where he exhorted the elder . there are those who can point to the places , and truly say : here is the family whom he relieved , and here live the poor widows whom he provided for ; here is the place where he preached , and where he perswaded his auditors to frequent communion , and brought vast multitudes of men and women to constant attendance on that holy ordinance ! the truth is , if the particulars were enumerated , ( i say the particulars of his charity ) they alone would make a volume . one piece of charity deserves to be remembred to his honour , and that was his telling men of their faults , not only publickly , but privately too . his reproofs may well be reckoned among his charities . i may truly say of him , as libanius does of socrates , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. he made those better whom he did bite . he bit and healed at once . there was no gall , no venom in him . it all proceeded from unfeigned charity to the souls of men. he could not suffer sin upon his brother . he had the zeal of john baptist , and durst and did admonish , and reprove the greatest . of which matter i could say more than i think is convenient for me to be particular in . in truth he had the spirit of the ancient prophets , and of the holy confessours of the primitive church . a man that conversed with him much , wou'd be sure to hear of it if he did amiss . he was far from slander and detraction , from that lingua tertia , as it is called among the hebrews , which does three mischiefs at once , viz. to the speaker , to the hearer , and to the slandered . there is that speaketh like the piercings of a sword , but the tongue of the wise is health , prov. xii . . he had the perfect mastery of this member , and used it to the benefit of his brother . i never knew any man living that was more stout than this good man in reproving vice , and in appearing for the truth ; never any man that was farther removed from flattery and dawbing . he was a friend of a thousand . he made little shew , and was sparing in his profession of kindness . but when he had occasion to serve his friend , he was very industrious to do it , and did not think much of pains and labour therein . there are multitudes now alive that can attest this . he was temperate to the greatest degree , i had almost said to a fault . i have often feared that , considering his great and constant labours , he hardly gave himself that refreshment which was fit . he drank very little wine at any time , and in the latter part of his life he did upon the matter wholly forbear it . he had benè moratum ventrem , as seneca phraseth it , a stomach that was well nurtured , not nice or curious ; it received the meanest provision contentedly . after the fatigue and labour of the day , he would sup with an apple or two , with a little bread , and small ale or milk-water . this he would receive with great thankfulness to god , and great chearfulness among his domesticks . he was very thankfull to god for a morsel of bread , and received the meanest provision with the greatest expressions of gratitude . and yet when he entertained his friends , he did it liberally . he was always least concerned for himself in these things . he very much deny'd himself , but to others he was liberal and open-handed ; and rather than the poor should want bread , he would fast himself . he led an ascetick life , kept under his body , and with great industry advanced in holiness , and a life that was spiritual and heavenly . for his contempt of this lower world he hath given sufficient proof . he despised both the sides or appearances of it , i mean the smiles and frowns of it . it is well known , that when he lived with the duke of albemarle , he might very easily have made his fortunes , as we usually express it . had he made his court , he could not have failed . but instead of that , he minded his charge , and the duty of his place . he minded the heavenly kingdom , and the doing good to souls . he would often speak very contemptibly of riches , and declare that the whole design of the christian doctrine tended to bring contempt upon wealth and g●eat plenty . he was of opinion , that riches were ( as a great man hath it ) impedimenta virtutis , i. e. the impediments of virtue ; and that a man could never arrive to any great pitch of virtue , but he must be , aut pauper , aut pauperi similis , i. e. either poor , or like him that is poor , as seneca hath it . he likewise despised the frowns of the world. he met with sore afflictions . the loss of a considerable part of his worldly estate at once , i reckon the least of them . i do not remember that ever i heard him once complain , but have often heard him give solemn thanks to god for his goodness . some of his friends would sometimes speak their resentment before him , because he was not better preferred . but he would never side with them ; he diverted the discourse , or stopt it , by saying , i shall never want . he was a most humble and heavenly christian ; of great patience and resignation to the will of god ; a most mortified man to the world , and to all the glory and pageantry of it . he led an innocent and inoffensive , and a most usefull life . he spent his hours well , and lived many years in a preparation for death and judgment . one thing must not be forgotten , and that was his great meekness under obloquies and reproaches , his great exemplariness in forgiving enemies . it may perhaps be supposed that he had no enemies , and it will easily be granted , that he could deserve none . but they do not know this world , that think innocence and usefulness will protect any man against malice , envy , and ill-will . nulla unquam magna gloria sine magnâ fuit invidiâ , worthy actions will always be followed with envy . 't is by julius celsus * reported , that when alcibiades asked counsel of socrates , what course he should take to avoid envy , socrates replied , vive ut thersites , i. e. live like thersites . had he lived a soft and trifling life , he might have avoided it easily : but he did his duty with great exactness , and that was the occasion of envy . the old monk , that was asked by a young one how he might pass easily and quietly through the world , told him , as one rule , that he should fungi officio taliter qualiter , i. e. that he should not be exact in doing his duty , but do it ( as we say ) so , so . the doctor could not live like thersites , he could not do his masters work negligently , and as this drew many followers and admirers after him , so it did envy also . the truth of the case is this . his exemplary life was a standing reproach upon those who were negligent , and always trudging after preferment and wealth . that some of the worst should endeavour to blacken him , hath nothing strange in it at all . this i am very certain of , that the clergy of the greatest name , and the most conspicuous for vertue and good learning , had a very great opinion of him . he forgave his enemies , and i could never find him in the least disturbed on that account . he wrote several books which he published ; a catalogue of them will follow the close of these papers . he left also many excellent sermons in mss. upon the most weighty subjects ; particularly upon our blessed saviour's sermon on the mount , one volume of which is herewith printed ; the rest will be set forth with all convenient speed ; and likewise several others , as these find encouragement ; viz. upon the parable of the ten virgins ; the parable of dives and lazarus ; several sacramental discourses , &c. for those which are already published , they are well known . there is a great vein of piety and devotion which runs through them . they savour of the primitive simplicity and zeal , and are well fitted to make men better . they are weak men that are much taken with flourishes and tall metaphors , with quaint and picquant strokes of wit. his discourses are all medicinal and healing , and fitted to make the reader serious and devout . that food is best which is nourishing , and that physick which cures and restores . this good man had no greater aim than to do good . i will say of him , as pliny did of virginius rufus , tanti viri mortalitas magis finita est quam vita , i. e. his mortality is ended rather than his life . he lives and will live for ever ; and now that he is withdrawn out of our sight , he will more than ever continue in the remembrance and discourses of men. his friends have erected a monument to his memory in the abbey-church of westminster . the reverend mr. philip falle , a friend of the doctor , hath added the inscriptions following . he might have enlarged this excellent man's character further , had he not been confined by the figure and dimensions of the table . the inscription on the tomb-stone is as follows . sub hoc marmore , venerandi sepulchri indice , novissimum domini adventum praestolantur mortales exuviae antonii horneck , s. th. p. caetera , viator , disce ex vicinâ tabellâ . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inscription on the monument is this . aeternae memoriae antonii horneck , s. theologiae professoris , regiae majestati à sacris , * hujus ecclesiae canonici , viri inter primos docti & eruditi : sed qui potissimùm flagrantissimo in deum zelo & religione ; vitae sanctimoniâ ; morum gravitate ; humanitatis officiis in singulos , egenos praesertìm & aegrotantes , sedulò impensis ; sacris concionibus , apud s. mariam le savoy , per xxvi plus minùs annorum curriculum , indesinenter & indefessè ad populum habitis ; scriptis , priscorum soeclôrum pietatem , & asceticam severitatem , mirè redolentibus , atque per ora hominum passim volitantibus ; longè latèque inclaruit , ac ingentem sibi apud bonos omnes famam comparavit . maximis , quos in exequendo munere exantlaverat , fractus laboribus , in nephritidem incidit ; lethalique calculo visceribus pertinaciter adhaerescente , candidissimam animam coelo reddidit ; prid. calend. feb. anno salutis mdcxcvi , aetatis suae lvi . viro optimo , majora merito , hoc qualecunque amoris & observantiae monimentum , amici , m m. p p. α ☧ ω a catalogue of books writ by the reverend dr. anthony horneck . i. the great law of consideration , in o. ii. the best exercise , in o. iii. the exercises of prayer , in o. iv. delight and judgment ; or a prospect of the great day of judgment , in o. v. the fire of the altar . upon the sacrament , in o. vi. the crucified jesus , in o. vii . the first fruits of reason . viii . a letter to a lady revolted to the church of rome , in o. ix . questions and answers concerning the two religions ; viz. that of the church of england , and that of the church of rome . x. a postscript to dr. glanvil , being an account of witches in germany . xi . an answer to the soldiers question , what shall we do ? xii . some single sermons upon several occasions . xiii . fifteen sermons upon the fifth chapter of st. matthew , vol. i. in o. errata . pag. . lin . ult . for contented to leave , r. contented so to leave . p. . l. . for ne , r. never , p. . l. penult . for imitare , r. imitari . the texts of the sermons in this volume . sermon i. st. matthew v. verse , and seeing the multitudes , he went up into a mountain : and when he was set , his disciples came unto him , page sermon ii. verse , and he opened his mouth , and taught them saying ; p. sermon iii. verse , blessed are the poor in spirit , for theirs in the kingdom of heaven , p. sermon iv. verse , blessed are they that mourn , for they shall be comforted , p. sermon v. verse , blessed are the meek , for they shall inherit the earth , p. sermon vi. verse , blessed are they which do hunger and thirst after righteousness , for they shall be filled , p. sermon vii . verse , blessed are the mercifull , for they shall obtain mercy p. sermon viii . verse , blessed are the pure in heart , for they shall see god , p. sermon ix . verse , blessed are the peace-makers , for they shall be called the children of god , p. sermon x. verse , blessed are they which are persecuted for righteousness sake , for theirs is the kingdom of heaven , p. sermon xi . verse , blessed are ye when men shall revile you , and persecute you , and say all manner of evil against you falsly for my sake , p. sermon xii . verse , rejoyce and be exceeding glad , for great is your reward in heaven , for so persecuted they the prophets that were before you , p. sermon xiii . verse , ye are the salt of the earth , but if the salt have lost its savour , wherewith shall it be salted ? &c. p. sermon xiv . verse , ye are the light of the world , p. sermon xv. verse , a city set upon a hill cannot be hid , p. sermons on the fifth of st. matthew . st. matth. ch. v. ver. . and seeing the multitudes he went up into a mountain , and when he was set , his disciples came unto him . i intend , with god's assistance , to explain to you christ's famous sermon on the mount , contain'd in the fifth , sixth and seventh chapters of st. matthew's gospel . a great work , and which will take up much time ; some years may be to dispatch it in ; and whether i shall live to finish it , he alone knows , in whose hand our time is ; but a work , i am sure , exceeding profitable and usefull for all , that name the name of christ , and are desirous to know whether they belong to that master , whose name they bear , and whose patronage they crave . and i chuse to begin the exposition of this celebrated discourse of our saviour at this time , because of the common account , which saith , this sermon was deliver'd , the second year of christ's ministry , about this time of the year , the middle of may. this sermon may justly be call'd the pandects of christianity , the most complete body of practical divinity , and the most perfect system of the duties we owe to god , and man. it contains not only all that 's good and sound in moral philosophy , but a great deal more , and gives the best directions for perfecting of humane nature , and how a man may come up to emulate the life of angels : and yet , this doth not make the particular lessons here laid down unpracticable , or impossible to be perform'd ; so far from it , that the kingdom of heaven , and the everlasting enjoyment of god , is denied to those who refuse to live up to these canons , matth. v. . and vii . , , . which shews , the life prescribed here is attainable , the duties practicable , the neglect inexcusable , and the performance possible ; it being contrary to the infinite goodness , and righteousness of god , to require things for which he gives no power , or capacity . so that he , who aims at a happiness greater , and higher than the present world affords , sees here the steps he is to make , and the way he is to walk in . by this sermon , the christian world will be judg'd in the last day , and by the particulars of it , we all must either stand or fall . all that 's necessary to salvation is plainly deliver'd here , and lies within the narrow compass of three chapters ; so that no man ( if his reason be sound ) can pretend either want of time to read them , or want of memory to remember them ; for in less than half an hour's time , the whole duty of a christian may be survey'd , and there is no man scarce of so weak a memory , but doth and may remember a great deal more , than is contain'd in this sermon : in the handling of which , we shall meet with great variety of subjects ; and though heretofore i have occasionally treated of some of them , picking here and there a flower , yet i shall not upon that account forbear to consider those passages over again ; not only because i judge it profitable for my auditory to do so , but because the method and manner of handling them , will be different from the former , and besides , several material things , which god's spirit , and study , and time , and a riper judgment may suggest , will be added to the former observations . i begin with the preliminaries of this admirable sermon ; a sermon preach'd by the great saviour of the world , deliver'd by the son of god , and publish'd by him , in whom are all the treasures of wisdom and knowledge , even by him , who could not be mistaken in the law he gave , or in the sanction of it , who knew very well what with the assistance of his grace we are able to do , what the neglect of so solemn a message doth deserve , and how great the encouragements are , that are here given to those who have the boldness to force their way through the impediments of this present world , into eternal glory . the words , i have read to you , are purely historical , and shew what was the occasion of the ensuing sermon ; for seeing the multitudes , he went up into a mountain , and when he was set , his disciples came unto him . this is the introduction or preface to the following discourse : and because i am loath to leave any thing untouch'd , that is material in these three chapters : i shall , i. endeavour to reconcile the different relations of the evangelists , concerning this sermon of our saviour . ii. enquire , what the multitudes were that appeared here . iii. why christ ascended into a mountain to teach the people . iv. what his sitting down doth import . v. what , and who the disciples were that came unto him . i. to reconcile the different relations of the evangelists concerning this sermon ( for st. luke ch . vi. . seems to contradict st. matthew , ) you must know , . that the evangelists , st. john excepted , who seems to be more accurate , do not always concern themselves in declaring the exact order of time , when every thing was spoke , or done , but content themselves with amassing , or collecting the matters of fact , the substantial parts of christ's discourses , his miracles , and his actions , without being very curious about every minute circumstance , or order , or method ; for their business was not to make men chronologers , but christians . this is the reason , why one brings in a discourse of christ , after such a remarkable passage , another before it , which is suitable enough to their design ; which was to give us an account of the treasure , no matter in what order the jewels lie . and accordingly st. luke sets down the delivery of this sermon , or the substance of it after the miraculous cure wrought upon the man who had the wither'd hand , luke vi. . but st. matthew chuses to speak of it before he mentions the miracle ; not that one saith , it was done before , and the other after , that would be a contradiction . only one thinks fit to take notice of it before he records the miracle ; the other thinks it convenient to record the miracle first , and then the sermon . . the agreement of the evangelists appears chiefly in this , that none denies , what the other saith ; one mentions a circumstance , which another leaves out , but though all do not mention the same , yet none denies the thing . to apply this to the sermon before us , st. luke ch . vi. . saith , christ went up into the mountain to pray , which st. matthew takes no notice of ; yet his silence is no denial of that circumstance , st. luke adds , that going up into the mountain , he chose twelve disciples , which might very well be , though st. matthew says nothing of it in this chapter . both these evangelists agree , that christ went up into a mountain ; one indeed seems to affirm , that he deliver'd this sermon on the mount , the other after he came down from the mount. both are in the right , especially if we say , that he deliver'd this sermon on the mount at large , and when he came down , by way of summary , or epitome , for the easier remembrance of his hearers ; for indeed st. luke's relation is nothing but a summary of this sermon . and we know , it 's customary with the evangelists , not only for one , to set down the very words of christ , for the other , the sense ; but also , for one to repeat such a discourse in its full scope and latitude , and for another to give us only the heads of it . but , ii. what were the multitudes that appear'd here ? and why did they come ? st matthew ch . iv. . tells us , they were great multitudes of people from galilee , and decapolis , from jerusalem , and from judaea , and from beyond jordan ; and so saith st. luke ch . vi. . who adds , that some came from the coasts of tyre , and sidon . . it was a mixt multitude , some good , some bad , some well inclin'd , others averse from seriousness , some whom meer curiosity brought hither , others whom a sense of another world encourag'd to come ; and this is what we may say of all multitudes , that press into our churches at this day ; some are of gallio's mind , and care for none of these things , only , come for fashion's sake ; others of lydia's temper , whose hearts god opens , to attend to the things spoken by his messengers . some with festus make themselves merry with the preacher's discourse , and expressions ; others like agrippa are almost perswaded to be christians , but very few prove true converts . . the end for which they came was partly to hear , and partly to be healed , as we find , luke vi. . though in hearing it was with them , as with the seed in the parable ; some fell by the way-side , some in stony ground , some among thorns , some in a good natur'd soil , as it is matth. xiii . yet hearing was their end ; and i wonder not to find them ambitious to hear this wonderfull person , who to his doctrine join'd the testimony of heaven , which is miracles . had all judaea believ'd him to be the messiah , where one ran after him , thousands and millions would have come to hear him ; however the greater part took him for a prophet , mighty in word , and deed , and inspired , and one that had more than ordinary converse with god , and this was temptation enough to hear him . they had for many years heard the insipid discourses of the scribes , and pharisees , and were even tired with their superstitious niceties , and traditions , and ceremonies , and pressing the cleansing of the out-side of the cup , and platter . but here was a person , that spoke to the heart , and with authority , and things solid and great , and weighty , without design , or interest , or affectation of applause , and there appear'd in his discourses something more than humane , even a divine light and power , which made them leave their work , and employments to hear him . another reason of their coming was to be cured of their diseases , and infirmities . though christ's curing gratis , without fee , or money , might be a temptation to many of the poorer sort to make use of him ; yet to others , his miraculous way of chasing away distempers , with a word and by-way of command , and healing diseases , which mock'd all the attempts of surgeons , and physicians , might be the greater motive . christ's curing distempers of the body , was in order to heal their distemper'd souls . to set up for a physician only , had been too mean an employ , and therefore we must suppose , that his charity to their outward , was in order to conferr a greater charity on their inward man ; and their acknowledgment of his power and goodness was to lead them to a holy obedience to his precepts , and particularly to repentance , and reformation of life ; and though it 's probable , few came with that intent , i mean , to have their souls freed from the corruptions they had no sense of ; yet being come , many found by blessed experience , strange cures wrought upon their consciences , and went away not only sound in body , but with a lively sense of their duty : the outward cure astonish'd them into consideration of their ways , and they thought they could do no less in gratitude , than become subjects to his will , who had conquer'd their diseases . christ's touch went farther than their bodies , and their souls felt the power of it , as much as their flesh ; and he that felt his distemper departing , found at the same time , that his love to sin stole away , and a new love succeeded , a fervent love to god , and his holy precepts . but , iii. the next thing , that occurs in this historical part , is christ's going up into the mount ; st. jerom takes notice , that some weak brethren of his time took this mount to be the mount of olives ; others believe it to have been a mountain distant about three miles from capernaum . but the scripture gives the mount no name , and therefore they only speak their guesses , that are not content with these general notices . there is a mountain at this day in judaea , they say , which is call'd christ's mount ; and the fryars that get mony by shewing ancient monuments , will needs have it to be the mountain spoken of in the text , and for confirmation of their story , pretend to shew the very stone on which christ sat when he deliver'd the ensuing precepts , but there is no credit to be given to such reports , nor indeed is it material to know what mountain it was . the reasons why he ascended into a mountain will be more to the purpose , and they are briefly these . . it was to imitate the eternal father , that at divers times , and in divers manners spake to the fathers of old . he gave his law to the jewish people on mount sinai , exod. xix . ii. the son being to give a law to the christian world , begins the promulgation of it on a mountain too , and in doing so , discover'd his divine authority ; and it was an item , that the same god , that spoke on mount sinai , spoke in this mountain too ; only here lay the difference ; the law on mount sinai was publish'd in the midst of thunder and lightning , for which reason we find it call'd a fiery law , deut. xxxiii . . the law of the gospel was deliver'd in a sweet and still voice , to represent the nature and temper of it , to express the calmness of mind , the secret satisfaction , the spiritual joy it causes , and the rest it leads to , both temporal and eternal . . he thought fit to deliver this comprehensive sermon on a mountain , to shew the sublimity and grandeur of his doctrine and precepts , that the law he intended to give transcended the laws of all nations in the world in wholsomeness and excellency ; that the laws , which had hitherto govern'd mankind , were low , creeping things , to what he was going to publish , and what an excellent , and heroick spirit , obedience to his precepts would give to his true followers , raise them above the world , make them despise sublunary vanities , advance them above the common level of philosophical vertues , and fit them for dwelling at last on the everlasting hills , on the mount where god is seen , and will be seen to eternal ages , even the kingdom , that fades not away . but , i must go on , and take notice of another circumstance here mention'd , and that is iv. christ's sitting down on the mount. even this posture hath some mystery in it : for , . in doing so , christ asserted the greatness and majesty of his person , even in sitting down to speak , while the multitude , and the disciples stood round about him . this may be call'd an early act of his royalty , as kings do sit , while their subjects of all sorts and degrees stand about them . sitting among the jews was a posture denoting liberty , and freedom from slavery , which was the reason why the synagogue chang'd the posture of standing at the passover , a posture , or sign of servitude , into sitting , or leaning ; and with very good reason might christ sit down here , when he taught the people ; whose business it was to proclaim liberty to the captives , to free the world from the bondage of sin , and to rescue them from the tyranny of the devil . but , . in sitting down to teach , we may add , christ imitated the jewish custom which was , that the teachers sat , and the hearers stood : unto this st. luke alludes , ch. iv. . where speaking of christ teaching in the synagogue , he says , he closed the book , and gave it again to the minister , and sat down , and the eyes of all that were in the synagogue , were fastened upon him . in these synagogues , which were in the nature of our parish-churches , there was a seat , whereon the teacher sat , and the auditours stood at his feet , which gave occasion to that proverbial phrase , that such a one had been brought up at the feet of such a teacher , as st. paul saith of himself , that he had been brought up at the feet of gamaliel , acts xxii . . and of this nature was the other expression , the jews made use of , viz. to wallow , or roll in the dust of such a master's feet ; whereby they noted the humility , that the auditour ought to shew to him that teaches him . but , v. one circumstance more must here be consider'd , and this relates to the disciples that came unto him . the following sermon being directed to them , it concerns us to know who these disciples were . and , . they were the twelve apostles , who are call'd so by way of eminency , as being the chief , the principal disciples of christ , by whose life and doctrine men were to conclude , and learn the nature of christ's kingdom . the word disciple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , talmid in the hebrew , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mathetes in the greek , is one that is taught by another , and puts himself under his tuition , and discipline , following his doctrine , and way of living . and so did the holy apostles , with respect to christ , and though judas proved a devil , and an apostate afterward ; yet at first , without all peradventure , he shew'd the same zeal that the rest did , and was true to his master's interest : these twelve christ chose as patriarchs of the christian common-wealth , in imitation of the twelve sons of jacob , which were the pillars , and foundation of the jewish republick , and these apostles trod exactly in their master's steps ( the son of perdition excepted ) and therefore call'd disciples . . not only these twelve , who were christ's domesticks were call'd so , but all such of the multitude , that believ'd in the great jesus , and took him for the messiah , or saviour of the world ; for to such also , the name of disciples is given , luke vi. . acts ix . . acts xi . . john vi. so that all , that have given their names to christ jesus , resign'd themselves to the rules of his discipline , and profess his religion , are concern'd in this sermon ; every one that names the name of christ : the lessons here given reach all such , whether high or low , whether princes , or subjects , whether rich or poor , whether nobles , or peasants . christ in the following sermon lays down one way for all , nor must any man be so foolish , as to hope to be excused from the obligation of the following commands , upon the account of his rank , and condition ; and as impossible as the practice of some of the following precepts , particularly that of forbearing private revenge , doing good to them that hate them , &c. may seem to gentlemen , and persons of quality ; yet christ considered men here not as gentlemen , or noblemen , but as christians ; if christians , they must be his servants ; if servants , they must do what their master bids them do ; if not , the bare name will never save them . inferences . . christ seeing the multitudes , and touch'd with compassion to their souls , went up into a mountain to teach them . a man in whom the spirit of christ is , cannot but be touch'd with the same compassion to behold the great numbers of people , that go astray from the way to salvation : ah! how many thousands do we see ride post to everlasting misery ! it 's true , all the rhetorick in the world cannot make them believe so much ; but so it is , and if without such and such qualifications , there is no inheriting the kingdom of god , what must we think of so many millions , who never have so much , as a sad , or melancholy thought about these qualifications ; and is not this making haste to be miserable ? and can a man , that hath a sense of the veracity of god in the gospel , behold such numbers without being griev'd , or concern'd , or venting some charitable wishes , that he might be instrumental in their reformation ? but as i said , to do so , a man must have the spirit of christ ; to be touch'd with the temporal misfortunes , and calamities of men ; a man needs no more , than common and natural pity . so the persian monarch fell a weeping , when from a hill he beheld his well disciplin'd army , to think , that in less than a hundred years , all these brave men would be dead , and gone ; but to be touch'd with the everlasting misery of men's immortal souls , there must be an illumination from above , and the spirit of christ , and a deep consideration , that must affect the heart with a profound sense of it . a soul taken up with the world , and the pleasures of it , is unconcern'd , who perishes , or who is saved . but he that understands what salvasion means , and labours hard after it himself , and understands , that the threatnings of the gospel are no bug-bears , but very real things ; cannot but spend many a sad thought about a concern of that consequence . and , oh ! that there were such a heart ; not only in all the ministers of the gospel , but in other private men , even in you all , and that in your actual endeavours to reclaim your wicked neighbours ; you might discover the concern you have for their spiritual and everlasting welfare ! if the world did not grow better under this attempt , your own souls however would grow in grace , and in the comfort of the holy ghost . . the multitude came to hear christ , so do you at this day . it 's true , you cannot hear christ in person , but you hear him in his messengers , of whom he hath said ; he that heareth you , heareth me : take heed therefore , how you hear ; faith comes by hearing ; but if you hear , and for all that hearing believe not , your hearing will aggravate your condemnation . it 's true , you do believe , but it is after the common rate . by believing , i mean , obeying , which is the true scripture notion of believing how you are to hear ; the blessed virgin hath taught you by her example ; for hearing the wonderfull things spoken of her son , it is said , she kept them , and ponder'd them in her heart , luke ii. . this is true hearing , to ponder in our minds what we hear , to ponder the reasonableness of the things which are spoken to us in the name of the lord , to ponder the consequences of them ; and what will become of us if we neglect things of that importance , and to rouze our selves into to suitable actions ? actions , that may bear witness of our deep sense of our danger , and that we are really concern'd about our everlasting state ; and that our resolutions are strong , and invincible , to secure god's love. such men as they hear , so they shall see in the city of our god. they hear of very glorious things in the mansions christ is gone to prepare for all his true disciples , and their eyes shall see them , and they shall see more than their ears did hear , and look so long upon the charming objects , till their sight is turned into ravishment and extasie . . the multitude came to christ to be healed . so do you at this day come to the ministers of the gospel , i hope , with the same intent . it 's true , we cannot cure the dropsie , and stone , and gout , and strangury , and such other diseases of the body . but we can cure diseases in your souls which are very like the distempers , i just now spoke of ; the tympany of pride , the fever of lust , the dropsie of covetousness , the leprosie of sensuality , the consumption of envy , and the stone in the heart , &c. when , i say , we can cure all these , the meaning is not by our own strength and power , but by prescribing such remedies and medicines ; which if you will but take you will recover infallibly . infallible medicines , i know , are matter of sport among men ; but here we may talk ( for we have god on our side ) of infallible remedies very seriously . cicero wonders , since man consists of soul and body , that the cure of the body should be so industriously sought after , and admired ; insomuch , that they are not ashamed to referr aesculapius into the number of the gods , but few or none touble their heads about curing their souls ; but the wonder will soon cease , if we consider that men feel the diseases of their bodies , but have no sense of the distempers of their souls ; and indeed , how should they feel them when they cover their sins with names of vertue , and titles of innocence ; their luxury , by generosity ; their being ashamed of the gospel of christ , by modesty ; their breaking their most solemn vows and promises , by weakness and infirmity ; their notorious mispending their time , and extravagance in their speeches , dresses , and behaviour , by christian liberty ; their covetousness , by discretion , &c. to be cured of your sins , which are the diseases of your souls , the first thing to be done , is to take off the vizour from them , to abjure the false glosses , and to renounce the soft interpretations , you put upon them . and yet after all one cannot but wonder , that at this time of day there should be so many souls sick . is there no balm in gilead ? are there no physicians there ? yes , yes ; there is balm in gilead , there are physicians , and very faithfull ones . but , o jerusalem , jerusalem ! how often would i have gather'd thy children , as a hen doth gather her chickens , and you would not . ay! that 's the dreadfull cause , why so many of you are sick , and sick to death , and find no cure . there are excellent medicines given , there are admirable remedies prescribed , but like untowardly patients you will not make use of the physick that 's administred to you , and thus you perish , and thus you are undone . but , . st. luke takes notice , that when christ intended to deliver this sermon , he was a whole night before engaged in prayer to god. surely this was to teach us not to attempt or begin any thing of concernment without prayer . this is to be observed both in rellgious and civil matters . even before you go to prayer , send up some short ejaculations in your mind to god , to give you hearts to pray , and power and wisdom , to offer to him the desires of your hearts . before you read a chapter in the bible , beg of god to enlighten your minds , and to work upon your wills , that you may chearfully do what he requires of you in his word , and to bestow spiritual wisdom upon you , that you may understand what you read . before you go to church beg of him to give you attentive minds , sober thoughts , and a great sense of his presence in the assembly of the saints . before you begin a religious fast , beg of him to quicken your hearts , to raise your devotion , to assist you with humble thoughts , and to accept of your humiliation , and teach you to perform it so , that it may be acceptable in his sight : this rule is to be observed in all other religious exercises ; and not only there , but in the civil concerns of your lives . custom hath made it fashionable before you eat , and drink . let religion , and conscience oblige you to use it , in , and before all your other lawfull worldly concerns : before you go about your lawfull business , let it be your earnest prayer to god to bless you with success , if it be for his glory , and your own good , and withall to furnish you with that even temper of mind , that your obtaining your desires may not swell , or lift you up , nor your miscarying in your attempts deject , or despirit you . this is the way to sanctifie all your actions , and to preserve the spirit of religion : for want of this spiritual wisdom , you fall too often into great anxieties of mind , and very disorderly passions , when you miss of your prey . prayer will quiet your spirits . this is conversing with god ; and while a great and glorious god is the object of our thoughts , we are arm'd against immoderate sorrow ; can triumph over losses ; find comfort in our disappointments ; learn to despise the world , and encourage our selves to set our affections on the things which are above . sermon ii. st. matth. ch. v. ver. . and he opened his mouth , and taught them , saying . having resolv'd upon an explication of christ's sermon on the mount , and begun already with the first verse ; i proceed this day to the second , which is part of the evangelist's preface or introduction ; and though this passage as well , as the preceeding , is purely historical , yet it affords very usefull lessons and instructions : of this i have already given a specimen or proof in the first , and do not doubt but i shall make good the assertion in the exposition of the second . and he opened his mouth , and taught them , saying . for the understanding of which expression you must know , that this phrase opening the mouth , is used in scriprure , when the oratour or speaker intends to speak something great , and weighty , and of mighty importance . to this purpose it is , that when david was going to rehearse the wonderfull works and providences of god toward the children of israel , he thus begins . give ear , o my people , to my law ; and incline your ears to the word of my mouth . i will open my mouth in a parable , ps. lxxviii . , . so ps. xlix . , , , . hear this all ye people , give ear all ye inhabitants of the world : both low and high , rich and poor together . my mouth shall speak of wisdom , and the meditation of my heart shall be of understanding . i will incline mine ear to a parable , i will open my dark saying upon the harp. so that this word , and he open'd his mouth , bespeaks the attention of all considerate men , and imports that the lord of preachers is going to publish things of the greast consequence , things of that concernment , that a soul that hath any sense of a future salvation , is bound to listen to the particulars , and not to do it is as much as our life is worth . to be sure , the son of god would not spend his sacred breath in vain : there never dropt any thing from his mouth but what was grave , and serious ; and being to teach the whole world , as it were , the way to bliss ; we may suppose , that matters relating to that bliss are things of greater concernment , than all the intrigues of achitophel , or any politician in the world. and therefore it will be neither unsuitable to christ's design in this sermon , nor any way injurious to the context , or connexion of these words , with the following ; to take notice here , that matters relating to the bliss and happiness of men's souls , are matters of the greatest weight and moment . for , of these christ is going to speak here in the following discourse ; and in order thereunto , it 's said , and he opened his mouth ; which , as it hath been already hinted , imports uttering things of more than ordinary consequence . to be happy , is that which most men seem to endeavour after ; for this the souldier takes the field , and the merchant plows the sea ; for this the husbandman dresses his ground , and the artificer sits up late , and rises early , and puts himself into a sweat ; for this the man of an estate applies himself to variety of sports , and others run out into monstrous sins and vices . according as men fancy happiness , one in one thing , another in another , so they follow hard after it , and pursue it with very great eagerness . thus all desire to be happy , though the greater part mistake pebbles for pearls , and the meat which perisheth for that which endures to everlasting life . and yet all this does not make true happiness a matter of fancy only ; for though the generality act as if it were so , yet it is not ; and there are certain laws , and measures of real happiness , which like the laws of the medes and persians , alter not : men's mistaking the true object of their happiness , shews indeed their nature is corrupted , and their understandings vitiated ; but is no argument , that there is no true standard of solid happiness , no more than a blind man's missing of the mark , proves there is none to shoot at . nothing can be call'd true bliss with respect to man , but what makes the soul happy ; for that being the great agent , that moves , and orders , and rules , and actuates the body , it must needs be infinitely nobler than the body ; and consequently , if the nobler part be destitute of its proper happiness , all the other felicity the body shares in , must be nothing but shew and vanish . this happiness peculiar to the soul , cannot possibly consist in living , or in having and enjoying life ; for plants , and trees , and herbs do that , as well as the most godlike , and angelical spirits ; nor can it consist in smelling , or tasting , or seeing , or hearing , or feeling , agreeable objects , or in eating and drinking , or in gratifying a sensual appetite ; for that brutes can do as well as we , nay better . the soul as it doth surmount all vegetable , and sensitive creatures in dignity and excellency , so its bliss must necessarily exceed theirs , and it must be a bliss that 's adaequate , and suitable to her nature , which being rational , it must necessarily follow , that the happiness of the soul consists in living up to the dictates , and principles of right reason . but because reason through the fall of adam , is become dull and dim-fighted , and hath lost much of its beauty and splendour , god hath thought fit by the revelation of his will , and word , to polish and brighten these principles , that we might not mistake in this reasonable service ; and christ particularly in this sermon on the mount , hath set reason on its throne again , and specified the true principles of it , shewing how and in what manner we are to live up to these principles . in this consists the happiness of the soul , while it sojourns in this world ; and this fits and qualifies her for a greater , more lasting , and more glorious happiness hereafter . and that matter relating to this bliss and happiness of the soul , are matters of the greatest moment and consequence , will appear from the following particulars . . name me any one concern in the whole world that is so great , or of that moment . the prosperity of a kingdom is a great concern , but you cannot reap half the comfort , and satisfaction from that prosperity , which you can do from the bliss and happiness of your souls . the welfare of a family is a great concern , but the bliss of your souls is much greater ; for the want of the former may be sweetned by arguments , but the want of the other cannot be excused , or qualified by all the logick in the world. health is a great concern , but the bliss of your souls is greater ; the former makes you robust , and fit to bear burthens , but the latter enables you to conquer sin , to overcome temptations , and to vanquish lusts , and vain desires . a livelihood or competency in the world is a great concern , but the bliss of your souls is greater . the former indeed may give you credit , and reputation among your neighbours ; but the other is a motive to god and his holy angels , to respect and honour you . a good name is a great concern , but the bliss of your souls is greater ; for if you be deprived of the former , you are still in a capacity of being loved of god , and enjoying the light of his favour , but wanting the other ; god can have no kind thoughts , no favourable inclinations towards you . . matters which concern the bliss and happiness of your souls relate to eternity , and therefore must needs be the weightiest concern ; whatever is in this world fades , perishes , and dies . nothing is firm , or stable , or permanent ; and therefore , what lasts but for a few moments , cannot be comparable in excellency to that which lasts for ever . the happiness we speak of hath indeed a beginning , but knows no ending ; it is a bliss which doth not fade with your death , nor expire when the breath goes out of your nostrils ; but a happiness which as the end of your days , qualifies you for the embraces of angels , and these deliver you into the arms , and care , and protection of an omnipotent god , who will love you with an everlasting love ; and , whereas your comforts here were in the nature of dim-burning candles , he 'll increase that shine into a light equal to that of the sun , and the light of that sun he will multiply seven times , and make it as the light of the seven days in the first creation . the things which are seen are all temporal , saith the apostle , cor. iv. . but the things which are not seen , and such are our souls , and the bliss they are design'd for , they are etergal ; and then it is soon decided which are the weightiest concerns , the temporal or eternal . . the very heathen have look'd upon the things belonging to the bliss of their souls , as things of the greatest moment . it is enough to astonish the considerate reader , what pagans and infidels have done for their bliss , more than they would have done for father and mother , for brethren and sisters , for wife and children , for women and concubines . it 's granted , that with all this , they have retain'd their customary sins , and vices ; yet the punishments and acts of justice , and revenge , or cruelty rather , they have sometimes inflicted upon themselves , punishments they would not have undergone for the dearest friends they had , sufficiently shew in what esteem the things belonging to the bliss of their souls were with them . time was when they sacrificed their dearest children unto moloch , and caus'd their sons and daughters to pass through the fire to the honour of that god , or devil : and at this day in japan and china , some starving themselves to death , others shutting themselves up in caves and dens , and receiving air thro' some hollow canes or pipes ; others charging themselves with heavy iron-chains , others putting themselves to most uneasie and tormenting postures , and continuing in them a considerable time , and all this for the bliss of their souls ; is an argument , that they look upon the concerns relating to the bliss of their souls , as concerns of the greatest weight and moment . . the wisest men in all ages have thought so : who wiser than solomon ? he hath god's own testimony , that none was so wise before him , and none should be so wise after him . it 's true , in his old-age be plaid the fool , but while his wisdom was vigorous , and in its prime and glory , he was fully perswaded that these concerns were of the greatest importance , and made it his business to draw others into the same belief ; and what is the book of proverbs , and the other of ecclesiastes , but a demonstration of this truth . nay , men of all conditions have been of this judgment , how different soever in other matters . if divines and preachers of the word only , had spread this doctrine , the profaner sort would have imagin'd that it was interest , which made us cry up these concerns , as the weightiest of all ; but men of divers callings , employments , and professions have judg'd so ; david a king , sergius paulus a governour of a province , cornelius a captain , the souldiers that addressed themselves to john the baptist , zenas a lawyer , luke a physician , lydia a purple-seller , simon a tanner , stephanas a jaylour , aquila and priscilla tent-makers , zachaeus a publican , nicodemus a ruler , joseph a rich man , lazarus a beggar ; and when men of various professions do all concurr in this assertion , their testimony deserves to be valued . . even wicked men either in some great affliction , or upon their death-beds , do look upon the things belonging to the bliss of their souls as the greatest ; and their testimony is the more considerable , because it is press'd and forc'd out of them as it were . take them in their natural bent and inclination , or in their prosperity , they profess nothing less than this , but at such times by a secret instinct , or strong impulse which they are not able to conquer , they are compell'd to acknowledge so much . a wicked man ordinarily is a profess'd enemy of this truth , viz. that the concerns relating to the bliss of his soul are of any great importance , for he labours hard , and doth what he can to ruine the happiness of his soul ; but upon a sick-bed or death-bed , sometimes he is not able to smother this truth ; and now you hear him cry out , o how have i hated instruction ! how hath my heart despised reproof ! o that i had obeyed the voice of my teachers ! o that i had inclined mine ear to instruction ! o wretched man , that i am , who shall deliver me from the body of this death ! now he would give all he is worth for the bliss of his soul. this was the sense of manasseh , when the iron enter'd into his soul. this was the judgment of the prodigal , when he was denied so much as the husks that the swine did feed on ; this is the sentiment of thousands , and thousands , whose eyes do not open till approaching death doth clear them , and the testimony of an enemy is sometimes very considerable . but , . what matter is it what men think . god surely cannot be mistaken , and he is intirely of this mind : for what shall it profit a man , if he gain the whole world and lose his own soul , or what shall a man give in exchange for his soul , saith christ , matth. xvi . . a known place , a place most children can repeat , a place often quoted in sermons ; but where are the persons that are concern'd at it , i mean concern'd like men that are in danger of losing so great a treasure ? when a man is in danger of losing an estate , or a few acres of land , or his good name , or his goods : how pensive , how melancholy doth he grow ! his mirth all flies away , and how doth he storm and fret , and rage sometime ! this very man many times is in danger of losing his soul , yet he is merry and chearfull , and sings and dances , and one would think nothing ails him . notwithstanding all this , the foundation of god stands sure ; and god having affirm'd , and pronounc'd , that the gain of the whole world cannot counterballance the loss of one soul : the matters relating to the bliss and happiness of our souls , must needs be the greatest and weightiest concerns imaginable . i might easily enlarge upon this subject , but it 's needless . your understandings are commonly better than your wills and affections ; and being sensible that it is a greater and nobler work to prevail with the latter , than to convince the former ; give me leave to turn these assertions into a serious expostulation . . are the things belonging to the bliss and happiness of your souls the greatest concerns of all ; how is it that they are minded no more than they are ? how are they the greatest when they are regarded least of all ? how the weightiest when a trifle is preferr'd before them ? what doth it signify to confess so much when your actions give your mouths the lye ? and do not you expose your selves to the laughter of all judicious men , when your practices do so manifestly contradict your profession ? how will you answer this argument in the last day ? how can you hope to come off , when the judge shall argue with you from this topick ? did you really look upon the concerns relating to the bliss of your souls , as the greatest , how could you be so indifferent as to knowing whether your souls are in a state of bliss , or not ? how could you forbear examining your selves by the rules laid down by christ in this sermon , whether happiness is like to be the portion of your souls at last , or not ? can it be safe to take it for granted , that your souls are in a blessed state , when a mistake in this matter is the most dangerous thing in the world ? what satisfaction can it be to you to believe at random , that all is well , when that very confidence is an argument that the foundation is rotten , and unsound ? if you do in good earnest believe these concerns to be of the greatest importance , i will tell you what the effects will be , and to avoid prolixity , i shall only name them . . your thoughts will be much employ'd about them , you will certainly find time to think of them , and all the little excuses , that you have a trade and business , and a family to look after will be laid aside , for all this you may do in a moderate way , and yet make these weighty concerns the frequent objects of your serious thoughts . what ? are these the greatest concerns and doth it not deserve one sober reflection , have i soul that is immortal ? is this soul capable of being either happy or miserable ? is there a way to make it happy ? what is that way ? where shall i find it ? if god hath revealed it in his word , is it not worth enquiring or searching into it ? &c. . in your lawfull callings and employments , you will be very cautious of doing any thing that shall hurt or spoil , or prejudice the bliss and happiness of your souls , as all sins against knowledge , and all wilfull sins will certainly do . . you will take care that the briars and thorns of the world , i mean , the riches , the cares , the pleasures of this life do not choak your care and sollicitude about this bliss of your souls , and to this end you will avoid burthening your selves with over-much business , which will engross your care , and thoughts , and time , and drown the other . . you will not content your selves with general notions of this bliss , but you 'll go deeper , and descend to particulars , and examine the special ingredients that must make your souls truly happy , and which are described in this admirable sermon of our saviour , and take them into consideration . . you will pray hard , and with fervour , and importunity to be strengthen'd from above , in order to a chearfull performance of the rules specified in this sermon . . if at any time you find that you grow dull and lazy in the conscientious observance , and performance of these particulars , you will rouze your selves by fresh arguments into your first love ; and if at any time surpriz'd by a strong temptation , you neglect any lesson injoin'd here , you will chide and check , and force your selves into a more vigorous watchfulness and diligence . . you will not neglect the proper means , whereby this bliss of your souls must be promoted , one of which is the frequent and conscientious use of the sacrament of the lord's supper ; for here you see how dear your souls were to the son of god , what he did for them to make them happy , how he laid down his life to procure their life and bliss , and can there be a greater motive to prosecute the bliss of your immortal souls ? these will certainly be the effects of your belief , i. e. if from your heart you believe , that the concerns relating to the bliss and happiness of your souls , are the greatest and weightiest concerns ; if these effects appear not , it 's plain , you do not look upon these concerns as things of the greatest importance , and consequently you are unfit for the kingdom of god. . as christ open'd his mouth and taught the people ; so the ministers of the gospel after their great master's example , are to read and learn their duty , for they are sent by christ to supply his place on earth to the end of the world. teaching is their business , not only with their lips , but with their lives . their lives must be visible comments upon the word they publish ; and as one said , they must be like gideon's souldiers , carry trumpets of sound doctrine in one hand , and lamps of good lives in the other . a minister whose life contradicts his preaching , is one of the worst men in the world , and makes himself two-fold more the child of hell than his hearers , that imitate his ill example ; and if there be one place hotter than another in the burning lake , that will be his portion . as christ taught his hearers nothing but what was grave and solid , and weighty , so the ministers of the word must feed their auditours with solid food , not with trifles , or legends , or dry insipid stuff , but with things that may make them wise unto salvation . this phrase , opening the mouth , is sometimes used in scripture , for speaking with boldness and courage in the name of the lord , as ephes. vi. . pray for me , that i may open my mouth boldly ; so the ministers of the word must not be meally-mouth'd , but cry aloud , and spare not , lift up their voices like trumpets , and shew the people of god their transgressions and the house of jacob their sins , isa. lviii . . there is no dallying with the sins of men , no complementing their souls with flattering and enticing words . their sores must be rubb'd , and salt and vinegar thrown into their wounds where it is so that gentler means will do no good : nor must we fear the anger , or displeasure of men , for we have a greater master to please , who will bring forth our righteousness as the light , and our judgment as the noon-day ; nay , and make our very enemies to be at peace with us ; however , if he doth not , there is huge comfort in the discharge of a good conscience , to which purpose christ bids his messengers , or ministers rejoyce when they are reviled , and despightfully used ; and accordingly of the apostles we read , that they departed from the council rejoycing , because they were counted worthy to suffer shame for the name of the lord jesus , acts v. . . as it is our office to teach you , so it is your duty to be taught ; i say , to be taught not to quarrel with our admonitions , to shew your selves tractable , to suffer the word of exhortation , and to admit the good seed we sow , into a good and honest heart . it 's true , you are not to be believe every spirit , but to try the spirits , whether they be of god , john v. . but then , when you have try'd our doctrines and find them agreeable to the word of the living god , there is no tergiversation to be used , but our words must be receiv'd , as if god himself spoke to you ; for we press no other things upon you , than god hath commanded you in the scriptures . these scriptures you have in your hands , and with the beraeans you are exhorted to search whether things are so , as we represent them . what a sad thing is it in popery ; not one of the common people , not a lay-man dares bring a bible to church with him ; if he doth , he is no good catholick ; nay , in some countries in danger of being burnt for a heretick . a good catholick must have no bible , must not read it , must not meddle with it , it 's a dangerous book , he must not look into it , for fear he should learn heresie there ; or rather , for fear he should discover how he hath been deluded by the priests , and taught for doctrines the commandments of men. see here the mighty advantages the reformation hath brought to you : you can come to church with your bibles under your arms , and have not only leave , but are entreated to compare what we say with the oracles of god , to satisfie your selves of the truth of what we deliver , and to believe your own eyes . but then , as i said , having found that our exhortations and doctrines are according to the law , and to the testimony ; let it not be said of you , as it was of ezekiel's hearers , ezek. xxxiii . . they came and sat before the prophet , they heard his words , but they would not do them ; with their mouths they shew'd much love , but their hearts went after covetousness . what a happiness doth that minister enjoy , that can say of his disciples , as st. paul of the thessalonians , thess. . . we are bound to give thanks to god always for you , as it is meet , because your faith grows exceedingly , and the charity of you all toward each other abounds . i conclude with st. paul's admonition , heb. xiii . . obey them that have the rule over you , and submit your selves , for they watch for your souls , as they that must give an account , that they may do it with joy , and not with grief ; for that is unprofitable for you . sermon iii. st. matth. ch. v. ver. . blessed are the poor in spirit , for theirs is the kingdom of heaven . having done with the historical , and circumstantial part of this sermon , contain'd in the first and second verses ; we go on to the doctrinal . and here a very glorious scene opens ; a scene of admirable truths , of truths which are paradoxes , to persons who rise no higher than the animal life , perfect mysteries , which the princes of this world know not , which the great understand not , and which the sensual part of mankind are ready to laugh at , and which none but a thinking or thoughtfull person can admire . as the inspired david , or whoever was the collectour of the psalms , begins that volume with the way to bliss , so our saviour begins his sermon with the same subject . indeed , this was his peculiar province , and of the weighty and momentous errands he was sent upon , this was one , to teach men the true way to bliss endless and eternal . moses had done it before , the prophets had attempted the like , philosophers had made some essays of that kind , but their notions were imperfect , and they had no distinct notices of all the materials necessary and convenient for that excellent structure ; and there was a providence in it , because the fuller revelation of god's will was reserv'd to the coming of the messiah , or the son of god : and it is remarkable that christ in his directions , how to attain to solid bliss runs counter to the world ; and such as are commonly counted the most wretched and miserable , are here pronounc'd blessed . it 's like some that were by when christ deliver'd this sermon , expected he should have begun in another strain , such as blessed are the rich , and the men whose barns are large , and who have much goods laid up for many years , who have money at command , can eat what they list , and drink what they please , whose lands bring forth plentifully , and whose presses run over , who are courted and respected by all that know them , whether great or low , and are in a capacity of denying themselves in nothing that their fond appetite craves . but my thoughts are not as your thoughts , saith god : he takes other measures , and therefore blessedness is here ascribed to persons , where a man would least imagine or expect to find it , even to the poor in spirit . blessed are the poor in spirit , for theirs is the kingdom of heaven . three things do here very naturally offer themselves to our consideration . i. who the poor in spirit are , or what poverty in spirit is . ii. in what sense the kingdom of heaven is theirs , and belongs to them . and , iii. how their title to this kingdom makes them blessed . i. what poverty in spirit is . and here negatively , it is not , . a bare outward poverty , or being destitute of the necessaries and conveniencies of this life ; not a poverty in purse , not a worldly poverty , not a state of beggery . we do not deny but poverty hath great advantages , with respect to being good , and the poor man is more expedite in his journey to heaven ; for he hath none of those clogs , none of those briars and thorns , which too often hinder the richer sort of men from discerning or prosecuting their everlasting happiness . this divers of the heathen philosophers saw , who therefore spoke a thousand pretty things concerning poverty ; what a help it was to virtue , what a means to become truly wise , what an advantage to arrive to solid goodness ? nay , some went so far as to abandon their riches , and throw their gold and silver into the sea , that they might be more at leisure to improve their minds , and to enrich their better part. and indeed , our saviour seems very much to favour this condition ; and there are so many things spoken against riches , and rich men in the gospel , as are enough to make men that enjoy any plenty or prosperity afraid , for fear their reward should be with men , who have their portion in this life ; and it is to be noted , that christ says a very great thing concerning this state of poverty . to the poor the gospel is preach'd , and this he reckons among the miracles he wrought to prove himself the promis'd messiah , or redeemet of the world. it is matth. xi . . the blind receive their sight , the lame walk , the lepers are cleansed , the deaf hear , the dead are rais'd up , and the poor have the gospel preach'd unto them . the poor ! it must be confess'd our saviour did not go to court , nor did he associate himself much with rich men , except they were of a better temper than ordinary , and he seem'd to be the poor men's preacher , as if he thought the rich were not capable of receiving his stricter discipline , and as if the poor were the most likely persons to espouse his severer doctrines . carnal reason would have thought , that when christ appear'd first on the stage of the world , he should have made his first addresses to the grandees of judaea , and men of estate and fortune : but no , his converse was chiefly with poor fisher-men , and the needy multitude ; and here lay the miracle , and the reason of it we may guess at , viz. to shew , that the poor are in a greater capacity of listening to his oracles , than the rich , who have so many things to divert them from the way to eternal bliss ; so much business and pleasure to mind here on earth , that they are not at leisure to think of heaven . and yet , notwithstanding all this , a bare outward poverty doth not entitle a man to the kingdom of heaven . it 's a great help to seriousness , if sanctified and improved ; and the want of comforts here on earth , be made a motive to seek them in heaven ; but the bare outward want doth not make men happy ; for we see too often , that the poorer men are , the wickeder they are , and their outward want makes them more daring in impiety ; and surely , this can be no qualification for eternal bliss . the punctilio's of state , which the richer sort of men think themselves obliged to observe , the luxury they are apt to run into , the pampering of their bodies , their pride in cloaths and external habits , their sinfull compliances with persons of their rank and quality , their care to encrease their riches , to get an estate suitable to the figure they make in the world , their ambition , oppressions , and domineering over the meaner sort , and their study to keep up their credit with the great and potent , all which too often are very powerfull imediments in the richer sort to be truly wise to salvation ; these the poor man is freed from , nor hath he so great an account to give , there being but little given him , and consequently , is in a greater capacity , and possibility of being wise , and good , and happy ; but his bare outward poverty will not do the work , and therefore is not intended here . nor , . a vowed voluntary poverty . this some champions of the church of rome contend for , as if their monastick vows were commended here . even a poverty whereby men and women do voluntarily renounce their estates and riches , and bestow them either upon their relations , or the poor , or the church ; and thereupon entring into a monastery , or nunnery , vow perpetual poverty , chastity , and blind obedience ; and this they make a piece of evangelical perfection , which all men are not obliged to , but such as some persons do voluntarily undertake to encrease their own merits , and sometime to merit for others too . but certainly this cannot be the sense here ; for the poverty here mention'd , is represented as a duty incumbent upon all men , and without which a christian will certainly miss of a future bliss ; for thus saith christ in the conclusion of this sermon ; whosoever heareth these sayings of mine , and doth them not , him will i liken to a foolish man , that built his house upon the sand , and when the rain descended , &c. we make do doubt of it , but that god is pleased with self-denials in our estates and fortunes , if well-grounded , and proceeding upon very good principles , and we believe that such free will-offerings are very acceptable to him , and by his special grace and favour , may encrease a man's glory and felicity in another world. a man that hath a thousand pound a year , and resolves to live upon two or three hundred , and to consecrate the rest to pious uses ; or whatever a man's income is , greater or lesser , if he religiously confines himself to a small pittance , that he may be in a greater capacity of doing good : we are so far from discouraging such a person , that we commend and applaud him , and believe the love of god is strong and vigorous in his soul , and do no : doubt , but he will be recompens'd accordingly in the resurrection of the dead , provided this self-denial be not intended as a way to satisfie god , or to make him compensation and amends for some sins , men are loath to part with . but we cannot be so foolish as to think , that by such self-denials a man merits any thing of god , or may challenge a higher degree of glory , as his due for that savours of monstrous pride , and instead of exalting to , will certainly exclude the soul from the kingdom of heaven . and what need men talk of merit , when they have a most bountifull master to deal with , who rewards those that diligently seek him , beyond what they are able to think , or to express . nor can we be so sottish as to think , that a man who thus denies himself can spare some of his good works , or that the vertue of them may be applied to others , who are either defective in goodness , or suffer in purgatory , and consequently such a poverty cannot be intended here . to quit therefore the negative , and to come to an affirmative resolution of this point . by poverty in spirit , is meant , true christian humility ; for we cannot suppose , that christ would here lay down the way to eternal life , and forget to press this darling vertue , and of all accomplishments the most amiable , and most charming , indeed the very foundation of all saving religion ; and since there is no formal mention made of it in the ensuing discourse , we must necessarily referr it to this place , and believe it to be comprehended in this expression ; the rather , because nothing expresses this christian humility better , than poverty in spirit . a poor spirited man , we know , is a coward , but such a poor spirit could never be design'd by christ here , whose intent was to enable all his followers to tread on serpents and scorpions , and to trample on all the powers of darkness , luke x. . and they that do so , or can do so , are sar from being cowards ; so far , that nothing argues greater courage and magnanimity . to represent to you the nature of this poverty in spirit , or christian humility , i shall describe it in the following particulars . as humility is nothing but a generous contempt of our selves ; so this felf-contempt imports , . a lively sense of god's greatness , holiness and goodness . that 's it which gives humility being ; that 's it whereby the sacred fire is kindled . a lively sense of god's greatness , gives the soul a clear sight of her own nothingness ; a lively sense of god's holiness , a clear sight of her sinfulness , a lively sense of his goodness , and a clear view of her own unworthiness . the greater this sense is , the greater is the humility ; while that sense lasts , this humility lasts when that decays , this vanishes . this lively sense sows the seed of humility in the soul , and makes it grow , and advance into fruitfulness ; it produces it waters it , cherishes , and keeps it warm . where that sense is very lively , the soul knows not how to lay low enough before god. a lively sense of god's greatness makes abraham cry out , i have undertaken to speak to the god of heaven , who am but dust and ashes , gen. xviii . . a lively sense of god's holiness makes job fall down and say , i ahhorr my self in dust and ashes , job xlii . a live sense of god's goodness compels jacob to prostrate himself before god , and forces him into this ejaculation ; i am not worthy of the least of all the mercies , and of all the truth which thou hast shew'd unto thy servant , gen. xxxii . and though i grant that all this may be said , and is said daily by hypocrites , and persons in whom sin and the world are predominant ; yet it is not the bare saying so that makes a man humble , but the sense which dictates these expressions . . from hence flow very low and despicable thoughts of our selves , not transitory thoughts in the nature of flying sparks , once in a month , or once in a quarter of a year , or once in a melancholy fit ; but habitual , lowly thoughts , which are constant guests with the soul , and whereby the soul for the most part entertains a very low or small opinion of her self ; or worth , or any thing that belongs to her ; and if any proud or arrogant thoughts arise , presently pulls them down again , with such considerations as these . what a poor contemptible creature am i ? what have i , that i have not receiv'd ? my body , what is it , but the result of god's bounty ? my soul the work of his hands ; what parts , what abilities , what external accommodations and conveniencies i have , they are effects of his liberality ; what gifts , what accomplishments , what perfections , what excellencies , what graces , what vertues i have ; what are they but the products of his undeserved charity ? of my self , what am i but a sinner , a name which must fill me with horrour , when i think of it ; a wretched creature that have deserv'd the wrath and indignation of an offended god , and the burning lake ! a very poor inconsiderable thing , or rather an inconiderable nothing ! and shall so vile , so pitifull a thing , the sport of winds , and whose life is a shadow , a dream , and a vapour , be proud of any thing ? who live upon alms , and am maintain'd by the pure charity , and compassion of an omnipotent god ? sustain'd by his breath , upheld by his power , cherish'd by his providence , subsisting by his will , and moving at his pleasure , and a thing no better than a tennis-ball in his hand , which he may strike away , and call for another . what ? proud of being in debt , and having a severer account to give ? for of this nature are all my mercies , shew how much i am indebted to god , and how great my account will be , when the great master of the world shall come and reckon with his servants ! these are some of the low and despicable thoughts the humble soul entertains , i tim. i. . and from hence flows , . a hearty detestation and abhorrency of self-conceitedness , self-admiration and desire of vain-glory ; so that if the humble soul at any time admits vain imaginations , whereby she pleases her self with what she hath done , as her own work , or let drop a word , which look'd like admiring her own performances , or done any thing which tended to raise her credit , and reputation with men , though it was but by a side-wind , that she sailed to that dangerous port , she presently chides her self , laments her weakness , cries out against her folly , is angry with her inadvertency , and declares an everlasting war against all such sinister and preposterous purposes , cor. xi . , . . from hence flows humility to men too , and preferring others in honour before our selves , according to the command and character of humility given , rom. xii . . surely that man cannot be truly humble to god , that is not so to men ; and in vain doth he talk of lowliness , that shews no respect to his lawfull superiours and magistrates ; that will not let abler and wiser men speak , or sit , or go before him ; that cannot be content men of greater worth should be preferr'd to the place he aim'd at ; that knows not how to condescend to men of low estate , and is loath to shew civility to persons that are good , because they are miserable in the world ; that thinks it below him to lend his helping hand , and to minister unto those whose condition is mean ; or never learn'd yet in his practical esteem , to preferr a poor saint before a rich man , who is a stranger to real goodness ; that will not go one step out of the road of his humour , and will be affable and courteous no farther than is consistent with his interest . to be sure , such a person doth not think better of others than of himself , which yet is the great ingredient of humility . it 's true , the humble soul is not to think of persons openly profane , and atheistical , better than of her self ; yet the rule holds , where others appear to be vigilant , and watchfull , and sober , at least live in-offensive , and without scandal ; and the ground upon which this piece of humility rises , is partly the secret defects the humble man finds in himself , and which he hath a greater sense of , than of the faults of others , and which really appear greater to him , than the offences of other men , partly the secret gifts , and latent vertues , that may be for ought he knows in another man. upon this account , the humble person is to think of others better than of himself , yet with this caution , so to think of others better than of himself , as not to run into despair , nor to conceal , or hide the grace of god bestow'd upon him , when the edification of others requires a declaration of it , as is evident from psal. lxvi . . and cor. xv. . and from hence flows , . a holy contentedness in the mean condition , god hath placed us in . humility is particularly seen in outward poverty , and he whom providence hath brought to a very mean and low estate in the world , and who is contentedly poor , is truly humble . for he humbles himself under the mighty hand of god , submits to his will , and bears it chearfully , because he is confident it will work for his good . the same is to be applied to other outward afflictions . the humble man gives his back to the smiter , and when he suffers , he threatens not only from a sense of the demerit of his sins , which he knows have deserv'd worse usages ; but from consideration of the mighty alteration of his condition , when the lord jesus shall appear from heaven , to be admired in all his saints . humility is more seen in bearing afflictions and reproaches , and injuries than any where . in these cases , for our thoughts to work downward , and to strike the soul into an humble sense , and to quiet her as a weaned child , this looks like the humility of a disciple of christ , pet. ii. , , . but , . and lastly , this humility is not complete , without a chearfull and humble submission to what god requires to be done . pride is the cause of disobedience , and because men insolently oppose their wills to god's will , they walk in the imagination of their hearts . hence we read , jer. xiii . . hear this , and give ear , be not proud for the lord hath spoken : to shew that pride causes men to turn their backs to the wholsome commands and admonitions of the lord : and if this be the nature of pride , it must necessarily be the temper of christian humility , chearfully and humbly to take christ's yoak upon us , and let the commands of the gospel , be never so contrary to the interest of flesh and blood , where humility reigns , there none of those commands will be grievous , john v. . this as near as i can guess , is the true idea of christian humility commanded in the text ; for though it be no formal command , yet a blessing being entailed upon the vertue , which blessing is not to be had without the qualification , it must be tantamount to a command . but , why is this humility call'd poverty in spirit ? i answer : poverty it 's call'd , . because the humble man hath no good thing of his own . he carefully distinguishes what is god's , and what is his own . he is sensible , that all the evil he hath is his own ; and if what he may call his own be consider'd , he will appear a very poor , miserable wretch destitute of mercy , and favour , and comfort , and fit only to fall a prey to the rage of the devil . what good he hath or finds in himself , he ascribes to the true cause god blessed for evermore . not i , but the grace of god , which was in me , i cor. xv. . he freely and feelingly acknowledges , that he is nothing , hath nothing , and can do nothing that 's good , without the power and influence of god. he sees nothing in himself that can help , or save , or secure him . all his riches , hope , life and power , and strength and vertue is in christ jesus : and having nothing of his own , that he can boast of , he may tr●ly be call'd poor . . poor , because he is always in want , always in want of god's grace and goodness to guide him , to lead him , to conduct him , to strengthen him , to keep him , to preserve him . he is always begging , always imploring the divine goodness to remember him . begging is his trade and profession , i mean begging the mercy and charity of the father of mercy ; and he gives not over begging , till his prayers be turn'd into everlasting praises . but he is not only poor , but poor in spirit . . because humility must take up its chief residence in his spirit , and inward man. outward prostrations , humiliations , cringings , bowings , raggs , a sordid habit , sackcloath ; and the course cloath he wears , signify nothing except the soul , or the mind be lowly : if that be so , the outward man will be truly so , if the inward man be a stranger to this humility , the leathern girdle , and the garment of camel's-hair without , will soon be seen thorough . and therefore the young man in cassian for all his frequent aggravations of his sins , and wonderfull semblances of an humble mind , discover'd his hypocrisie , when he could not endure a reproof from serapion . lucian makes himself very merry with a cynick , a man who pretended to more than ordinary humility and austerity of life ; a friend of his searching his pockets , and thinking to find there some old raggs and mouldy bread , and the parings of cheese , or some such stuff , to his surprize found there a bale of dice , a box of perfume , and the picture of his mistriss . a very fit emblem of a person , who makes a shew of humility without , but within is self-conceited , and an admirer of his own worth . the heart must feel the power of this virtue . that 's the garden where the flower must grow , and there it must take root , if not , it 's not a plant of our heavenly father's planting ; and a christian may easily perceive , that it is lodged in his inward parts , by the lowly and humble thoughts he cherishes within . it was from what he felt within , that the martyr said , lord , i am hell , thou art heaven ; and another , i am the most hypocritical wretch , not worthy that the earth should bear me ; and a third , i am the unfittest man for so high an honour , as suffering for christ , that ever was appointed to it ; and a fourth writing to his friend , that was going to be burnt at the stake for the gospel of christ ; o that my life , and a thousand such wretches lives , might go for yours ! why doth he suffer me , and such other caterpillars to live , who can-do nothing but consume the alms of the church , and take you away a mighty workman , and labourer in his vineyard . the inward humility sanctified these expressions ; and whatever indiscretion might be in such speeches , the humble sense of their own vileness within made them rational and elegant . . poverty in spirit ; because this humility is an effect of god's spirit , the holy ghost breathes upon the soul , and plants it there . the spirit of god disposes and inclines the soul to these humble sentiments , scatters the strong holds of iniquity , and the vain imaginations , that exalt themselves against the obedience of christ jesus ; throws down the high conceits the man did formerly harbour in his mind , and suggests to the soul , arguments to baffle and resist the reasons of flesh and blood , and of the world ; for where a person endeavours to bring his heart to an humble temper , the devil is present with his baits ; what ? will you be a fool ? will you be laught at by your neighbours ? what ? put up such affronts , which no flesh is able to endure ? what ? shew your self tame under such an aspersion ? what will men say of you ? but the spirit of god teaches the soul , how to answer all such objections with the example and command of christ , and the hope of the grace and glory of god. and therefore this humility is justly call'd , poverty in spirit . ii. how the kingdom of heaven is theirs , and upon what account it belongs to them ? by the kingdom of heaven , in scripture , particularly in the new testament , is meant , sometime the kingdom of grace , sometime the kingdom of glory . the kingdom of grace is that sweet and gentle government which christ jesus , the son of god , the head of his church , and the king of saints , doth by his spirit exercise over his disciples , followers , and such as have given themselves up to his conduct ; by which spirit he teaches , enlightens , guides , assists , strengthens , and comfort and preserves them , makes them willing and obedient , and communicate strength and life , and power to them more or less , according to the improvement of the stock committed to their trust. this is the kingdom of grace , and in this sense the expression is used , matth. iii. . matth. xiii . . and in other places . the kingdom of glory is the future reward and recompence , god intends and designs for those , who have resolutely taken christ's yoak upon them , even that glory , honour and immortality st. paul speaks of , rom. ii. . consisting in seeing god face to face , and triumphing over hell , and devils , and enjoying him , in whose presence there is fulness of joy for ever . this is the kingdom of glory , and in this sense we find the phrases used , matth. vii . . matth. xiii . . matth. xix . . in both senses , the kingdom of heaven belongs to the poor in spirit , or to the humble . i. the kingdom of grace , and this you cannot doubt of , if you reflect upon the signal favours , god on this side heaven confers on the soul that 's truly humble . to the humble he gives grace , saith st. peter , pet. v. . nay , more grace as st. james notes , ch. iv. . according as this humility takes deeper root , or runs out into larger branches . the humble man is dispos'd to receive the warmer and stronger influences of god's goodness and mercy . the soul that purifies , and cleanses her self from all high and losty thoughts , or rejoyces in her meanness and low estate ; and being nothing , renders her self apt and fit for the almighty's abode in her , and invites him to take possession of her ; and from god's dwelling there , a man may date a thousand blessings . to such a person the father of lights communicates wonderfull treasures ; to such there arises a light in darkness , and into such low and humble valleys , the richest showers , and the clearest rivers flow : o that you were all sensible of this truth ! o that you did but feel this christian humility working in your souls ! you would find what wisdom , what spiritual wisdom god would infuse into your souls , even that wisdom which is from above ; first pure , then peaceable , gentle , and easie to be entreated , without partiality , without hypocrisie , full of good works , james iii. . i thank thee , o father , that thou hast reveal'd these things unto babes , saith our saviour , matth. xi . . these babes are the humble , the poor in spirit : to these god reveals the heighth , and breadth , and depth , and length of the love of god ; such may promise themselves the larger portions of god's spirit ; such persons are most likely to grow in grace , to advance in goodness , to a rise to perfection , and to be satisfied with the corn of heaven , with angel's food . such a soul is fitted for universal obedience ; the severest laws of the gospel go down with her , and she embraces the yoak with joy. who can express the comforts , the peace , the satisfaction that the humble feel ! it must needs be so , for it 's the lowly in heart that are promised rest for their souls , matth. xi . . such get strength against their corruptions , temptations , lusts , and sinfull inclinations ; such make a mighty progress in goodness , and get courage in the greatest fiery trials . for this , i might appeal to the examples of the saints of old , but i need not go so high ; i will appeal to the experience of some pious christians among us , who feel what david said of himself ; o god mine heart is not haughty , nor mine eyes losty ; surely , i have behaved and quieted my self as a child , that 's wean'd of his mother , ps. cxxxi . , . let such among you tell me , when they have been in a very humble frame , when they have had a lively sense of god's greatness , and goodness , and holiness , and a very deep sense of their own vileness ; have not you seen more of god than ever ; have not your souls been satisfied as with marrow and fatness ; have not you been ready to go through fire and water for god ; have not you baffled and scorn'd the strongest assaults of the devil , and torn the snares and grins that were laid for you , with as great ease as sampson did his bonds ? have not your hearts been ready to leap within you , and your joys like mighty rivers , been ready to overflow your souls ? this is the kingdom of grace , and this belongs to the humble . but , ii. the kingdom of glory is theirs too ; their 's by purchase , theirs by possession taken already in their names , theirs by promise , theirs by way of earnest . . theirs by purchase , and therefore call'd the purchased possession , eph. i. . purchas'd , by whom ? even by christ jesus , the great shepherd of the sheep , who laid down his life for them , and thereby obtain'd an everlasting inheritance for them . none could purchase it but he , for whoever undertook the work , must be not only a man innocent , spotless , and without sin , and die , but of that divine excellency too , as to be able to give his death an infinite value ; the vertue whereof might extend it self to all ages , and to all sorts of persons too : this none could do , but he that was the son of god , and the son of david too . he did it , and wonderfull was the enterprise ; nothing was ever attempted like it . he died , and purchas'd this kingdom of glory for the humble ; his purchase makes it theirs . he was both able to purchase it , and when he had done , to apply it to those for whom it was purchas'd . if a rich man buys an estate for a beggar , the beggar may justly call it his ; for he that had right , and means , and power , and ability to buy it , bought it for his use. . theirs by possession taken already in their name . the same jesus , that purchas'd this kingdom for them ; he it is that hath taken possession of this kingdom for them , and in their name . for in my father's house are many mansions if it were not so , i would have told you . i go to prepare a place for you , saith christ , john xiv . . all the christian world knows , that christ ascended into heaven . there he actually enjoys the kingdom of glory , which he keeps for the humble . he is the great trustee , that secures and manages that vast estate for their use : so that it may ju●●ly be call'd theirs , because of the forerunner jesus , who is enter'd into heaven , being made a priest for ever after the order of melchisedeck , as it is said , heb. vi. . there he appears for them as their advocate and keeps their places for them , against they come thither : as a guardian takes care , and possession of the orphan's estate , till the pupil comes to age ; so christ takes possession of this kingdom , with an intent to deliver it up to the humble , when they come in the unity of the faith unto a perfect man in christ jesus , to the measure of the stature of the fulness of christ , eph. iv. . . theirs by promise ; for so we read , matth. xviii . , . except ye be converted , and become as little children , ye shall in no wise enter into the kingdom of heaven . whosoever shall humble himself as this little child , the same is greatest in the kingdom of heaven . he hath promis'd it , who is able to give it , even god , who cannot be worse than his word . the humble man may depend upon this promise , more than he can upon bonds , and bills , and securities that men can give him of an estate in the world. god cannot fail him , he cannot disappoint him : he not only will not , but cannot , as the apostle saith , he cannot lye , tit. i. . because that would imply an imperfection . if a man of honour doth faithfully promise his neighbour a living , a place , or an office in his gift , the man makes bold to call it his , for he hath confidence in his honesty , and word , knowing him to be a person that stands upon his credit , and reputation , and scorns to do any thing that 's base and mean : how much more then may the humble soul , call the kingdom of glory hers ; since the god , the fountain of truth , and truth it self , hath peremptorily said , it shall fall to her share ; and though such persons do not actually as yet enjoy it , yet they shall enjoy it as surely , as if they did already walk through that jerusalem , and view the towers , and bullworks , and all because they have to deal with a god , who changes not , mal. iii. . . theirs by way of earnest . in humane contracts men give earnest , and that makes the bargain sure ; and tho' the covenant , god makes with men , is not such a formal contract as is betwixt man and man , in buying and selling , yet some resemblance there is in that , god a most bountifull master , is willing to give earnest to the humble soul , to assure her , that this kingdom of glory shall be hers . this earnest is his spirit , which is therefore call'd , the earnest of our future inheritance , eph i. . this spirit is no fancy , but a real thing , which the humble soul feels as much as other men do the moving of the wind , by the effects . this spirit of god is discover'd by its operations , which are kindly , and great , and powerfull , and make a very wonderfull alteration in the soul for the better . this spirit works grace , and that grace is the earnest of glory . iii. how , and in what manner a title to this kingdom makes the poor in spirit , or the humble , blessed . in the greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , men that may rejoyce much , or who have very great reason to rejoyce ; or as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , men not subject to death or corruption . the word answers to the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which imports a perfection , or confluence of all good things . the isle of cyprus , was anciently call'd macaria , because of the mighty affluence , and abundance of all good things , that wer to be had there , which was the cause , why the romans seiz'd it for their use . but what is all this to the kingdom of heaven , to the kingdom of grace and glory ? where all things that can make a man truly , and eternally happy , do concur ; where there is no want of any thing , that reason can desire ; and all things that fill and satisfie the soul are present ; where god gives himself the perfection of beauty , and wisdom , and greatness , and love , and delight ; which gift , as it is begun in the kingdom of grace ; so it shall be perfected in the kingdom of glory . the humble man is blessed : . blessed in himself : . blessed in the sight of god : . blessed in the eyes of all good men : . blessed in the midst of all his outward miseries : . blessed in the opinion of all reprobates : . blessed , because he hath a title to the kingdom of heaven . . blessed in himself : he hath reason to rejoice . his humility gives him that content and secret satisfaction , that it may justly be call'd the philosopher's-stone ; content , which surpasses all the satisfaction , that the luxurious , the proud , the voluptuous , the sensual , the carnal part of mankind boasts of . he hath riches within , and pleasures within , and a new name within him , even the white stone , which no man knows , save he who receives it . nor is he subject to corruption ; for when he dies , he dies into an immortal life . there is nothing of him dies , but the garment of flesh ; nothing of him corrupts but the clay and dust , he wears about him ; the earthly tabernacle in which his soul , that noble inhabitant lived , decays and moulders , and falls ; but his soul at his death is born again , gets new life , new light , new irradiations ; nay , and his body must at last follow his soul to glory ; and therefore blessed , blessed in himself , for he feels that bliss within , which all the gold of ophir cannot purchase . so true is that saying of our saviour . he that believes in me shall never die , joh. xi . . . he is blessed in the sight of god : god counts him so ; god looks upon him as happy , and he must needs be so , whom god judges to be so . god cannot be mistaken : he cannot be out in his verdict . he sees his heart , sees the lovely , the amiable , the charming vertue , he is most enamour'd withal , a vertue very agreeable to his divine nature , a vertue which very much resembles the great god , who dwells on high ; yet humbles himself to behold the things in heaven , and in earth ; and seeing his own image there , he counts him blessed . . blessed in the eyes of all good men. a good man that beholds humility shining in his neighbour , and finds that this grace hath taken deep root in his heart , that he hath very low thoughts of himself , that he is willing to submit to persons wiser and abler in things ambiguous and doubtfull , that he thinks more kindly , and favourably of others than of himself ; that he ascribes all his gifts and blessings to the free and underseved bounty of god , and attributes nothing to his own merits and desert ; that he thinks himself unworthy of honour , and is not ambitious of worldly glory ; that he speaks humbly of himself , and is willing to converse with persons , mean , yet good , and to contribute to their welfare ; that he can bear reproof , and bear injuries well , &c. the good man , that sees these admirable effects of humility in his neighbour , what doth he see , but the character of god's children ? and what can be more blessed here on earth than a child of god , than a son or daughter adopted in christ : jesus ? . blessed in the midst of all his outward misery : blessed he is in the midst : of stripes , and lashes , and reproaches , and calumnies . blessed in a prison , blessed in dungeon , blessed when men contemn and despise him , when all things go cross , when he is reviled , abused , undervalued , and despightfully handled ▪ for while this spiritual poverty like a good angel dwells in him , while this humility reigns in his soul , god's spirit hovers over him , the almighty carresses him , angels visit and attend him , his conscience justifies him , and the lord jesus , that pattern of humility loves him , and therefore blessed still . . blessed in the opinion of all reprobates , not in this world , but in the next ; when they shall see the humble man advanced above the stars of heaven , seated among the elder sons of god , rais'd from this dunghil world , and made to sit with christ together in heavenly places ; then the proud , the vain , the foolish , that counted the humble man's life madness , will all change their notes ; and they that once look'd upon his humility , as baseness of spirit , will then be forced to acknowledge , that such a man chose the better part , understood himself , and was truly sensible of the veracity of what god had said so long ago . i am the lofty and holy one , who inhabits eternity ; with him also will i dwell that is of an humble spirit , isa. lvii . . . blessed because he hath a title to the kingdom of heaven . the world calls an heir to a great estate , or honour , or dignity a happy man. and must not then the humble man be happy and blessed , that is heir to the crown immarcescible , heir to all the vast territories of heaven , heir of all the land of canaan , heir to all the huge tract above , that flows with milk and honey ? nothing can make a man so happy , as the full enjoyment of god. is god happy or not ? the epicureans held , nay the devil himself dares not deny , that god is the most happy being ; and is it possible to enjoy that god , to be united to him , to live in his glorious presence , and to participate of his felicity , and not be happy ? this blessedness the kingdom of heaven gives the humble man. he hath a right to the tree of life ; and therefore blessed , as we read , revel . xxii . . inferences . . seeing so much depends upon this humility , and spiritual poverty ; is it not fit , we should examine whether we are possess'd of this spiritual treasure or not ? though the words of the text be express'd in the affirmative , yet a negative is implied , and it naturally follows , that those who are not humble , not poor in spirit , have nothing to do with the kingdom of heaven ; and therefore are in no blessed state or condition . surely , this consideration is enough to make a thinking man inquisitive ; and indeed it is impossible seriously to believe it , and not make application to our selves . but where men are superficial christians , and suspect that they are proud , and high , and lofty , and self-conceited , and strangers to christian humility , and that they shall find all nought within , if once they examine things , and bring them to the touch-stone ; there they will be loath to venture upon this task , for fear they should discover and see their deformity , and be obliged to reform . so carefully do most men shun their own cure , and shut their eyes , that they may not see the sores , and ulcers of their souls . there is no spiritual temper , or qualification , or perfection , but god hath left characters in his word , whereby we may certainly know , whether we are masters of it , and whether that which we have and looks like it , be genuine or not , and this is particularly applicable to humility . there is a painted , and counterfeit humility , which hath base and sinister ends , and designs , and pride may lie at the bottom of it ; but this hypocrisie may soon be discover'd by the characters before laid down , i mean the characters of that truly humble spirit , which is in the sight of god of great price . st. bernard very ingeniously observes , and from him others have taken and improv'd the notion . true humility , faith he , like the violet , grows low to the ground , hangs the head downward , and hides it self with its own leaves . it prefers the approbation of a good conscience , before the applause of the world ; and were it not that its fragrant smell betrays it to the observation of others , it would chuse to live and die in its own well pleasing secrecy . truly christians , did you know what stress god lays upon this qualification , did you know the consequence , the worth and necessity of it ; were you sensible what an influence it hath upon the whole frame of religion , and what power it hath with god , and how its absence renders your spiritual sacrifices useless , and ineffectual ; you would not only examine your selves to know whether you have it , and how much you have of it , but labour to arrive to higher degrees of it than ordinary . that which turns the religion , which many of you seem to have , into meer formality , is the want of this qualification . pride lies unmortified in your souls , that makes the ground barren , and no grace will thrive in you . pretending to religion , while this grace is neglected , is as insignificant , as building a house without laying the foundation ; you are not fit to obey the gospel , till you cultivate this plant in your garden . but then , as i said , in the preceeding discourse , the heart , the mind , the soul , the spirit , is the place where humility must first display its beauty and glory . an humble sense of your selves within ; humble , low , and despicable thoughts of your worth ; in a word , a very low opinion of your selves wrought up by frequent meditation into a habit , that 's it which will make you truly humble to god , and man : that will make you thankfull for the least mercy ; that will make you admire god in the meanest blessing you enjoy ; that will make you pray often , and fall low before god's foot-stool ; that will make you resist such temptations , as would put you upon despising and undervaluing of your neighbours , and taking little inconsiderable things ill at their hands ; that will make you courteous and affable even to the poorest , and mercifull , and peaceable among those you converse with ; that will pull down all self-conceitedness , and self-admiration , and prevent your being tickled with the commendations and applauses of men , and allay your ambition , and hunger , and thirst after the great things of the world ; that will have an influence even upon your outward dress and habit , and make you go plain and decently , and modestly , and keep you from imitating the fashions of the world ; that will make you modest and moderate , and discreet in your speeches , answers , and discourses . in a word , that will make you speak and act like disciples of the humble , and self-denying jesus ; so that upon a review of these effects humility produces , i may justly call upon you as solomon , prov. iv. . keep your hearts with all diligence , for out of them are the issues of life . ii. we see here , that neither outward riches , nor poverty makes men blessed ; nothing but a just title to the kingdom of heaven . this is evident from the reason here given , why the poor in spirit , or the humble are blessed , even because theirs is the kingdom of heaven ; as if our saviour had said : these poor in spirit may be outwardly rich , or outwardly poor , but neither the one , nor the other makes them blessed , but their title to the kingdom of heaven . indeed without this , the richest of you are miserable men , and the poor among you are doubly miserable here , and hereafter . if this kingdom be yours , if this belongs to you , fear not , though the earth be moved , and the hills be carried into the midst of the sea. i know , the judgment of the world is this ; if a man get a loss in his estate , or if he breaks , or if such a great man , or his relations abandon him , presently he is miserable ; but if he gets a good windfall , or lights upon a good bargain , or thrives in the world , presently we count him happy ; but these are the wild mistakes , which flesh and blood leads us into ; gain but a title to this kingdom of heaven , and you 'll be happy though you are never so great losers in the world. this kingdom , o that i had the tongue of an angel to represent it to you in lively characters ! this kingdom is large , ample , great and spatious ; it holds not only all the blessed angels , but all the saints that have lived since the foundations of the world , and are like to be to the end of it . it is infinitely rich ; there is such plenty there , that the banks are overflow'd , and the cup of joy runs over . it is infinitely safe , safe beyond all the castles and cittadels in the world ; for all the inhabitants are brethren , love one another with a pure heart servently , and are everlastingly faithfull one to another ; so fearless they are , that the gates of this kingdom stand open day and night . it is durable beyond rocks and marble , for it is incorruptible , and fades not away . the queen of sheba counted solomon's servants happy , because they lived in his house ; what then must the inhabitants of such a kingdom be , where the king is the fountain not only of all honour , but of all bliss and felicity , and the subjects drink of that fountain , drink and never thirst again ; where the company is glorious , and splendid to admiration , and the lowest person there is an angel ; where everlasting content reigns , and all are free from sin , from the assaults of the world , the flesh and the devil ; where all are fill'd with grace and glory , and all are satisfied with the rivers of god's pleasures . sirs , this kingdom of heaven we have commission to offer to you , not a kingdom of this world ; and if we could offer to you an earthly kingdom , that would not make you so happy , as this kingdom of heaven will , for kings on earth we see are not always the happiest men : they have their fears and losses , their discontents and vexations , as well as other folks . this kingdom of heaven , the richest prize that ever was heard of , we offer to you : but we must tell you withall , that there is no coming to this rich and wealthy empire , except you become poor . the palace is stately and magnificent , but the gate is low . the richest , the greatest , the wealthiest of you all must become poor , poor in spirit , and humble as a worm , if you mean to enjoy the bliss of yonder kingdom . if we should bid you , as christ did the young man in the gospel ; go and sell all you have , and give it to the poor , and follow a poor saviour , and you shall have treasure in heaven ; there is none of you but must confess , that it were worth parting withall to get this treasure : but such a poverty we do not press upon you , nor think it absolutely necessary , except in case of persecution ; when men must hate father and mother , brethren and sisters , lands and houses , and life it self for the gospel's sake ; but god hath shewed thee , o man , and what doth the lord thy god require of thee , even to walk humbly with thy god. humility is the readiest way to a glorious exaltation ; and how often doth our blessed saviour repeat that golden saying , he that humbles himself shall be exalted ! this not only saints , but philosophers agree in ; this the wisest men of most nations , countries , and religions confess . the truth of it is so evident , that it shines through the very chinks and crevises of nature . need i ask any of you whether you have a mind to be happy , and blessed . i know , you all would be so ; and if this be your resolution , behold , here lies the way : blessed are the poor in spirit , for theirs is the kingdom of heaven . sermon iv. st. matth. ch. v. ver. . blessed are they that mourn , for they shall be comforted . in the account our saviour gives of blessed men ; the mourners you see succeed the humble , or the poor in spirit . it was very convenient it should be so ; for humility is the cause of mourning , mourning the effect of humility , or spiritual poverty ; and therefore we find the one immediately subjoin'd to the other . the poor man mourns ; it 's natural to do so , and so doth the poor in spirit . as the poor man mourns for the presence of temporal evils , and the absence of temporal blessings , so the poor in spirit mourns for the presence of spiritual evils , and the absence of spiritual blessings ; and this mourning , as will appear in the sequel , is sometimes great and loud , and vehement , like the mourning of a funeral , but as great as it may be there is comfort in it ; for blessed are they that mourn , for they shall be comforted . three things will deserve our consideration . i. whether all mourners are blessed , and if not , who they be that are so . ii. wherein their blessedness consists . iii. how , and when they shall be comforted . i. whether all mourners are blessed , and if not , who they be that are so . . there is a natural sorrow , or mourning for the loss of parents , or children , or other relatives , or friends , or goods , or necessaries , or outward accommodations . this sorrow even the best of men are subject to ; and if it be moderate , not long , not violent , not excessive , not bordering upon despair , as if all our happiness were gone , not join'd with mistrust of god's providence , but sweetened and qualified with thoughts of the will of god , and our own demerits , and god's holy and wise designs , it is allowable , and there is no hurt in it ; but still this cannot make a man blessed , for at the best it is but a natural infirmity , and that 's no ingredient of blessedness . excessive mourning for outward losses , or an impatient sorrow , is a downright sin ; and i need not tell you , that this is incapable of making a man blessed . and of this nature is sorrow or mourning , because we cannot accomplish our wicked design , or because we cannot revenge our selves upon an adversary , as we would , or because we cannot have that plenty , and estate , and fortune , and prosperity , which other voluptuous men enjoy . all such mourning is offensive to god , and makes men miserable , and therefore cannot make them blessed . there is besides all this , a sorrow proceeding from melancholy , which makes people lament and mourn , and take on , and sigh , and look sad , and they cannot tell why : this must needs be the effect of a distemper , and therefore can be no part of blessedness , or true happiness . and therefore , . the mourners who are pronounced blessed here , must be mourners of another sort . and they are , . such as mourn for their sins : such a mourner was david , whom sin and a due sense of it , made even roar by reason of the disquietness of his heart , psal. xxxviii . . such a mourner was peter , who after the denial of his master went out , and wept bitterly , matth. xxvi . . such a mourner was mary magdalen , or whoever the woman was , that wash'd our saviour's feet with her tears , luke vii . . the mourners , that are said to be blessed here , are persons that deny themselves , mourn not for such things as the world mourns for , but such as sensual men take no notice of . there is no self denial in mourning for outward losses ; even children can do that ; but in mourning for his sins a man must go contrary to the stream of natural inclination , and offer a kind of violence to himself , and that makes it a pleasing sacrifice , and he mourns happily , that takes on , because he is sensible how evil a thing , and how bitter it is to forsake the lord , and that his fear hath not been in him , as it is said , jer. ii. . repentance cannot but make a man happy , and the nature of it is said to consist in this , in looking at that jesus , that saviour , that redeemer whom we have pierc'd by our sins , and whose love and blood we have affronted , and to mourn , as one that mourns for his only son , zachar. xii . . . such as mourn for other men's sins , whether publick or private ; such a mourner was the royal prophet ; rivers of tears ran down his eyes , because other men did not keep god's laws , psal. cxix . . such a mourner was jeremiah , whom we hear wishing , jer. ix . , . o that my head were water , and mine eyes a fountain of tears , that i might weep day and night ; because my people are adulterers , an assembly of treacherous men. such mourners were those pious men we read of , ezek. ix . . who cried for the abominations of the house of israel ; and lastly , such were the faithfull corinthians , who sorrow'd after a godly sort ; for having given the incestuous person too much incouragement to come into their congregations , a sorrow upon which st. paul makes this remark , cor. vii ii. what carefulness hath it wrought in you , yea what clearing of your selves , yea what fear , yea what vehement desire , yea what zeal , yea what revenge ? such mourners are persons of true christian compassion ; their sorrow is noble and generous , and like the sorrow of god , ezek. vi. . i am broken with their whorish heart , which hath departed from me . . such as mourn for the loss or absence of god's spiritual blessings ; i say , spiritual ; because there is a favour of god , which relates to the gay , and great things of the world ; such as riches , plenty , and outward prosperity , a favour bestow'd even upon the worst of men , and to mourn for the loss or absence of this favour makes no man happy ; that which makes us so , is mourning for the loss or absence of god's spiritual blessings , such as being deprived of the use of god's publick ordinances , a remarkable instance where of we have in david , when forced during saul's persecution , to wander in deserts and wildernesses , among heathens and infidels , where he had no opportunity of visiting the house of god , and participating of the prayers and praises of god's people a lively description of which mourning he gives us , psal. xlii . , . my tears have been my meat day and night , while they say daily unto me , where is thy god ? when i remember these things , i pour out my soul in me , for i had gone with the multitude , i went with them to the house of god , with the voice of joy and praise , with the multitude which keeps holy-day . how this afflicted him he expresses more fully , vers. . where he talks of his soul being cast down , and disquieted within him : and of this nature is the mourning of many pious christians , who have sometime felt great peace , great joy , great satisfaction in the practice of religion , but find the light of god's countenance withdrawn , terrour dwells in their minds , and horrour fills their souls , they find not that chearfulness , that fervour that alacrity in god's service which once they felt , and for this they mourn ; blessed are these mourners . . such as mourn , because they cannot as yet perfectly overcome the corruptions , which do so easily beset them . indeed the reign , the tyrannizing power , the dominion of sin is broken in them ; but as it was with the seven nations , after that their empire was destroyed , some of the enemies here and there remain'd to exercise the courage of the israelites ; so in good men , after they have shaken off the yoak of the devil ; some reliques of their old sins remain , against which they fight ; they strive , they labour , they watch , they pray , that their pride , their desire of vain-glory , their passion , their hastiness of spirit , their pusillanimity and cowardice in speaking for god , their timorousness in reproving their neighbours , their mistrust of god's mercy , their love and affection to the world , &c. may be gone , that god would arise , and that these enemies may be scatter'd , they use means , they enquire what they must do to mortify these unruly desires , they deny themselves , they fast , they are angry with these corruptions , yet ever and anon before they are aware they fall , and imprudently yield to temptations of this nature ; they would feign be masters of those vertues , accomplishments and perfections , which did shine so bright in the primitive saints , but cannot as yet arrive to that excellent temper ; for this they mourn , and are dejected , and sorrow seizes upon their hearts and minds ; yet still , blessed are these mourners . . such as mourn , because their stay in this world is long , because they are kept out of heaven , and from the perfect enjoyment of god , because they are obliged to continue in this barren wilderness of the world ; where they must see their god dishonoured , his name profaned , his creatures abused , his ordinances derided , his providences disregarded , his precepts slighted , his promises undervalued , his threatnings scorned , and charity grow cold , and iniquity abound : this draws from them david's complaint , wo is me , that i must dwell in mesech , and have my habitation in the tents of kedar , ps. cxx . . indeed such mourners are but few , most men being desirous to enjoy the world , as long as they can ; yet some there are that have made their calling and election sure ; and long to be gone , long to be dissolved and to be with christ , and to be cloath'd upon with their house from heaven , long to join the quire of angels , long to be freed from this earthly tabernacle , and all this upon the excellent principle of the love of god , not from impatience under their pain and sickness , or frowns of the world , or their mean condition here ; but because the love of god is shed abroad in their hearts , and because they are kept from enjoying their desire , because the amorous needle is with-held from clinging to the beloved magnet , they mourn ; blessed mourning ! but what ? you 'll say , do no mourners under temporal losses and crosses come into the number of these blessed men ? i answer , yes . . if the cause for which , and in which they suffer losses of their goods , or friends be great and noble ; if they sulfer for the gospel's sake , upon the account of righteousness , and a good conscience , in this case their mourning under their temporal losses may intitle them to blessedness , provided that their mourning be mingled with faith and hope , and a holy self-resignation ; and that they mourn more for the wickedness of the person , who are the instruments of their persecution , than for the want of their corn and wine , and oil , and the garlicks , and onions of egypt . . if under their temporal losses they mourn chiefly for their sins , which have both caused and deserved these sufferings ; sorrow , barely for temporal losses , and for being deprived of the satisfactions of the flesh , cannot be reconciled to that spiritual life the gospel presses ; something there must be to sweeten that sour sop ; as it stands alone , it comes under the notion of sorrow of the world , and that we are told works death , cor. vii . . and consequently happiness cannot be the fruit or effect of it . the soul therefore that mourns under such outward calamities , must look off from the calamity to the cause of it , or sin which hath procured it ; and that sanctifies the sorrow , and makes the mourner blessed . yet to prevent mistakes , i must necessarily add these following cautions . . we are not to think , that in order to arrive to this blessedness , a man or woman must do nothing but mourn : there is a time for every thing , and there are other things to be done besides mourning , even the particular duties , and vertues , and self-denials , required and commanded in this chapter ; so that when it is said here , blessed are they that mourn , the meaning is , blessed are they that do so as they have occasion to reflect either upon the spiritual evils which are present , or upon the spiritual blessings that are absent from them . it 's enough that there be a disposition or aptitude to mourn , which exerts it self whenever any opportunity offers it self to consider , and to think of such objects as deserve and require our mourning , else spiritual joy would be no duty ; and if our lives were to be fill'd with mourning , the apostle's exhortation had been useless , phil. iv. . rejoyce in the lord always , i. e. upon all occasions , and again i say , rejoyce . neither , . must the stress be laid upon the bare mourning , as if the mourning and weeping , and sadness alone were pleasing to god , and groans were the only livery of heaven ; but this mourning must be in order to a greater end , even to establish our souls in the love of god , to strengthen our graces , to corroborate our repentance , and aversion from sin , and to purifie our outward and inward man more and more , and therefore it is emphatically call'd , sorrowing to repentance , cor. vii . . nor , . are we to think , that a certain degree of mourning is always necessary , even mourning expressed in so much weeping , and sorrowing , as we find in other christians of our acquaintance . all men's conditions are not alike ; a person that hath been profane and lewd hath reason to mourn more , than he , whose sins have been of a lesser size ; not but that it was commendable to weep bitterly even for infirmities , but the obligation of mourning is greater certainly upon a rapacious publican , than upon the pious couple , zacharias and elizabeth . besides , all men's constitutions are not alike , some being of that tender complexion , that the least touch or sense of things makes them weep ; others of a hardier make , who may be astonish'd and concern'd at great things , but cannot make that outward shew of mourning , that others can . it 's enough therefore that the sorrow be rational , and that the mind be so affected with the object , that causes or deserves mourning , as to work in us a willingness to mourn more if we could , and an indignation against the spiritual evils which are present , and an earnest longing and endeavour after the spiritual blessings which are absent , and we stand in need of . having set down these cautions , i proceed to the second part to acquaint you . ii. wherein the blessedness of such mourners consists . . this mourning is the character of saints , ezek. ix . . cor. xii . . why ? what blessedness is there in this ? will some say . how ? no blessedness in being a saint ? what 's the reason then that kings and princes wish they were so ? what 's the reason that most wicked men , when they come to die , would fain be of that number ? nay , what 's the reason that in your creed you believe a communion of saints ? is it not in this creed , that you profess the greatest blessings , that were ever bestow'd upon the children of men ? and if the communion of saints be one , must it not be a most blessed thing to be a saint , and of that communion ? according to the account the holy ghost gives of a saint , such a man must be a greater person , than the most potent monarch of the world ; and although solomon's treasure in all his glory was not so dear to god , as a saint is , one that is really so ; not one that proudly assumes that title ; not one whom men in civility call so ; not one who out of self-conceitedness thinks himself one , but one in whom the true characters of sanctity meet . . he that particularly mourns for the sins of others , for the sins of the times , or for the sins of the nation , or of the whole christian world , is thereby made conformable to the son of god , of whom we read , that he drew near the city and wept over it , because of the impiety that reigned in it , luke xix . . and to be like the son of god , must be both a great and a blessed state. greatness and blessedness do not always go together , but here they do ; for as nothing can be greater than the son of god , so nothing can be more blessed : seems it to you a small thing to be the king's son-in-law , said the shepherd's son , and is it not more magnificent to be like the son of god ? if he were blessed in this mourning , certainly he that imitates him in that sort of mourning must be so , for he was the pattern both of our vertue and reward . . such mourners are the eriends of god ; god takes care of them , and in the midst of their mourning is concern'd for them ; his bowels yearn over them ; and though he lets them mourn for their good , because their souls thrive and prosper under it , yet he leaves them not , forsakes them not , but is with them in that mourning condition ; his eyes are open upon them , not to punish but to bless , not to destroy but to build up , not to kill but to revive ; and as despicable as their state may seem , they shall be comforted , which calls me to the last part. iii. how , and when they shall be comforted . they shall be comforted in this world , and in the world to come . . in this world , and the steps or particulars of this comfort are as follows . . they shall be supported by god's spirit , and in their weakness shall be made strong , as st. paul was , when he mourned under strong temptations , under the buffetings of satan's angel ; my grace , saith god , is sufficient for thee , cor. xii . . that is , though i do not think fit to deliver thee as yet , there shall be sufficient grace given to support thee under the temptation ; or , . they shall be enlightned in the midst of their mourning , and they shall see the wise and holy designs of god , who suffers them to mourn , which sight shall cause a serenity and calmness in their minds ; such a calm as shall recreate them in darkness , and make their burthen tolerable , or easie to be born : and this is the effect of that famous promise , psal. cxii . . vnto the upright there arises a light in darkness . or , . god will send men to comfort them , as he did philip to the eunuch , who was perplexed about a place of scripture , and knew not how to help himself . his good providence will so order it , that either some faithfull minister of the word , or some other good man shall come to them , and speak a word in season to them , whereby their souls shall receive strength and courage to hold out ; as it was in hezekiah's case , isa. xxxviii . , . and following verses : or , . his word shall comfort them , either publickly preach'd , or read in private : when they are meditating in the law of god , something shall come in , that like the dawning of the day shall revive the weary traveller , and this david found by experience : this is my comfort in my affliction , for thy word hath quickned me , psal. cxix . . or , . they shall be deliver'd from the temptation , or vanquish the corruption under which they groan , and such power shall be given them , as shall enable them to mock all the fiery darts of the devil , and to overcome the evil with good , as we see in st. paul , rom. viii . . or , . god will make their very mourning sweet to them , make their tears their cordials , their sorrow shall be comfortable to them ; and they shall find greater content and satisfaction in their tears , than others do in their corn and wine , and oil , as we see in the apostles , cor. vii . . cor. xii . . or , . god will give them a livelier sight and clearer apprehensions of the things which are not seen , and these shall buoy them up in the flood that rises against them , and with these bladders they shall swim through the salt sea , and be preserv'd from sinking , as we see in the believers spoken of , cor. iv. , , . or , . their death shall comfort them , which shall deliver them from all their miseries and annoyances ; put a stop to all the rage of their spiritual and temporal enemies , and make an end of all their bitter draughts ; insomuch that they shall be able to say with old simeon , lord now lettest thou thy servant depart in peace ; for mine eyes have seen thy salvation , luke ii. , . some of these ways they shall be comforted in this present world. but , . more amply , more fully , more abundantly in the world to come . the comforts to come are comforts indeed . these comforts david speaks of , psal. xxiii . . he shall make me to lie down in green pastures ; he shall lead me beside the still waters . to this purpose isaiah , chap. xxxv . . the ransom'd of the lord shall return , and come to zion with songs , and everlasting joys upon their heads , they shall obtain joy and gladness , and sorrow , and sighing shall fly away . they shall have beauty for ashes , the oyl of joy for mourning , and the garment of praise for the spirit of heaviness , isa. lxi . . when such mourners leave this world ; such a scene of comfort will open to them , as will make them for a while like unto them that dream , the surprize and the comfort will be so great . st. john describes their comforts more particularly , rev. xxi . . and rev. xxii . , . god shall wipe away all tears from their eyes , and there shall be no more death ; neither sorrow nor crying ; neither shall there be any more pain ; for the former things are passed away . and they shall see his face , and his name shall be upon their foreheads and there shall be no night there , and they need no candle , neither light of the sun , for the lord god gives them light , and they shall reign for ever and ever . inferences . i. let not every man that hath sometimes in a fit mourned for his sin , presently imagine that he is one of the number of the blessed in the text : it 's true , they that mourn for sin , are ●n part the men here aimed at ; but the manner of the mourning makes the difference ; you have mourn'd for such a sin , but how ? is the sin gone ? is it vanish'd ? is it dead ? is it mortified ? is it likely to die upon this mourning ? do you act like men that are resolv'd to subdue , and master it ? i grant some sins are not so easily vanquish'd , as others are ; the secret sins of the soul , such as pride , passion , vanity of mind , love of the world , backwardness to self-denial , irresoluteness , impatience , peevishness , &c. and such are not easily taken notice of without a diligent search , are not so soon beaten down , as gross outward sins ; such as drunkenness , keeping ill company , swearing , cursing , fornication , extortion , &c. yet let the conquest be more facile or more difficult , if you mourn for such a sin , some good effect will appear . doth your mourning put you in a striving , or wrestling condition ? do you swim against the stream ? do you cut the hair as soon as it grows again ? do you give the sin no quarter , when you see it appear again ? do you allow the dangerous guest no harbour ? do you hugg it , embrace it , caress it no more ? if your mourning produces not such effects as these , it 's nought , and they are counterfeit tears you shed . if your mourning does not make you groan , and long to be rid of your sins , if it doth not make you watchfull against temptations , if it doth not make you cry out with the apostle , who shall deliver me from the body of this death ! if you smile upon these children of hell again , after you have mourned ; if you grow careless and admit them into your bosom again , you betray the falshood and hypocrisie of your sorrow , and god will answer you , as he did the jews , zech. vii . . when you fasted and mourned in the fifth and seventh month , did you at all fast unto me , even unto me ? if your mourning be right it will make you hunger , and breath after god ; god's favour will be better than life to you , you will look upon sin as the greatest evil , you will be griev'd for the sins of others , and for the effects of other men's sins , under which good men groan , you will run to heaven with prayers and confessions in your mouths ; if you have wronged any man , you will make him restitution or satisfaction : it will moderate your sorrow for losses temporal , prevent needless sorrows ; in a word , it will work an universal reformation . ii. carnal mirth is not such a happiness , as some imagine . paul in his chains is happier than dives in his purple ; mourners are far happier men in christ's account , and peter in a prison is in a better state , than herod on a throne . by carnal mirth i do not mean a natural joy or complectional , which is a modest , well-composed , rejoycing in the blessings god bestows upon us , and our neighbours ; this is both lawfull , and a duty , but by carnal mirth , i mean sinfull mirth ; such as rejoycing in iniquity , laughing at our neighbour's infirmities , being glad at the misfortunes of our fellow christians , making a mock of offending god , taking pleasure in the follies and extravagancies of others ; being merry with ill company , breaking jests upon religion ; and being pleased and tickled with any thing , that favours of wantonness , lightness , frothiness of mind , abusing of our neighbours , voluptuousness , or unlawfull sports and recreations , or luxury , &c. such merry men the world counts happy ; strange happiness ! which god frowns upon , and is abomination in his purer eyes ! such mirth makes a david weep , and what good man can forbear mourning , that beholds men making sport with fire-brands ? the mourners at this are infinitely happier than such players ; and though he can rejoyce in little but trifles , may for a while pass for a blessed man among fools , and sots , and persons as very beasts as himself ; yet men whose senses are exercised to distinguish betwixt good and evil , must ever look upon him as a very miserable man ; for his joys are false deluding joys , which will end in sorrow , and such sorrow as will grieve all the veins of his heart . to such joy a man may truly say , as solomon did , thou art mad , or rather as christ , luke vi. . woe to you that laugh now , for you shall mourn and weep ; as if he had said , woe to you , for you have your reward ; you desired a merry life , and you have it ; but when that is done , you must give god leave to fulfil his threatnings , to be as good as his word , and to bring that black and dismal cloud upon you , which fell upon and crusht the jolly man in the gospel , that cloathed himself in purple , and far'd deliciously every day . son , remember , that in thy life time thou receivedst thy good things , and likewise lazarus evil things , but now he is comforted , and thou art tormented , luke xvi . . iii. but these are not the men that i am at present concern'd to speak to . they are the mourners i am to comfort , and therefore step forth ye mourners of sion ; you that either mourn for your own sins or for the sins of the nation , or for the sins of your wicked neighbours , and relatives , or mourn for the absence of god's joyfull communications ; or mourn under your corruptions and temptations , because you cannot yet totally subdue them ; or mourn , because your graces are not stronger , or because you must sojourn so long in this valley of tears . fear not ye of little faith , for ye shall be comforted . the son of god assures you of it : believe not a lying devil , that would break your confidence , and dissuade you from laying hold on this gracious promise . it must stand , it must come to pass : comfort is promised you , and comfort shall be your portion . search your hearts , consult your experience , and see what god hath done for you already : look back and reflect what comforts you have felt formerly , what joys in the midst of tears , what refreshments in your sorrows , what gales of peace , what characters of god's goodness , what marks of his favour : these are item's that a more plentifull harvest is to follow . verily , verily , i say unto you , that you shall weep and lament , but the world shall rejoyce , and you shall be sorrowfull but your sorrow shall be turned into joy , saith christ , john xvi . and he adds immediately this comparison ; a woman when she is in travail hath sorrow , because her hour is come ; but assoon as she is deliver'd of the child , she remembers no more the anguish for the joy that a man is born into the world. this admirably expresses both the nature of your sorrow for sin , and the nature of your joy , which will be the consequence of it : a woman in travail hath pain , so your mourning for sin , or for the absence of spiritual blessings , causes throes and pangs , and anguish , but your sorrow is usefull and profitable : as a woman in travail brings forth a man-child , that 's the effect or result of her sorrow , so your mourning produces the fruits of righteousness ; for tribulation works patience , and patience experience , and experience hope , and hope makes not ashamed . but this is not all : behold also in this similitude the nature of your future joys ; when the child is born , the woman for joy forgers her anguish so when your fruit is ripe , it shall be laid up in the granary of heaven , and when you shall put off this body of flesh and sin , for the joy that will crown your temples , you 'll forget all the former anguish you labour'd under ; god will comfort you , and your eyes shall see it ; the lord jesus will call to you , and your ears shall hear it , enter you into the joy of your master . heaven is the vast store-house of all comforts ; there , where-ever you cast your eye , you 'll behold nothing but comfort , comfort in the spirits of men made perfect , comfort in the general assembly of the first born , which are written in heaven , comfort in the innumerable company of angels , comfort in the hallelujah's of cherubin , and seraphin , comfort above you , comfort within you , comfort round about you . there your heart will break no more , there your understandings will be clouded no more ; there no storms , no enemies will discompose you any more ; there all that can make men sad will be removed from your sight , for sin will be gone , and devils will tempt no more ; there you will lie incircled in the everlasting arms , and rivers of joy will flow round about you ; your present april showers will produce a glorious may ; and after your gloomy night , the son of righteousness will shine upon you with healing under his wings ; and as one hour changed joseph's fetters into a chain of gold , his rags into shining robes , his stocks into a chariot , his prison into a palace , his water into wine ; so in that moment , that your souls shall enter into the regions of endless comfort , your mourning will be changed into dancing , your tears into laughter , your sackcloth into silks , your ashes into garlands , your thorns into lawrels , your fasts into festivals , and your unutterable sighs and groans into unspeakable joys . sermon v. st. matth. ch. v. ver. . blessed are the meek , for they shall inherit the earth . this blessedness , or beatitude in some latin copies of the new testament is the second , but in the original , and in the syriack and arabick versions it is the third ; and these as the most authentick , our translation follows ; what is said of meekness here , is taken out of psal. xxxvii . . where we read as it is in the text , the meek shall inherit the earth . christ came not to reverse the morals under the law , but to ratifie and confirm , and to refine them into greater perfection , and to enforce them with new motives , and arguments . moral vertue hath been the same in all ages ; and being founded on the law of nature , must needs be unalterable : the encouragements for the practice of it , are greater in the christian religion , than in any other whatfoever , and the lines of the duty are here drawn in livelier colours , but the vertue it self , like the nature of that god from whom it flows , receives no changes . in the explication of the text , we are to consider , as in the preceding sentences . i. what meekness is , and who the meek are , and what their character is . ii. wherein their blessedness consists . iii. how they shall inherit the earth . i. what meekness is . . to be meek is not to be mealy-mouth'd , or gentle , or calm , when it is our duty to be angry ; and it is our duty to be so partly with our selves , when we sin against heaven , and in the presence of an omnipotent god , and that is the anger or indignation spoken of , cor. vii . . partly with others when they do notoriously affront the divine majesty , and wrong their consciences , gall. iii. , . particularly , . with those who are under our command , and power , and jurisdiction , such as children , servants , and other relations ; or persons whose masters , governours , guardians , teachers , or tutours we are , when they prove incorrigible in their sins , gen. xlix . , . . even with others of our acquaintance , and persons whom we converse with , when they profane the name of god , or run out into licentiousness , and will not be reclaim'd by softer means , gal. v. . moses , though one of the meekest men in the world , yet his anger justly wax'd hot , when he saw the israelites commit idolatry , exod. xxxii . . and our saviour himself , tho' the pattern of meekness , yet could not behold the profanation of the temple without anger , john ii. , . and st. paul , and barnabas , though preachers of this christian meekness , yet were obliged to break out into passion , when they saw the priest of jupiter bringing oxen , and garlands to do sacrifice to them , acts xiv . , . elis meekness to his children prov'd his folly , and his calmness is a cause where god was dishonour'd , pulled down god's vengeance upon his posterity . a soft expostulation here was altogether unseasonable ; and instead of saying to his sons , why do you do so , he should have severely punish'd them , when their stubbornness baffled all the gentler means of their reformation . meekness properly relates to injuries done to our selves , where the injury is directly offer'd to god , our meekness must turn into zeal ; in all sins against our neighbours , and our own souls : god is wrong'd because all sin is a transgression , and dishonouring of the law of god , but some sins are more immediately levell'd against god ; yet even in god's cause , where the anger is just and lawfull , discretion must guide the passion ; in a good cause men may be too hot ; and where the anger turns into fury , it becomes madness ; and instead of advancing , diminishes and darkens the glory of religion . there is a rational anger , which with some warmth and heat , pleads and argues for god's honour , but runs not out into unseemly behaviour , or into reviling language . and this is that anger we are to shew , when god is dishonoured , when we dishonour him , and when others do so . so that meekness doth not exclude all anger ; for as all meekness is not lawfull , so all anger is not sinfull . be ye angry , and sin not , saith st. paul , eph. iv. . which shews that some sort of anger is innocent : and it is so , when it is , . in god's cause , and from a sense of his glory , which we see dishonour'd by the sin , or by the wrong our neighbours do either to god , or to their fellow christians ; for though it be lawfull sometimes to be angry at a fault we see in our brethren , yet the anger must be more upon the account of the indignity offer'd to god by the offence , than upon the account of the wrong , or prejudice we our selves suffer by it . . it must be kept within due bounds and limits , must not turn into rage , and throwing about coals , and fire-brands , and odious and offensive names . nor , . must it turn into malice , and hatred , but must still be follow'd with acts of charity . and , . it must be after that we find gentler means useless , and ineffectual . there are indeed some extraordinary occasions which require a present indignation , as it was in the case of zimri , and cozbi , when phineas executed judgment , numb . xxv . . but ordinarily the rougher remedy is not to take place , till the softer medicine be refused and scorn'd , matth. xviii . . and from hence , . you may easily guess at the nature of that meekness which my text saith , makes its votaries blessed . it s definition or description rather is briefly this . it is a temper of mind , a grace , or gift of god's spirit , whereby a man is enabled to curb , and subdue , and moderate his anger , wrath and passion , and peevishness , and cholerick disposition , when it is necessary ; and to behave himself with calmness , gentleness , and great modesty and moderation in his speeches and answers , in his actions and transactions with his neighbours . i call it a gift of god's spirit , because , though some are naturally meek , and no choler seems to mingle with their blood and complexion ; and though they are born as it were into vertue , yet even this natural meekness must be resin'd and polish'd by grace , and the spirit of god before it can be truly acceptable to god in christ jesus . this spirit must inspire it with wisdom and discretion , when and where it is to keep within , and when and where it is to go beyond it 's natural bounds , when and where it is to use a staff , and when and where it is to turn that staff into a rod. divines do commonly reckon up five degrees of this christian qualification . . conversing with , and speaking to all sorts of persons calmly , gently , modestly , without wrath , or anger , or rage , or fury , according to the command , tit. iii. . shew all meekness unto all men . . by our calm and soft speeches and answers to endeavour to break , and asswage the rage and anger of our incensed and offended neighbours , according to solomon's rule , prov. xv. . a soft answer turns away , or ought to turn away wrath. . calmly to bear and to endure injuries and affronts offered to us in word or deed , without rendring railing for railing , or reviling for reviling , for so we read , pet. iii. , . love as brethren , be pitifull , be courteous , not rendring evil for evil , nor railing for railing . . even to rejoyce in this calm bearing and enduring of injuries , according to the precept we have , pet. iv. , . which imports , rejoycing in such cases , in as much , as we are partakers of christ's sufferings : for so christ suffered reproaches , threatnings , calumnies , injuries , &c. and committed himself to him that judges righteously , pet. ii. . . by acts of meekness to endeavour to overcome our enraged and ill-natured neighbours , according to the rule , rom. xii . , . if thine enemy hunger , feed him ; if he thirst , give him drink : be not overcome with evil , but overcome the evil with wood . these are the degrees of which i shall have occasion to speak more particularly , when i come to explain v. . in the mean while , give me leave to tell you , that he that arrives to one of these degrees , must not rest there , but proceed , till he come to the top of the ladder . this is the race a christian is to run in . he that will not go on to the furthermost stage of his course , hath reach'd the first and second in vain . the difficulty of the task must be no discouragement ; if it be , we are not truly sensible of the blessedness which attends this meekness , which is the second point i am to speak to . ii. wherein the blessedness of meek christians doth consist . . this vertue renders us acceptable to god and man. how acceptable it makes us to god , st. peter shews , pet. iii. . where we read , that a meek and quiet spirit is in the sight of god of great price . god sets a mighty value upon it , and the vertue makes men great and honourable in his eyes . what pains do poor mortals take to gain credit and reputation with men of high rank and quality , when they are to act , or speak , or do any exercise before them , they do their best , and all the powers of their soul are employ'd to come off with applause . but how few take the way to gain credit and reputation with god the great rewarder of them that diligently seek him . to be meek is the way to his esteem , and to gain his approbation and commendation . meekness exalts the soul , and hath such charms about it , as make a glorious god look with a very favourable eye upon the person adorn'd with this wedding garment . it s the very livery of christ's disciples , the mark of his sheep , and therefore cannot but be acceptable to the great shepherd of mens souls . add to all this , that it makes us acceptable to men too , not only , because most men had rather deal with a meek than with a fiery or cholerick person , but because the vertue hath such advantages in it , as even force esteem and veneration . brutish and sensual men esteem nothing that serves to aggrandize the soul , and indeed their verdict is so inconsiderable , that it is not worth regarding . but men of sense , and reason , and understanding cannot but value the person in whom this meekness shines , it being an argument of the noblest conquest , greater certainly than pompey or caesar could boast of . esau , though a profane person , could not but admire it in his brother jacob , gen. xxxiii . . and if the great saviour of the world , was justly counted blessed , because he grew in favour with god and man , the meek christian must needs be so , for his meekness hath the same vertue , and renders him acceptable to god and man. . it fits and dispose a man for the influx of celestial wisdom , for it is of the same nature with humility ; and that , as i said before , prepares for the richer influences of god's communications . humility and meekness , like twins , live and die together . he that would be meek , must first learn to be humble ; for it's pride makes men fretfull , and fly out into passion ; and as these two vertues go hand in hand together , so they participate of the same blessings . elisha , kings iii. xv. was unfit for the illapses of god's spirit , while he was in a passion , and therefore a minstrell was brought to play before him , to compose his thoughts , to allay the storms his soul was in , and to rock the waves of his disorder'd passions into a calm ; and when this was done , the spirit descended upon him in gifts of prophecy . it is this spirit of god , that must illuminate the mind , and fill it with celestial wisdom , and no subject so fit for it , as a meek and quiet spirit . this is no new divinity , but as old as david's time , for thus he saith , psal. xxv . . the meek will he guide in judgment , the meek will he teach his ways . and this even some heathen philosophers have been sensible of , and with them agrees the author of the wisdom of solomon , ch . i. . turbulent passions keep out this spirit of god. but where the soul is calm , this spirit spreads his wings over it , as a hen over her brood , and teaches her the mysteries of godliness , displays to her the glories of the gospel , represents to her the designs of god's providences , given her a lively sight of god's goodness , and the reward to come , and at once discovers to her , and presses upon her the powerfull arguments of the love of god , which prevail with her to follow the lamb whithersoever he goes . and since the meek have the honour of being blessed with this celestial wisdom whatever the world thinks of them they must be blessed and happy . iii. blessed they are because they shall inherit the earth , and how they do that must be our last enquiry . . some by inheriting the earth , understand the millennary reign , or the reign of the saints here on earth for a thousand years . but surely this cannot be the meaning of it , for if there be such a millennary reign , which i will neither affirm nor deny ; it is evident from rev. xx. . that that reign is confin'd to martyrs , and those that have been beheaded for the testimony of jesus ; and surely men may be meek , and expect a reward of god without being martyrs . therefore others more justly understand it of the present earth we all inhabit , and referr the blessedness here spoken of to the quiet possession the meek enjoy , or have of the blessings god's liberal hand bestows upon them . for though sometimes they lose all they have in the world , though they are harrass'd by their enemies , though their meekness is sometime their loss , though barbarous men sometime take advantage of their meekness to undo them , yet for the most part they quietly and contentedly enjoy , what god gives them , be it more or less ; to be sure they have the best means in their hands to possess what they have in peace . and that 's their meekness which makes them recede frequently from their right for peace and quiet 's sake : and god will not suffer them to be losers by their meekness ; and therefore rewards that with content which they seem to want in other things , it being his method to take care of , and to fight for those who will not fight for themselves . but though the meek may in this sense be said to inherit the earth . . with respect to their quiet possession of the temporal things god gives them . . with respect to the favour of men god makes them heirs of . . with respect to the success that some times attends their temporal concerns , as a present recompence of their vertue , as it was said of a great man in this kingdom , that rose from a small to a very great estate , and used to overcome the malice of his enemies with meekness and patience ; that he never sued any man , nor any man ever sued him : though i say , we must grant , that in this sense the meek may be said to inherit the earth : yet , . this sense methinks in this place is not great enough , where we find our saviour intends to encourage his followers to the noblest enterprizes by the noblest and most excellent rewards . when david spoke these words , the meek shall inherit the earth ; it 's like he meant the land of canaan , and a quiet possession of their own in that country : but as the land of canaan was an emblem of the land of eternal glory : so christ , whose province it was to bring life and immortality to light , must be supposed to speak of this earth in a more sublime and exalted sense , and therefore by the earth here must be understood something greater , even the happy regions of immortal bliss , call'd sometimes the new heaven and the new earth , rev. xxii . . sometimes a heavenly country , heb. xi . . sometimes the land of the living , at least in the sense of some of the fathers , psal. cxvi . . even those regions which were prefigured by the land of promise , by the land that flow'd with milk and honey . in a word , the holy ghost in scripture loves to express those happy regions of eternal love and felicity by various names ; sometimes by a river , because the joys are in a perpetual flux and motion there , sometimes by a mountain or hill , because the glorified saints will be exalted to seats high and lofty , and overlooking all the world ; sometimes by a city , because of the unanimity of the inhabitants ; sometimes by a kingdom , because of the splendor and glory of that state ; and here by the earth , because of the affluence of all things , that can make the meek rich , and blessed , and happy . and they are said to inherit this glorious land. . because as children they have a right to it while they live here , as a son hath a right to his father's land. . because after death they shall actually possess this estate of their father which is in heaven : so that their inheriting , speaks them children , sons and daughters of the almighty , to whose share the rich demesnes of the other world will fall , not after their father's death , who is immortal and cannot die , but after their own death ; and this shews the difference betwixt inheriting estates here on earth , and inheriting the regions of eternal bliss . there men inherit after their father's death , here after their own death . inferences . . it 's evident from hence , how improper and unfit a solitary life is for the practice of the noblest precepts of christianity . meekness and subduing our wrathfull , cholerick , peevish and angry inclinations is certainly one of the most excellent rules of our holy religion . but how shall he that retires from all company , lives in a desart , in a wilderness , in a wood ; where he lives ' out of all converse , how shall he live up to the strictness of this rule , who hath none to offend him , none to displease him , none to affront him , none to do him an injury , none to talk impertinently before him , none to oppose or cross him . its temptations must try this vertue . to be chast upon mount athos , where no women come ; to be sober in scythia , where no wine , no strong liquors grow , is pitifull and mean , and at best but a negative innocence ; but with lot , to be chast in sodom ; sober with anacharsis in debauch'd athens ; with the salamander to lie in the fire , without being consumed ; and like fishes to swim in the salt sea , and to contract nothing of its saltness ; this is vertue , this is heroick , this is christian like . provocations , insolencies , injuries , these are the touchstone that must shew whether our meekness be genuine or not . the most cholerick man alive may fansie himself to be the meekest creature under heaven , while there is none to disturb or disorder his passions . but in your trade , in your commerce , in your traffick , in your callings and employments , in company , in society of others , when you are slighted , abused , undervalued , dishonoured , called ill names ; when things are said and done , which are against your interest , opinion , judgement ; and when you are crost by your neighbours in your designs , then to be meek , then to be silent , then to say nothing , or to answer with moderation and discretion , then to return nothing that may favour of revenge in word or deed , that 's meekness , that 's the tryal , that 's the vertue we speak of ; then to curb your passions , then to refrain , then to hush and quiet your unruly affections , not out of policy , but out of love to god and charity of your neighbour , that 's great , that 's to prepare for inheriting the land where angels live . some are such cunning artists , that they can conceal their passion , when it is their interest not to shew it , but whenever they have a fair opportunity to shew their spleen , they will not fail to let the offender know that they have not forgot the injury offer'd them . but this is hypocrisie , not meekness , malice and artifice , not calmness , in a word , a perfect cheat. it 's a sense of god , a sense of our duty a sense of the necessity of it , a sense of the love of christ , a sense of the weight and importance of the precepts of the gospel , that must plant this meekness in our souls , and this is it that must check and over-awe our unruly appetites . sinister ends and designs spoil all vertue whatsoever . it 's not suppressing a sin , but destroying it , not hiding it from men for the present , but laying the axe to the root of the tree , that makes men favourites of heaven . besides , this meekness must be universal , exercis'd not only when persons great and powerfull , whom we fear , or from whom we expect some advantages , give the provocation , but when our equals , or inferiours , or persons whom we have some command over , say and do things which are apt to stir up passions within us . how far we may lawfully be angry with such persons , i have shewn in the beginning of this discourse , but for the most part in the affairs of meum and tuum , in things where our honour , profit , ease and pleasure and interest are touch'd , that 's the theatre on which this meekness must be shewn . ii. since such a blessedness attends this admirable vertue , no less than inheriting the regions of eternal bliss ; need i give you any other arguments to make you enamour'd with it ? when the present and the future favour of that god , in whose power it is to make us happy or miserable for ever , is promis'd and entail'd upon this qualification : what strange hearts must you have , if such motives cannot prevail with you to resolve upon the serious study , and practice of it ? but i am naturally fretfull , a. small thing discomposes me , and i cannot help it . how sinner ! naturally fretfull ? hath grace then done thee no service ? hath the gospel done no good upon thee ? art thou yet in a state of nature , and art not thou afraid ? what ? in the flesh yet ? and a stranger to the spirit of christ , and unconcern'd at the solemn protestations of god , that they that are in the flesh cannot please god , and that he that hath not the spirit of christ , is none of his ? is that thy excuse , which ought to be thy sorrow ? or shall that serve as an apology , which deserves thy deep repentance ? ay , but i have such provocations given me , that flesh and blood is not able to endure them ; the meekest man alive could not forbear being in a passion , if he had to deal with such men as i have . ah christian ! christian did i say , thou art none , till thou studiest meekness ; yet i know , thou art proud of that name , and be it so . christian , how willing art thou to believe , that none is truly meek , because thou art not ! how willing to believe that none hath such provocations as thou hast , and that none is able to bear them , because thou art loath to endure them ! doubt not , vain man , there have been , and are thousands in the world , that with an admirable calmness of mind have born , and do bear far more than ever thou hadst occasion to bear ; what ? doest thou think thy god commands thee impossibilities ? dost thou take him to be so hard a master , that he bids thee remove mountains , and gives thee no strength to touch them with one of thy fingers ? there are means , which being conscientiously used will curb thy raging passions , and turn thy wrath and anger into the meekness of a lamb , and they are these following . . next to fervent and importunate prayer , which must ever be used in all attainments of vertue , great consideration must be used ; consideration i mean of the dignity and excellency of this vertue , and the deformity , and unseemliness of its opposite anger , and wrath , and inordinate passion . what harmony , what sweetness , what excellent musick doth this meekness cause in the soul ; what disorder , what confusion doth anger stir up in that noble part ? how amiable is the one , how detestable the other . behold an angry man , what a disfigured creature is he ? the picture is loathsome , and the shape abominable . . when you find the passion of anger stirring in you be silent , say nothing , do nothing till that inward heat be over , and then speak , and do what reason and religion , and conscience shall dictate . it was very good advice of athenodorus to augustus the emperour , whenever he was angry with a man , to repeat the four and twenty letters of the alphabet , before he proceeded to the execution of the sentence ; for he thought by that time , his thoughts would be cooler , and he would judge better . . think of the many peremptory commands , that press this meekness upon you , eph. iv. . col. iii. . matth. xi . , . pet. ii. , . pet. iii. . surely these commands were not given in vain ; and did you reflect what the name christian imports , not to go to church , not to profess the gospel , not to call your selves protestants , but to live up to the commands of christ jesus , your lord , and your god , and how he protests , that he will own none for his disciple or follower , that is unwilling to do what he commands . such serious reflections would work upon you , make you venture all to arrive to this grace , the rather , because while you live in neglect of this vertue , you live in sin , and to live in sin is a state of enmity against god , and is this the coat of god's children ? . the example of christ hath moved , and perswaded others to this vertue , and can it not move you ? behold that lamb of god , who endured greater reproaches , injuries , calumnies ? yet like a sheep before his shearers , he was dumb . it 's true , he calls the pharisees sometimes fools , and blind guides , and serpents , and a generation of vipers ; but these are only just descriptions of the nature of those beasts , not the results of a disorderly passion . in affronts offered to his person , how calm , how gentle was that lamb ! behold the scene of his sufferings , and you will see this truth written with sun-beams . thousands that are now in heaven have been wrought upon by this great example , and shall it have no influence upon you ? strange ! you should hope to be saved by him , and neglect the way he hath appointed in order to salvation . . take heed of a rash misconstruing of your neighbour's words and actions nothing provokes to passion sooner than such misinterpretations . either this man said so to reflect upon you , or he did not bow low enough before you , or he did not shew you that civility he ought , or he did such a thing to express his contempt of your person , &c. put favourable constructions on your neighbour's deportment toward you , and you will prevent those fits of anger , which now you fall into to the scandal of others , and the ruine of your souls . . consider how profitable this vertue is ; profitable to others who will sooner hearken to you , and listen to your advice , when deliver'd with meekness ; you will edifie them , engage them to praise god for the grace which is bestow'd upon you ; profitable to your selves , it will be a safe-guard to you , you will not only enjoy what you have more quietly , but you will be able to bear adversity better when it comes ; and we know that god very often rewards these acts of meekness with turning the hearts of enemies toward the meek into mercy , and compassion . to this purpose i remember a passage in moschus , of a certain pious old man , when some thieves broke into his house , the good man stood silent by , while the barbarians rifled his coffers ; having taken what they thought fit , they departed ; but the old man spying a bag of money , they had either overlook'd , or forgotten to take with them , he runs out and calls after them , that they had left something of value behind them , and there it was if they would come back and fetch it . the thieves looking upon it as raillery , or mockery had no mind to return ; but curiosity at last prevail'd with them to go and see whether the man were in good earnest , and finding him real in what he said , they were so confounded with the calmness and meekness of the man , that they restored him all they had robb'd him of , and cry'd out , this is a good man indeed . i conclude with st. paul's obtestation , eph. iv. , , . grieve not the holy spirit of god , whereby ye are sealed unto the day of redemption . let all bitterness , and wrath , and clamour , and evil-speaking , be put away from you with all malice . and be ye kind one to another , tender-hearted , forgiving one another , even as god for christ's sake hath forgiven you . sermon vi. st. matth. ch. v. ver. . blessed are they which do hunger and thirst after righteousness , for they shall be filled . there is nothing more common in scripture , than to express the doctrine or lessons god hath thought fit to reveal to us , by meat , and bread , and food , and milk , and wine , and water ; and our docility or readiness to imbibe , or digest , and obey these lessons by eating and drinking ; all which is done on purpose , to give us clearer , and livelier apprehensions of things spiritual and unseen , and as our knowledge comes by our senses ; so by those external objects and actions , to lead us to higher thoughts , sublimer notions . this being so , we need not wonder to find our saviour speaking here of a hunger and thirst after righteousness , for this is but a continuation of the same metaphor , for though hunger and thirst be properly the office and function of the body , yet there being an appetite in the soul which is very like it , christ chuses to express it by these known natural actions or inclinations . and lest this hunger and thirst should be interpreted as a punishment rather than a mercy ; the god-like preacher here not only pronounces a blessing upon it , but encourages to it by a very weighty and precious promise in the text , blessed are they which do hunger and thirst after righteousness , for they shall be filled . three things , call them doctrines , or propositions , or conclusions , or what you will , are here suggested to us . i. that there is a hunger and thirst after righteousness , which is very commendable . ii. without this hunger and thirst after righteousness , a man cannot be blessed or happy . iii. the happiness of those who do hunger and thirst after righteousness , consists in being filled . i. there is a hunger and thirst after righteousness , which is very commendable . that 's as little as a man can gather from the text ; this state being pronounc'd blessed , that blessedness makes it commendable at least . by righteousness here , some do piously understand , christ jesus , who is call'd , the lord our righteousness , jer. xxiii . . and is said to be made unto us of god , righteousness , cor. i. . and the reasons why he is called so , are , . because he is the fountain of all righteousness . . because he is the author of that righteousness which is in us . . because by his perfect righteousness , he covers the accidental and unallow'd of defects of our sincere , though imperfect righteousness . and no doubt they that truly hunger and thirst after christ , desirous to be taught by him , as their prophet ; to be saved by him , as their priest ; and to be ruled by him , as their king , may be said to be in a blessed state ; but though the word here used , may lawfully be applied to christ , yet this cannot be the direct sense of it in this place , where christs design is to represent all the graces a christian is to be adorn'd with ; and therefore by righteousness here , must be meant the whole circle of vertues , the whole compass of goodness , which a christian is capable of on this side heaven , and this is the common acceptation of the word , and in this sense we find it oppos'd to a sinfull life in general , rom. vi. . when you were servants of sin , you were free from righteousness , and this righteousness is afterward , v. . call'd becoming servants of god , and having our fruit unto holiness . the righteous man is indeed represented in scripture , as a just man in his dealings : and righteousness stands often for doing justice , and rendring to all their due , and doing every man right ; but it is not with an intent to separate the other vertues from it , but to shew , that the good man , who is faithfull and conscientious in his worship and doing the will of god , among other vertues which he practiseth , exercises this also , and doth by others as he would have others do by him . so that by righteousness here , is to be understood an universal goodness in all conditions and relations , whereby both the outward and inward man becomes entirely subject to god ; and without it he cannot be said to deal justly and righteously with god ; and after this righteousness it is that a hunger and thirst is commended here , which hunger and thirst imports , . a great sense , that there is no true satisfaction either in sin , or in a worldly carnal life . this we must necessarily suppose ; for how should a man hunger or thirst after righteousness , except he be sensible , that here is not his rest neither in sin nor in the contentments of this present world , these being the grand impediments of that righteousness . that 's the reason why men , who place their chiefest happiness in sublunary enjoyments , have nothing of this hunger and thirst after righteousness , till they become sensible of the vanity of this world , and the danger of a sinfull life , their appetite after righteousness is insignificant , nor can their feeble wishes be call'd so , but when they have a thorough view of the rottenness of the bottoms they have sailed in ; then they affect and desire this plank to swim out of the gulph of perdition . . it imports a high esteem of this righteousness and goodness , and without it , it 's impossible to hunger and thirst after it , for men do not use to long after things they do not value , nor are their desires very strong after objects they see no satisfaction in . a man hungry and thirsty , prizes the meat and drink that is before him , so must he the righteousness we speak of that doth truly hunger and thirst after it . if he doth not prize it above gold , and silver , and pearls , and precious stones , his hunger and thirst after it cannot be considerable , but when he comes to count all things dross and dung in comparison of it , then he is most likely to hunger and thirst after it . . it imports a very earnest desire to be righteous and good in all points . such a desire , as men very hungry and thirsty have after meat and drink , and that we know is not very faint . the scripture therefore expresses by a very emphatical similitude , psal. xlii . . as the hart pants after the water brooks , so panteth my soul after thee , o god. the hart or stag is a creature naturally hot , but being chas'd and hunted , his desire after the cooling streams becomes more earnest and vehement ; and such must be this desire after righteousness , even as it is , psal. lxiii . . my soul thirsteth , my flesh longs for thee in a dry land , i. e. as a man or traveller spent with the labour or the trouble of his journey in a dry land where no water is . these expressions import a very strong desire , a desire which hath no reserves , no sinister ends and designs , but is sincere , and lively , and vigorous , and importunate , which will not be denied , and prevails by its fervour and importunity . . it imports actual and earnest endeavours to be truly good and righteous , by a diligent and conscientious use of the proper means . we do not look upon a man that talks of having a thing , or pretends his heart set upon it , as being in good earnest , if his endeavours be not suitable to his desires . the merchant or trades-man that desires to be rich , we know what pains they take ; nay the day-labourer that desires a livelihood . so he that hungers and thirsts after righteousness indeed , will enquire , and hear , and read the word of god , and ponder it in his mind , and pray hard , and deny himself , and break off from loose company , and meditate , and think , and shun occasions of evil , and follow god , as the man in the gospel did his neighbour at midnight for three loaves , and will leave no stone unturn'd , to compass this goodness and righteousness , as a man who is very hungry or thirsty doth not sit still , but bestirs himself to get food and drink which he stands in need of . . it imports a progress in this hunger and thirst , and when we are arrived to such a degree of righteousness , then to hunger , and thirst , and endeavour after higher degrees of it . to this purpose are those frequent exhortations , grow in grace , and see that ye abound more and more in faith , in love , and charity : and give all diligence to add to your faith , vertue ; unto vertue , knowledge ; unto knowledge , temperance ; unto temperance , godliness ; unto godliness , patience ; unto patience , brotherly kindness ; and unto brotherly kindness , charity , thess. iii. . iv. . . pet. i. , , . ii. . a christians labour , like the husbandmans , is never at an end ; when one lust is mortified , he must begin to subdue and mortifie another , and when he hath made one vertue his domestick , he must take another into his family . the hunger and thirst here spoken of , is not a momentary appetite , which is to last for a day , or so ; but an appetite perpetual , which is to run through the whole course of our lives , and which is still encreas'd by being filled ; insomuch that if a good christian were to live here a thousand years , he would still find degrees and acts of righteousness to hunger and thirst after . . it imports such a spiritual hunger and thirst , or such a desire after righteousness , as is content to undergo and endure bodily hunger and thirst , and other temporal inconveniencies both for the attainment and preservation of it . he that is loath to be at any trouble for it , or unwilling to abridge himself in any thing that 's pleasing to the flesh either for the gaining of it , or the maintaining of it , hath but a weak appetite after it , to be sure no such appetite as the man of honour hath after worldly glory , who can dispence with scratch'd faces , with scars , and wounds , and hard lodging , and puddle-water , and a homely dyet , and all to attain to an empty name of a valiant man. surely righteousness deserves as generous a desire ; we see what men will do in a famine , even venture reproach , and contempt , and being abused , and reviled , to get food convenient ; such must be this hunger and thirst after righteousness : for to be truly righteous , a christian must reckon upon afflictions , persecutions , and calumnies , and nick-names , and being laught at ; and he that longs for the fragrant rose , must not stand upon its being encompass'd with pricks , but resolve out of love to the one , to dispense with the other . and that which enforces the duty , is the ii. proposition , that without this hunger and thirst after righteousness , a man cannot be blessed or happy . as the former proposition made this hunger and thirst commendable , so this makes it absolutely necessary ; for if he is blessed who hungers and thirsts , certainly he is not so that wants this appetite . and that there is no true blessedness without it , will appear from the following considerations . . without this hunger and thirst the soul is sick , as much as we conclude a man is not well , when his appetite is gone , nay if he have no appetite at all we conclude him dead . a carkass hath not appetite , and most certainly , he that hath no hunger and thirst after righteousness at all , is dead in god's account , dead in law , dead in the law of the gospel , a sad condition , and which deserves to have the motto of the plague written over it , lord have mercy upon him . the scripture generally makes him who is dead to righteousness , a very miserable man , gives so dismal an account of him , that nothing can be supposed more wretched . you know the parable of the prodigal , till he got a hunger and thirst after righteousness , the holy ghost represents him as a very contemptible person , as one sent into the field to keep swine , and that would have fill'd his belly with the husks the swine did feed on , but none gave unto him , luke xv. , . nay v. . he is pronounced a dead man , dead to the favour of god , and the influences of god's spirit , and to any right to the precious promises of the gospel ; so is the man that hath no hunger at all after righteousness , and if his appetite to it be weak and feeble ; still it s an argument of sickness , and neither the one nor the other is a sign of bliss and happiness . . he that doth not hunger or thirst after righteousness , is a fool , so solomon tells us , prov. i. . for the wisdom he speaks of there , is this righteousness , and he that despises it , hates his own soul , and loves death , prov. viii . . than which there cannot be a greater argument of madness , and surely this is no sign of blessedness . wisdom indeed such a man hath , who is a stranger to this hunger and thirst , but it is earthy , sensual , devilish , jam. iii. i . earthy , i. e. he minds nothing but earth , his contrivances are altogether how to compass the contents and pleasures of this life , the world is his highest and chiefest good , the fashions of this world are the rules of his life ; he governs himself by the punctilio's of state , and honour , and worldly policy ; he doth as the world doth , and what worldly men say or do , he imitates , and in endeavouring after temporal advantages , he stands not upon the stricter rules of conscience . it is sensual too , all his caterings are for the flesh , and how to live easie and delicately is all his care . he suffers himself to be discourag'd from things truly good by carnal reasons ; and if his flesh and carnal desires be but gratified , he is pleased , and more than pleased , than with all the comforts of the holy ghost . his flesh is his sovereign , and the lord that rules in him , and its dictates are the law he lives by . it is devilish too , for having no hunger , no thirst after righteousness , the devil is his friend , his companion , though he sees him not , but he may feel him by the suggestions which he yields to , and whereby his mind is rendred vain , and averse from real goodness : that aversion comes by the devils instigation , and in rellishing nothing but what pleads in favour of the brutish part about him , he suffers himself to be made a prisoner , to that conqueror , becomes his slave and captive : and surely such a man cannot possibly be happy , and consequently without this hunger and thirst after righteousness the only thing that can make a man truly wise , a man is a stranger to real bliss , to be sure he is not capable of being enrich'd by the consolations of god , nor is god concern'd to fill him in order to this bliss , which leads me to the iii. proposition , viz. that the happiness of those who truly hunger and thirst after righteousness , consists in being filled . filled ! how ? . their very hunger and thirst after righteousness shall be and is a satisfaction to them . for it is a sign of grace , a sign that god loves them , a sign that he visits them with the favour he bears to his own people , and that they are born again ; that there is a signal alteration wrought in their natures , and that their deceitfull lusts and unruly desires of the flesh are abated in order to a total destruction . this hunger and thirst after righteousness being predominant in them , is an item that god's spirit hath got the better of corrupted nature , and from hence flows a calmness and serenity into their souls , and when the enemy beats them out of all their strong holds , and they can fasten on nothing to give themselves comfort , this hunger and thirst after righteousness upholds their hope , and supports their confidence , when they are so weakned , that they dare not pretend to st. paul's having labour'd more than all ; to the apostle's invincible patience under injuries , to zacharias and elizabeth's walking in all the commandments of the lord blameless , to anna's serving the lord with fasting and prayer night and day , to the faith of the thessalonians , which grew exceedingly , to the galatians readiness to pluck out their own eyes , and give them to their teachers ; or to the charity of the macedonians , who did to their power , nay beyond their power , though , i say , the hungry soul from an humble sense of her frailty dares not pretend to these accomplishments ; yet this hunger and thirst after righteousness , in the midst of all assaults of the devil , is the sacred anchor , which she can make use of , and thereby preserve her vessel from sinking ; so that this very hunger and thirst after righteousness is filling . . they shall be filled with righteousness , that goodness they did thirst after , they shall have great store of ; all their faculties shall be filled with it , and like the rich ointment poured out on aaron's head , and running down upon his beard , and from thence into the very skirts of his cloathing it shall perfume their outward and inward man , and fill both their hearts and lives ; what they ask for they shall have , what they seek they shall find , and the door they knock at shall be open'd to them . they shall find goodness growing in them as the lilies , and spreading its roots as the cedars in libanon ; their desire is , that god may totally subdue their hearts , and accordingly their souls shall become temples of the holy ghost ; they earnestly with , that every imagination which exalted it self against the obedience of christ jesus , may become subject to him , and they shall have their heart's desire , and the request of their lips shall be granted them . they shall be filled with the spirit by degrees ; so filled , that in time they shall be abounding in the work of the lord , flourish in the courts of the lord's house , bringing forth fruit in old age , till they become full of good works , and alms-deeds as dorcas was , acts ix . . and old disciples , as mnason was , acts xxi . . the duties they perform but weakly , now , they shall perform with greater vigour , and with their vertues their comfort shall encrease , and the consolations of christ shall abound in them , cor. i. . thus they shall be filled in this life : but is this promise ever fulfilled to any ? will some say , all i shall say is , go and ask those , who hunger and thirst after righteousness , and they will tell you by experience in the psalmist's language , psal. lxxxiv . . the lord is a sun , and shield , he will give grace and glory , and no good thing will he with-hold from them , that walk uprightly . but this is not all : . they shall be filled in the other world , with the plenty of god's house , with the light of his countenance for ever ; when their bodies do drop from them , and their souls shall be transplanted from this barren wilderness , into eden the garden of god ; and of this fulness david speaks , psal. xvii . . as for me i shall behold thy face in righteousness , i shall be satisfied when i awake with thy likeness . they shall be filled with the joys of god ; their mouths shall be filled with laughter , and their tongues with singing , they shall be filled with the finest of the wheat , and with honey out of the rock shall they be satisfied , not with material honey , not with such honey as enlightned jonatha's eyes , but with the sweetness of god's glorious presence for ever : all their senses , all their faculties shall be filled with unspeakable satisfaction , with water of life that springs from the rock of ages , for they shall be filled with infinite love , like vessels thrown into the sea , all shall be filled , and their fulness shall last while the fountain of goodness and the ocean of felicity lasts , i. e. for ever . inferences . there are three sorts of persons , that in the close of this discourse , i must necessarily speak to . i. those that pretend to hunger and thirst after righteousness , but do not . ii. such as neither condemn , nor greatly care for this hunger and thirst , but hanker after something else . iii. such as do truly hunger and thirst after righteousness , and long to be filled with it . i. those that pretend to hunger and thirst after righteousness , but do not . there is scarce a vertue we speak of but there are several that flatter themselves , that they are possess'd of it , because they have something like it : there are few of you i believe so harden'd , as to have a total aversion , or an utter abhorrency from all goodness ; many have some general desires after it ; but if these cold , general , indifferent desires be taken for this hunger and thirst after righteousness , what gross mistakes must you needs run into ! cold desires certainly do not deserve the name of hunger and thirst ; to be sure no such hunger and thirst , as i have described in the premises . what ? shall we believe your hunger and thirst after goodness real ; when we see no effects , no fruits , no signs of it ? i suppose if you have this hunger and thirst , you have withal a great sense of the danger of a sinfull and carnal life , and a very high esteem of righteousness , and your desires after it are vehement and pressing , and your endeavours to get it are great , and strong , and you make a conscientious use of the proper means ; and when you are come up to any degree of goodness , you hunger and thirst and labour to extend the borders of your goodness , and you are not frighted with the inconveniencies that may attend the pursuit of it , for these are the ingredients of this sacred appetite . what ? shall we take painted fire for that which is in motion ? or shall we call that hunger and thirst , which wants the essential characters ? do we take a man of straw for a rational creature ? ay! but , saith the self-conceited christian , i am sure i have it , for i desire to pay every man their own , to defraud and wrong no body , and to live honestly among my neighbours . but , why ? is this all the righteousness god stands upon ? what ? is one link of the sacred chain of graces , the whole chain ? is one step of the way the full length of it ? do all the other vertues stand for cyphers ? is all that the gospel requires , comprehended in this one qualification , moral honesty ? no , no ; you do not truly hunger and thirst after any one vertue , if you do not hunger after all ; if your hunger and thirst after righteousness be right , you will enquire , and take notice , and observe what things are good , and just , and honest , and pure , and lovely , and of a good report , and be enamour'd with them . you will not speak of your spiritual wants slightly , such as , we all have all our failings , and god amend us all , &c. but with some inpatience to have them supplied , you will hunger and thirst after all the graces of god's spirit , not only after justice , or chastity , or temrance , but after a lively faith and patience , and charity , and humility , and fervour , and love , and obedience , and a truly spiritual temper ; and after higher degrees of all these ; and your hunger and thirst will be seen , and known by your industry and care , and labour , and cautiousness of sinning , and resisting of temptations , and by groans , which cannot be uttered , and by your unwearied attempts to climb the hill of god , and not to give over till you come to the top of it ; and then expect the blessing of my text. blessed are they which hunger and thirst after righteousness , for they shall be filled . ii. those who neither care for , nor condemn this spiritual hunger and thirst , but hunger and thirst after something else , even after the sweet and comfortable enjoyments , the riches , the honours , and the pleasures of this present world ; if they could but have such a competency , or so much a year , or such a place , or such an office , or live as such a one lives , they would desire no more , and this is all they hunger and thirst after . o how happy should they be ! but such persons i would ask , whether they believe they have nothing but body and flesh about them . are your souls made for god , created for his service , design'd for heaven , fitted for an eternal duration , redeem'd with the blood of jesus christ , and is there no regard to be had to these ? what can make them happy , but righteousness ? what can satisfie them , but real goodness ? what can fill or feed them , but the love of god ? this world cannot satisfie them , you see it , you know it , experience is demonstration ; for when you have got as much as you can , and come to lie upon your death-beds , you find , they want some other food ; food , which all the world cannot give ; food , which none can give but he , who hath protested , that without holiness no man shall see his face . righteousness is their life , their cordial , their nourishment , and without this they die , without this they are lost , and all that you can do cannot keep them from being miserable . without this food they starve , and while you deny them this meat , you murther them . if the world , or the enjoyments of it be all you are to hunger and thirst after , these souls were given in vain , and god who gave them lost his aime : i do not deny but you may lawfully desire an honest livelihood in the world , with submission to god's providence , and wish for necessaries and conveniencies ; but the word is , seek ye first god's kingdom , and its righteousness , and all other things shall be added to you , matth. vi. . it 's this must have your hunger and thirst : the desires after necessary comforts of this life , must have the other's leavings : nay you will never hunger and thirst after righteousness , as ye should , till you mind the world less , and moderate , and qualifie your greediness after it ; for your strong desires after the satisfactions of this world , will infallibly drown your earnest desires after righteousness , whatever opinion you may have of your skill to keep the balance even . to be strongly carried toward them both , is a thing , as hard to conceive , and as hard to do as to reconcile contradictions . there is such an opposition betwixt heaven and earth , that a man may as soon serve and please two contrary masters , as be fond of both at the same time . therefore whoever they be of you , that are very sharp set upon the wealth and honour , and greatness of the world ; your appetite after righteousness , must be flat and dull , and thus it will be to your dying day , except your desires after the pomp and vanities of this world be kept under , and brought into subjection . iii. those who truly hunger and thirst after righteousness , and i must boldly say , for my text warrants me to do so , you shall be filled : blessed are ye that , &c. how you shall be filled , i have shewed already ; and i doubt not , but such hungry and thirsty souls do find by blessed experience , that this very hunger and thirst after righteousness is pleasing , that god doth certainly give his holy spirit to them that seriously ask it , and gives more grace to them , that earnestly seek it , and greater strength against temptations to them that importunately beg it , and greater support to those that will not be satisfied without it , and greater light to them that supplicate for it , as they would do for their lives : may be some of you find , that their hunger and thirst after righteousness is not so strong , so lively as formerly it was ; if so , the causes of this decay must be search'd into ; and if suffering your affections to run out after the world too much hath been the cause of it , they must be checkt in their career , and reduced into the right way again ; if a vanity or secret lust hath beguiled your minds , that must be dismiss'd without mercy ; if want of thinking hath caused it , a fresh view must be taken of the excellency , beauty and glorious consequences of this righteousness ; if melancholy , or some other bodily distemper hath occasion'd it , god must be considered as a father , who will not turn a child that 's weak and sickly out of doors : however , in the first conversion , this hunger and thirst after goodness is ever more vehement and brisk , than afterward , when the surprize of grace and mercy is over , and the blazing flame turns into a more gentle fire , but this must not fright you . if your present hunger and thirst after righteousness hath the same effects , which the former desire had , i. e. if it makes your obedience grow ; if it both confirms and enlarges your respect to the commands of your lord and master , let not the abatement of the former flame discourage you . look up to that god , who hath said , open thy mouth wide and i will fill it . search what graces , what perfections , what spiritual ornaments you want , and quicken your hunger and thirst after them , and rest confident , that god will satisfie the longing soul , and fill the thirsty soul with goodness . but whatever fulness you may want here , doubt not , but heaven will complete it . your souls will there be filled , and your cup will run over ; there you will be filled with the rivers of god's pleasure , fill'd with eternal light , fill'd with the truest wisdom , fill'd with universal knowledge , the glory of the lord will fill the heavenly tabernacle , and you in the midst of it . in the tabernacle of old , his glory that filled it , appeared in a cloud ; in the heavenly sanctuary it will appear in the sweetest light and splendour . job complain'd , that his misery had filled his face with wrinkles , poor man ! but these , you need not fear in that place ; where he that is altogether lovely , will present you to his father blameless , without spot or wrinkle , or any such thing . here your faces are sometimes filled with shame , upon the account of your falls and slips ; there they will be fill'd with joy and gladness : there you need not fear , that god , as rich men do the poor sometimes on earth , will dismiss you with a complement , depart in peace , be ye filled , be ye warmed , but you will be filled with all the fulness of god , it must needs be so , for in his presence there is fulness of joy , and pleasure , at his right-hand for ever more . sermon vii . st. matth. ch. v. ver. . blessed are the mercifull , for they shall obtain mercy . a mmianus marcellinus , a grave heathen writer , taking notice of the differences among christians in matters of religion , and the hatred one sect bore to another , and the tumults that were caused at the election of bishops , and the blood that was spilt upon that account , hath a very unlucky expression concerning it ; there are saith he no wild beasts so cruel , or so barbarous one to another , as some of these christian sects are to those , that differ from them in opinion ; a very sad character this , and pudeat haec de nobis , &c. it is a shame , that heathens and infidels should have occasion given them to speak so reproachfully of this noble religion . but surely , this cannot be the fault of religion but of the proud , and cholerick men , who profess it , or have the management of it . christ their master never taught them to do so . his precepts run in another strain ; they savour of another genius ; no command of cruelty , or animosity is to be found in all the gospel ; so far from a command , that the very appearances of it are forbidden . mercy and charity is the soul , the breath of those lively oracles ; mercy is the language of that book , and to mercy runs the promise of the text ; blessed are the merciful , for they shall obtain mercy . for the understanding of which words , i shall i. give you a true description of the mercifull . ii. explain to you the reason of the truth implied here , that those who are not mercifull cannot be blessed ; no mercifulness , no happiness . iii. shew how the mercifull shall obtain mercy . i. to give you a true description of the mercifull , we must search into the nature of mercy , and in doing so , we shall find this vertue to be of a vast extent , insomuch that there is none so mean in the world , that can justly plead impossibility of practising it upon the account of his circumstances in the world , all being capable , all able , one way or other to exercise it . and , . one principal ingredient of this mercifull temper , is a compassionate heart , or an inward pity and compunction at the sight or hearing of the misery of others ; and therefore we are expresly call'd upon to put on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , bowels of mercy , col. iii. . this is so necessary , that without it the most pompous external acts of mercy , prove fruitless and ineffectual ; at least the apostle seems to intimate so much in that known passage , though i bestow all my goods to feed the poor , and have not charity , i am nothing , cor. xiii . . where by charity must be meant true christian pity and compassion , which may be absent from the most stately beneficence ; for a man may give all away in a humour , or in a bravado , or when he can keep his riches no longer , or out of a design to get himself a name , which makes the charity nothing worth , because destitute of true inward pity . the stoicks of old look'd upon inward pity as a thing below a rational man ; doing good and actual liberality to men in distress , they allow'd was a wise man's part , but to be troubled within for the calamity of any man , whether friend or stranger , they said , became not a man of reason . but in this , they talk'd like mad-men more than philosophers . neither reason , nor christianity destroy the inward affections of the soul ; both teach indeed to moderate and curb them , or to keep them within bounds , but do not eradicate , or pull them up . christ therefore , whose business it was by his example to shew the way to perfection , was touch'd with inward pity ; so he commiserated lazarus , when dead , and the people who were ready to faint for want of bread , and the multitude that were scatter'd abroad like sheep without a shepherd ; and jerusalem when her ruine was approaching , and his example as well as god's will in this particular warrant a moderate inward trouble , and a compassionate resentment of our neighbour's calamity . but here mercy rests not , if it be in a capacity of going farther : and therefore , . there is required in the exercise of this vertue an actual relief of our calamitous and miserable neighbour . the compliment st. james speaks of , james ii. . depart you , be you warmed , and filled , without giving such things , as are needfull for the body , is perfect mocking of the poor , and of god too , who made them so , that they might be assisted by the gifts and beneficence of the wealthier sort . the particulars of the mercy , that is to be shewn to the bodies or temporal concerns of our distressed neighbours , are commonly comprehended in that latin verse ; visito , poto , cibo , redimo , tego , colligo , condo . i. e. visiting them , when sick or in prison , and contributing to their cure , when distemper'd according to st. paul's example , acts xxviii . , . and james i. . giving them drink , when thirsty , rom. xii . . and feeding them , when hungry , acts xvi . . rescuing and delivering them from danger , if it be in our power , and the deliverance be just , acts xx. , . covering their nakedness , and giving them cloaths , when they have none , acts ix . . receiving them into our houses , or providing lodging and harbour for them , when they have no place to rest in , acts xvi . . and burying them decently , when they leave , or have no means , to discharge the expences of their funerals , acts viii . . these are some of the principal acts of that mercy , which is due to the bodies of our miserable brethren ; indeed we find them specified by our saviour himself , matth. xxv . , . and so great a stress laid upon them , that they are made the chief subject of the last assizes . but this is not all ; and therefore , . mercy must also be shewn to the souls of our necessitous brethren , as we find them oppress'd with sin and ignorance ; and the particular duties of this mercy also , we find summon'd up in that old verse . consule , castiga , solare , remitte , fer , ora . i. e. admonishing , teaching and directing them , when they know not the way to eternal life , according to the rule given , heb. xii . , . reproving them when they sin , and correcting them if obstinate , ephes. v. . cor. v. . comforting them when distressed , and speaking peace to them when dejected , cor. i. . forgiving their offences , and pardoning the affronts and injuries they have done us , especially where they profess sorrow and repentance , matth. xviii . , , . bearing with their infirmities ; especially where they appear invincible , rom. xv. . and lastly , praying for them , whether they be friends or enemies , james v. . matth. v. . he whose necessities are such , that he cannot relieve the temporal wants of his neighbour , may be in a condition to redress his spiritual ; and indeed where this spiritual mercy takes effect , and that the admonitions and entreaties , and reproofs , &c. work a reformation in him , it proves one of the greatest mercies in the world , for it is no less than saving a soul from death , james v. . but , . this mercy runs out into more branches still , and there are some higher degrees of it , which mercifull christians in all ages have justly thought themselves obliged to exercise , and such is particularly our relieving others unaskt , and preventing the wishes and sollicitations of the needy by our aims , and liberalities . it is therefore recorded to the eternal praise of onesiphorus , tim. i. , . that when he was at rome he sought out st. paul very diligently , to minister to his necessities . some niggardly christians , whose religion lies all in hearing and talking , when they have hints given them of their supine neglect of this mercy , are very apt to excuse themselves with this evasion , that they know no objects of charity : a pitifull shift ! did you ever enquire , did you ever consult with your pious neighbours , or some charitable divine ? if you did , your ignorance would soon be cured . when christians understood themselves better , they did not wait to be courted to this mercy . the disciples of antioch , acts xi . . when they did but fear a famine , they presently and chearfully determin'd every man according to his ability , to send relief to the brethren , which dwelt in judaea , and of this religious generosity st. austin understands that saying of the psalmist , ps. xli . . blessed is he that considereth the poor , i. e. he that prevents the poor man's cry , and the original will very well bear it , for there it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 maschil : he that gives his mind to think , how he may do good to his poor neighbour ; or he that judiciously regards the distressed man , which implies doing good before we are put in mind of it . some whom providence hath reduced to a very low condition , are bashfull and ashamed to beg , or to make their wants known , but their neighbours see and perceive , how hard it is with them , and what shifts they make to subsist ; to enquire and to find out such objects , and to relieve them before they ask , this is christian like , and becoming those whom god hath given a liberal portion , and a liberal heart , and is an argument , that we have right apprehensions of the nature of our religion , which bids us go beyond scribes and pharisees , and heathens , and the sinners of the world , in our mercy . . there is yet a higher act of mercy , and that is denying our selves even in necessaries , and other advantages , that we may be the better able to succour others in distress . this must necessarily have been the case of the macedonian christians ; who to their power , nay beyond their power , express'd their mercy to the churches of judaea , cor. viii . . i. e. denied themselves even in necessaries for their brethren's good . this denying and abridging our selves in necessaries , and laying by the price of them , that we may be in a better condition to shew mercy , as it is commendable at all times , so it becomes a very great duty when the church of god is under persecution , and multitudes of our fellow-christians suffer for righteousness sake . this was the reason why the primitive believers sold their lands and possessions , and brought the price of them , and laid them at the apostle's feet , that distribution might be made to all as they had need , acts iv. , . to deny our selves in superfluities , in order to be the better able to shew mercy , is far from being the utmost limit of this mercy : the love of god being shed abroad in the soul , will constrain the soul to do it in times of peace and prosperity ; but self-denial in necessaries is a duty peculiar to a time , when our brethren , and such as are of the houshold of faith , like the prophets of old , are forced to wander about in sheep-skins , and goat-skins , being destitute , tormented , afflicted , as it is said , heb. xi . . . the highest act of mercy , is to lay down our lives for our brethren , and of this st. john speaks as a christian duty , john iii. . hereby perceive we the love of god , because he laid down his life for us , and we ought also to lay down our lives for the brethren . this act of mercy is chiefly to be shewn in times of publick danger ; where it is so , that by our dying we may save a multitude of christians alive , or contribute signally to the welfare and prosperity of god's church , or preserve some eminent instruments of god's glory , who may do much good in their generation : the ancient christians were loath to be out-done by heathens in their heroick attempts , and since there was much talk in heathenish history of pylades , offering to die for orestes , though that was only an effect of carnal affection , and perhaps of vain glory too ; yet they thought themselves unworthy of the name they bore , if they did not whenever there was occasion , shew a readiness to die one for another , and of this we have a remarkable instance in aquila , and priscilla , of whom the apostle bears witness , that for his sake they laid down their own necks , rom. xvi . . this act of mercy , it 's true , is out of the common road , and there is seldom occasion to practise it , but if there should be such an opportunity , it 's a glorious death , and such as a pious man would even be glad of , it being a transcript of the death of the son of god for us ; and mercy can go no higher . it 's like some of you will wonder at these acts of mercy , and fancy that i strain the vertue too high ; but the proofs i have brought for all that i have said , will sufficiently confute that conceit . mercy is a very excellent vertue , so excellent , that without it there is no true blessedness , which is the second thing , i am to speak to , ii. when the mercifull are pronounc'd blessed here , a very ordinary capacity may soon inferr , that he , who is not mercifull cannot be blessed , and the reasons are these . . how should a man be happy without being mercifull , when in not being so , he acts below the dignity of man. notwithstanding the fall , man is still a very excellent creature . the very ruines of god's image in him , even before the grace of god transforms and renews him , will justifie david's exclamation ; lord what is man , that thou so regardest him , and the son of man that thou visitest him ? even the reliques of that perfection , which was once in him , teach him many admirable things , of which mercy is not the least . nature it self prompts him to it , and the instances of it in the very heathens , make it a dictate of the law of nature . now the dignity of man , considered , even abstractedly from grace and the gospel , consists in acting according to the honest principles of nature , so that he , who is not mercifull sins against a natural instinct : the gospel indeed refines and exalts this mercy in him , but still nature it self instructs him in it ; nay , mercy is so riveted into our make , and frame , that he who neglects it , or debauches himself into contempt of it , unmans himself . god hath furnish'd other creatures with claws and bills , and horns , and arms , to secure themselves against assaults ; but man is born helpless , without weapons , or defensatives , on purpose to let us see the need he hath of mercy , and of being mercifull , and helpfull to others of his kind ; so that what i have said stands firm , that he who is not mercifull , acts below the dignity of man , for he forgets the end of his make , and therefore cannot be blessed ; so far from being so , that he makes himself worse than the beasts that perish ; for even among these we see so great a resemblance of it , and the histories of all ages confirm it , that to fall short of it , must be more than brutish . . he shall have judgment without mercy , that shewed no mercy , saith st. james , chap. ii. . and surely , this can be no blessed estate . god's method in punishing , is retaliation , and proportioning the nature of the punishment , to the nature of sin , and so it is here ; he that is not mercifull to his neighbour , the judge who is to sit upon him , at last will shew him no mercy ; nay in the flames , which by the judge's order shall seize him , there will be no mixture of mercy . wicked men , who have been kind and neighbourly , and in some measure mercifull : though they are not capable of glory and salvation , because they die without true repentance , and reformation of life ; yet their former mercy will in some respect qualifie their misery in the next world ; some drops of cold water may be vouchsafed to them , to take off somewhat from the excess of their torment , but he that shew'd little or no mercy , will be forced to drink of the cup of god's wrath without mixture ; even of the cup of trembling and astonishment , without the least ingredient of sweetness , without any interval of comfort , as we see it fulfilled in dives , luke xvi . . this being a very miserable condition , it must be far froth having any relation to blessedness . but the mercifull man meets with other dealings , which calls me to the third and last point . iii. how the mercifull shall obtain mercy . and here what i noted in the preceeding beatitudes , holds good here too , that the recompence here promised relates both to this , and the other life . and as to this present world : . the mercifull man may promise himself great comfort in his trouble ; whether it be sickness , or some other sad accident ; to this purpose we have an excellent saying , psal. xli . , , . blessed is he that considers the poor , the lord will deliver him in the time of trouble : the lord will preserve him and keep him alive , and he shall be blessed upon earth , and thou wilt not deliver him into the hand of his enemies : the lord will strengthen him upon the bed of languishing ; thou wilt make all his bed in his sickness . these words are not much regarded , because the generality of men have but a very low opinion of the promises of the bible ; though they believe it to be the word of their god , to which god will stand ; yet they dare not trust his promises ; and so it fares with this that i have mention'd ; and yet would you make the experiment with an humble confidence in god's veracity , you would certainly find extraordinary assistances in the time of sickness : i will not say , that you would recover without means or physick , but your sickness would either become more easie and tolerable , or you would recover sooner , or you would prepare for a long life ; your acts of mercy would be your security , that you should find mercy in your distress . this is a great truth , and as loath as some of you may be to believe it , i might furnish you , if it were needfull , with variety of examples , and instances of men , who have found it by experience ; but god having asserted , and promis'd it , it is enough to engage you to believe it , and to make the trial. . this mercy god rewards signally , even in this present world , by blessing the mercifull man's endeavours ; not only by turning the hearts of other men toward him into mercy , when he stands in need of it , but by encreasing or prospering his substance . mercifulness is the true art of thriving in the world ; what a multitude of examples could i alledge here of persons , who have given away either the tenth , or the fifth part , or more of their incomes to pious uses , and have been blessed even to admiration . it is a mighty mistake , that you will be losers by being very mercifull . every thing you take in hand , will prosper the better for it , except your unbelief or wavering , and trembling faith should hinder god from doing any mighty works for you . in shewing mercy you make god your debtor , you lend him and he is concerned even in this life , to repay you with usury , prov. xviii . . men , that consider not the operations of god's hand , will continue infidels under all these asseverations ; but we know , and find it so , and are confident , that there is one , that scattereth and yet increases , scatters in charity , and encreases in temporal mercies ; the liberal soul shall be made fat , and he that watereth shall be water'd himself , prov. xi . , . but ▪ . the greatest mercy is yet behind , even the everlasting mercy of god in the next life , which the mercifull man will certainly obtain . god drops only some mercies on the mercifull man here , but he will visit him with showers in the other world : he will take him into the bosom of mercy , encompass him with mercy on every side , and make mercy his crown , and diadem . he will be mercifull to his sins , and remember them no more . the mercies the father of mercy sheds on him here , are items of larger mercies hereafter , and what is but a brook , and a river here , will be all sea , and ocean there . the mercifull man will find god exceeding mercifull to him when he dies , and his soul enters into the regions of eternity , a mercy which surpasses all the mercies he enjoy'd here ; to be sure the souls in hell , the spirits in the everlasting prison would value god's mercy upon their leaving this world at a higher rate , than all the rich blessings they glutted themselves with on this side the grave . here the mercies god sends upon the mercifull soul are mixt with clouds , and crosses ; in the next life they will be pure , uninterrupted , endless , high , and like the god that bestows them , infinite ; and the mercifull man will see , and taste , and feel the meaning of that glorious promise , isa. liv. , , . in a little wrath i hid my face from thee for a moment , but with everlasting kindness will i have mercy on thee . for this is as the waters of noah unto me : as i have sworn , that the waters of noah should no more cover the earth ; so have i sworn that i will not be wrath with thee , nor rebuke thee . for the mountains shall depart , and the hills be removed , but my kindness shall not depart from thee ; neither shall the covenant of my peace be removed , saith the lord , that hath mercy on thee . inferences . i. if mercy be the duty of every private christian , it must be the duty of whole churches too . cruelty can be no mark of a true church ; that 's not the livery of the prince of peace , but of him whose name is legion ; to destroy men's lives upon the account of religion , can never be agreeable to the nature of that god , who waits to be gracious ; and to call for fire from heaven upon samaritans , because they will not acknowledge the high-priest of jerusalem to be infallible , surely , is not to know what manner of spirit we are of . a late historian of the roman communion , in his life of sixtus quintus tells us of a very strange maxim , the court of rome makes the great rule of her practice ; that the turks must be set upon with arms , heathens with arguments and doctrine , but eretici col fuoco , hereticks with fire . if by fire were meant , that lambent one , of love and charity , we could not but highly extol the motto ; but when that church hath used so much material fire , whatever her language may be at this present , we have still reason to suspect , that this maxim is to be understood in the worst sense ; and when her unmercifull practices , and which she yet never publickly disown'd , and renounc'd , stand still upon record , when we read of her proceedings against the poor waldenses , and albigenses , of whom more than a hundred thousand were destroy'd , her st. dominick being the leader and incendiary , when we know the dreadfull court of inquisition is in force in spain , in italy , and in portugal ; when we read of the fatal st. bartholomew , the massacre of paris in the year , where above protestants were barbarously murther'd , for which the pope with his cardinals gave solemn thanks to god ; and when a massacre nearer home lives still in our memories , even that of ireland , in the year , where according to the common account innocent protestants were inhumanely butcher'd , for which the pope gave a plenary indulgence to the actors in that tragedy , when our martyrologies have preserv'd us , the names and piety of those many protestants , who in queen mary's days were burnt and executed for not believing transubstantiation , when we cannot but remember the designs and practices of the fifth of november , and are too sensible of the late inhumane proceedings against the protestants in the neighbouring kingdom ; to name no more , when these things as i said stand still upon record , not denied by their writers , and to be sure never yet disown'd by the governing part of that church , and the writ de haeretico comburendo , whatever it may be in our church , is not yet repealed in theirs ; we cannot look upon that church , as a church built upon a rock , except by that rock be meant a heart hard as flint , and adamant ; i will not deny but there is a sober party in that church , which detests and abhors these principles , but the governing part of that church , who would take it very ill not to be thought the principal , never yet by any publick rescript disown'd them , and therefore we cannot look upon that church as mercifull , except by mercy we understand such mercies , as solomon speaks of , that the mercies of the wicked are cruel . erasmus tells us , in one of his epistles , that a friar at antwerp did in a publick sermon assure the people , that if martin luther were there , he would tear out his throat with his teeth , and not be afraid with his mouth and teeth all bloody , to go immediately and receive the sacrament of the eucharist ; as this was an argument of a blind or mad zeal , so i know not what to call this tearing out men's throats , because they are hereticks . i confess , this is a way of answering arguments without fear of contradiction , but surely such a one as the apostles did not know of , who command us to be always ready to give an answer to those , who ask us the reason of our hope with meekness , and godly fear : but i pass from this sad theme to softer reflections . and therefore , ii. it is remarkable , that of the mercifull here , it 's said , that they shall obtain mercy ; mercy , not wages : god will reward their mercifulness , but that recompence shall be matter of mercy , not of debt ; those that would perswade people , that by large alms-deeds they merit heaven , talk like persons who never read the gospel ; which beats down all opinion of merit , and makes us unprofitable servants after doing all we are commanded to do ; gives us right notions of our good works , and of the nature of them , and doth so advance the glory of god's grace in all we do , that one would wonder men should cherish so much as the shadow of such a vain opinion ; but when we see that men dare to believe , that communion in one kind is sufficient , contrary to the express command , drink ye all of this ; and that religious service and worship is to be paid to dead men and women , contrary to the express order of god : thou shalt worship the lord thy god , and him only shalt thou serve ; our admiration ceases in the matter of merit of good works . some have been so vain , as to tell us , that the reformation hath spoiled and weaken'd the acts of mercy , which the former ages were famous for ; the opinion of merit formerly having rais'd people's affections into greater readiness , to leave behind them signal monuments of charity ; but this cavil may be blown away with a breath : let but any man examine the publick acts of charity since the reformation , and compare them with those in the time of popery , here in england especially , and he will be forced to confess , that since the reformation hath been admitted , far greater publick acts of charity have been done , than were done during that term of years in popery before . it 's the glory of our religion , that our people can be mercifull without an opinion of merit , and give their goods to feed the poor from a pure principle of the love of god , and i durst make an impartial adversary the judge , whether it be not an argument of a more excellent spirit , for men from the obligations of piety , and out of conscience toward god , and from a sense of their duty , and the miseries of others , and out of gratitude to god , to erect an alms-house , or some other publick testimony of mercy , and in a most humble manner to depend upon god's gracious promise of a recompence in the resurrection of the just , than for men to stream out their days in sin , and luxury ; and when they can keep their wealth no longer , leave a large summ of money to build a monastery or nunnery , to buy off the pains of purgatory , and to purchase the joys of the blessed : the former to speak modestly , savours of ingenuity ; the other , were it possible to buy what is intended , of a mercenary temper ; the former looks like love , the other like force and interest ; the former is as it ought to be , an effect of true christian pity and compassion , the other of selfishness and partiality . iii. though to the glory of our church and religion , it must be confess'd , that in its bosom there are found truly mercifull and charitable persons , both men and women , whose delight is in doing good ; yet too many continue hard and churlish , covetous and ill-natur'd , selfish and unmercifull ; and because they give now and then a farthing , or a penny to the poor that pass by their doors , they think they are very mercifull men ; vanity of vanities ! shall the chips and shavings of your incomes pass for that mercy , which thrusts its head into the clouds of heaven ? doth god pour out blessings upon you thick and three-fold , and do you hope to come off with scattering a drop now and then , and which comes from your hearts too like drops of blood ? where is your zeal to imitate the men , who with their blood sealed the truth of the reformation ; the history of their sufferings tells you of many admirable men then , of one , who in a hard time thought not much to sell his gold , and chains , and rings , and jewels left him by his ancestors , for the relief of others . another forbore one meal a day , to give the value of it to them that needed : another fasted one day in four to bestow the price of that days diet upon some of his poor brethren : another hearing of a poor woman that was brought to bed , and destitute of all necessaries , sent her his own bed whereon he lay , and confined himself to straw ; and being in prison with other sufferers counted it an honour to wait at the table upon his fellow-prisoners , and satisfied himself with their leavings : another used once a fortnight to call upon the rich clothiers of the town , where he lived , to go with him to the alms-house to see what poor people wanted , and to provide for their necessities : abundance of such instances might be added here . these were some of the shining and burning lights of our reformation , and i chuse to alledge their examples , because i have spoken just before in the praise of that reformation : but i fear , examples will do no good , if god's command , and christ's promise , and your duty , and everlasting interest cannot prevail with you : and yet when by the grace and assistance of god , you are become bountifull according to this rule ; the other acts of mercy , i mention'd in the beginning of this discourse must not be neglected , particularly the acts of mercy to the souls of your neighbours . there is nothing , no vertue that abounds more in incouragements , both temporal and eternal , than this mercifull temper . god hath dress'd it in such charms , that it cannot but appear amiable to the attentive considerer . to shew mercy to others , is the way to be mercifull to your selves : we call upon you often to have mercy on your souls , and your mercy to others is a sign that you study self-preservation . hereby you secure your own mercies , make them firm and durable , and you establish your selves in the favour of god , and the good opinion of sober men : and therefore , what should hinder you from taking fire by this discourse , and suffering your hearts to be warmed into mercy and compassion ? how chearfully may you go about it , when there is a voice behind you calling upon you : blessed are the mercifull , for they shall obtain mercy . sermon viii . st. matth. ch. v. ver. . blessed are the pure in heart , for they shall see god. pvritan was once a nick-name , a name of reproach , intended i suppose to traduce those who made a great shew of external piety , but were strangers to good morals ; stumbled at a straw , and leapt over a block ; strained at a gnat , and swallow'd down camels ; prayed to god , and reviled his church ; scrupled a ceremony , and cheated the next neighbour they met withall : what justice there was in giving this title to a certain party , whether they deserved it , or not , and whether many of those that were called so were not very upright , and truly pious men , i shall not now enquire ; but sure i am , that this name rightly understood , and taken in that sense , it naturally bears or should bear , is what every christian ought to be ambitious of : purity is what every good man must and doth desire ; and indeed his goodness is mere vanity and shew , if purity be not the great object of his love . a true puritan , and a true christian , are convertible terms ; and he that laughs at this character , understands not the religion he is baptized into . he that renounces purity , renounces his baptism ; and whatever his outward profession may be , he is a meer infidel under a borrow'd title . purity is that which the christians of old did triumph in , not in the name , but in the thing ; and he that neglects it , must needs continue a stranger to all solid consolation . as ridiculous as it appears to carnal men , it is our greatest security ; pur-blind souls may not see the beauty of it , but he that is truth it self assures us , that it is the way to real bliss . blessed are the pure in heart , for they shall see god. the method in handling these words , must be the same with that i used in the explication of the preceeding beatitudes , and that which any man that hears , or reads these words , would naturally desire to be satisfied in , is i. the nature of this purity wherein it consists , and who the pure in heart are . ii. upon what account we cannot suppose those blessed , who are not pure in heart , for that 's implied here ; iii. how the pure in heart shall see god. i. the nature of this purity , wherein it consists , and who the pure in heart are . children know , that by the heart in scripture , is for the most part meant the soul , the spirit , and the inward man ; and so a pure heart , is a pure mind , a pure soul , and a pure conscience ; as we find it called , tim. iii. . tim. i. . pet. iii. . and the true ingredients of this inward purity are as follows . . an antipathy to sinfull thoughts , or a setled abhorrency of such thoughts , desires , passions , and affections , as are manifestly contrary to the will of god. purity imports cleansing , and that the thing which is cleansed , is pure from something , and the unclean thing here , is evil thoughts , not their bare coming in , but concurring with them , which the heart must be pure from . a pure heart is an enemy to impure speeches , and all impure and sinfull actions , but more immediately to sinfull thoughts and desires , which are the parents and causes of the other ; so that the pure heart nips the evil in the bud , and is so far from yielding deliberately to a bad action , or an undecent expression , that it dreads an evil thought . all men it's true hate some evil thoughts or other , and there is scarce any man so debaucht or vitious , but hates the thought of murthering his father and mother , or the thought of some monstrous ingratitude , or the thought of doing hurt to an innocent babe in the cradle ; but this doth not make them pure in heart , and therefore this purity must extend to other , indeed all the laws of god ; without which there would be no distinction , no difference betwixt the saint and the sinner ; the latter pretending to the hatred of some evil thoughts , and desires , as well as the other . so then this purity imports an antipathy , not only to thoughts of unnatural crimes , but to lascivious , covetous , malitious , revengefull , proud , foolish , vain , imperious , romantick thoughts , even before they break out into words and actions , to thoughts whereby wronging , defrauding , slandering , abusing , reviling of our neighbours , and neglect of our spiritual and everlasting concerns are suggested to us ; in a word , to all thoughts which are injurious to god , to our neighbour , or to the interest of our souls , for these assented to defile the heart , mark vii . , . such thoughts like flies , or bees may buz , and hum about the mind ; but if the mind drives them away , as abraham did the birds from the sacrifice , the heart loses nothing of its purity . the mind may be assaulted with evil thoughts , the assaults do not presently render it impure , for if it hold out against them , gives no consent , no approbation , shews them no countenance , no favour , no respect , but that like bullets shot against a wall of brass , they fall off as fast as they are shot , the heart still continues pure , and therefore david expresses the purity of his heart by this very character , i hate vain thoughts , psal. cxix . . and to this purpose is that expostulation of god in jeremy , chap. iv. . how long shall thy vain thoughts lodge within thee ! it 's giving them lodging and entertainment , that pollutes the mind , but if they knock at the door , and are either permitted no entrance , or are thrust out , the heart preserves its purity . . a pure heart imports also a purity from sinister ends , or aims , or intentions , especially in religious actions . this must needs be the intent of our great master here , since we see he finds fault so often with men , that aimed to be seen of men , to have glory of men , to gain the applause and commendations of men , and designed their profit , and gain in actions relating to devotion . the christian , that 's free from such sinister aims in praying , praising , fasting , giving of alms , preaching , speaking to others of his experiences , and hath nothing before his eyes but the glory of god , the good of his neighbour , the peace of his own conscience , and the salvation of his own soul , may justly be said to be pure in heart , and this is agreeable to that simplicity , which we hear so often press'd , and which the apostles did so much rejoyce in , cor. i. . without this our services want that sincerity , which must make them amiable to the searcher of hearts ; and the apostle insists upon it , rom. xii . . when he saith , let love be without dissimulation ; and since love to god is expressed by our religious exercises , it must necessarily follow , these must be free from sinister ends , which if they be not , they fall under the brand and character of dissimulation . . a pure heart delights in holy thoughts : these are meat and drink to it , and such a person delights in thinking of the works of god , and the operations of his hands , of his will , and of his commands , of his promises and of his threatnings , of his various providences and dispensations , of heaven and eternal happiness . these thoughts wonderfully purifie the heart , and keep it clean ; these keep up the spirit of religion , and make the soul a fit temple for the deity to lodge in : it 's true , there is no man so holy , and who lives in the world , or hath a lawfull calling , but must think of his concerns in the world , how to manage them to the good of his family and relations and others ; such thoughts are very necessary in order to a prudent ordering of our affairs , and without doubt are allowable and lawfull , for which of you intending to build a tower , sits not down first , and counteth the cost whether he have sufficient to finish it , saith our saviour , luk. xiv . . but all this may be done , and yet the heart delight in holy thoughts , in these more than in the other , in these for pleasure , in the other for necessity ; to this purpose solomon , the thoughts of the righteous are right , prov. xii . . but st. paul more emphatically , cor. iv. . we look not so much at the things which are seen , but at the things which are not seen . looking here , is thinking , and there is no beholding things invisible , but by contemplation of the heart and mind . contemplation represents things eternal in lively colours , and in seeing these the primitive believers rejoyced more than in gazing on the riches and glories of this visible world ; temporal things they thought on by the by , but the strength of their thoughts was reserved for the other . a pure heart , is a heart enamour'd with god , a heart that loves nothing like him ; a soul whose secret desires are after him , and whose desires are strong and vehement , and though it hath obligations to love the creature , yet it is in subordination to him and for him who is altogether lovely ; a heart which discovers its love , not only by external obedience , but by inward breathings , and sighs , and groans which cannot be uttered , and loves any thing that belongs to him , his word , his laws , his sacraments , his faithfull ministers , and those that truly fear him ; what this inward love is , the admirable david describes at large , psal. cxix , and when in this psalm you read such expressions as these , with my whole heart have i sought thee , v. . my soul breaketh for the longing that it hath unto thy judgments at all times , v. . horror hath taken hold of me , because of the wicked that forsake thy law , v. . the law of thy mouth is dearer unto me , than thousands of gold and silver , v. . my soul fainteth for thy salvation , v. . o how i love thy law , it is my meditation all the day , v. . how sweet are thy words unto my mouth , yea , sweeter than honey unto my taste , v. . i say , when you read such expressions as these , you may guess at the nature of this love which purifies the heart . cassianus hath an observation , which i cannot pass by without making some remarks upon it , and it is this , that the greatest sign of a pure heart is , when that inward purity influences our very dreams , and that a man instead of dreaming of trifles and impertinencies , dreams of god and spiritual objects . the observation seems a little odd , because in dreams the fancy plays , her mistress , reason ( because the bodily organs , the tools whereby she works are asleep ) suspending her operations : and dreams we know , depend much upon the constitution and complexion of the body , and yet there is some truth in it , for if , as solomon notes , eccles. v. . a dream comes through multitude of business men have been engaged in in the day time , or from things they have heard , or seen , or discours'd of : it may very well be , that a person who hath got a habit of contemplating things divine , and heavenly , whose thoughts are taken up all day with spiritual objects , may find a tincture of all this in his very dreams , and the things he most delighted in , and was most conversant with , may present themselves to his fancy , and there appear in lively shapes and dresses in the night ; and i do not doubt , where a man could arrive to that felicity , as to dream for the most part of heaven and a future happiness , and pray and praise god in his dreams , whenever his imagination wakes in his sleep , as it would argue , that the person makes religion his business , so it would be a very good sign of purity of heart , and that his heart and affections are truly set upon god ; but i will lay no stress upon this observation , because it hath not the scripture for its guide : the characters i have given of the pure in heart , are warranted by the word of god , and in these we cannot be mistaken , and those who are so are certainly blessed . but then , ii. if the pure in heart are blessed , those that are not so , or will not be so , cannot be happy ; which is the second point i am to speak to , and i shall evince it by these following familiar arguments . . such persons cannot converse with god : in this converse mans happiness consists , and the reason why they cannot , is , because their hearts are impure . can two walk together except they be agreed , saith god , amos iii. . purity and impurity are incapable of communion . when god converses with man , he takes possession of the heart , there he dwells , there is his seat , but if that be impure , and full of darkness , god avoids the infected place . in this case , the castle is already in possession of gods enemy , and therefore there is no entertainment for him whose purity is infinite ; for the law of this converse is , with the mercifull , thou wilt shew they self mercifull , and with the pure , thou wilt shew thy self pure , psal. xviii . . . as the impure cannot converse with god , so they cannot appropriate him to themselves , and therefore cannot be blessed : for mans blessedness arises from being able to say , that god is his god , his friend and peculiar treasure . it 's true , the man whose heart is impure , professes an interest in god , as well as the purest souls ; but words , and sayings , and boastings do not make the title good ; god will not be his god , that will not have him reign over him ; his indeed to judge him , but not his to save him ; his to send him to hell , but not his to give him a right to the tree of life . he , whose heart is impure , le ts sin and world reign over him , offers the throne of god , i. e. his heart to an usurper , puts the scepter into a traitors hand , and sets open the gates for thieves and robbers to come in , and surely this cannot be the way to appropriate god to our selves , or to take comfort in his love , and therefore no right to blessedness . . such are not blessed , because they cannot see god. the sinfull worldly lusts , and thoughts , and desires which like vermin crawl in their hearts , darken their sight . there is a thick veil over their hearts , that they cannot see and tast how sweet and gracious the lord is . their souls are oppressed , there lies much earth upon them , a very great weight of earthly , carnal , disorderly thoughts and desires , that like swine , they cannot look up to things above them . their souls indeed are in the nature of glass , but the glass is greazy and sullied with the smoak of vain imaginations which hinders them from beholding his goings in the sanctuary , or at the best , they look upon god , as men do upon objects through the wrong end of a perspective , which represents things great , and near , as little , and afar off . he that lacketh these things , saith st. peter , is blind and cannot see afar off . he that wants a pure heart , is that person , and wants that which must give him right apprehensions of god : the impure lusts he cherishes in his heart , shut the eyes of his heart , and understanding , that he hath nothing but confused notions and ideas of god and his ways ; an estate very different from theirs , who are pure in heart , for they shall see god , which calls me to the iii. third and last particular , how the pure in heart shall see god ; and since this vision relates both to this present life , and that to come , we must take a distinct view of both : and , . how they see , and shall see god in this present life . and here it must be taken for granted , that god cannot be seen with the organs of the body , for he is a spirit infinite , immaterial , uncompounded , and though he fills heaven and earth with his presence , and is not far from every one of us , yet no man ever saw him , and indeed none can see him , tim. vi. . but this is still to be understood of the eyes of the flesh ; with the eye of the understanding without all peradventure , he may be seen , and that 's the seeing christ aims at here ; for it 's evident , he speaks of the purity of heart and mind , and therefore what he says of seeing god , must be meant of the eyes of that pure mind . even heathen philosophers required purification of the heart from all gross , lustfull , covetous , and worldly desires , without which they said a man could never arrive to the brighter knowledge of philosophy . christ leads his followers to a higher object , and promises not so much a clear insight into the mysteries of nature , as a sight of the best of beings , god blessed for evermore . and that no man may think , that this blessedness reaches only divines and other learned men , whose studies carry them to contemplate god , his nature , attributes , and providences , i must tell you , that this blessing is pronounced with respect even to the meanest capacity , and a poor man that follows his trade , or gets his livelihood in the sweat of his brows , may see god , as well as the learnedest men alive , nay many times better , having none of the preferments of this world to blind his eyes . for this seeing god , is an affectionate seeing him , and such a seeing as assimilates the soul to him . this seeing is not a bare speculation , or being able to talk or write much concerning god ; but such a seeing as charms , and ravishes , and unites the soul to god ; and as this seeing god relates to this present world , such as are pure in heart , shall see him more clearly , more distinctly , more to their satisfaction and edification than other men . all men that say they believe in god , and talk of his divine attributes , and have occasion to take notice , and are sensible of his works , pretend a share in the seeing god ; but none sees him so well as the pure in heart . their inward purity helps them to see him ; they see him in his word , in his ordinances , in his providences , in his mercies and afflictions . they see him in his word ; how equitable , how just , how reasonable all his precepts are , how agreeable to the divine nature , how suitable to the soul , how glorious , how sweet , how precious all his promises are , how just his threatnings . they see him in his ordinances , what profit , what advantage he intends by them , how he designs them as channels or pipes whereby to convey his grace , and spirit , and influences to their souls . they see him in his providences , how righteous , how holy , how potent , how orderly he is in the management of the great affairs of the world. they see him in his mercies , how he condescends , how tender he is to them , how like a father , how like a shepherd he deals with them . they see him in their afflictions , how wise , how kind , how good he is in sending them , what favour , what love , what edification he designs by them . they see him in all his works , how admirable , how wonderfull , how powerfull he is ; and all this they see with joy and delight , and so see him , as to love him more fervently ; and this is called , seeing him in the sanctuary , psal. lxiii . . thus the pure in heart see god here . but , . there is a vision of god in the next life , which surpasses all understanding . though they see him here to their comfort and edification ; yet at the best , they see him but as it were through a glass darkly , but then face to face , cor. xiii . . there that sun will shine directly in their faces , and their sight shall be made so strong , that they shall be able to look upon that astonishing light without being weakned by its lustre . here they see but his back parts , there his face . that seeing him in the everlasting kingdom , imports a comprehension . they comprehend in some small degree here what is the depth , the height , the length , and breadth of the love of god ; but then they will understand perfectly all the mysteries of his nature , providence , attributes and love to them in christ jesus . and from this sight must necessarily arise joy inexpressible , such as eye hath not seen , nor ear heard , nor is the heart of man able to conceive . the sun beams are amiable and pleasing here , but how would a man be surprized , if he were at the spring of that universal fire , and saw how it rises , and how it is managed ? so god is very lovely to the pure in heart when they see him here , but when they shall come near that inaccessible light , and be perfectly united to him , who can express the satisfaction ? indeed it cannot be express'd , for it is immense and infinite . inferences . . here we see what a jewel that man enjoys , that is possess'd of this inward purity . this purity of heart is a treasure which no man knows , save he who receives it . comfort your selves christians with it ; comfort your selves , having this purity you are rich in the midst of your poverty ; and enjoy more than those who boast of lands and houses . i know the world laughs at this , but let them laugh on ; the time will come , when this purity will stand you in better stead , than your carnal friends and relations . men may think they shall be able to deal with god as they do with men here on earth , whose mouths they can stop with fair words , or with a bribe . but this is vain and foolish to a prodigy . is god a man ? is he to be imposed upon ? can gold blind his eyes ? or if it could , where would you have it , when you are depriv'd and dispoil'd of all ? is not he the searcher of hearts ? can you deceive him who sees through all your hypocrisie ? purity of heart is that which he requires , and not only requires it , but is willing to assist you in the getting of it , and without this inward purity he will know none of you : but if this be the dress of your minds and souls , the doors of his banqueting house will fly open to you , and all the enemies you have on earth , or in hell , shall not be able to keep you out . . here is the spring of true religion ; a pure heart . if that be pure , the outward man will be so too . if that be unclean , the outward whiteness will never pass for currant in heaven . the pharisees exceeded all the men of the age they lived in , in outward sanctity ; notwithstanding all this , the son of god who saw their hearts , and the impurity of their souls , calls them serpents , and a generation of vipers , matth. xxiii . . there are some sins so purely the sins of the heart , that the heart can consummate , and finish them without the help of the body ; such are pride , lust , covetousness , and discontent because providence crosses our designs , and bitter envy , and black malice , and rejoycing at our neighbours misfortune , &c. these lying at the heart , and being cherished there , shed a poisonous influence upon the outward devotion , and consequently render the external worship ( though never so specious ) ineffectual , and a sacrifice of fools . to pray like a saint , and to breath revenge like a turk ; outward love to good men , and secret fondness to sinfull lusts and pleasures of the world ; outward strictness and inward loosness ; complying with god without , and with the devil within ; a punctual observance of outward duties , and neglect of mortifying our secret lusts , such as ambition , self-conceitedness , self-admiration , lascivious thoughts and desires , &c. is the true complexion of hypocrisie . therefore , to be a saint , the heart must be purified ; for sins like fatal diseases invade the vitals first , before they appear outwardly . and as in such dangerous distempers of the body , which first seize the heart and the garrison of life , and then discover themselves in little blisters and boyles in the skin ; he that should lay a plaister to those boyles , and use repercussives to strike them in , cannot be said to cure the distemper . so he that is diseased with sin , which creeps inwardly , and infects the soul , and becomes manifest at last in the outward man : he that doth only restrain the outward acts , and uses means of grace ; only to cut off the outward excrescences , but takes nothing inwardly , to eradicate the distemper out of his heart and mind ; makes but an imperfect cure ; and for all the outward applications will still be in danger of death , even death eternal . it 's true the wise man crys out , prov. xx. . who can say i have made my heart clean , i am pure from my sin ? which seems to imply an impossibility of making the heart pure . but this he speaks with respect to the rigour of the law , not with regard to the equity of the gospel . go to the strictness of the thing , no man can say , he hath so purified his heart , that he is perfectly free from all vain and evil thoughts ; or that he is never surprized into an impertinent , and foolish imagination . this the holiest man alive cannot say . but then in a gospel sense , it is not only possible to purifie the heart , but a duty , i. e. so to purifie it , as to arrive to an habitual delight in holy , serious , and heavenly thoughts ; and to an habitual aversion of the mind , and heart , and inward man , from any thing that is directly contrary to the will of god. and this habitual purity is consistent with surprizes of evil thoughts and desires , when a bright gilded temptation strikes the heart , and dazzles the mind , and inclines the will to consent . but then , in persons where the grace of god works ; within a very little while the spirit doth recover out of the surprize , puts by the thrusts of fancy , and the stabbs of temptation , and reasons its self into health , and resolution , and resistance again . he that is regardless of this purity hates his own soul , knows not what religion means , and his outward performances will never make him blessed or happy . christians ! do you believe this , and will not you labour after it ? i mean after this purity of heart . look into the gospel , examine the places where the mind , the inward man , the inside of the cup and platter , are commanded to be purified : consider how frequently this is press'd . do not you see what a stress the holy ghost lays upon it ? why should you deceive , why should you delude your selves ? why should you think it needless ? is it not wisdom to believe him , who is the fountain of truth and wisdom ? does not reason , nay , doth not sense tell you , that if the waters in the spring be muddy , the streams and rivulets cannot be clear ? what ? would you have the fruit good when the tree is nought ? how can your actions be pleasing to god , when your minds are full of weariness , and unwillingness , and backwardness in his service ? can the outward man be good when the inward is rotten and putrefied ? are you wise builders , do you think , do you hope to make a good piece of work of it , to build the top of the house , when you have not laid the foundation ? this purity of heart produces a great sense of god , and another world ; a great sense of the love of god , which constrains the soul to live in conformity to his will ; and this is the foundation of all true religion . if this sense be setled in the heart , if this ground be well manured , the whole garden of your lives will abound with flowers , and fruits of all sorts . ay! but how is this purity to be attain'd ? i answer , not with laziness , not with crying , there is a bear , there is a lion in the way : not by being over curious about the purity and ornaments of the body . when people spend more time at the glass , than at their prayers ; take more than ordinary satisfaction in dressing , and adorning the body ; seek more to please men than god ; do all they can to pamper the flesh , the mind will run out into a thousand vanities . but , . by studying the word of god. for the law of the lord is perfect converting the soul ; the testimony of the lord is sure making wise the simple . the statutes of the lord are right rejoycing the heart , the commandment of the lord is pure enlightening the eyes , psal. xix . , . what made david wiser than his enemies ? what made him understand more than the antients ? what made him know more than his teachers ? he tells you , psal. cxix . . oh how i love thy law , it is my meditation all the day , vers. . through thy precepts i get vnderstanding , vers. . thy word is very pure . and it is so pure , that if digested and ponder'd on , it will purifie the heart too . . by taking notice of god in every thing : while other men talk of chance , and take notice of the shell and outside , and of the little wheels whereby their own and other men's affairs are turned about ; do you look still upon that god that hides himself behind the curtain , and turns all according to his good pleasure . take notice of him in every blessing ; whether you eat or drink , or whatever conveniency , mercy , providence comes upon you , have an eye to him , and you will find your hearts will become very pure . they looked upon him and were enlightened , and their faces were not ashamed , psal. xxxiv . . . by calling in the aid and assistance of his holy spirit : for it is the proper province of that spirit to enlighten the mind and understanding , and to purifie it from gross , terrestrial , and brutish idea's , and imaginations ; and to replenish , and fill it with a sense of spiritual things . and this spirit is ready to come , ready to enter , ready to lend his helping hand , when he finds the soul willing to be purified ; willing without tricks , without reserves , without proviso's , without conditions : such as , lord suffer me first to go and bury my father , or suffer me first to go and take leave of those at my house . in a word , this spirit loves to deal with down-right honest men , that mean what they say , and think what they speak in their addresses to god. . by acquainting your selves with the true nature of sin : for a principal part of this purity of heart consisting in an aversion from sinfull thoughts , and desires ; it is not possible a person should arrive to that aversion , that sees not that evil in sin , which is really in it . what ? shall i hate a thing i see no harm in ? shall i dread the appearance of a thing which i spy some beauty and satisfaction in ? the best , the plainest , and easiest way to acquaint our selves with the nature of sin , is by reflecting on the wages of sin , which is death , even everlasting death and misery . it may be my understanding is dull , and weak , and i cannot dive into all the tendencies of sin , nor find out all the indignities it offers to god's attributes ; but this i know , eternal misery is threatned to it . this seems indeed to be unproportionable to its short duration . but still , god having certainly threatned it , there must be something in it very nauseous , very grievous , very odious , very dreadfull , very injurious to god , and to his infinite purity ; the very shadow of it must be poysonous , and infectious ; and by this the heart will take fire , and hate the very thoughts of it , even every false way . . by representing to your minds the infinite purity of god ; with whom your souls are to converse , and who offers to make your heart his temple , and the place of his residence . if you are to receive a king , a sovereign prince , or a person of extraordinary quality into your house , do not you make all clean and handsome , and take care there may be nothing wanting , that may give him content and satisfaction ; every chamber , every room in the house is set out , and garnish'd , and adorn'd , as far as your ability reaches ; and neatness is a thing that at such a time you glory in . but what is a great man to almighty god ? what is a prince , or a king to the king of kings , and the lord of lords ? this sovereign majesty is willing to lodge , nay , to dwell in your souls . a god purer than angels , purer than the sun , and stars , and dwelling in light inaccessible , to whom ten thousand times ten thousand minister , and by whose order and direction the whole creation stands , and falls . and then how holy , how pious , how clean , how pure ought your thoughts to be to give so great , so rich , so magnificent a guest suitable entertainment ? . by representing to your selves the vast advantages that come by this inward purity : i shall name some of them by and by : in the mean while , i will mention but this one . it will make you pray without wandring , worldly , and base troublesome thoughts . many people complain that they are mightily troubled with wandering thoughts in prayer : purity of heart is a remedy against that distemper ; for that consists in a great measure in an habitual delight in holy serious thoughts . and when you go to prayer , your thoughts will delight to fix upon that lovely , and amiable object . and the secret love to god , ( which is another ingredient of this purity ) will force your desires upward , and keep your thoughts together , and they 'll willingly quit all other hold , and with cheerfulness gather about that all-sufficient being , to whom you pray and offer your devotions . for indeed wandring thoughts in prayer , come for the most part from want of fervent love to god : what we love we think of . therefore as this purity of heart teaches and inclines you to be enamour'd with that excellent being ; so it will procure steddiness of thoughts , and affections in prayer ; will keep your thoughts in a great measure from roving , and wandering up and down among briars and thorns , meaner and baser objects . thus purity of heart is to be obtain'd . but then , to prevent discouragements , and to obviate the mistakes , and objections of some pious serious christians , and to keep them from sorrow and dejectedness in their serious prosecution of this purity ; i must add here by way of advertisement . . that from an imperfect purity of heart , a christian must not therefore presently conclude he is a total stranger to it . . that neither contemplation of sin , nor unallow'd of blasphemous thoughts defile the heart . . that from an imperfect purity of heart , a christian must not presently conclude he is a total stranger to it . vve do not think that rome was built in a day , no more do we imagine that this purity of heart is perfected in one week . indeed when the seed of god is sown in the heart , there is an earnest desire and endeavour after perfection , which discovers it self in a chearfull progress ; but it is not actually perfected but by degrees . ye that labour to remove sinfull lusts , and desires , and designs , and passions from your hearts , and to possess them with humble , and meek , and kind , and charitable , and religious thoughts , and to make god the darling and joy of your souls ; be not dismay'd nor frighted , if this purity of heart in you be not come up yet to that degree to which it is advanc'd in others . those other christians in which that diamond glisters , and that star doth shine , have been many years to pollish it . when you have labour'd so long as they , and as hard as they , your happiness will be the same with theirs . purity of heart is that which will find us work , will imploy us through the whole course of our lives ; for it meets with many rubs , with many clogs and impediments , which to remove , will find us work at all times . stop not , stand not still , the measure of purity you are arrived to , seek still to enlarge it , to extend it , make frequent journeys to heaven with your prayers , and you will find it will spread forth as the valleys , as gardens by the river side , as the trees of lignaloes which the lord hath planted , and as cedar trees beside the waters , numb . xxiv . . ii. that neither contemplation of sin , nor unallow'd of blasphemous thoughts defile the heart . . contemplation of sin doth not defile it . but here we must distinguish , for there is a contemplation of sin that doth defile the heart , i. e. when a man acts his sin over again in his mind ; and having been in a vicious extravagant company the day before , represents the scene of that folly meeting to his mind with delight , thereby to whet his appetite into a desire of having such another opportunity , and to confirm his love to that sensuality . or when a man having committed lewdness , or been guilty of acts of uncleanness , by lively thoughts of that sin , makes the impure pleasure skip and dance afresh in his memory , thereby to prompt himself to new enterprizes in that villainy : then indeed the soul is stain'd with a witness , and a man becomes a devil , delighting in his own ruin . but when the sins of our former life are thought on with sorrow and contrition , and the particular circumstances of it rehearsed and represented with due aggravations , in order to work our selves into a detestation of that , and all other sins ; here the contemplation becomes wholsom , and instead of defiling , helps to purifie the heart , serves to keep it clean , and to arm it against fresh assaults . such contemplations are purgatives , restore the soul to health , give it new strength and courage to fight against the world and the flesh ; and if this way were followed , we should have purer christians , and the world would soon be better , and men would learn to present their souls and bodies living sacrifices unto god , which is their reasonable service . i do not deny , but this contemplation may be driven too far , into terror and consternation , and into a belief that the sins are unpardonable ; but that is not the fault of contemplation , but weakness and infirmity of the considerer . . vnallow'd of blasphemous or other wicked thoughts in the heart do not defile it . this doctrine must be often inculcated , because of the great number of pious souls , who look upon themselves as the vilest wretches in the world , and are ready to run into desperation , because so many blasphemous thoughts and filthy suggestions present themselves to their minds , and disturb them in their devotions and other religious exercises . but not being allow'd of , nor encourag'd , nor consented to , as dreadfull , as heinous as they seem to be , they do not defile the heart , no more than boistrous winds , and the commotion of the water , do fully the pearl that lies at the bottom of the river . that they are not their own thoughts , is evident , because their will is contrary to them , their understanding is convinc'd , they are injurious to god , and their hearts desire to be rid of them . the soul in this case is like the young men in the fiery furnace , while a thousand sparks fly about them , not a hair of their head is singed . those blasphemous suggestions , as they are purely satanical and thrown in by the devil ; so when the soul continues declaring war , and hatred , and resistance to them , not all the legions of the burning lake , not all the whirlwinds they rouse , not all the dust they make , can defile the spirit , which is secured , by opposing its forces to those hellish troops , and preserves its purity by contradictions . . it may not be amiss to take notice here of the reason why the soul is rewarded or punished before the body . when men die , the body is laid in the grave , and returns to dust , and there it lies till the arch-angel's trumpet rouzes it from its slumber . the soul in the mean while is in a state of bliss or misery , and the reason lies in the text , because of the purity or impurity of the soul or spirit . the soul was able to sin without the body , i. e. without the help and assistance of the body ; could be lewd , and proud , and vain , and envious , and malicious , without discovering it by bodily actions . this is the impurity of the heart . therefore as the soul did sin without the assistance of the body , so its fit it should be punished in the absence of the body . again , in sinfull actions , when soul and body are concern'd , the mind sins first , before the body participates of the poyson ; for the will must consent before the outward man can act . as therefore the soul is the first actor in the sin , so it 's fit it should be first in suffering the penalty of the law. and so it is in the future reward or recompence . the soul performs many excellent services in which the body is not concern'd ; such as holy thoughts , and pious meditations . and the good which both soul and body are partners in , begins in the heart or mind , and from thence it runs down into the actions , as the precious oyl from aaron's head ran down to his beard and the skirts of his cloathing . therefore as it was devout and serious , without the help of the body ; and in the good works in which the body was concern'd , was the first mover of the fact , so it shall see the glory of god before the body , and separated from the body , and while the body participates of the common fate : but , . let me end all with david's excellent motto , psal. lxxiii . . truly god is good to israel , even to them who are of a clean heart . good indeed ! good to them in a time of peace , good in adversity , good to them in publick commotions , good to them in his promises , good to them in their life time , good to them at their death , and good to them after death . the pure in heart they tast , they see , they feel his goodness ; this supports them , this comforts them , this strengthens them . all the world see his goodness ; but o how great is that goodness that god hath laid up for the pure in heart ! the pure in heart they shall see god. ay! that 's the goodness god hath laid up for them . and o what a happiness do they enjoy ! the purblind world sees not the beauty , the order , the harmony of providence : the pure in heart behold it , and are thankfull . good god! to see thee , what ravishments must that cause ! to see the fountain of goodness , what delights must flow from that sight ! to enter into a prince's cabinet , and to see the pearls , the diamonds , the rubies , the precious stones , the curiosities , the rarities , the riches , the plenty , the costly things , the great variety that is there , this is something : but what is all this , to the seeing of god , in whom are concenter'd all the beauties and rarities of heaven and earth . to see but one attribute of his clearly and distinctly , suppose his wisdom is enough to charm a soul into eternal admiration . behold how men run to see an indian or african ambassador ! or a craesus , a darius , an alexander ! any thing that is attended with pomp and greatness ! rejoyce ye that are pure in heart ! you run to see a greater thing than the greatest emperour in the world. could you see all the riches and glories of the world at one view ; all that is above and within the earth ; all that is within and above the sea , and all the men and women that have been since the creation of the world ; it would not be so stately a sight , as a clear sight of god blessed for evermore . this is your shield , your exceeding great reward , this most glorious object you shall see at last ; see him and admire him , see him and desire to be with him , see him and love him , see him and rejoyce in him , see him and be united to him , see him and cling to him for ever . you shall see all the patriarchs , abraham , isaac and jacob ; and all the prophets , all the holy apostles , all the martyrs that have suffered for the testimony of jesus . you shall see the great jesus that died at jerusalem , was crucified on mount calvary , sweated drops of blood in the garden of gethsemane , was crucified and rose again , and is set down on the right hand of majesty on high . the believers st. peter speaks of , saw him not , yet rejoyced in him with joy unspeakable and full of glory : what then will your joy be , when you shall see him face to face ? for this we want expressions , and therefore i shall draw a veil over it , and leave you to live in joyfull thoughts and expectations of it , that when his glory shall appear , you also may appear with him in glory . sermon ix . st. matth. ch. v. ver. . blessed are the peace-makers , for they shall be called the children of god. as in this divine sermon of our saviour , men and women are pronounced blessed and happy , with respect to things which the dull sensual world spies no felicity in ; or as here , those are counted happy whom the world counts miserable , and those miserable whom the world counts happy ; so it fares with the persons mentioned in the words before you , and the blessedness which attends them ; the world , you know , magnifies great generals , and soldiers , and martial men who can fight well , and are very skilfull in besieging towns , and in scaling walls , in bombarding castles , and surprizing forts , and defeating armies , and slaying men ; and he , that with saul hath kill'd his thousands , and with david his ten thousands , is cry'd up , and the bells ring at his entrance into a conquer'd town , all sing his praises , flowers of rhetorick and applause are strow'd in his way , publick intelligences are fill'd with his commendations ; and who so much talk'd of , as the man who is very expert in making , maintaining and managing a war. our blessed master over-looks all these partial verdicts of the world , and knowing that nature , and vice , and profit , and honour , ambition , and lust are enough to inspire a man with courage and wisdom to fight , and to cause disorders and disturbances among men , instead of commending men , who are skilfull in making war ; set a peculiar mark of favour on those who are skilfull in making peace in the words , i have read to you , blessed are the peace-makers , for they shall be called the children of god. blessed are the peace-makers ; what ? all peace-makers ? then turks , and infidels , heathens , and pagans , and the most licentious of christian princes do all come into the number of the blessed , and all must be children of god. for there is no prince , though never so great a tyrant , though he hath spilt blood like water in his conquests , though he hath made no more of destroying mens lives , than tarquinius did of taking off the heads of poppies , or domitian of killing flies , yet makes peace sometimes , and tired with the toyl and fatigue of the war , concludes a truce at last with his enemy ; and what ? do all these come into the society of the blessed ? to give you light into this affair , i shall enquire , i. who these peace-makers are that are pronounced blessed here . ii. i shall examine the reasons of the supposition or the thing supposed and implied here , that those who have an aversion from this peace-making are , and cannot be blessed . iii. i shall take the blessedness of these peace makers into consideration , and shew how , and upon what account they are , and shall be call'd the children of god. i. who these peace-makers are , that are said to be blessed here . the word in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which as interpreters observe in greek authors signifies and denotes strictly those who make or procure peace among persons who disagree , and unite those who are at variance , but in scripture the expression is of a larger extent , and includes a great deal more than a bare reconciling of enemies , and the persons here aimed at are as follows . . such as do make peace with god and with their consciences . to this purpose is the exhortation , job xxi . . acquaint now thy self with him , and be at peace , and great good shall come unto thee : and from this peace with god , arises that peace in believing , we read of , rom. xv. . man naturally is at enmity with god , rom. v. . to be sure , an enemy of the cross of christ , for the law of the cross is directly opposite to the principles and dictates of sinfull flesh , phil. iii. . and this enmity still grows greater and greater , as corrupt nature is improved or abused into more corrupt practices , and from hence flows mans misery . so that to be happy , a man must be at peace with god , which is a maxim so natural , that heathens do not think themselves safe without appeasing their angry deities , and this puts them upon offering sacrifices to them . but this doth not take with the true god , who delights not in burnt-offerings . the sacrifices of god , which unite the soul to him , and establish a peace betwixt god and the sinner , are a broken and a contrite heart , and laying aside voluntarily and deliberately , and from a sense of the madness of the attempt , even of resisting and clashing with an omnipotent being , those things which god professes and declares his hatred and abhorrency of , and a chearfull compliance with his revealed will ; and you all know that the things he hates are our sinfull customs , practices and inclinations , for your iniquities have separated betwixt you and your god , and your sins have hid his face from you , saith god , isa. lix . . to be at peace with god , a man must be at war with his sinfull inclinations . to live in peace with these , is to fall out with god , and the longer we maintain friendship and familiarity with these , the greater becomes the distance betwixt god and our souls , the breach is still made wider , till we sin away at last all hopes of reconciliation ; where the soul hath any reasonable assurance , that god is at peace with her , there joy , and gladness , and serenity flows naturally into her bosom , and that is the peace of conscience , st. paul speaks of , rom. xiv . . and indeed there are no persons more likely to be successfull in making peace among men , than those who first make peace with god , and with their own consciences . . such as make it their business to live peaceably in humane societies , and seek to maintain that peace , which either nature , or religion , or friendship , or neighbourhood have settled among men , with whom we live ; and concerning this sort of peace-making , st. paul speaks , rom. xii . . if it be possible , as much as in you lies , live peaceable with all men . to maintain peace , is part of peace-making , for this is to make that peace which is begun and which we find settled to our hands to continue and flourish ; in a word , to preserve it , and according to the old saying , non minor est vertus , &c. it is as great a vertue to preserve the good thing which we have purchas'd , as to purchase it ; and while we behave our selves inoffensively , unblameably , and keep a conscience void of offence toward god and man , we take the readiest way to live peaceably . it 's granted , that the most inoffensive actions , nay even acts of duty and devotion may stir up the wrath and fury of cholerick and prejudiced men , as we see the apostles by preaching the gospel , and attempting to beclaim men from their vices , and telling them their duty , rais'd all the world against themselves ; but this is not our fault , as long as we give no just occasion to men to quarrel with us , or give no just offence ; while we are ready to do good offices , do by others as we would have others do by us , and in our discourses , and behaviour observe the rules of modesty , decency , sobriety , and charity ; if after all , men will speak ill of us , and be angry , because we will not run out with them into excess of riot , as it seems those did st. peter speaks of , pet. iv. . we have discharged a good conscience , and may comfort our selves with this , that we have given no just occasion to break the peace . . and here comes in the stricter signification of the word , such as from a sense of christian love and charity endeavour to reconcile disagreeing persons , and neighbours , and their fellow christians that are at variance : and concerning this peace-making , st. paul gives this grave and serious admonition , cor. vi. , . i speak to your shame . is it so , that there is not a wise man among you ? no not one that is able to judge between his brethren ? but brother goes to law with brother . and this must needs be his meaning in that other exhortation , rom. xiv . . where he bids us follow after the things which make for peace . and indeed , where there is true christian compassion , a man will not only be ready to run to make up differences , when he is entreated , but of his own accord , and before he be entreated , especially , where either friendship and a long acquaintance , or some near relation gives the invitation . it was barbarous language of cain , gen. iv. . am i my brother's keeper . such a word must not drop from the hearts and mouths of those who are adjured by bowels of mercy , not to look every one on his own things , but every man also on the things of his neighbours , as all christians are , phil. ii. . the common laws of humane societies , require this peace-making , much more the laws of christianity ; and since we are bound to love our neighbours as our selves , how is it possible to obey that law , without endeavouring to foder and join the clashing and dis-jointed members of christ's mystical body ; in doing so , we love our neighbours as our selves , even in endeavouring to keep others from disagreeing , as we would keep our selves from being at variance with others . how good and how pleasant a thing is it for brethren to dwell together in unity ; it is like the precious ointment that ran down from aaron's head into his beard , and so on to the skirts of his cloathing , saith the royal psalmist , psal. cxxxiii . , . as christians , we are all brethren , and then it must be our duty to see the beauty , order and harmony of that brotherly society preserved , which is impossible to be done , without actual and personal endeavours of reconciling those who are at difference , and this argument moses made use of , when he saw two israelites striving together , and would have set at one , why do you wrong one to another , seeing ye are brethren , act. vii . . . such as endeavour to make others like themselves , and do instill this christian principle of reconciling persons , that quarrel and live in enmity , into others . this is still making peace , when we labour to make others enamour'd with this duty of peace-making , which is done either by exhortation , or entreaty , or representing to others the nobleness , excellency , and profitableness of this peaceable and peace-making temper . it 's natural for men to endeavour to make others of the same temper and principles with our selves , which is the reason that men of all persuasions do what they can to make proselytes . a truly good man cannot forbear saying with st. paul , i wish that all men were even as my self , cor. vii . . i mean with respect to the good things , the grace of god hath infused into him : and as no man can be sincerely good , without endeavouring to unite , and reconcile his disagreeing neighbours , so that goodness will farther prompt him to bespeak those of his acquaintance in st. paul's language , brethren , be followers together of me , and mark them that walk so , as you have us for ensamples , philip. iii. . and from hence it will be an easie matter to give a just answer to the objection i proposed at first ; whether all peace-makers are indifferently concerned in the blessedness of the text ; it 's plain from hence , that not every one that makes peace either by force , or of necessity , or for profit , and interest , or being tired with a long and tedious war. not every one of these comes into the number of those blessed men . all the four qualifications i have mention'd are requisite to entitle a man to this happiness making peace with god , and our consciences , living peaceably , and from a sense of christian love and charity , endeavouring to reconcile disagreeing neighbours , and instilling this reconciling principle into others . and having thus laid down the true characters of these peace-makers , whereby you may examine your selves , let 's go on , and , ii. enquire into the reasons of the supposition , or that which is implied here , that those who have an aversion from this peace-making , cannot be blessed or happy . the reasons are , . selfishness is plainly predominant in such persons , and that 's no good character of bliss , so far from it , that the apostle reckons it among the plagues of the last days , tim. iii. , . this know also , that in the last days perillous times shall come , for men shall be lovers of themselves . it 's true to love our selves , is a natural principle , but to love our selves so as not to be concerned for the good of others , is a sinfull self love , which renders us contemptible to god , and despicable to rational men . he that matters not whether his neighbours fight or agree , whether they live in love or wrath , and sees a fire kindled in their breasts , a fire lighted by the flames of hell , a fire which breaks forth , and threatens to lay their consciences wast , and doth not offer his helping hand to quench it , hath a soul base and low , a poor pitifull spirit , guilty enough to suffer in hell , but alienated from that life which must give him a title to heaven . . he that doth not make peace with god or with his own conscience , and cares not for it , robs himself of the greatest comfort ; and surely that man can never be happy . to be at peace with god , is to be at peace with our judge , with him who hath the same power over us , that the potter hath over his clay , and is able to destroy both soul and body into hell ; with him whose voice breaks the cedars , divides the flames of fire , shakes the wilderness , and makes the mountains tremble , and who hath a prison to tame men in , a prison from whence there is no coming out till they have paid the uttermost farthing . to be at peace with this almighty and sovereign being , must needs be a mighty satisfaction to the soul that knows what god is , and looks beyond this world : to enjoy his friendship , to be sure of his favour , to be secured of his good will , this establishes the soul , and gives her courage in the time of the greatest danger . he that is indifferent , whether he be at peace with god or not , not to mention that he is a sot and a fool , and understands not his true interest , he deprives himself of that which ought to be the greatest stay and staff of his life , and therefore whatever his outward conveniencies , and accommodations may be , he is unhappy . . he that doth not or will not live peaceably with his neighbours , i need not tell you that he is unhappy , for he himself finds by sad experience , that he is so . the disorders and tumults he finds within , the uneasiness of his condition , the danger he is in from without , and the vexation and discontent he runs into are sufficient items that he is as far from being happy , as he is from being wise : his lusts war within his members , as st. james speaks , jam. iv. . his soul is like the troubled sea , when it cannot rest , isa. lvii . . he is no kin to god , for he is the god of peace , rom. xvi . . no kin to angels , for they rejoyce in peace on earth , luk. ii. . no kin to good men , for they seek peace and ensue it , pet. iii. . if he be related to any thing , it is to the prince of darkness , who delights in wrath and envy , rev. xii . . . such men are no children of god , and therefore cannot be blessed ; that 's the argument of the text , blessed are the peace-makers , for they shall be called the children of god ; therefore those that have an aversion from this peace-making are not blessed , because no children of god ; surely no children of god , when so much of that spirit reigns in them , which rules in the children of disobedience : he particularly that seeks not to be at peace , or to live peaceably with his neighbour , most certainly doth not love his brother , and he that loves him not , is by the holy ghost in scripture put into the number of strange children , for so we read , joh. iii. . herein the children of god are manifest , and the children of the devil : he that works not righteousness is not of god , neither he that loves not his brother . not to love our brother , and to hate him in scripture are equivalent , different expressions for the same sin ; and if any man say , i am in the light , and hate his brother , he is in darkness , and walks in darkness , and knows not whither he goes , because the darkness hath blinded his eyes , joh. ii. . so that true blessedness lies altogether in the opposite temper , viz. the peace-makers , and of these it is , that it 's said , they shall be called the children of god ; and how , and upon what account they shall be called the children of god , is the iii. and last particular , i am to speak to . and here i must premise , that in scripture language , to be called so , is very often as much as to be so ; and thou child shalt be called the prophet of the most high , i. e. thou shalt be a prophet , luk. i. . and after the same manner , that holy thing which shall be born of thee , shall be called the son of god , i. e. shall be the son of god ; so matth. i. . they shall call his name emanuel , i. e. he shall be so , god with us , god and man. and after this stile , you are to understand the phrase of the text , they shall be called the children of god , i. e. they are and shall be so . children of god! why ? what great blessedness is there in this title , beyond what other men enjoy ? are not princes and great men , who are commonly none of the best , called the children of god , psal. lxxxii . . and is not god the father of all mankind . it is very true , but still there is a very great difference between children and children . all rational creatures , both men and angels , are god's children , as they are the works of his hands , and with this respect , even devils come into that number , because they owe their being to an omnipotent god. princes and great men particularly are the children of god upon the account of power , and grandure , and authority god communicates to them , but for all these respects , they may be everlastingly miserable . to be a child of god by regeneration , to be born again , to be born of god , to be begotten again through a lively hope , by the word and spirit , this is it , that makes the title truly comfortable , and such children are the peace-makers commended here . to be a child of god in this sense , is more , and a greater honour , than to be related to all the greatest princes in the world. for , . such children of god have higher marks of favour set upon them . they enjoy the blessings of god's left hand in common with the rest , but besides these , they have blessings of the right hand heap'd upon them . besides the preservation , protection , provision for their bodies , and common deliverances from dangers , they participate of with the greater number , their souls are visited by very magnificent guests ; for if any man love me , he will keep my words , and my father will love him , and we will come unto him , and make our abode with him , saith our saviour , joh. xiv . . god governs them by his spirit , and feeds them like a shepherd , gathers the lambs into his arms , carries them in his bosom , and gently leads those that are with young , isa. xl. . they are made partakers of the divine nature , love what god loves , hate what he hates , desire what he desires , and aim at the same end god himself aims at , to wit , the glory of god , blessed for evermore . . to such children of god belong the promises of the everlasting covenant ; and there is no condemnation in them . they are deliver'd from the wrath to come , and christ intercedes for them in heaven . for them the balm of gilead flows , and when their souls are sick , physick is administred to them from the clouds . they are wash'd , they are justified , they are sanctified , and shall at last be glorified . to such power is given to tread on serpents , and upon all the powers of darkness : for their sakes , god spares whole nations . to go no farther than our own : all sober men believe we are ripe for god to put in the sickle of vengeance . the atheism , profaneness and hypocrisie , the dull formality we are sunk into under the greatest encouragements , together with other crying sins , which are among us , are enough to make a rational man wonder , that the viols of the wrath of god are not yet poured out upon us , but it 's for the children of god's sake , who are among us , that we are spared thus long ; for their sakes it is that god brings the strangest things about , and though they are try●d often by affliction , yet the fire , that proves them , doth only cleanse , not crush the frame . to protect them , god sends his own guard , a troop of angels to surround their persons and habitations ; and if so , the blessedness of such must infinitely exceed the happiness of those , who are called children of god , upon the account either of their creation , or power and authority . but to come closer to the words , the peace-makers are in a very special manner the children of god , if you consider them either with respect to this life , or with regard to that to come , for to both these states , as i have told you often , does the recompences mention●d in these beatitudes relate . as to this present life . . they are children of god , because they are like him . they express his nature in their own : for god is the god of peace , philip. iv. . his divine essence is the true pattern of peace and order . the ever-blessed trinity is the grand exemplar of concord and unity . it 's god , that makes peace within thy borders , saith david , psal. cxlvii . . he speaks peace to his people , ps. lxxxv . . he creates peace , isa. lvii . . and calls to peace , cor. vii . . and is the authour of peace , cor. xiv . . and is the lord of peace , thess. iii. . the peaceable , and such as are of a peaceable temper , resemble this god of peace ; he lives in them ; there is a great similitude betwixt that inexhausted spring , and these little rivulets ; a great conformity betwixt these copies , and that original . the features and lineaments of peace , that appear upon their souls , discover that they are the children of god. . they are the adopted children of god in christ jesus . christ is the true , natural , and only begotten son of god. the peaceable , and such as are of a peace-making temper , tread in the steps of christ , imitate his peaceable nature , and upon that account are admitted to the honour of his filiation , and son-ship . the spirit of peace , which dwelt in christ jesus , dwells in them , col. iii. . christ is the prince of peace , so he is call'd , isa. ix . . nay he is our peace , who made both one , and pulled down the middle wall of partition between us , having abolish'd in his flesh , the enmity , even the law of commandments , contain'd in ordinances , making in himself of twain , one new man , so making peace , eph. ii. , . and he came and preach'd peace to them that were a far off , and to them who are nigh , vers . . he is the great peace-maker , who made peace betwixt heaven and earth , which makes the angels sing at his nativity ; glory be to god on high , and on earth peace , luke ii. . nor doth christ's saying , matth. x. . think not that i am come to send peace upon earth , i am not come to send peace , but a sword. i am come to set a man at variance against his father , and the daughter against the mother , &c. i say , this oracle doth not at all invalidate , or weaken the character , or title given him , which is prince of peace ; for in so saying , he only describes the unnatural events , and consequences of his gospel . . when a man is truly converted to the gospel of our lord jesus christ , there is immediately infused into him a mighty hatred and indignation against sin , and vice , where-ever he meets with it , though it be in a father , or mother , or brethren , or sisters . to find it in such relations , doth not make him like it the better , nor can all their persuasions make him have any good opinion of it ; and therefore if the father be carnal and wicked , he will hate his son for being so holy and precise , and keeping such a stir about religion ; or if the father be good , and the son nought , the son will be either secretly , or openly angry with his father , for having so strait-laced a conscience . hence arise quarrels and dissensions , which are not the natural effects of the gospel , but of men's vitious humours , which hate to be controll'd by the gospel ; and hither must be referr'd the persecutions , that befell the primitive believers , when they would not offer incense to the heathen gods , whereupon they were imprison'd , harrass'd , persecuted with fire and sword. the son rose against his father , if he were a christian , and the daughter did her best to throw the believing mother into the fire , and the nearest relations became mortal enemies one to another ; not that christianity made the christians hate their heathen relations , but it made the heathen relations hate their christian kindred . . this christ speaks with relation to those carnal and hypocritical professours of his religion , who in after-ages , pusht on by pride and by the devil under a pretence of zeal for his honour , and glory , would kill , butcher , burn , massacre thousands of their brethren , who retain'd the substantials of christianity , only differ'd from them in things which carnality , and pomp , and superstition , and ambition to regulate the church by the court of princes , should add to the ancient faith deliver'd unto the saints , and of this we have seen very sad instances : but still , these are only accidental effects of men's pride and passions , not the natural products of the design and tendency of the gospel ; so that notwithstanding all these quarrels and dissensions ill men raise about the gospel , christ is still the prince of peace , and the peaceable , and such as are of a peace-making temper , are upon that account his brethren , for he is not asham'd to call them brethren , heb. ii. . and therefore the children of god. as to the life to come . these peace-makers shall be , and shall be treated like darling children of god. this st. john assures us of , john iii. . beloved , now are we the sons of god , and it doth not yet appear what we shall be , but we know , that when he shall appear we shall be like him . like him ! how ? like him in eternal glory and honour , and splendour . they were like christ in their peace-making temper here , and they shall be like him in a glorious immortality . their father which is in heaven will let men and angels sees that they are his children , that they are so not in name only , but in deed. he will give the unbelieving world a visible demonstration , that they are so in the last day , in the great day of account ; he will place them at christ's right-hand , and the men that would not believe and repent , shall behold how dear they are to him ; for the great redeemer shall carry them up into his father's kingdom : if sons then heirs , heirs of god , and joint heirs with christ , saith the apostle , rom. viii . . christ as man , and mediatour , became heir of his father's royalty , and power ; so shall they in the right of adopted children . as christ ascended into heaven so shall they ; as christ was exalted so shall they ; as christ was enthroned so shall they ; as christ was advanced from a low estate to the highest dignity so shall they ; as christ lives for ever so shall they ; as christ cannot be hurt by the second death no more shall they ; as christ had power given him over the nations , over hell and devils , so shall they reign over all their enemies ; as christ shall judge the world , and the apostate angels so shall they ; being fellow-sons , fellow-heirs , they all share in his authority and grandeur : it 's true , all this must be believed , for it is not seen yet ; but who can forbear to believe it , when we have the word of the living god for it ? in a word , they shall be possessours of heaven and earth ; for not only their father , but their elder brother is so . crowns and diadems are preparing for them ; crowns which fade not away , crowns which the moth cannot corrupt , nor thieves break through and steal ; crowns made of beams of eternal light ; crowns which not only adorn their heads , but fill their faces with incomparable beauty ; crowns such as angels wear ; crowns which cannot be viewed , cannot be thought of , without eternal admiration . inferences . i. it is easie to guess what tempers and actions are contrary , and directly opposite to the admirable qualification recommended , and commanded in the text. peace being either publick or private , and the publick either political , or ecclesiastical , either of church or state ; whoever they be that wilfully pusht on by pride or passion , or some worldly carnal design , without a just , lawfull , or warrantable cause , disorder , or disturb that peace , cannot be true disciples of christ , because they have an aversion from that peaceable , peace-keeping , and peace-making temper , which christ with all the pathetick adjurations imaginable hath enjoin'd his followers . i shall not here reflect on secular estates and princes , who either begin or maintain an unjust warr , either to enrich themselves by the spoils of their neighbours , or to advance their own glory , or to enlarge their empire , and dominion ; for the very light of nature confutes these practices , and he that is but a novice in religion may see , nothing is more contrary to the design of the gospel . however , i cannot but spend some considerations on the sad divisions and quarrels , that are among those who call themselves christians , upon the account of religion . i wonder not to see mahometans and jews scandaliz'd at these divisions , the jews especially , when they read such lofty promises of the peace and unity of the church , that was to be under the messiah , as isa. ii. . they shall heat their spears into plough-shares , and their swords into pruning-hooks . nation shall not lift up sword against nation , neither shall they learn war any more ; and isa. xi . . the wolf shall dwell with the lamb , and the leopard lie down with the kid , and the calf , and the young lion , and the fatling together , and a little child shall lead them . though these prophecies have been in a great measure fulfill'd , not only in the apostles times , when the jews and gentiles , who were mortal enemies before united into one church under their common head christ jesus ; but afterward when the empire became christian , and the heathen powers , who had most violently persecuted the christians , submitted to the gospel , and embraced those whom they had burnt before ; and though these prophecies may moreover be said to be exactly fulfilled , partly with respect to the design and tendency of the christian religion , the design and intent of christ's laws being to make men peaceable , and partly with respect to the signal change that 's actually wrought upon those who are truly , not only in profession , and outwardly , but inwardly too , converted to the faith of christ ; for upon this conversion their former hatred and enmity to others is laid aside , and they are all for peace and concord ; though i say these prophecies are actually accomplisht in despight of all the sects , that profess christ's religion ; yet the jews , a dull , hard , inconsiderate sort of people , and who are guided much by their senses ; seeing the everlasting quarrels that are among christians , and how one party persecutes and abuses the other , and upon what slight occasions they quarrel and fall out , and break peace and communion one with another ; i wonder not to see them offended at these doings , and harden'd in their unbelief ; for not to mention the divisions , heresies and schisms in the ancient church , at this day , the eastern churches stand divided against the western ; the western is broke into several parties ; the church of rome against the protestants , and the protestants against the church of rome , and the protestants are divided among themselves . in these divisions the church of rome erects her head , and pretends she is the only true and catholick church , because they are united among themselves . but to shew the weakness of this boasting : . at this rate every particular church must be the catholick church , because the members of every particular church are united among themselves . so in the church of england , her members and pastours all subscribing to the articles of her communion , and professing the same doctrine , ceremonies , and worship , whether they be in europe , or africa , or asia , or america ; and there is no particular church , that 's constituted by any publick authority , but may boast of this unity . . it is not a bare union of men that makes a church a true church , but that union must have truth for its foundation ; else you know , thieves , and robbers , and high-way-men , and pyrates , and buccaneers , because they agree among themselves might lay claim to this title , and the most perverse hereticks , because they agree in certain points , might say they are the true church , and heathens and pagans , because they agree in superstition , and in believing a multitude of gods , might bid fair for this character . however , . the unity the church of rome boasts of , is only a pretence ; for all the world knows the mighty differences that are within her own bosom , of the scotists and thomists , of the franciscans and dominicans , of the jansenists and jesuits , who stick not to call one another hereticks ; not to mention the late divisions betwixt the disciples of molinos , and their opponents ; and were it not for fear of fire , and prisons , and the inquisition , some of these would break out into open war against their adversaries and competitours . nay , . there is no christian church that hath been more guilty of breaking the peace of christendom , than the church of rome ; and because several churches would not satisfie or gratifie her ambition , would not put their necks under her yoke , nor believe the falsest and idlest thing in the world , her supremacy and infallibility , she hath boldly separated her self from their communion ; this was the reason why she separated from the eastern churches , and by this insolence she hath forced the protestant churches from her communion , and not he that is forced away , but he that forces is the schismatick . and indeed , that which justifies the protestant churches separation from her , or breaking peace and communion with her , is . because she would impose that upon the consciences of men , which christ and his apostles never imposed . . because she hath turned the spiritual worship of the gospel , into carnal and mechanical devotion , and introduced innumerable superstitions , which have no foundation in the word of god , and would have them believ'd as firmly as the gospel it self . . because she hath brought in a worship , which with all the favourable interpretations imaginable , cannot be excused from idolatry ; even the worship of dead men and women , of the bread in the eucharist , of images and pictures , and reliques , &c. contrary to the design of the gospel . . because though she hath been often entreated , admonish'd , and exhorted to reform these abuses , for some hundred years together , yet she is obstinate , and instead of reforming hath harden'd her self in them , and thinks to hectour men by her power and authority into a belief of that , which cannot be defended with solid arguments . . because rejecting the supreme authority of the scriptures , which are the sole rule of faith , she hath made her pretended head , and such councils as he shall call , or approve of , the sole dictatours , and expositours of the doctrine of christ , requiring blind obedience to their decisions contrary , not only to the word of god , but to the sense of all true antiquity : so that there can be no peace , i mean no peace of communion with rome ; for though we are commanded to live peaceably with all men , yet we are withall to have a due regard to truth , eph. iv. . nor must peace be bought at so dear a rate , as to comply with men in their sins and errours , which is the reason why peace and holiness are join'd together in that known exhortation of the apostle . follow peace with all men , and holiness , without which no man shall see the lord , heb. xii . . indeed an external peace we are to maintain with all mankind , but this differs much from peace of communion in divine worship and sacraments . the divisions among protestant churches are to be deplored so much the more , because the points they differ in are inconsiderable , and might easily be composed , if men had but peaceable tempers , and were resolved to lay aside interest , and carnal respects , and punctilio's of honour , and credit , &c. for they all agree in fundamentals , all are satisfied that the church of rome hath notoriously deviated from the simplicity of the gospel ; and the matters in difference , are things in which salvation is not concerned . and upon that account their labours deserve great commendations , who heretofore , and very lately have endeavour'd to reconcile the protestant churches into a perfect union : a blessed work. blessed are the peace-makers , that endeavour to make peace among the jarring members of christ's body ; and though they may fail of success , yet they shall not lose their reward . in the mean while those who widen , or heighten these differences , and incite the respective parties to hatred , and wrath , and animosities one against another , to be sure are no children of the god of peace , and had need at least before they die , make publick satisfaction for the dreadfull effects , their heats and passions do produce . but as this peace among protestant churches is very much to be wish'd and pray'd for , so i despair to see so glorious a work take effect , except the differing parties would resolve to stand to the rules following . . that the respective parties which agree in the chief points of religion do not make any of those points they differ in , fundamental , as if the fortune of religion depended upon it , or as if those different points were so many different religions . . that the differing parties do not damn one another for those differences , there being nothing that hath done religion more hurt , than men's damning one another for things , which christ and his apostles have affixed no damnation to . . that notwithstanding the little differences that are among them , they make one church , and endeavour after the welfare and prosperity of it , and join together in publick prayer , and in the sacrament of the eucharist , which is the badge and symbol of fraternity , and amity . . that one party be not presently jealous , and suspicious of the other , as if the opinion which one party espouses were embraced , or maintain'd in a humour , or for worldly ends , but that they charitably believe , it 's conscience , that puts them upon it , at least , till either the party espousing that opinion confesses , that conscience is not at the bottom of it , or that it appear by undeniable evidences , that a worldly or sinister design is the foundation of it . . that the differing parties do not multiply the controversies , which are amongst them , make them neither more numerous nor greater than really they are , and that they do not interpret an accidental unwary expression , that may drop from the pen , or mouth of one party , as a new controversie . . that one party do not charge the other with consequences , which they do not own , nor with doctrines and positions , which they detest from their hearts . . that each party defending , or proving their opinion do it with great modesty , without provoking or exasperating , or approbrious language , and revilings , or bitter reflections on the other . . that of these differing parties none do vye with the other , except it be in living up to the precepts of the gospel , particularly those of patience , long-suffering and charity . these rules i apprehend to be the foundation of peace and concord of protestant churches , that differ in points of no great concernment ; and were these maxims once put in practice , the particular controversies might soon be compromised . to this purpose is that saying of the apostle : nevertheless , where to we have already attained , let 's walk by the same rule , let 's mind the same things ▪ and if any be otherwise minded , god will even reveal that unto you , phil. iii. , . but however , ii. if we cannot mend the publick , let 's endeavour to reform particular persons . it is a sad sight to see christians divided among themselves , but it is as dismal a spectacle to see so many of us at war with god. this i know will hardly be believed by the guilty , and because they do not blaspheme god , or do not trouble their heads much about god , or religion , they know nothing to the contrary but that they are at peace with god , and that they and god are very good friends . this is true stupidity , and were the stupidity invincible as it is in beasts , such men would be safe , safe as the wild ass , or the dromedary in the wilderness , safe i say from the danger of god's wrath. but this cannot be the case of any of you , that live in a country where the gospel is preach'd , where you are told , that not to love god , is to hate him ; and that not to delight in his ways , is to incurr his displeasure ; that to live in those sins , which exclude from the kingdom of heaven , is to bid defiance to him ; that to be neglectfull of his will , is to wage war with him ; that to slight the admonitions , and entreaties of his messengers , is to be at enmity with him ; and that to mind the world more than his service , or to seek to please men more than him , is to provoke him to anger . and hath not this been the temper , and is not this the complexion of many of you ? how many years have some of you born arms against god ? your wilfull sins are the weapons whereby you fight against him ; and though like the giants in the fable , you do not heap mountain upon mountain to pull him out of his throne ; yet by espousing that life , which is odious to him , you affront his sovereignty , and by living contrary to the gospel , you despise and dishonour him who hath the greatest right to command you . and is it not high time to make peace with him ? if god be not at peace with you here , he will never be at peace with you hereafter . what peace while the whoredoms of thy mother jezabel , and her witchcrafts are so many ? said jehu , kings ix . . so here , what peace can there be betwixt god and you , while you continue in that pride and vanity , and intemperance , and other sins , against which the wrath of god is revealed from heaven ? do you think you are at peace with god , because you thrive and prosper in the world ? do not the wickedest of men do so , and is that an argument that god is their friend ? will you make his patience a sign of his being reconciled to you , when it is only a motive to a reconciliation ? there is no peace , saith my god , unto the wicked , isa. lvii . . let them be never so potent , never so rich , never so wealthy , their impiety takes away all peace betwixt god and them . he hath declared so much , and will not you believe him ? will you give no credit to his word , till with dives you lift up your eyes in hell , and see that god is not your friend ? if you do thrive and prosper in the world , cannot those blessings move you to be at peace with him ? do you believe he is kind to you , and shall his kindness provoke you to be his enemies ? nothing can settle a peace betwixt god and you , till you change your lives , and make conscience of your ways , and abhorr that which is evil , and cleave to that which is good . then indeed were your sins as crimson they shall be as wool , were they of a scarlet dye , they shall be as white as snow ; but till then , your sin , like that of judah , is written with a pen of iron , and with the point of a diamond , as it is said , jer. xvii . . and you do as good as say to god with those desperadoes , in job , chap. xxi . . depart from us , we desire not the knowledge of thy ways . till then you can never be at peace with your own consciences , carnal security you may have , but peace of conscience is another thing , for this can never be at rest , while it hath reason to believe god frowns upon it ; but being sure of the light of his loving kindness , a man walks in paradise , and dwells in the garden of god. but , iii. when christ in the text professes and declares how pleasing and acceptable a peaceable , and peace-making temper is to god ; would not one think that every one that believes the gospel , should be ambitious of those qualifications , which god not only approves of , but promises to reward with the highest honour and dignity ? yes , did men love god in deed and in truth , they would not only be glad to know what is pleasing to him , but even run to do it , as good natured children that observe their father's temper , and endeavour to gain his love by a deportment and behaviour , they know he delights in . peace among men god delights in , peace among christians especially ; to whom he hath vouchsafed a higher dispensation . among these , no noise , no clamour , no railing , no quarrelling , no swords , no cannon should be heard ; these profess themselves disciples of christ jesus , the prince of peace ; and there is no command that is more strictly , or more frequently injoin'd , than that of peace . this they are to pursue , to follow , and to endeavour after by all possible lawfull means . this is their livery , and the very mark , whereby they are to be distinguish'd , even their peaceable behaviour . this is the salt which is to keep them sweet , as christ calls it , mark ix . . but you all know , how contrary to this character the generality of men live , upon the least provocat on they break the peace , and all friendship is renounced ; especially where they have a purse to maintain the dispute ; many a man that was humble and peaceable before , when poor ; no sooner doth he find his purse swell , but his temper alters ; and now if his neighbour doth displease him , though there be no malice in the case , presently he talks high , and big , and he cares as little for his neighbour , as his neighbour doth for him . this is the humour of the age , and instead of repenting of their heats , and divisions , they justify their contentions , and oppose the reasons of flesh and blood , and the circumstances of their birth and quality , of their honour and grandeur , to the laws of that saviour , by whose blood they say , they are redeemed . strange christians these that will be so , in despight of christ , though they have nothing of the character in them . and let us but consider what trifles they are men quarrel about , and how frivolous the things for which they break forth into flame , and fury , and break the peace which they should maintain and keep , things , which a philosopher would put by with a smile , and a wise man think below himself to take notice of . but what shall we say ? till men come to stand in awe of the gospel , more than of the laws of the land , and the threatnings and punishments of the magistrate , thus it will be , and when opportunity serves will be carried away with the stream of their passions , and sinfull inclinations ; and upon such i cannot hope to do any good , though the arguments were never so convincing , or powerfull . but if there be any here , as i hope there are several , that look upon this peaceable , and peace-making temper as their duty , are perswaded that they are in danger of god's displeasure , if they want this qualification , and are concern'd about it , and desire to be inform'd of the way and method they are to take , how to compass it ; to such i shall recommend these following directions . . be injurious to no man , wrong no man , defraud no man , oppress no man , speak evil of no man. this is the way to make peace , and to keep peace . it 's the wrong that men apprehend is done to them by another , that causes quarrels and dissensions . remove the cause , and you remove the effect , a remedy prescribed by the apostle , in order to a quiet and peaceable life , tit. iii. . . love to do good . this strangely obliges , and wins , and charms , and moves even our enemies to be at peace with us , and makes people desirous to live in friendship with us , and not only so , but hereby we weaken our quarrelsome disposition , and become more tractable , and gentle , and heap coals of fire upon the heads of our enemies , i. e. melt them by kindness into a better nature , rom. xii . . . watch against selfishness , and covetousness , for its greediness after profit , and an over fondness of our temporal interest , that puts us into heats , if we are crost in it . moderation in our desires after these outward things composes the mind , quiets the passions , and keeps the blood from boiling over . the apostle therefore very much insists upon this vertue , tim. vi. and phil. iv. . . believe not every ill thing that is said of you , for we see daily how little credit is to be given to reports . a too easie belief of ill things said of us , is an instigation to break the peace , to harbour hatred , and secret grudges , and tempts to strangeness of behaviour , to revenge , to moroseness , and watching opportunities , to be even with the supposed offendour , charity believes the best , cor. xiii . . . be not ashamed to confess your faults , when it 's evident you are in the wrong ; an obstinate defence of a fault , is apt to make persons , who take notice of it , angry and furious , because it argues a very ill temper of mind ; whereas an ingenuous acknowledgment of our errours , reconciles and prevails with persons of ingenuity to be friends with us , and that 's the reason why st. james is so earnest for it , james v. . . bear with infirmities in others , with such particularly , which appear to be invincible . i do not say , bear with wilfull sins , and habits of vice and folly , but with failings and imperfections , which cannot well be remedied ; either when the understandings of your neighbours are shallow , or not so quick as yours , or when their wisdom and sagacity doth not reach so far as yours , and this according to the command of the holy ghost , rom. xiv . . . for peace sake be content to recede sometimes from your own right : where two parties are stiff , and neither will yield , or abate any thing of their demands , the quarrel must needs continue . but concessions and relinquishing part of our right prepares for peace , and so did the father of the faithfull , to prevent dissensions betwixt him and lot ; though upon the account of seniority , it belong'd to him to determine where he should pitch his tent , yet he leaves it to lot to chuse , which part of the country he would go to , gen. xiii . , . . in order to promote peace in families , david's method must be taken , ps. ci. . mine eyes shall be upon the faithfull of the land. one great means to promote , and preserve the publick peace of the nation , is to do our own business , to be followers of that which is good , to do our own duty , and not to speak evil of dignities ; for it is written , thou shalt not speak evil of the rulers of thy people . consider after all how your interest is bound up with this peaceable , and peace-making temper ; for as christ says of a kingdom divided against it self , that it cannot stand ; so if by quarrels , and clamours , and dissensions , you divide the society you live in , you undermine your own ease and happiness . to this purpose solomon , prov. xvii . . better is a dry morsel , and quietness therewith , than an house full of sacrifices with strife . besides , by this you avoid innumerable sins , such as ill language , odious names , envy , hatred , malice , and revengefull sins , and desires , and engaging other men in sin with you , and doing mischief to men , &c. but is not the title in the text , given to the peaceable , and peace-making christian , enough to make you endeavour to attain to this character ? what ? children of god ? and do you feel no desire to be so ? did you ever seriously examine the privileges which attend the children of god , and are these no motives to you to come into the number ? suppose the children of god are not much regarded here , but is there not a time coming , when they shall be honoured before the whole world ? is there not a life to come , which shall manifest their dignity , and their glory ? the peace of heaven shall fall to their share : do not you reflect sometimes on that peace , which the children of the everlasting kingdom shall enjoy ? or is that peace so inconsiderable , that it deserves no consideration ? what is the future felicity , but perfect peace , everlasting peace , uninterrupted peace ? the peaceable christian shall feel it , feed upon it , possess it , live upon it , peace with god , peace with the prince of peace , christ jesus , peace with all the angels of god , peace with all the spirits of men made perfect . no war shall disturb it , no tumult discompose it , no sedition annoy it , no rebellion disfigure it . the god of peace shall live in him , and he in the god of peace ; god will tell him that he is his friend , and one with him , and that no men , no devils shall pluck him out of his hands . there rivers of peace shall flow upon him , rivers where no wind doth blow , no storms do come , no tempests rise , no hurricanes molest . i conclude with st. paul's obtestation , colos. iii. . and let the peace of god rule in your hearts , to the which also ye are called in one body : and be ye thankfull . amen . sermon x. st. matth. ch. v. ver. . blessed are they which are persecuted for righteousness sake , for theirs is the kingdom of heaven . i did once think to have joined this verse and the next in the explication , but upon a more accurate examination , i find , that this verse i have read to you treats of persecution in general , but the next of a particular persecution with the tongue ; i. e. calumniating and reviling , and therefore shall allow them a distinct discussion , or consideration . to be persecuted , is to be robb'd , plunder'd , beaten , buffeted , bruised , imprison'd , tormented , hanged , burnt , drowned , &c. and are these marks of blessedness , saith the carnal man ? what! to be beaten , and think it a kindness ! to be buffeted , and look upon it as a favour ! to be put in a dungeon , and delight in sinking into the mire ! to be led to the stake , and sing ! to be tormented , and give god thanks ! to be robb'd of all , and make a low bow for being so ! what! be happy in misery ! and blessed in chains , and glorious in torments , and honourable in a fiery furnace ! yes , all this is very good divinity , and very agreeable to the doctrine of the gospel of christ ; and if the cause be good , gibbets , and gallows , and chains , and shackles , and fetters , and fire , and sword , are a christians jewels , and pearls , and pendants , and necklaces , and ornaments ; for blessed are they which are persecuted for righteousness sake , for theirs is the kingdom of heaven . three things will here deserve consideration . i. what it is , to be persecuted for righteousness sake ; and who they be , that fall under that denomination . ii. whether these words , as well as the preceding , imply a negative , that those who are not persecuted for righteousness sake are not blessed . iii. i shall enquire into the nature of the blessedness here mentioned , and shew , how the kingdom of heaven is theirs , that are persecuted for righteousness sake . i. what it is to be persecuted for righteousness sake , and who they be , that fall under that denomination : in answer to this , . to persecute , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the original is properly to follow hard after a thing , and with great earnestness to endeavour to seize upon a thing we desire , or to pursue it as hunters do their prey , which they quit not till they take it . the word in scripture is used sometimes in a good , sometimes in a bad sense : in a good sense , when it is applied to vertue , as thess. v. . follow that which is good . heb. xii . . follow peace with all men . cor. xiv . . follow after charity . tim. vi. . follow after righteousness . in all which places , for follow in the original , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used , which in other places we render persecute , to shew , that till it be joined with something else that alters the sense , it is no more , than following hard after a thing . when it is applied to persons , it is commonly taken in a bad sense , and implies pursuing with a desire or intent to hurt the person pursued ; and that 's the usual notion and acceptation of the word , even to prosecute or pursue a person with an intent to afflict , or hurt , or punish him ; and that 's the meaning of the word in the text , where the persecuted must be persons hunted or haunted , teazed , tormented , imprisoned , abused , or , in a word , evil entreated , as is evident from christ's scope in these beatitudes , which is to comfort those whom the world counts miserable . . by righteousness here , is meant the whole circle of religious duties and offices , or obedience to the laws of god or of the gospel ; and it takes in both believing and practising , i. e. believing what god hath commanded us to believe , and practising what god in his word hath commanded us to practise , and consequently forbearing to believe or practise , either what god hath not revealed , or hath forbid to believe or practise . i know the word righteousness , is used sometime for just dealing , sometime for mercy and alms-giving , but then there is some word in the context that shews , it must be restrained or confined to that sense , but here is nothing to give it that determinate sense ; and therefore it must be the same with goodness as it is opposed to wickedness ; and in this sense it 's ordinarily used both in this and the next chapter ; in this v. . and . in the next , v. . and is sometimes called , the righteousness of faith , as rom. iv . . i. e. a chearfull performance of the duties god hath commanded in the gospel ; as the righteousness of the law is complying with god's will and commands under the law , or the old testament . this being premised , it follows ; . that to be persecuted for righteousness sake , is not barely to suffer or to endure punishment ; for at this rate all malefactors , and such as our law punishes either with the sword , or with fire , or the gallows , for crimes which are destructive to humane societies would fall under this notion . no , no , to suffer as an evil doer , is a very different thing from being persecuted for righteousness sake . st. peter hath determined this long agoe , pet. ii . . what glory ▪ is it if when ye are buffeted for your faults , ye shall take it patiently , but if when you do well , and suffer for it , ye take it patiently , this is acceptable with god ; and again , pet. iv . . let none of you suffer as a murtherer , or as a thief , or as an evil doer , or as a busy-body in other mens matters ; but if any man suffer as a christian let him not be ashamed . that old saying is very true , not the suffering but the cause makes the martyr . indeed , it is to be considered in all sufferings , and it skills very much what it is we suffer , and what we suffer for , and what manner of man the person is who suffers . some we read of that have suffer'd for vain-glory , as peregrinus in lucian , and the gymnosophists , and regulus , and mutius , and the alexandrian woman , and others in the greek and roman histories : and the circumcelliones of old were so fond of suffering martyrdom , that some would cast themselves down head-long from steep hills , or throw themselves into fire , or into water , and even courted men to knock them on the head : and therefore the church , ps. xliv . , . to remove all suspicions that she suffered upon a wrong principle , or for a sinister end , appeals to god the searcher of all hearts ; he knows the secrets of the heart : for thy sake are we killed all the day long ; as if she had said , thou , o lord , who knowest all things , knowest , that it is not for a sinister end , or for trifles that we suffer , but it is for thy name 's sake , and because we will not lift up our hands to a strange god. . nor is it to suffer for every cause where conscience is pretended . he that is persecuted for righteousness sake suffers for his conscience , but not every one that suffers , and pretends he suffers for conscience , is therefore persecuted for righteousness sake . we know the greatest villanies have been carried on under a shew of religion , and conscience hath been pleaded by murtherers of kings , and princes , and bishops , and others ; and when such abominable wretches have suffered for it , they have been most justly punished , but far from being persecuted , farther from being persecuted for righteousness sake . to pretend conscience when men act against a known law of god is mocking of god , and if it were lawfull to laugh at a thing so sad and dreadful , deserves to be ridiculed more than argued . felix mauz a turbulent anabaptist in helvetia , being put to death for practising against the state and government , had the impudence to thank god that he had called him to seal the truth with his blood ; and among other expressions before his death , said , lord , into thy hands i do commend my spirit . it 's like unwary and weak spectators look'd upon his suffering as being persecuted for righteousness sake , but it was nothing less , indeed no more than a just punishment for his treasonable practices , however colour'd over with expressions and sayings of consciencious men. he that deceives himself , or suffers himself to be deceiv'd into an erroneous doctrine or practice , and believes that his conscience dictates to him both that belief and practice , and suffers for it , cannot properly be said to suffer for righteousness sake , if that righteousness he pretends to , and for which he thinks he suffers , have no relation to the express word of god. conscience must be guided by the plain word of god ; i say , plain , for i do not think that obscure , hard , and knotty places of scripture which have exercised the wits of the learnedst men are an ordinary rule of conscience . if a man fancies that his doctrine or practice for which he suffers is commanded in the word of god when really it is not , he suffers indeed for an erroneous conscience , which he should have taken care to rectify and inform better , but cannot be said to be persecuted for righteousness sake , because he suffers not for a notorious doctrine or action , manifestly commanded in the word of god ; and tho' i grant that the magistrate who punishes him may be too severe upon him , and the officers of justice who execute the law may handle him rudely and barbarously , and though i believe god will pardon his error , if accompanied with simplicity of heart , and free from malice or sinister designs , yet still he cannot be said to be persecuted for righteousness sake . and having told you , what being persecuted for righteousness sake is not , i must in the next place tell you what it is . and here though you may guess at the nature of it by what hath been said already ; yet for orders sake , . to be persecuted for righteousness sake , is to be evil entreated for asserting or maintaining a principle or doctrine which god hath plainly reveal'd either by the light of nature , or by the light of scripture , and for not subscribing to a doctrine manifestly false , or contrary to the scripture . i mention here the light of nature , for the light of nature is the light of god as well as the scripture . it 's granted the scripture is the brighter and the clearer light , but still the light of nature is the light of god. and he that is persecuted for asserting there is but one god , and that polytheism , or a multitude of gods is non-sense , or a fable , as socrates the heathen philosopher was , who died for that doctrine , may be justly said to be persecuted for righteousness sake , because he suffers for a true and manifest principle of the light of nature , and for a truth written by god upon the heart , and which every man is bound to assert and maintain ; which is the reason that justin martyr makes socrates a kind of christian , and a martyr for a standing principle of divinity . after the same manner , if a man should be persecuted for maintaining the resurrection of the dead , or that the scripture is the word of god , or that jesus of nazareth is the true messiah , and saviour of the world , and that he is god , as well as man , and that he died for our sins , and rose again from the dead , &c. as the apostles were persecuted by the sadduces , pharisees , and heathens ; such a person is truly persecuted for righteousness sake ; for these truths are very clearly revealed in scripture , and every christian is bound to profess them ; and the same may justly be said of those late sufferers in the neighbouring kingdom , who suffer'd for not believing , or not subscribing to the doctrines of transubstantiation , the sacrifice of the mass , purgatory , &c. for these doctrines are not only not to be found in the word of god , but are contrary to it . . to be persecuted for righteousness sake , is to be evil entreated for espousing a worship , or practice , which god hath plainly commanded ; on for not yielding to a worship or practice , which he hath plainly forbid thus the three young men in daniel were persecuted for righeteousness sake , because thrown into a fiery furnace for not worshipping the golden image which nebuchadnezzar had set up , and thus daniel himself was persecuted for righteousness sake , when cast into the lion's den , for worshipping the true god three times a day : thus the primitive believers were persecuted for righteousness sake , when imprison'd , condemn'd to the mines , butcher'd , tormented , thrown to the lions , forced to fight with beasts , &c. because they would not sacrifice to idols , nor offer incense to jupiter , nor swear by the emperours , and their genius , &c. and thus the poor waldenses and albigenses were persecuted for righteousness sake , when pursued with fire and sword , for not worshipping saints and angels , and for not believing the infallibility and truth of the roman church . and the same may be said of any christian , that loses his place , or the favour of his master , prince , or relatives , for not telling a lye , for not profaning the lord's day , for being loath to cheat , or defraud , or to comply with others in their sins . in a word , to suffer for obeying any affirmative , or negative , standing precept or command of god , is to be persecuted for righteousness sake ; and such persons are pronounced blessed in my text ; which leads me to the ii. point ; whether these words , as well as the preceeding , imply a negative truth , viz. that they who are not persecuted for righteousness sake , are not blessed . you may remember , that in the explication of the preceeding beatitudes , i have still proved the negative implied , as that those who are not poor in spirit , or are not meek , or not pure in heart , &c. are not blessed . here one would think the negative should not hold , for it seems impertinent and absurd to say , that those good christians , who have lived and died in times of peace and plenty , and tranquility , are not blessed , nor made partakers of the kingdom of heaven . but , notwithstanding all this , the negative is as true as the affirmative , provided we take christ's meaning by the right handle ; as thus , . those who are persecuted , and are not persecuted for righteousness sake , their bare persecution will not , cannot make them blessed , and this is very true . for , . a man , as i said before , may be persecuted for his crimes , for robbing or stealing upon the high-way , for clipping the king's coin , for breaking open a house , and may suffer for it . this may be call'd persecution , because the same severities are used upon him , that are upon men , who suffer for righteousness sake , but still , this suffering cannot make him blessed , or happy , because he is not persecuted for righteousness sake , 't is true , such a man being apprehended , and imprison'd may repent , and become a new creature , and upon that account he may be blessed , but his bare persecution doth not make him so , because he is not persecuted for righteousness sake . . a man may be persecuted for a false erroneous doctrine , yet that cannot make him blessed , i. e. if the law , or the officers of justice should persecute a man that teaches that the pope is christ's vicar , and hath power to depose kings , and to excommunicate them when they prove hereticks , and to give their kingdoms away to others , or that there is no salvation out of the church of rome , &c. considering the penalties and punishments , the law inflicts in such cases on such pragmatical men , this may be called a persecution , but this persecution cannot make the teacher of these doctrines blessed , much less intitle him to the kingdom of heaven , because all this while he is not persecuted for righteousness sake ; and he cannot be supposed to suffer as a confessour or martyr , but rather as a criminal : it 's true , the teacher of such doctrines may apprehend them to be part of the righteousness taught in the gospel ; but it 's evident to all unbyass'd , impartial , and unprejudic'd men , that they are not , but rather that they are as false as god is true , and contrary to the word of god , and therefore his suffering cannot make him blessed , no , not if he should be canoniz'd by his own party , because here is nothing of righteousness in the case , no doctrine , no precept plainly revealed by the word of god ; a pretended righteousness may be , but no real one . . the negative also holds , if we say , that those who are loath to suffer for righteousness sake , when call'd to it , are not blessed , and cannot be ; and this is the negative chiefly intended here ; even that those who in times of persecution for righteousness sake , preferr their ease and quiet , and temporal prosperity before suffering for christ , are very unhappy men ; and the reasons are plain . . the threatnings of christ pronounced against all such persons are very dreadfull ; whosoever shall deny me before men , him will i deny before my father which is in heaven . he that loves father or mother more than me , is not worthy of me . he that loves son or daughter more than me , is not worthy of me : he that doth not deny himself , and follow after me , is not worthy of me . he that shall seek to save his life shall lose it , matth. x. , , , . and again , whosoever shall be ashamed of me , and of my words in this adulterous and sinfull generation , of him shall the son of man be ashamed , when he comes in the glory of his father , mark viii . . and surely , this can be no blessed estate . it 's true , we are not to run into the fire of persecution without need , or without a call , and the ancient church justly blamed those forward men , who offer'd and accus'd themselves to the heathen judges and executioners , and even provok'd them to dispatch them , because they were christians , but when we are call'd to suffering for righteousness sake , and god thinks fit to try us by that fire ; there to refuse it , and for worldly profit , greatness , power , and honour , and an easie life to deny the truth , or to subscribe to errours which we are perswaded in our consciences are so ; this is such a blot upon religion , such a dishonour to christ , such an affront to truth , that such a person must needs appear very odious in the sight of god , and an object of his wrath and anger , cannot be blessed . . such persons forfeit all their title to the kingdom of heaven , and therefore cannot be blessed ; this is implied in the text ; and if a man had all the kingdoms of the world in possession , and were excluded from the kingdom of heaven , he would be a very miserable man , miserable in all his greatness , power and authority , and so much the more miserable , because after the height of all this splendour , he is to sink into the nethermost hell , from one extream to another , from the greatest felicity to the greatest misery . the kingdom of heaven is intended for conquerours . he that is loath to suffer for righteousness sake , when god calls him to it , and flinches , and shrinks , and like the children of ephraim turns back in the day of battle , is so far from conquering , that he falls basely , loses ground cowardly , kisses the temptation and is enthralled by the worst of enemies , and therefore must necessarily fall a prey to that enemy , by whom he suffers himself to be conquered , and judge you whether such a man can be blessed . and now , that i am talking of the kingdom of heaven , i speak of the very blessedness , which attends those that are persecuted for righteousness sake ; and consequent●y , this calls me to explain the third , and last point . iii. how the kingdom of heaven shall be theirs . this reward you see is the same with what was promised to poverty of spirit , or deep humility , v. . blessed are the poor in spirit , for theirs is the kingdom of heaven . and the reason why christ promises the same recompence to the persecuted for righteousness sake , he doth to the humble , is , because there is a very great affinity betwixt humility , and suffering for righteousness sake . suffering for righteousness sake is the deepest act of humiliation , especially if that suffering be accompanied with death . humility can go no lower ; a man in suffering and dying for righteousness sake , pulls down all his lofty thoughts , makes all stoop to the cross of christ , submits his faith to the gospel , and for things invisible denies himself in all the visible comforts of this life , and that 's humility in its glory . therefore the reward is express'd in the same language ; but then , as suffering for righteousness sake is the deepest act of humiliation , so we must suppose , that the kingdom of heaven is theirs in a peculiar manner ; and how that is , the following particulars , will declare . and here to keep to the rule , i have so often mention'd in the preceding beatitudes , that these rewards respect both this present , and the next life . . the kingdom of heaven is theirs on this side heaven , because even here they feel heaven in their souls , and the kingdom of heaven is within them . there is hardly any history of martyrs and confessours , hardly any martyrology , but gives an account of the wonderfull joy that poor persecuted christians have felt in the heighth of their persecutions , and what is this but a kingdom of heaven here on earth ? what is it , but a heaven in their souls ? the three young men , dan. iii. sang in a fiery furnace ; st. paul and silas in a dungeon , lifted up their voices in hallelujah's : the apostles when beaten and whipt , and scourged , departed from the council rejoycing , because they were counted worthy to suffer shame for the name of christ , and st. paul , cor. vii . . i am filled with comfort , yea , i exceedingly rejoice in all our tribulation . but not to mention any more passages of this nature out of ancient histories , our own book of martyrs shall serve to furnish us with instances ; i mean of the protestant martyrs , that suffer'd in queen marys days . one rogers coming to the stake where he was to be burned , fetcht a great leap for joy . one dr. taylour , approaching the fire in which he was to be sacrificed , danced and skipt to the wonder and admiration of the sheriff . i thank god for this prison , said one bradford , more than for the richest parlour , more than for any pleasure i ever found , for here i find god , my sweet god always after i came into this prison , said one glover in a letter to his wife , and had repos'd my self there awhile , i wept for joy , and gladness , my belly full , and said to my self , lord , what am i , that i should be counted worthy to be numbred among those that suffer for the gospel's sake ! i am now in the coal-house , said one philpott , as dark , and ugly a prison , as any is about london ; but i have six other faithfull companions , who merrily rouz upon the straw , and in our darkness do cheerfully sing hymns and praises to god. i was never merrier in cbrist , than i am now in prison , said one tims . one pierson , with a cheerfull countenance embraced the stake , at which he was to be burnt , and kissing it , said ; now welcome my sweet wife , for this day thou and i shall be married together . o how my heart leaps and skips for joy , said another . one bainham , when his arms and legs were half consumed by the fire , cry'd out in the midst of the flames , behold , ye papists , ye are much for miracles : here you may see a miracle , for in this fire i feel no more pain , than if i lay on a bed of down , it is to me as a bed of roses . abundance more i could name to this purpose , and what was all this but a kingdom of heaven in their souls ? . in the next world , the kingdom of heaven is theirs in a peculiar manner too , because of the high degree of glory , they arrive to in the next life . this hath been the belief of the church in all ages , that for the martyrs , the higher and loftier mansions of heaven are reserv'd ; the ruines of this truth are preserv'd among mahometans and heathens . the mahometans fancy , that those who die in the war against christians are martyrs , and they assign them a higher place in paradise , and geographers tell us of a people in the west indies , who believing the immortality of the soul , fancy that those who die in defence of their country , are advanced after death to a very high degree of felicity . these are nothing but reliques , and remains of the chri●●ian doctrine , which tradition hath left among them , that those who are persecuted for righteousness sake , are , and shall be made partakers of higher degrees of glory . it 's certain their bodies shall rise before the bodies of other men ; for so we read , revel . xx. , . and i saw the souls of them that were beheaded for the witness of jesus , and for the word of god , and which had not worshipped the beast , neither his image , neither had received his mark in their foreheads , or in their hands , and they lived and reigned with christ a thousand years . but the rest of the dead lived not again , until the thousand years were ended . this is the first resurrection . and in the kingdom of heaven , they will out-shine other saints in brightness and splendour . all those that by patient continuance in well-doing , seek for glory , honour and immortality , shall inherit eternal life , but those who have been persecuted for righteousness sake , their sufferings work for them a far more exceeding eternal weight of glory , cor. iv. . a reward , enough to make a man fond of dying , in love with suffering , enamour'd with a prison , and desirous of chains and fetters for righteousness sake : wonder at this blessing , o my soul ! for , blessed are they which are persecuted for righteousness sake , for theirs is the kingdom of heaven . inferences . i. as one place of scripture gives light to another , so by this we are upon , we may judge of a parallel passage , which makes that necessary , which in the text seems only providential . it is st. paul's saying , tim. iii. . all that will live godly in christ jesus , must suffer persecution . what ? can none be called godly , but those that are persecuted for righteousness sake , and is there no getting an interest in christ jesus , but by being harrass'd and teaz'd , and evil entreated for his name ? are all hypocrites tho' never so pious , that have not suffer'd as the apostles did ? or must all be accounted reprobates , that walk softly all their days , and never felt the rage of tyrants , and sworn enemies of the gospel ? i answer , . this saying was certainly true of the apostle's days , and the time when st. paul writ this epistle to timothy : there was then no living godly without being persecuted . to obey the rules of the gospel , was to draw the rage of turbulent men upon their backs . to profess christ was to become a prey to jews and heathens . to be a disciple of a crucified god , was look'd upon to be as bad as to be an enemy to the state , and he went in danger of his life , that said , there was another king one jesus . the acts of the apostles , and the epistles the apostles writ to comfort the believers in their fiery trials , are evidences to prove all this ; and this lasted the greatest part of three hundred years after christ , during which time , happen'd the ten famous or rather infamous persecutions under nero , domitian , trajan , severus , commodus , maximinus , decius , valerianus , aurelianus , dioclesian ; in the last of which , it was death to have a bible in their houses . . this saying is still true of our days , and true it will be to the world's end , and so it is , all that will live godly in christ jesus , must suffer persecution , if not from men , yet from the devil , who walks about like a roaring lion , seeking whom he may devour , pet. v. . the temptations a christian meets , and must meet with , and without which his faith can never be tried , what are they but persecutions ? the soul at least is persecuted , and tho' these persecutions of the devil appear stronger and more fiery in some than in others , especially in persons to whose minds their former sins are represented in very dreadfull colours , with the wrath of god flaming out against them , breathing nothing but despair and destruction ; yet be they more or less , still they are persecutions , and though abundance of christians , that take up of religion just so much as is consistent with their ease and profit , and pleasure , are not very sensible of these persecutions ; yet where men attempt to mortifie their dear lust , crucifie their flesh , are resolv'd to do more than heathens and pharisees , and do truly swim against the strong current of corrupt nature , they will find there are fiery darts thrown at them , and though they are not visible , yet it s enough that they are felt ; and indeed on some these persecutions lie so heavy that they are ready to despair , ready to throw off all , and even to betake themselves to a sensual course of living as their neighbours do . thus persecution is still the lot of good christians , insomuch , that he who is not persecuted in this sense cannot be supposed to live godly in christ jesus , for having sworn in baptism to fight against the devil , is it possible , if he makes good his promise , when he grows up , the devil will not fight against him , tempt him to evil , discourage him from goodness , fright him from the strait way , provoke him to sin , throw stumbling-blocks in his way , suggest impediments and excuses , and entice him to prefer an easie form before the power of godliness ; and is not this persecution ? . those that will live godly live so among wicked men , in wicked families , in wicked societies , will not fail of suffering persecution , for what communion hath light with darkness ? or what fellowship is there betwixt christ and belial ? wicked men cannot endure a man that is precise , and godly , and conscientious , and reproves them , and therefore will be his enemies , despise him , deride him , abuse him , and do him an injury if they may do it with safety to themselves , and what is this but persecution ? . the evil works , which he that lives godly in christ jesus sees and beholds , are a persecution to him ; as it is said of lot , pet. ii. , . that dwelling in sodom , in seeing and hearing vex'd his righteous soul from day to day with their unlawfull deeds and filthy conversation ; and to this purpose are those expressions we meet with , ps. cxix . horrour hath taken hold upon me , because of the wicked , which forsake thy law , v. . i beheld the transgressors and was grieved , because they kept not thy word , v. . so that there is no need of having recourse to the ordinary afflictions which befall good men , as if they were meant by persecution in these words . the thing is true with respect to the particulars , i have mention'd , and to this day it cannot be otherwise but those that will live godly in christ jesus must suffer persecutisn . and yet ii. though persecution , like the trojan horse , carries innumerable evils in its bowels , yet we must not think it unbecoming the divine providence to see righteousness persecuted . ever since the fatal enmity betwixt the seed of the woman , and the seed of the serpent hath been proclaimed , gen. iii. . it hath been so ; it began very early , and they were scarce got out of paradise , but cain persecuted his brother abel , and pursu'd him to death , for asserting , saith the chaldee paraphrast , the rewards and punishments of the world to come : and this hath been the fate of abundance of righteous men and women in all ages ; more signally , since christ jesus appear'd in the world , and taught mankind a more perfect and stricter way of righteousness than the world was acquainted with before . and what was our saviour's life , but a continual persecution from his cradle to his cross ? and when it was so with the master , we cannot think his apostles and disciples should escape these uncivil and barbarous usages . accordingly stephen was stoned , james beheaded , timon , one of the seven deacons , burnt , thomas slain with a dart , simon zelotes crucified , jude slain in a tumult raised by the people , mark the evangelist burnt , bartholomew beaten to death with staves , andrew crucified , matthew stoned and beheaded , philip crucified and beheaded , peter crucified with his head downward , and paul after a thousand sufferings beheaded . indeed , considering what love and esteem god professes to righteousness , and the cruelties that have been exercis'd upon righteous men , flesh and blood will be apt to wonder how god could suffer it ; for some had their brains breaten out with mauls , some were cast to the swine , some to the lions to be devour'd , some were hang'd up by the middle , some tormented to death with trees , a hand or an arm being tyed to one tree , and a leg to another ; some were scrap'd to death with shells , some were burnt with their entrails torn out ; some broyl'd upon grid-irons ; some roasted alive against the fire ; some women had their breasts ; some men their legs and thighs sear'd with hot irons ; some were tost to death upon bulls-horns ; some hang'd by the neck and heels ; some were burnt in a furnace ; some fry'd in an iron chair ; some had their bones broken with batts ; some were beaten with cudgels ; some had sharp points thrust in under their nails ; some were put in vessels of boyling oyl ; some dragg'd through the streets and kennels ; some had their tongues cut out ; some had their eyes bor'd out ; some were sawn asunder ; some flead alive ; some torn in pieces with wild horses ; some kill'd with famine ; some suffer'd to perish in frost and snow . where was god , where was the lord jesus all the while ? will some say ; why he was there , he was with them in all their torments , gave them courage to endure all this , strength to bear up under all their miseries . here the power of god appear'd more than it would have done in their greatest prosperity . this made the world to gaze and stare , and think they must be more than men , that suffer'd with so much patience : this gave reputation to religion . by this means the name of the lord jesus came to be glorified . this converted heathens , wrought upon infidels , pull'd down idolatry , chased the devil from his throne . this made men come in to christ in multitudes . this made them forsake the devil and the world ; this made them part with their sins and lusts , and lay force upon the kingdom of heaven : and thus the world was overcome , and scepters and crowns were made to stoop to the cross of christ , and it 's hard to say , whether more were converted by miracles , or by these patient and heroick sufferings of christians ; their sufferings forc'd people into a belief of a future reward , and the torments they endur'd made god amiable that thousands did embrace him . and yet iii. as in other things , so even in matter of persecution great mistakes may be committed ; and therefore in judging of persecution we must ever attend and look to the cause for which men are said to be persecuted : this caution is very necessary , that we may not wrongfully accuse men whose office it is to punish offenders , nor flatter our selves with the satisfaction of a good work , when we have done nothing less . persecuting for righteousness sake is a very great sin , a sin that cries for vengeance , which is the reason why god even in this present life hath poured out his wrath upon persons guilty of this crime . nero was thrown down from the imperial throne , proscrib'd by the senate as an enemy of mankind , and at last forc'd to kill himself . domitian was slain in his chamber , not without the consent of his wife , and all his images and statues thrown down by order of the senate . decius was kill'd in battle , and depriv'd of the common honour of burial . valerianus was taken by the persians , and put in a cage , and at last flead , and his skin hung up for a trophy in one of the persian temples . aurelianus in the very beginning of his persecution dies miserably , and wallows in his own blood . galerius , a prodigious and unusual sickness seizes him , a sore rising in the nether part of his belly , which bred such a swarm of worms , as made him stink above ground ; maxentius was vanquish'd by constantine the great , and his body thrown into the river tiber , not to mention any more instances of this nature . and i wish , that this trade of persecuting had been confined to heathens ; but here it stay'd not . after that the world turn'd christian , it was not long before one party began to persecute another . the arrians were the first that began it , and the church of rome soon learn'd this art , beginning with the novatians , but practised it afterwards with greater cruelty upon the waldenses and albigenses , and all those whom she is please to style hereticks . the greek church , when she had power and princes that favour'd her interest hath run too often upon the same rock . and i know , this very church we are members of , hath been often charged by our dissenting brethren with a persecuting spirit . i shall not now enquire into the truth or falshood of this charge , being willing to forget what is past , even the shadow of it , the rather , because the point will require examining various circumstances , which either heighten or very much qualify the pretended sin ; but whatever errors , rudenesses or insolencies have been committed by officers of justice in executing the law upon dissenters , which must not be presently charg'd upon the doctrine and temper of the church : blessed be god , there is at this time in our church a general inclination to tenderness , compassion and mildness to the moderate sort of those who differ from the sentiments of the church , and to hearken to a reasonable accommodation of matters to the satisfaction of those who look upon themselves as sufferers . that which i chiefly aim at in this discourse , is , that we must not rashly charge every thing that looks like punishment with the odious name of persecution for righteousness sake , neither in the persons that inflict punishment , nor in those that suffer it . and indeed a person that suffers , or is like to suffer for an opinion or practice of his own , had need consider well before he suffers , what he is going to suffer for , and whether the thing he is ready to suffer for is worth it . to suffer for any catholick doctrine receiv'd in all ages , by all churches , or for a known article of faith , or for a thing expresly commanded or forbid by the gospel is great , and noble , and christian-like ; but to suffer for an invention of our own , or for things which have no solid foundation in scripture , hath nothing of glory or christian magnanimity in it , nor will god give us any thanks for it ; and in this case a christian had a thousand times better endeavour to rectify his judgment , especially when no substantial doctrine or duty is prejudiced by it , and comply with the will and desire of the magistrate , than suffer for a thing for which he hath no good authority from the word of god. i might apply this to some particular differences , but i forbear ; and though i do believe , that many who have suffer'd for such things which are not plainly deliver'd in scripture , may have found very great comfort in their sufferings , yet whether that comfort was a sign that they were persecuted for righteousness sake , i very much question . however , if such persons do suffer wrongfully , they shall lose nothing by their sufferings , for god is not unrighteous to forget our work , and labour of love , and the time will come , when god will bring forth our righteousness as the light , and our judgment as the noon-day . the truth is men's understandings being of various capacities and sizes , and apt to be by ass'd by various interests , and circumstances ; there may , and will be mistakes committed , both by those that punish men for different opinions in matters of religion , and by those , who suffer for such opinions . however , let us throughly acquaint our selves with the will of god in the gospel , that we may know what things we ought to suffer for , and what not . and if it be so that we suffer for the name of christ , happy are we , for the spirit of glory , and of god rests upon us , pet. iv. . and in such sufferings we have reason to be not only patient , but cheerfull , which gives me occasion to put you in mind iv. of a fault : we that are so impatient under ordinary afflictions , what should we be if persecution should come among us . blessed be god , we have for many years sat under our own vines , and under our own fig-trees , have enjoy'd the gospel , and the truth of god without any considerable disturbance , and i hope , we shall do so still . but should it please god to send a persecution among us , because of the word ; it is to be feared , that abundance with demas , ecebolius , and the traditores of old would embrace this present world , and preferr their ease before suffering , though they buy it at a very dear rate , with the loss of truth , and the shipwrack of a good conscience . indeed there are very few of us , that prepare themselves for such a providence . we pamper our bodies , we consult the interest of the flesh , we give our selves all the ease we can ; we do not deny our selves in things pleasing to our appetite . every thing our flesh craves , and our purse can procure we are eager for ; we dread any thing that 's irksome to our bodies , we do not acquaint our selves with voluntary sufferings , do not keep under our bodies , nor bring them into subjection , and is this a due preparation for persecutions ? nay , under any loss or cross , or ordinary sickness , or sad accident ; how faint , how weak , how impatient , how uneasie , how discontented are we ! thou that frettest for the loss of ten or twenty pound , what wouldst thou do if in time of persecution , thou shouldst be plunder'd , and turn'd out of all ? thou that complainest so much , if thy finger doth but ake , what wouldst thou do , if in time of persecution , thy whole body should be burnt ? thou that lookest upon thy self as a very miserable man , because an ordinary distemper hangs about thee , what wouldst thou do , if in time of persecution thou shouldst be tormented with pincers , and tongs , and irons heated in the fire ? thou that canst not bear the loss of a child , or a husband , what wouldst thou do if in time of persecution all thy relations , and friends should be torn away from thee , thy children murther'd before thine eyes , their brains dasht out against a stone , and barbarous soldiers embruing their hands in thy father , or thy mother's blood. thou that art so discontented now , because thou canst not have such outward accommodations , as thou wouldst have , what wouldst thou do if in time of persecution , thy body should be broken on a wheel , or nailed to a cross , or thy skin pluckt off , or thy tongue cut out , or thy flesh kill'd with cold , or starved with hunger , and so left naked to the open shame of the world ? such considerations surely cannot be improper for men , who fear , and talk of a persecution : and were these thoughts often upon our minds , in all probability , they would make us less anxious about the felicities of this world ; lay a restraint upon our wild appetites , and the foolish desires of the flesh , and with the martyr , move us to try our finger in the candle , before our bodies come to feel the fire . nay , this very consideration would make us more patient under our ordinary troubles , and thank god he lays no greater trials upon us , that he deals so gently with us , and as yet suffers no temptation to befall us , but what is common to men : whatever affliction befalls us , let us think of the various torments of the saints of old , and think this is nothing to what st. paul endured , or to what st. peter suffer'd , or to what such a● apostle , such a dear servant of god felt . setting the greater trials before us , will make our common sicknesses and crosses seem less in our eyes as men forget the pain of the gout , or the chilliness of an ague , when they find the house over their heads on fire . v. and now that we speak of persecution , who sees not , that persecution for righteousness sake , is a certain sign , there is a kingdom of heaven ; if we believe there is a god that sees all , and knows all , and takes pleasure in them , that serve him ; is it possible that he can see men suffer for him , and bleed and die for his gospel , and not reward them ? it is certain they have no reward here , and therefore they must necessarily have a reward hereafter . the apostle therefore might very well say , cor. xv. . if in this life only we had hope in christ , we should of all men be most miserable . as the impunity of men abominably profane , and the uninterrupted prosperity of very wicked men , is a demonstration that there must be punishments in the next life ; so the sufferings , the continued , the exquisite , the grievous sufferings of men , that truly love god , that obey him , stand in awe of him , and fear him more than the greatest monarchs , can forego all for his name sake , and rather lose lands and houses , and goods , and life it self , than offend him . their sufferings i say , without any visible reward , or recompence here , are items sufficient to any rational and considerate man , that there must be a kingdom of heaven , or a wonderfull felicity in another world , that is to be their individual companion and attendant . if there be a god , it stands to reason , he must be infinitely perfect ; if infinitely perfect , he must be infinitely good ; and if infinitely good , how is it possible for him to see men live and die to him , and for him , and do nothing remarkably for them ? a great man here on earth , that hath any generosity in him ; if a man hath worn himself out in his service , or for his sake hath lost all he hath in the world , even life it self , thinks himself in honour obliged to make some provision for his wife , and children , if he leaves any , or to erect a monument for him , or to do something after his death to testifie his gratefull acknowledgement of his faithfull service . and what is the goodness , and generosity of man compared with the infinite goodness of god , a meer shadow , an atome , a grain of sand compared with the sun , or a mountain , or the vast globe of the earth . and as god is infinitely good , so the rewards he gives must be suppos'd infinite , like himself , and that 's it we mean by the kingdom of heaven . this argument is needless to you , that believe the word of god ; however , to such as never seriously ponder'd the promises of the gospel , and who pretend they can believe nothing but what is agreeable to their reason , to such i say , this argument must needs be of very great weight provided , that they seriously think of it ; for let a thing be never so rational , if it be not minded , or ponder'd , it will do no good ; and neither moses nor the prophets , nor a man's rising from the dead will make any impression upon them . whether a man can comprehend the immortality of his soul , or the nature of its subsistence , and operations after death , or not still ; if he believes a god , this is a very natural and rational inference , that this god will not let men who give themselves up to his conduct , and make his will the rule of their life and death , go unrewarded ; and having no reward considerable here , there must be one hereafter , and then there is a heaven , and an everlasting kingdom , and an immense felicity ; which deserves striving , and wrestling , and working , and watchfulness , and circumspection , and self-denial , and industry , and a diligent care not to be barren , or unfruitfull in the knowledge of our lord jesus christ. and as dismal and rugged as the way seems to be , that leads to the kingdom of heaven : let me add , vi. that it is a glorious thing to be persecuted for righteousness sake , glorious with respect to the company , glorious with respect to the honour , which attends it , glorious with respect to god's account and esteem of it , glorious with respect to the present advantages which arise from it , and glorious with respect to the reward to come . the company , such a persecuted christian suffers in , is no less than the company of the son of god , who was made perfect by suffering ; the company of the holy apostles , the pillars and foundations of our religion , the company of so many admirable men , saints and martyrs , who have wash'd their robes , and made them white in the blood of the lamb , and whose names and memories are dear to us at this day . to suffer in such company must needs be a very great honour : it 's true , the generality of us can be very well content without this honour , and we count our selves very prudent for being so , but surely , there were wise men before us , who understood themselves , and religion better , and were not so corrupted with ease and luxury , and love of the world , as we are now ; and they thought it a very great honour to be martyrs , and sufferers for righteousness sake : we are grown more effeminate , more luxurious , more soft in our way of living , and that makes us have so low an esteem for those noble sufferings . it 's glorious with respect to the account , and esteem god hath for such sufferers . these are the champions of the almighty , the hero's in his army , the worthies of god , and the men that have lost an eye , a hand , an arm , a leg , or life it self for his name ; of these the sanhedrin of heaven is made up , and they are the elders of that city , which hath foundations ; for in heaven rewards and preferments go not according to seniority , or rank , or quality , or breeding , but according to the degrees of suffering , and self-denial . it is glorious with respect to the present advantages arising from it . this cancels and blots out all sin , wipes away all offences , and makes the blood of jesus most effectual , and beneficial to the soul. this persecution for righteousness sake , is the great deletory of guilt , the great purgative of all uncleanness ; this opinion the primitive church had of these sufferings , especially , when they were accompanied with the loss of life in god's cause , and this was it that made so many thousands desirous to die for the name of the lord jesus . it 's glorious with respect to the reward to come , a reward which we are forced to express by little emblems and similitudes , taken from things here on earth , but it surpasses all rhetorick and eloquence to express it . happy sufferers ! their wounds will be turned into trophies , their scars into sun-beams , their wallowing in blood into being rapt up into the third heaven , their prison into a banquetting-house ; the banner whereof is love , their dungeon into a palace made without hands , their stripes into marks of honour , their buffetings into ensigns of victory , their tears into laughter , their mourning into dancing , their poverty into riches , which perish not , their sack-cloath and ashes , and all their mourning-dresses into triumphal chariots , and acclamations , and joys , and hosannahs , and hallelujahs . blessed are they which are persecuted for righteousness sake , for theirs is the kingdom of heaven . sermon xi . st. matth. ch. v. ver. . blessed are ye when men shall revile you , and persecute you , and say all manner of evil-against you falsly for my sake . the preceding verse , which i have already considered , treated of persecution in general ; this i have read to you , of a particular or peculiar persecution , in which the tongue is chiefly instrumental ; and blessed are you when men shall revile you , and persecute you , is as much as , blessed are you when men shall so persecute you , as to revile you , and speak all manner of evil against you falsly for my sake . persecution is not only a sin of the hand or actions ; there is a smiting with the tongue , as well as with the hand , jer. xviii . . and ishmael , who was a scoffer , is said to persecute him that was born of the spirit , i. e. isaac , gal. iv. . i need not tell you what it is to revile ; for there are few of you but are very sensible of it , without a monitor or interpreter , when it falls to your share to be reviled : however , it is either to load a person with reproachful names , or to object crimes to him , great and base , odious and abominable : and if this be done without a just cause , falsly , and for the name of christ , because men will not sin against christ , it seems by the rule of the text that it turns to very good account to those who lie under the pressure or sharp arrows of such evil and slanderous tongues : for , blessed are you when men shall revile you , &c. to entertain you with something useful and edifying , i shall enquire , i. what instances there are of men who have reviled , and do revile , and speak all manner of evil of persons who sincerely and conscientiously believe in christ. ii. what it is that moves them to be so base , as to revile , and to speak evil of such conscientious persons . iii. how that which is a sin to one , can be a blessing to another . reviling innocent persons being a great sin , how that can make those blessed who are reviled . . what instances there are of persons who are guilty of the crime in the text. when a sin looks black , a charitable man hopes that few or none are guilty of it : so here , reviling men , and speaking all manner of evil of persons who conscientiously believe and obey their god and saviour , seems to be a crime of a deep dye ; and therefore it 's worth enquiring , what instances there are of such sinners . and here i must tell you , that this reviling of conscientious christians began very early ; and having call'd the master of the house beelzebab , we may suppose that his apostles , and those of his houshold , could not long escape their virulent tongues . when st. paul and his company , out of charity to mens souls , preach'd the gospel at philippi , their reward was calumny ; and instead of gratitude , they charged them with rebellion , for they brought them before the magistrates , acts xvi . . saying , these men , being jews , exceedingly trouble our city , and teach customs which are not lawful for us to receive , being romans . and so in thessalonica , acts xvii . . these men , cry'd they , which have turn'd the world upside down , are come hither also . and in the same chapter , ver. . the philosophers and others , call st. paul a babler , because he preach'd to them jesus and the resurrection of the dead . and acts xxiv . . we have found this man , saith tertullus , meaning st. paul , a pestilent fellow , a mover of sedition among all the jews throughout the world , and a ring-leader of the sect of the nazarenes . nor did this trade of reviling conscientious christians die with the apostles , but their successors , and those who surviv'd and lived after them , met with the same fate ; and the crimes the heathens did most commonly charge the primitive believers with , were atheism , eating their own children , and the vse of promiscuous lusts : and this calumny being once rais'd , spread like lightning . there is no fable , you will say , but hath some foundation in history . what could be the occasion of this calumny ? why ? in short , it was this ; there were some lewd societies of men , disciples of simon magus , gnosticks , carpocratians , who were villains , obscene , and brutish beyond the rest of mankind ; these , by the instigation of the devil , call'd themselves christians ; whereupon the heathens , making no distinction at all , charged all christians with these crimes ; and it 's like , some cowardly christians , who were tortured and put to the rack , to be freed from their torments confessed what the executioners would have them confess , and charged themselves with crimes they were never guilty of . this was the condition of the christians of the first three centuries after christ. nor was this all ; for some time they call'd them asinini , followers of an ass , either upon the old calumny fix'd upon the jews , that they were worshippers of an ass's-head , or possibly because they were worshippers of jesus , who rode on an ass when he made his entrance into jerusalem : sometimes the best name they could give them was semistii or semaxii , or sarmentitii , words that cannot be well expressed in english without a paraphrase , but thus they call'd them to jeer them , upon the account of their sufferings , and because they were tied to a post or a board divided or cut in two , which they bought very cheap , and threw faggots and rubbish underneath , which they kindled , and so burn'd them . i omit here several other odious names they gave them , such as praters , and sibyllists , and beggars , and cross-worshippers , credulous , and night-walkers , &c. julian the apostate call'd them galileans ; this was the nick-name , or the name of contempt , he gave them , as the arians call'd the disciples of athanasius followers of sathanasius , or of the devil : and hither may be referr'd the vollies of calumnies the donatists shot against the orthodox christians . the church of rome hath punctually follow'd this track , when it pleas'd god to raise men who had the courage to confute or to speak against their errors . the waldenses , because they could not believe that the emperor depended upon the pope , and spoke against the debauch'd and dissolute lives of the roman clergy , were accused of manicheism ; sometimes they were call'd arians , and deniers of the divinity of christ , because they could not digest transubstantiation . wickliff was traduced , that he call'd the saints of god wicked varlets , because in his version of the bible , he translated , paul a knave of jesus christ ; which word , was good and harmless in those days , being as much as a servant , tho since that time it hath been changed into a name of reproach . it were endless to heap together all the calumnies and reproachful names which jesuits , monks , and friars , have vomited against protestants : sometime calvin and luther died being drunk ; sometime theodorus beza died a papist ; but the best of it was , beza was then alive when this calumny was published and printed , and had the opportunity to confute it ; a passage much like that in the year . when the roman missionaries gave out , that dr. john king , bishop of london , was upon his death-bed reconciled to the church of rome by one preston a romish priest ; and that in his last sickness he composed a book call'd the bishop of london ' s legacy ; wherein he gave the reasons of his conversion , and exhorted all his brethren to follow his example : but not only the book was found to be a forgery , but preston being examined before the archbishop of canterbury , openly confess'd , that he had never been at the bishop's house , never spoken with him , nay never so much as seen him . after the same manner they gave out , that bucer at his death denied christ ; that oecolampadius died suddenly , tho' he was sixteen days sick in his bed. sometimes they have had the confidence to tell the world , that we protestants teach that no god is to be worshipp'd ; that a man may break his faith whenever he sees it for his interest ; and that a man must suit his religion to the times , &c. salmero publickly taught , that the lutherans look upon fornication to be no sin at all . a little before the massacre of paris , the monks reported , that the protestants met together to fill their bellies with good cheer , and then put out the candles , and went together promiscuously as brute beasts . when the house in black friars in the year . octob. . the house i mean where the papists met to hear mass and a sermon , fell upon the people assembled there , and kill'd a hundred persons , and among the rest , drury the priest , and their preacher , it was given out , that the puritans had saw'd in two the beams and timber of the house , and that this fall came by their treachery ; and so the powder-plot , if it had succeeded , should have been laid upon the non-conformists . bolseck's life of calvin , what is it , but a collection of the greatest calumnies , where the lyes seem to keep pace with the lines ? and what horrid things have the priests in some popish countries possessed their people with against the reformation ? b. e. that our churches here in england are turned into stables ; that the people here are become barbarous ; that they eat young children , and are grown as black as devils since the lightnings of the vatican have scorch'd us , i. e. since the pope hath excommunicated the protestants : all which i mention to let you see , that there are too many and too sad instances of men guilty of the sin mention'd in the text , viz. reviling , and speaking evil of christians who sincerely believe in christ. but , ii. what can be the motive to all this ? what it is that makes men so base and wicked ? . a preposterous and unhappy education . where men have been bred and born in a false religion , they imbibe great prejudices against those that would inform and teach them better . education rivets errors into the mind as well as truths , and an error being taken for a fundamental truth , whatever crosses it , is look'd upon as dangerous and heretical , and therefore abominable ; and unthinking persons , having no convenient means to satisfy themselves as to the truth of the opposite doctrine , they speak as they are taught , and talk bitterly against those that would undeceive them , according to the idea's imprinted on their mind by ill men , and deluded teachers . this was the case of the jews , who had been taught , that out of galilee could arise nothing that was good , and that no prophet could come out of galilee , john i. . john vii . . and that was the reason why they cast so many reproaches upon christ , who was reported to be a native of galilee . the same may be said of the opinion they had suck'd in with their mother's milk , that the messiah was to be a temporal prince , and appear with outward splendor ; which being wanting in jesus of nazareth , they despised and reviled him . . another reason is , a blind zeal , the effect of an unhappy education . this blind zeal appears chiefly in passionate and cholerick men , who being bred up in a false religion , are not only able to do , but do a world of mischief , their tongues being set on fire of hell , with the fool in the proverbs , will throw about swords , and arrows , and firebrands , and spit flames against those who contradict their darling and perhaps profitable principles . thus it was in a great measure with st. paul before his passion was sanctified , and himself converted , his zeal was blind and violent , and that made him not only blaspheme christ and his saints , but think it his duty to do so ; as himself confesses tim. i. . . another , is pride . a proud man is naturally tempted to slandering and abusing those who do not please him . his pride makes him undervalue the person that opposes his insolence ; and that undervaluing provokes him to bitter words and abusive language . the pharisees were monstrously proud , swelled with a mighty conceit of their holiness and strictness ; and this was the cause of the horrid language they gave to the saviour of mankind , calling him samaritan , a devil , and an impostor , and the people that follow'd him , cursed , john vii . . . a fourth reason , is malice and envy , bitter roots , which produce very bitter fruit , even bitter language : malice is a soil which evil spirits do delight in , and they dictate this hellish rhetorick : malice will make faults where it finds none , and misinterpret harmless actions as unpardonable crimes : it turns accidental reports into verities ; the shadow of a sin into a real crime ; and idle peoples talk into demonstration and evidence . and in this art the high priest that sat judg in christ's cause seem'd to be very well skill'd , who could spell blasphemy out of christ's confession , that he was the son of god , matth. xxvi . . . another reason is , want of a sedate , even , serious , and attentive consideration of the cause of such innocent christians . from a precipitate judgment a man can expect little but inconsiderate speeches and expressions ; and where men do inspect a thing hastily , survey it only superficially , and will not take time to weigh the circumstances of it , we need not wonder if they take the cause by the wrong handle ; and when that appears dreadful to them , which upon a deliberate view would be found harmless , and tolerable , and very rational , rash censures and ill language will be the effects and consequences of it ; as we see in the proceedings of the jews in st. paul's case , acts xxii . , , . they had seen one trophimus an ephesian with him in the streets ; without any examination of the matter , they suppose he must be his companion in the temple too ; whereupon they raise a cry , that he had brought greeks into the temple , and profaned that holy place . more reasons might here be drawn from profit , and interest , and worldly advantages ; from the company men keep , and from the high places and stations they possess in the world , and the figure they make in a commonwealth , all which very often tempt them to revile those whom in their own consciences they think innocent : but what hath been said may serve for a taste . but let 's go on , and see iii. how that which is a sin to one can be a blessing to another . reviling and speaking evil falsly of good men being a great sin , how this can make the persons who are unjustly reviled , blessed ? . a very ill thing may be the occasion of a very good one . it 's true , a corrupt tree cannot bring forth good fruit , nor do men look for grapes from thorns , nor for olive-berries from a bramble , nor for sweet water from salt springs ; but tho' a bad thing cannot be the proper efficient cause of a good one , yet it may prove the occasion of it , as we see mens dissolute and disorderly actions are occasions of very excellent laws . and as the man whom history speaks of , his enemy who struck him with an intent to kill , broke the imposthume in his body , which proved his health and recovery ; so the devil 's accusing the brethren before god day and night , is the occasion of their steddy protection . after the same manner , from wicked mens reviling conscientious christians , god takes occasion to reward them with love and tender mercies , turns those revilings into blessings ; as joseph's being sold into egypt , and turned out of potiphar's house with infamy , and disgrace , and his imprisonment , into grandeur and royalty . . not so much the revilings of wicked men make such persons blessed , as their innocence under those revilings . god , that sees them wrongfully abused , and reproach'd , takes their part . an ordinary judg is bound in conscience to plead the cause of him whom he knows to be unjustly arraign'd , much more the righteous judge of the world may be supposed to take notice of the innocence of his servants whom men unjustly calumniate , and to take them into his protection . shall not the judg of the whole world judge righteous judgment ? saith the patriarch , gen. xviii . . and this makes them blessed . . it 's not these revilings so much that makes them blessed , as their behaviour and deportment under them , even their patience , and meekness , and calmness , and committing themselves to him that judges righteously . should he that is unjustly reviled render railing for railing , or reviling for reviling , in doing so , he would spoil his blessedness ; but bearing the reproach of christ , and esteeming it greater riches than the treasures of the world , without recriminating , this is it that makes him blessed , the rather , because this is to be a disciple of christ jesus , pet. ii. , . . that which makes them blessed , is , the cause for which they are reviled ; and therefore it is said , for my sake . in our worldly concerns , to be unjustly traduced , hath something of blessedness in it , because we have the testimony of our conscience , that we have done what is lawful and right , much more when we are evil spoken of falsly for christ's sake , because we adhere close to the gospel of christ , because we obey our master's will , and because we will not dishonour him by doing things which he hath forbid . this makes the blessedness great , as the person is for whom we suffer . so that tho' ( as i said before ) these revilings may occasion their blessedness , yet the particulars i have mention'd are properly the ministerial causes that make them blessed , and consequently it 's no absurdity to say , that a thing which is a sin to one is a blessing to another , no more than we count it a solecism to say , that what is one man's meat is another man's poison . inferences . i. without my telling you , you may gather from the premises , that every man who is reviled is not therefore blessed . a man's life and actions may be so bad , that he deserves to be evil spoken of ; but that 's no reviling , but speaking the truth . i grant a man may speak truth of another with an ill intent , which may make it sin to him ; but if he have a call to it , and his intent be good , speaking of another what he is really guilty of , can be no reviling , to be sure no unjust reviling . christ spoke very ill things of the scribes and pharisees , but their insolent behaviour both justified and required such corrosives . we are not to flatter men in their sins , nor to applaud their evil actions ; we must not call an adulterer chaste ▪ nor a cholerick person meek , nor a person given to tipling and drinking , sober ; nor must he be stiled a good man , who walks directly contrary to the rules of the gospel . therefore , christian , if thou wouldst not be ill spoken of , do that which is true and just , and good , and honest , and lovely , and of a good report ; and who will harm you if you be followers of that which is good ? saith s. peter pet. iii. . if thy lewdness or dishonest actions open peoples mouths against thee , thy misfortune is of thine own making ; god denounces a dreadful woe against those that call evil good , and good evil , that put bitter for sweet , and sweet for bitter , isa. v. . and tho' charity believes the best , yet it believes with discretion ; it doth not , neither indeed is it bound , to believe blindly that black is white , or that stones are bread : blessed be god , we are not come to that extravagant belief which bellarmine asserts to be necessary , that if the pope should so far err , as to make vertue vice and vice vertue , the whole church would be bound to obey him . this is bedlam talk ; and we see what absurdities the reward of purple can lead men into . our reason was not given us for fashion sake , but we are to prove that which is good , and to try the spirits , whether they be of god. our religion bids us walk circumspectly ; and to take care that we be not evil spoken of , is our duty , not only by avoiding sins scandalous , and which make us to be pointed at , but by shunning even things which tho' they seem to have no great harm in them , yet may give offence to weaker brethren . there is a great wisdom to be used in things indifferent , and we must deny our selves in speaking and doing things , in postures , and gestures , and dresses , which may be a stumbling-block in the way of our fellow-christians , and may either make them remiss in their duty , or stop them in their progress in goodness , or tempt them to apostacy . to this purpose is the exhortation cor. x. . give no offence neither to the jews nor to the greeks , nor to the churches of god , even as i please all men in all things , not seeking mine own profit , but the profit of many , that they may be saved . ii. as those who are reviled and ill spoken of for a conscientious believing and obeying christ jesus ; as these are certainly blessed men , so those who unjustly revile such persons must needs be in a cursed state. not to meddle at this time with those profane persons who profess themselves members of our church , and revile others that will not swear and drink with them , or run with them into excess of riot ; it is a lamentable thing to see some masters of families , how angry they are with their servants , apprentices , nay sometimes children too , for being devout , and serious , and cautious of offending god , and wronging their consciences , and what reproachful titles they heap upon them , calling them fools , sots , melancholy , precise , fanaticks , hypocrites , and what not ; nay are angry sometimes even with the ministers of the gospel , by whose perswasion they have turned to god! mad-men these ! that are angry with the blessings god sends them ! strange inconsiderate creatures ! are you angry with the means of your preservation ? a religious servant in a wicked family helps to preserve that family from being ruin'd and destroy'd , at least keeps off some greater evils that did hang over their heads : god blessed the egyptians house for joseph's sake , gen. xxxix . . a religious servant , or apprentice , or child , i mean one that is truly so faithful to god and man , that makes conscience of discharging the duty of his calling and relation , as well as his duty to god ; not one that pretends to religion , and neglects his master's business , but one that hath an equal respect to the duties of the first and second table ; such a person is a greater treasure in a loose family than his superiors think for : it is for such a mans sake that god blesses them , and withdraws his wrath and anger from them , or reprieves them , who are otherwise ripe for vengeance . and that your profit and trade doth not decay , it is for such excellent persons sakes whom god loves ; and for their piety god exercises patience toward you . and are you angry with us too , who exhort them to be good , oblige them to make restitution when they have wrong'd you , and admonish them to be faithful , and to please you well in all things ; when by our entreaties and counsel we have driven the evil spirit out of them , are you sorry that we have not let him continue in the house where he had taken up his residence ? cursed children ! who are displeas'd with the good angels god sends into their houses , and who are their guardians too , that defend them from imminent danger ! instead of reviling your servants or inferiors for standing in awe of god more than of men , you should encourage them ; and instead of giving them ill language for being desirous to visit the house of god , and to come to the holy sacrament at convenient seasons , you should rejoyce that god hath blessed you with such mercies , and sent you such protectors of your fortunes , and adore the divine goodness who hath vouchsafed such shining and burning lights to your houses . but this is the nature of vice and corruption : it hates the light , and those that walk in the light : it cannot be easie while it sees such examples , who are a perpetual reproach to their lives and conversations . men wicked and debauch'd do not think themselves secure while their domesticks chuse the better part , and by so doing tell them that they are in the high-way to damnation : such mens condemnation will not be only just , but greater than other mens , because they refuse not only him that speaks to them from heaven , but even those who by their deeds speak to them here on earth , and make the goodness they see in sober men the cause of their anger , which is intended as a motive to their remorse and repentance . but , iii. let no man's heart fail him because he is reproach'd , reviled , or evil spoken of for the name of christ ; it is a blessed thing to be reproach'd for righteousness sake , to be reviled for being serious , to be despised for doing the will of god. hath not this been the case of the best servants of god ? when i wept , and chasten'd my soul with fasting , that was to my reproach , i made sackcloth also my garment , and i became a proverb to them , they that sit in the gate speak against me , and i was the song of the drunkards , saith the excellent david , psal. lxix . , , . john came neither eating nor drinking , and they say he hath a devil . the son of man came eating and drinking , and they say , behold a man gluttonous , and a wine-bibber , a friend of publicans and sinners , saith our saviour , mat. xi . , . but wisdom is justified of her children : what you lose in the opinion of wicked men you gain in the esteem of those who walk in the way of the lord. it is a mercy to you , that you have something to lose for christ , and an honour to them , that you do lose something for the name of christ : and tho' you lose not an arm , a leg , a hand , an eye , or life for his sake , yet i say it is a very great honour that you lose your good name in his cause ; and yet you do not lose it neither , but you rather raise and make it greater , for your names are written in heaven . whatever any man loses for christ , he shall receive an hundredfold in peace , content , and satisfaction here , and in the world to come life everlasting . only , let patience have its perfect work . being reproached and cursed , do you bless ; being abused , do you pray for those which despitefully use you ; being defamed , do you entreat ; and being made spectacles to angels and to men , do you rejoyce in the god of your salvation . the time will come , when those very men which revile you now for your obedience to the gospel , will praise and admire you : if god converts them here , they will certainly do so , and they cannot forbear ; but if they resist the arguments of god , and will not turn , the misery and the torments that will fall upon them in the other world , will extort , and force this admiration from them . let men call you all to naught , it is enough that god respects you , and hath promis'd not to leave them , nor to forsake them . do but wait for the day , for the glorious day of the manifestation of the children of god , and you will see the scene of affairs changed , and a greater revolution of things than ever happen'd since the creation of the world : those that call you fools now , will magnify your wisdom then ; those who count your life madness now , will confess it was the most rational course ; those that laugh at you now , will weep when they behold how much they were mistaken ; and those who now make a mock of your devotion , will own then , that you acted upon very noble principles . let no reproaches fright you from fighting the good fight . these are the temptations you must overcome . against these enemies you are to fight ; that 's your work , your task , and the race you are to run in : and blessed is the man that endureth temptations , for when he is tried , he shall receive a crown of righteousness , which god hath promis'd to them that love him . amen . sermon xii . st. matth. ch. v. ver. . rejoyce and be exceeding glad , for great is your reward in heaven , for so persecuted they the prophets that were before you . the future rewards which god hath promised to them that love him , are things we have often occasion to speak of , partly because the holy ghost is our guide , partly we can never say too much of it , and partly because it is a thing which so nearly concerns us , that it requires our daily thoughts and contemplations : but as familiar as the subject is , it is always useful . christ having in all the preceding beatitudes still shewn wherein the blessedness of those vertuous men whom he commends doth consist , he doth the like in this ; for having in the foregoing verses pronounc'd those persons blessed who are reviled , and evil spoken of for righteousness sake , or for the name of christ , he declares in this the nature of their blessedness , rejoyce , saith he , and be exceeding glad , for great is your reward in heaven . and to encourage to a more chearful bearing of these unjust reproaches , he sets before them the example of the prophets of old , for so persecuted they , saith he , the prophets that were before you ; as if he had said , so they used them , so they dealt with them , so they calumniated them . this was the custom of the world many hundred , a thousand , two thousand , three thousand years agone , to speak all manner of evil of those excellent men ; so they call'd moses a pragmatical man , and samuel an old dotard , and elijah a troubler of israel , and an enemy to the commonwealth , and elisha bald pate , and micaiah an impertinent fellow , and amos a man ungentile and clownish ; and so they dealt with isaiah , whom after many revilings they saw'd asunder ; and so they used jeremias , whom after a thousand reproaches they stoned to death . so persecuted they the prophets that were before you . and this will give me occasion to observe to you , i. that the great rewards of heaven are just matter of joy and gladness to pious sufferers : rejoyce and be exceeding glad , for great is your reward in heaven . ii. it 's comfortable to suffer in good company : for so persecuted they the prophets of old . . the great rewards of heaven are just matter of joy and gladness to pious sufferers . if it were not so , christ would never have encouraged those who are unjustly reviled for his names sake to rejoyce and be exceeding glad for this reason , because great is their reward in heaven . at once to prove and paraphrase upon this subject ; . the question is not , whether the rewards of heaven are matter of joy and gladness to those who are already actually possess'd of them , who have left this world , and exchanged this life for a better , and as they have heard , see in the city of our god , and see no more darkly , as through a glass , but face to face . there is no dispute among christians , but that these rewards are joy and gladness to such . what! can they forbear rejoycing that lie at the fountain , drink of the river of god , which is full of water , even water of life ? can they be sorrowful , that have the bridegroom always present with them , and are out of all danger to be deprived of his company ? can they be sad that are united to the bright increated sun , which irradiates the vast territories of heaven , and are perpetually warmed into strength and vigor to praise and adore the author , and life , and glory of their being ? the question is not concerning these , but such as are on this side heaven , in this land of the living , in this valley of misery , and are afflicted , reviled , persecuted , abused , as if they were forsaken not only of men , but of heaven too . whether the rewards of heaven , things invisible and unseen , out of their reach and sight , and for which they have nothing to shew but a few lines in a book call'd the bible ; whether such things as these can be just cause of joy and gladness , and to persons who are despicable and miserable , and perhaps made the off-scouring of all things . this is the point i am to prove ; and therefore , . that these rewards of heaven , as much out of sight as they are , have been , and are matter of joy and gladness to wise , rational , and inquisitive persons , is evident from what experience tells us ; and when i was upon the tenth verse of this chapter , i gave you very considerable instances of it : nor is this age so barren of goodness , but that several excellent christians do rejoyce and are exceeding glad at these rewards , and are able to say with the apostle , and the believers of old , we rejoyce in the hope of the glory of god , rom. v. . so that the matter of fact is certain . all the difficulty lies here , whether these rewards so much talk'd of , are ground sufficient and solid enough to build such joy and gladness upon ; for men may delude themselves with fancies , as we see people in bedlam do . but even this will soon be made out ; for if a man have sufficient ground to believe that there are such rewards in heaven , and that the book call'd the bible contains the promises and oracles of the living god , and that god hath certainly promis'd such rewards , and rewards so great , so wonderful as that book speaks of , to persons duly qualified , then such a man hath sufficient reason to rejoyce in the hope and expectation of it . and that what the bible saith of these rewards , is the express word and promise of god , is evident from hence , because the several writers of that book , and particularly the assertors of these rewards , whose prevarication and aberration from the truth could never be proved , do peremptorily affirm it : and that they affirm nothing but the truth , the miracles they wrought before whole multitudes in confirmation of what they say , and the truth of which hath been convey'd and handed down from age to age , and sealed with a thousand and a thousand deaths , do sufficiently demonstrate . and as true miracles can be nothing but the effects of an omnipotent power , so it is absurd to think , that god would lend or vouchsafe his omnipotent power to confirm a lye. and we may as well question the publick acts and edicts in such a king's reign , who lived two or three hundred years ago , attested by publick authority , as the records of these miracles ; for the former we have only the testimony of a single nation , for the other the testimony of the whole christian world , even that of enemies , not to mention , that the natural dictates of reason , and the light of nature , speaks , though more darkly , to the same purpose : so that there is no room left for any rational doubt that there are such rewards , which may certainly be had , and consequently they are just matter of gladness and rejoycing . and yet , . we see that these rewards do not cause this joy in all , the generality rejoycing more in temporal and external , than spiritual and eternal blessings : nor indeed do we find this joy in all persons who are in distress ; for the sorrow they lie under , and their secret fondness of these outward enjoyments , we see , drown their joy or rejoycing in these rewards : tho' i know heaven at such times is often talk'd of , yet it 's evident it moves not ; the discourse , may be , amuses the party , or for the present makes him attentive ; but being over , like a stone forced up into the air , when that force is withdrawn , it sinks to its mother earth again . we must suppose therefore , that he who can rejoyce in this reward , i mean truly rejoyce , must be a person duly qualified ; and that which qualifies a man for it , is a lively belief of it , a lively representation of it to the mind and understanding , a firm perswasion of the certainty , and of our right and title to it , a very high esteem of it , and an actual preferring it before the satisfactions of this present world : and accordingly we find that those who have been thus qualified , have rejoyced in these rewards with joy unspeakable and full of glory ; as we see pet. i. . but . besides this , there are two qualifications more which very much promote this joy , or help towards it , and that 's , . a blameless life . . suffering in the midst of that blameless life . . a blameless life . a man that lives in sin , or minds little but the world , or allows himself in any thing that 's manifestly contrary to the gospel , cannot possibly rejoyce in these rewards ; as well may a beggar rejoyce in such a nobleman's estate who is a meer stranger to him , as a person who is loth to submit to christ's yoke rejoyce in the hopes of these rewards , which do not at all belong to him . purity of life hath the promise of this reward , and therefore the pure liver only is the person that can justly rejoyce in it ; especially , . if he suffers notwithstanding his blameless life ; for in this case , the rewards of heaven he takes a view of , assure him , that the time will shortly come , when all this troubles shall vanish away like smoak at the glorious presence of god ; that it will not be long before he shall be out of the reach of all slanderous and malicious tongues ; and that the greater his sufferings are , the greater will his glory , and triumph , and satisfaction be . his sufferings fix his thoughts upon this reward , and move him to dwell upon it . the bitterness of his affliction gives that reward a greater sweetness , and is the same that makes him relish it the more : hence comes this joy ; and the nobler the cause is , in and for which he suffers , the greater is the joy. but . though all this helps , yet the holy spirit of god must work with it , and work in and upon the heart , and make the impression of the future reward so lively , that it shall cause joy and rejoycing : much depends upon the spirits mingling those rewards with the thoughts of the mind , whereby the affections are affected , and rouz'd , and elevated into joy and rejoycing , and such joy as shall carry the soul above her sufferings , and make her contentedly want those accommodations , and conveniencies , and advantages , that others do enjoy : for this spirit , as it must assure us of our right to that reward , rom. viii . , . so it is from that assurance that this joy rises , which is the reason why it is emphatically called joy in the holy ghost , rom. xiv . . and yet after all , it must be confessed , that good company doth not a little contribute toward their joy. which leads me to the second proposition ; viz. it 's comfortable to suffer in good company ; so persecuted they the prophets that were before you . that 's the comfort christ gives here to persons suffering , and bids them solace themselves with the company of the antient prophets . and this proposition also i shall explain in these following paragraphs . . solitariness in affliction aggravates affliction ; which is the reason that jeremy makes it an ingredient of the greatness of jerusalem's misery , lam. i. . how doth the city sit solitary , which was full of people ! how is she become as a widow , that was great among the nations ! she that was a princess among the provinces , how is she become tributary ! all the heathen nations round about swam in plenty , prosperity crown'd their labours , and ease and liberty was their companion : jerusalem alone sigh'd under her load , and groan'd under her burthen , and wept while her neighbours rejoyc'd and triumph'd in the success of their attempts and enterprizes . company in affliction is a kind of balm which supplies the spirit , and gives some refreshment to a wounded soul : it takes off from the greatness of the grief , and makes the burthen lighter . solitariness looks strange , like a stinking weed in a curious flower-garden , and coming in the shape of that , which is unusual , it surprizes more , and consequently afflicts more ; and that 's the reason , may be , why men bear a common calamity , where many fare alike , better than they do a private , where they have no partners in their sorrows . and yet , . it 's hard to conceive how a man can be solitary in affliction , except by solitariness we mean , that in the parish or street , or house , or family we live in , there is none that is afflicted as we are . set this aside , there can hardly any affliction be named , but some or other in the world have been and are as great or greater sufferers than we are ; and in this sense a man cannot want company in affliction : but then , in this case , the mind must call the company in , and the understanding represent their sufferings to the thoughts , and meditation must make their afflictions present ; which being a thing generally neglected by persons who suffer , they are very apt to sink into this fancy , that none are miserable in the world as they are : as we see jerusalem complained , lam. i. . behold and see whether there be such a sorrow as my sorrow is , wherewith the lord hath afflicted me in the day of his anger . and yet , . it is not suffering in every company that is comfortable : to suffer with evil-doers , is a grief rather than a consolation ; and to be afflicted with malefactors , is made an ingredient of the bitterness of our blessed saviour's cup , mark xv. nor will company in hell be any ease to the sufferers , but rather increase their torments , none being able to help the other . the comfort arising from suffering in company , is confined to this present world ; and in this case , the company must be such as a man hath no reason to be ashamed of , and that must be the company of truly pious men , whether they be present or absent , whether they have lived lately , or a thousand or two thousand years agone , whether they dwell in the same town , or city , or village we are of , or a hundred miles off : for this company of good men with whom we suffer are either as good as we are , or better than we . . if they be as good as we our selves are , the reflexion is very natural . if this be the lot and portion of persons under the same circumstances i am under , then no strange thing happens to me , then god deals with me as he doth with his other children . if i am not better than they , why should i expect more favourable dealings at his hands ? and yet these dealings are favourable too : if men as good as my self have look'd upon the crosses that have befallen them as marks of god's favour , why should not i look upon mine thro' the same glass ! how can it be said that i am as good as they , if i make not the same pious constructions of these providences ! if i fall short of these rational interpretations of god's dispensations , i must needs fall short of their goodness . or , . the good men in whose company i suffer are better than i ; and then the argument of comfort will be stronger still . have the heroes of religion suffered so much , and shall i , a puny christian , complain ? have the great champions of the gospel endured as much or more than i , and shall a christian of an ordinary size find fault ? have such men as st. paul and the holy apostle's gone thro' firy tryals , and shall i , a disciple of those great masters , tremble at the fire ? have the fathers , the strong men in grace , old disciples , been scratch'd , and wounded with briars and thorns , and shall i a babe look to tread on carpets ? have the generals , the captains in christ's army , gone thro' a sea of adversity , and shall i , a common soldier , shrink at the waves ? have such men as samuel , elijah , and elisha , men that could in a manner command heaven by their prayers , been reviled , traduced , reproach'd , and shall i , a shrub , take it ill that i am call'd out of my name ? this is a very strong argument of comfort . so that you see , that the comfort arising from suffering with other good men , lies partly in the ease the mind receives by their society , and partly in that their examples give us opportunity to make use of the same motives to patience which held them up . . in the ease the mind receives from the suffering society . it gives a sort of content which all the physick in the world cannot give , especially if the suffering company be present ; for then the sufferers being able to disburden their grief into one anothers bosom , it gives such satisfaction as people who are ready to burst with grief do find when a shower of tears does give their sorrow vent . this ease is chiefly in the mind , and if the mind be easie , the whole man receives comfort ; if that be easie , it is as much as if a man did not suffer at all . it 's our minds and thoughts that make us either happy or miserable . if a man thinks himself happy in misery , he is so ; and if he thinks himself miserable in his sufferings , he is so . it 's our thoughts , certainly , that make us uneasie in adversity ; and musing at such times upon wrong topicks and arguments , puts all into disorder ; whereas calling to mind such reasonings as are proper and suitable , alleviates our grief , and makes our minds easie . and of this nature is the good society we suffer with : for , . this gives us opportunity to make use of the same motives to patience that those other good men have used to bear up under their crosses ; and in all likelihood they will have the same effect upon us , and end in the same consolation . the primitive believers look'd upon their afflictions as tryals of their faith , and that gave them ease ; so must i : they had a regard to the end for which god did correct them , viz. to produce in them the peaceable fruits of righteousness , and that taught them contentedness ; so must i : they encouraged themselves to patience with the example of christ , and that quieted them ; and so must i : they relied upon the promises of god without wavering , and that revived them ; so must i : they look'd upon their troubles as short momentary things , and that made them lightsome ; so must i : they thought their afflictions necessary to make them breath after their heavenly country , and that made them cheerful ; so must i. so that if their way be follow'd , and our fellow-sufferers be consider'd under these notions , their company in suffering will certainly afford more than ordinary consolations . inferences . . having explain'd the several beatitudes mention'd in this excellent sermon of our saviour , give me leave to observe to you in the close of all , that though every single virtue and qualification in the preceding beatitudes hath a glorious reward annexed to it , no less than the beatifick vision of an all-sufficient god ; yet you must not think that he who should apply himself to the practice of one single virtue , and neglect the rest , would upon that account be rewarded with heaven : this is impossible as the case stands ; for christ expresly requires vniversal obedience ; but if i mind only one of these qualifications , and disregard the rest , how is my obedience universal ? it 's true , christ affixes a spiritual and eternal reward to every particular grace , partly for our greater encouragement , partly because every one of the aforementioned graces tends to that center , and like lines meet in that one point , and partly because the future reward shall be suited to the several virtues , and in some measure answer and resemble the nature of the respective accomplishments ; yet still there is such a connexion among them , that they are inseparable , and he that sincerely , according to the intent of the law-giver , practises one , cannot forbear practising the rest , and consequently he that pretends to observe one , and doth despise the rest , doth not observe that one as he ought . the serious and conscientious observance of one , will make us enamoured with all the links of the whole chain : the beauty and reasonableness of one will invite and charm us into a cheerful compliance with all the rest . the several qualifications mention'd in the preceding verses , are so many steps to heaven . humility is the first ; mourning for our sins , the second ; meekness and composing our turbulent passions , the third ; hunger and thirst after righteousness , the fourth ; mercifulness , the fifth ; purity of heart , the sixth ; peaceableness , and a peace-making temper , the seventh ; and a patient enduring persecutions , calumnies , and afflictions in a good cause , the last . so that you see how you are to rise , and by what ladder you are to ascend to glory . he that advances but a step or two , will never reach the everlasting hills . one grace is the foundation of the other . humility , or an humble sense of your selves , and of your own worth , will dispose you for mourning , because you have offended , and do offend a very great , holy , and gracious god ; and this sense which makes you concern'd for the injuries and affronts you have offer'd to the best of beings , and which makes you mourn , will dispose you to meekness towards your neighbours who do offend and have offended you , and move you to curb , and moderate , and mortify your anger and pettishness at faults you see in others ; subduing your inordinate passion , you will be more at leisure to consider the beauty and excellency of righteousness , and that will make you hunger and thirst after it . this hunger and thirst will dispose you to mercifulness , for he that desires to grow in grace must apply himself to works of mercy , for by these holiness is signally increased . this merciful temper will dispose you for purity of heart , not only because almsgiving cleanses the soul , and quenches sin , as fire doth water , but enlarges your love to god. this purity of the inward man will dispose you for peaceableness and a peace-making temper ; for as strife and contention rises from an impure heart , from lusts warring within us , so a peaceable disposition rises from inward purity . this peaceable and peace-making temper will procure you ( may be ) the hatred and ill-will of men ; from hence will come persecutions , slanders , reproaches , calumnies , &c. which if you bear with a patient and generous mind , you secure your reward in heaven ; and then rejoyce and be exceeding glad , for great is your reward in heaven . ii. i must here take notice , that nothing deserves our rejoycing so much as these future rewards . what is there in this world that should make us so fond of rejoycing in it ? the three great idols of the world are riches , honour , and sensual pleasure ; but look ye , how inconstant , how uncertain , how uneven , and how short , are all these ! he that is rich this year may be a beggar the next , valerianus and andronicus , who are emperors to day , to morrow shall be despicable to all their subjects . he that wallows in pleasure this hour , some grievous pain or disease may arrest him the next , and fill him with vexation . do not we see how these outward enjoyments crack in the very handling , and make themselves wings and flee away ? he that is a minister of state to day , may be a prisoner to morrow ; he that sits at the helm to day , to morrow may groan in a dungeon ; he that gives law to others to day , may be exposed to the fury of the rabble to morrow ; and he that dwells in a stately house to day , may see it laid in ashes before the next morning light. and are these the mighty things you rejoyce in ? do these butterflies deserve such admiration as most men bestow upon them ? be wise ye children of men , be wise ; the rewards of heaven are solid , lasting , constant treasures : they fade not , they fail not , they perish not , and are the noblest objects of your thoughts and contemplations . here you 'll have always matter of rejoycing ; here is something that will be able always to support you ; here is something that will always raise your drooping souls : do but secure these rewards , and you will be able to be always joyful , joyful in persecution , in poverty , in exile , in sickness , in weakness , under good report and evil report . and indeed , till you can rejoyce in this reward , and so rejoyce in it , that the joy in a great measure drowns your sorrow , you are none of the best christians . it 's possible to make sure of this reward ; and how it is to be done , christ shews in the preceding beatitudes . let these rewards be always rolling in your minds , and you will have a perpetual antidote against adversity and dejectedness . whatever befals you , reflect upon this reward , and you will be able to live above the world , and pity the poor creatures that have no props to rest on but the broken reed of egypt . this is to begin your heaven here ; and when you come to die , you have no more to do , than to enter upon your estate , and to take possession of your inheritance . your death will be wonderfully sweetned with these thoughts , and you will be able to die with rejoycing , because great is your reward in heaven . iii. hear this , all ye sufferers ; you i mean , that suffer according to the will of god , that glorify god in your sufferings , and improve your sufferings into a holy conformity to the rules of the gospel . you are not alone in your sufferings ; for besides that god is present with you , and the lord jesus , that merciful high priest , is touched with the feeling of your infirmities , you have admirable company in your sufferings . the patriarchs were sufferers , the prophets were sufferers , the apostles were sufferers , the best christians were sufferers , heaven is full of sufferers . what a glorious society is here ! the high and lofty one , who inhabits eternity , dwells among these weeping and groaning saints . the son of god is their captain and principal ; who would not suffer with such society ! with these suffering saints you shall rejoyce at last . as you have mourned with them , so you shall sing with them . as you have born the heat and burden of the day with them , so you shall rest with them . as you have drank of the cup of trembling with them , so you shall drink with them of the cup of salvation . as you have been reviled with them , so you shall be honoured with them : and your honour shall not be like that of haman or nebuchadnezzar , which like a glorious sun-shiny morning was over-cast before night , but your honour shall be like that of the son of god , you shall rule in the house of jacob for ever , and of your kingdom shall be no end . sermon xiii . st. matth. ch. v. ver. . ye are the salt of the earth ; but if the salt have lost its savour , wherewith shall it be salted ? it is thenceforth good for nothing , but to be cast out , and to be troden under foot of men . having consider'd the several beatitudes , or blessednesses mention'd in the preceding verses , and which are an introduction to the admirable discourse which follows in this chapter ; we proceed to the characters christ gives of his true followers . divers and various are the names and titles the holy ghost gives of christ's disciples , calling them sometimes sheep , to put them in mind of the obligation that lies upon them to be innocent , and meek , and patient , and enemies to revenge ; sometimes , brethren , to shew how dearly , how tenderly , how affectionately they ought to love one another . sometime new creatures , because it is supposed they have put off the old man , and put on the new man , created after god in righteousness and true holiness . sometimes babes , because of their imbibing the sincere milk of the word , that they may grow thereby . sometime lively stones , because they are built up a spiritual house , of which christ is the corner-stone , and in which he dwells by faith. sometime priests , because of the spiritual sacrifices of prayer and praise , and righteousness , which they offer to god. sometimes kings , because their province is to conquer their lusts and evil desires , and worldly affections . sometimes virgins , because they keep themselves undefiled , and unspotted from the world. sometimes free-men , because christ hath made them free from the dominion of sin , and the bondage of iniquity , and themselves are and must be ambitious of that liberty . and to come to the words of the text , there they are call'd salt , even the salt of the earth , ye are the salt of the earth ; but if the salt , &c. for the understanding of which words , i shall enquire , i. upon what account christians are , and ought to be the salt of the earth . ii. how this salt comes to lose its savour . iii. i shall examine the consequences of this corruption , and the commination added to it : it is thenceforth good for nothing , but to be cast out , and to be troden under foot of men. i. upon what account christians are and ought to be the salt of the earth . i proved in the beginning of these meditations on christ's sermon , that the disciples of christ , to whom the following rules and commands are directed and enjoin'd , were not barely the apostles , nor the apostles consider'd only as ministers of the gospel , but all that have enter'd themselves into the discipline of the holy jesus ; and therefore the enquiry here is very justly extended to all that call themselves christians : and that none may wonder at christ's saying , that they are the salt of the earth , as if all that have the name of his disciples were actually so , either born so , or became so immediately upon their profession . you must know , that this way of speaking expresses the nature and tendency of the christian religion , and shews , what those who are true disciples are , and what those who would be so , ought to be ; and the meaning is , if you are true followers of me , thus it is with you , and thus it will certainly be with you , even as it is with salt ; what salt doth , you will do in a spiritual sense , and in your actions and conversations you will imitate the nature of that mineral . the dullest papist imaginable , that hears or reads these words cannot imagine , or from hence conclude a transubstantiation , as if therefore the disciples of christ were transubstantiated into salt , because it is said , ye are the salt of the earth ; and this may justly raise our wonder , they should be so blind as to fancy a transubstantiation intended in the words , this is my body , when the absurdities flowing from the sacramental bread being changed into the natural body of christ , are every whit as great as the other would be , if we should believe , that every true disciple of christ is transubstantiated into natural salt. there is nothing more common in scripture , than by the verb is , and am , and art , and are , to express a likeness , or representation , or resemblance , or a memorial , and that must necessarily be the meaning here , viz. if you be my disciples indeed , you do , and will resemble the salt of the earth , and in what things this resemblance consists , the following particulars will inform you . . salt is a very useful thing , one of the most beneficial things in the world ; it is as it were the balsom of nature , which preserves all things ; than salt and the sun nothing is more profitable , said the philosopher ; so a true christian is a very useful creature : when men of this profession first appeared in the world , the rude pagans , a great many of them , were loath to believe that they were of any use to mankind ; and though they usually called them christians , which is as much as useful , yet this was by way of contempt ; and in saying so , they meant the contrary . hence it was , that when a land-flood came , or an inundation rose , or a plague broke forth , or the corn was blasted , or any publick calamity befell them , the fault was presently laid upon the christians : notwithstanding all this , they were , and all true christians at this day are very useful persons , for their nature and temper , to teach , to instruct , to comfort , and to edifie their neighbours ; and as heretofore god did , so still he doth very often , for the good christians sake , ( who are inhabitants there ) spare a place , town , city , nation , and country ; an emblem whereof god gave in the case of sodom , when he professed his readiness to spare the city , if but ten righteous men could be found in it , gen. xviii . . and to this purpose he told st. paul in the ship , wherein he sailed , god hath given thee all them that sail with thee , i. e. for thy sake they shall be saved from drowning : and if men observ'd providence more , they would see and admire some very strange instances of this nature , the safety that is vouchsafed to wicked men , being clearly upon the account of the pious christians that live near them , or about them . . salt is the symbol of wisdom . so we read colos. iv . . let your speech be always with grace , season'd with salt , i. e. with wisdom . to this purpose is the saying of the old comick , si quis haberet salem , &c. if a man had that salt which yon have , i , e. that wisdom ; and that of catullus , nulla in tam magno corpore mica sali● . there is not a grain of salt in that vast body , i. e. of wisdom : and livy for this reason calls greece , where the wisest men then lived , the salt of the gentiles , or of the heathen world. a true christian is a truly wise man ; a fool indeed in the eyes of the world , but wise toward god , and unto salvation ; so wise as to walk circumspectly , and redeem the time , ephes. v. . he walks in wisdom toward them that are without , col. iv. . and he orders his affairs with discretion , psal. cxiv . . and for this reason he is said to be a wise and faithful servant , who keeps himself ready , and doth the work his master hath set him , that when the master of the house returns , he may commend , and reward him , matth. xxiv . . . in salt there is a mixture of fire and water . it 's hot , like fire ; and yet cools like water . these two different qualities you 'll find in a true christian , not that he is inconstant , and unstable in his ways , sometimes hot , then cold again , sometime all fire , and then all ice again ; sometime very serious , then vain and foolish again ; but by his zeal he warms others , and by his meek and peaceable temper , he lays and cools the feverish heats of others : of the former st. paul speaks , cor. ix . . of the other , we have an instance in the apostles , who when contentions arose among the grecians about the relief of widows , by their moderation composed them , acts vi. , , . and when a fire of dispute was kindled about circumcision , by their prudence and peaceable disposition quieted the tumults that rose about that controversy . acts xv. , . . salt renders things savoury , and creates an appetite . in this also we see the temper of a true christian , who by his pious discourses and gracious speeches , creates many times an appetite after things spiritual and divine , in those who hear him , and whose hearts god touches , that they attend to the things which are spoken ; as we read of lydia , acts xvi . . nor is this all , but by his pious and self-denying behaviour he renders many of those severities he practiseth , amiable and charming in the eyes that observe and take notice of them , as is evident from the constancy and fortitude which appeared in the primitive believers in their sufferings : virtues which look'd so lovely , that thousands were enamour'd with them , and follow'd their example . and what are the acts of the holy apostles , but comments upon this truth ? the courage and heroick patience of those excellent men , were transcribed into the lives of those who beheld them . . salt raises thirst ; so a pious christian by his delight in god , and the satisfaction he takes and finds in the ways of religion , raises in others a hunger and thirst after righteousness . paul and silas sing praises to god at midnight , and in a dungeon too : the jaylor awaken'd with that as well as with the earthquake , feels a strange commotion in his soul , and cries out , sirs what must i do to be saved ? acts xvi . . . the thing chiefly intended by this similitude is this : salt preserves from putrefaction ; for it consumes the sanguineous humours of meat , or extracts them ; whereby it is preserv'd from stinking . so a true christian , partly by his blameless life , partly by entreaties , partly by fraternal correption , and partly by friendly admonitions , preserves , and is to preserve others from running into sin and errour . all that i have said before concenters in this , and this is it which is expected from us , if christianity be more than a name , even as much as in us lies to prevent the corruption of others , whether relatives or strangers we converse with , whether friends or foes ; as no religion in the world presses love and charity to our neighbours , more than that we profess , so thit hearty endeavour to preserve others from sin , and offending god , is the natural result of this charity . there is no man but grants , that to preserve a neighbour from drowning , or doing himself a mischief , is a duty incumbent on all that have any thing of humane compassion in them ; and if the concerns of the soul are greatest , as we ordinarily confess they are , it will follow , that to preserve men from wounding and undoing their own souls , must be absolutely necessary . religion exalts nature , and the kindnesses which the law written upon our hearts requires of us toward the bodies of our neighbours , religion bids us exercise to their souls , which are the nobler substances . religion , as it makes us concerned for our own souls , so it raises a desire to do good to the souls of others . till a man comes to be concerned about spiritual affairs , he is a stranger to religion : as things unseen are the proper object of the soul , so to be truly concerned about things unseen , is the proper character of a religious man. and as religion , in imitation of its author is communicative , so the soul of another man comes to be very dear to us , if our care and solicitude be once seriously employ'd about our own ; and this is the ground of the great duty pressed here , viz. preserving others from sin and corruption ; to which purpose , our saviour tells peter with respect to his resurrection from his apostacy , when thou art converted , strengthen thy brethren , luke xxii . . and st. paul in larger terms , exhort one another daily , taking heed lest any of you be harden'd through the deceitfulness of sin , heb. iii. . this being the true import of the similitude used here ; let us ii. consider how this salt comes to lose its savour . and this happens , . when a man after he comes to know his duty , either by reading , or hearing the word preached in season and out of season , acts contrary to his profession , and enticed , or overcome by the cares , riches , and pleasures of this life , grows sensless of the weighty concerns of his own and other mens souls , and willfully and obstinately ( maugre all the checks of his conscience to the contrary ) continues so . we all know , that when salt hath lost its picquancy , and sharpness , and quickness , it is gone , and it can be call'd salt no more . just so it is with a man that owns himself a christian , if taken with these outward things that please the flesh , and pamper the body , and gratifie his carnal interest , he boldly neglects exerting his zeal and fervour for his own and other mens souls , which his religion presses and urges him to ; he ceases to be a christian ; for a christian is a person active , that acts according to the rules of his profession . where it is so , that the love of the world doth so blind and intoxicate him , that he looks neither after his own soul , nor the soul of his neighbour , and feels no love to either ; or if he feels something of it , choaks it again with the bryars and thorns of this life , he loses the spirit of religion ; and then as the body without the soul is dead , so his christianity without this love , becomes dead also . indeed we call the dead , men still ; but that 's only a name : properly speaking , they are no men ; and so it is here , he that is a stranger to this love is no christian ; for this love is as much of the essence of christianity , as sharpness , or quickness is to salt. . this salt loses his savour : when a man hath been for some time solicitous about his own soul , and the spiritual concerns of his neighbours , and grows weary of it ; or for carnal reasons quits those hearty endeavours of preserving others from sin and corruption ; this the holy ghost calls departing from the holy commandment delivered to us , pet. ii. . though losing in scripture imports sometimes , neglecting that which is a mans greatest interest to mind , yet for the most part , loss supposes having ; and that we once had that which is now gone from us ; and this is an aggravation of the fault , and consequently of the sin mentioned in the text : and he loses his savour as a christian , i. e. loses his christianity and sense of god with a witness , that begins in the spirit , and ends in the flesh ; runs well for a time , and suffers himself to be stopt in his race , hath endeavour'd to do good to the souls of others , and taken care that his life and actions might be edifying to those who conversed with him ; but having laid his hand to the plough , looks back , with lot's wife , who became a pillar of salt , and of disgrace and infamy too . salt is used in scripture for permanency , that 's the reason of the expression numb . xviii . . a covenant of salt , i. e. a lasting covenant ; and a christian that is to be salt in one sense , i. e. preserve others as much as he can from sinning , must be salt in the other sense too , i. e. continue patiently in well-doing ; if he doth not , he loses his savour , and religion ; and then if the salt hath lost its savour , wherewith shall it be salted ? whether salt can lose its savour , i leave to naturalists to enquire and determine ; if it cannot , the possibility of it may , however safely be supposed , for the instruction , of the ignorant as st. paul supposes an angels preaching a new doctrin , if an angel from heaven should preach another gospel to you than what we have preach'd unto you , let him be accurs'd ; not that its possible an angel can do so , but such a supposition makes the argument in hand more powerful and convincing . and having considered how the salt , or the persons represented by salt , lose their savour , le ts go on and consider iii. the nature of the commination here spoken of , which is , that the salt after that cannot recover its taste , but is cast forth and troden under foot of men. to explain this , . as salt when it hath lost its sharpness is render'd incapable of recovering that sharpness , there being nothing in nature that can give it the taste of salt again ; so where people will not be perswaded either by good examples , or by other means to endeavour the preservation of others from sin , god very often hardens them , and takes away from them a heart and will to do it for the future . when men neglect their known duty , or delay applying themselves to it , though they have many motions of god's spirit to that purpose , and hope to do it this time and that time , and yet still find impediments , there it is just with god to put them in an incapacity of doing it at all ; and to take from them that grace and power he gave them to preserve others from corruption , or to bring upon them an impossibility of recovering that grace and power , as much as salt cannot be salted again , or recover its sharpness when it hath once lost its acrimony . god cannot endure to see men play with his gifts . he makes anotherguess account of his gospel he vouchsafes to men , than the generality do , and those who give up their names to him , and will not by the strongest arguments be prevail'd with to act according to their profession , shall be in danger of being so infatuated , that they shall not be salted again with the salt of grace and favour , and influences of his spirit ; for this is to bury our talents in the earth , or to lay them up in a napkin , and from such shall be taken away even that which they have , matth. xxv . . . as salt having lost its savour is thereby rendered incapable of recovering its sharpness , and is thence forth good for nothing , but to be cast out , and troden under foot of men ; so it shall be with such unprofitable servants , that would not take any care or pains to convert their neighbours from the errors of their ways , god will cast them out , and tread them under foot , as base and unjust stewards of his gifts , as lyars and perjured persons , that made nothing of their baptismal covenant ; as contemners and despisers of his gospel , as ungrateful wretches to the best of masters , who enlighten'd and assisted them with his spirit , gave them opportunities reveal'd his will to them , directed them how to order their steps , yet would not be moved by all he hath done for them , nor by their own interest , nor by their neighbours necessities and miseries to make any attempts to rescue them from the devil's snare ; and this as it is an argument of cruelty and unmercifulness , so it follows , that they shall have judgment without mercy , that have shewn no mercy , jam. ii. . inferences . i. we see here the reason why the world is so bad as it is . even because christians do not do their duty ; they were intended to be the salt of the world , but that salt hath lost its savour . christians were intended to be like so many angels in this sodom of the world ; and by the beauty of their lives to attract and charm even the most barbarous . and had they continued stedfast in that innocence , and purity , and zeal the apostles taught them , there would not have been so much heathenism , and idolatry , and impiety in the world , as we see there is . their evil lives after the apostles decease , confirm'd infidels in their vices , and their quarrels and animosities made them a laughing-stock to the pagans that beheld them ; and from hence rose mahometanism , and popery , and a thousand heresies . while they continued in the apostles doctrin , and in fellowship , and in breaking bread , and in prayer , and fear was on every soul , and they were of one heart and one mind , and their charity was fervent ; thousands came in to them daily , left their gods and their sins , and shook off the yoak of the devil : but when the piety of their lives decay'd , the reformation of mankind decay'd also . and though i cannot say it 's altogether so bad now , especially in protestant countries , as it hath been in some of the darker ages , when popery and ignorance prevailed , yet the greater part of christians , instead of being salt , do nothing but give scandal ; and in countries where christians live mingled with heathens and infidels , it 's hard to say which of these live better lives , nay many times , the pagans are men of better morals , and less given to cheating , defrauding , hypocrisie , and passion , than those who call themselves christians . and among our selves , what a lamentable sight is it to behold , how men lead one another into hell , and instead of reforming , entice and delude one another into vices , which should not be so much as named among christians ; so that we need not wonder , if the glorious and worthy name whereby we are called , be blasphemed and evil spoken of , and men even abhor the offerings of the lord. but such shall receive the greater condemnation . ii. behold here what a noble profession christianity is . a christian is as it were a tutor or teacher to mankind , and therefore it is said here , ye are the salt of the earth . the whole earth is a christian's theater to walk and shew himself in ; where-ever he is , whatever part of the world he is in , his business is and must be , by his grave and modest , and blameless life , to shew others the way to salvation ; and as far as he is able , and hath convenience and opportunity , to purge away the dross that cleaves to others : a very great honour , if people had hearts to understand it ; an honour not to make them proud , but profitable to the world ; an honour it 's true , not much regarded , and which very few are ambitious of , yet an honour which you and i must be very desirous of , if we mean to be christians indeed ; we profess our resolution to do so , when we call our selves so ; and it 's our calling to do it , as much as it is a painters , or limners , to draw pictures . if a man should profess himself to be a carpenter , or shoo-maker , or joyner , or any other handy-crafts-man , and yet through want of skill , were not able to do any thing belonging to his calling , you know he exposes himself to the contempt and scorn of men ; and men will look upon him as a cheat , and impostor . and do not you expose your selves as much , or more , to the contempt and scorn of a just god , in calling your selves christians , while you labour not to preserve others from sin , nor endeavour to make them good ; for this work is essential to your profession ; and not to do it is to forfeit your right and title to the profession . we may therefore reduce the dispute to this dilemma . either you are content heartily to endeavour after this reformation of others or you are unwilling . if unwilling , leave your profession ; for you may be heathens more innocently than christians , and do nothing that belongs to the profession . if willing , let us see you go about it ; but then how will you be able to reform others , except you first reform your selves ? thou that teachest another , dost not thou teach thy self ? thou that sayest a man should not steal , dost thou steal ? thou that sayest a man should not commit adultery , dost thou commit adultery ? rom. ii. , . indeed the great reason why we are not more intent upon the reformation of others , is because we have no serious regard to our own souls , did we prize our own salvation , we could not but prize that of others too : but he that is unfaithful in his own spiritual concerns , how should he be faithful in those of other men ? did we apply our selves to a steady conformity to the rules of the gospel , a conformity which neither prosperity could melt , nor adversity break , what abundance of good might we do ? how would people read their duty in our actions and behaviour ! wicked men would be afraid of sinning in our presence ; nay in our absence would , may be , think and reflect on the grace of god they saw in us ; and who knows how this might work upon them ! especially , if to our blameless lives we added now and then some seasonable exhortations , entreaties , and reproofs , as opportunity serves . think not that this would interfere with the work of the ministry : no , no : a kings watching over his people , doth not , need not hinder a house keeper from watching over his family . notwithstanding all your endeavours to reform evil and inconsiderate men , the ministers of the gospel will find work enough ; nay , by this means you would be helpful to the ministry , and prepare men for our larger instructions , and fit them for the understanding of our sermons ; and that fire which your pious counsels have kindled in them , we should be able to cherish and increase by our power and authority . and what if you have seen no great success of your endeavours to reform others ; may be you have exhorted and reproved them , but have not shewn them a good example ; or may be you have admonish'd them carelesly , or in jest ; and this is not the way to edifie ; or while you have chid them for one sin , suppose swearing , or drinking , or keeping ill company , you have lived in another , such as wrath , or anger , or covetousness , and vncharitableness , &c. and this must necessarily obstruct their conversion : but suppose your endeavours both by a good example , and gentle admonitions have proved ineffectual ; all that can be said is this , they have done no good to day , or this week , but how do you know but they may prove beneficial to morrow , or next day , or next year ? industrious men are not discouraged with miscarrying in their business once or twice , but fall on again , and try again ; and at last , their wishes are accomplish'd , and their desires fulfilled ; god gives no success to the first attempts , on purpose to encourage us to make more . be not therefore weary of well-doing . do you but your duty , and leave the success to god ; you 'll be no losers by your endeavours in the last day . in the mean while , you make good the title of the text , and have the peace and comfort of a good conscience ; and if you do any good by one act , you bring a great number of blessings both upon your selves and others . for so we read jam. v. . brethren , if any of you err from the truth , and one convert them , let him know , that he that converts a sinner from the error of his ways , shall save a soul from death , and cover a multitude of sins . sermon xiv . st. matth. ch. v. ver. . ye are the light of the world. it cannot be denied , but that the titles christ gives his followers are magnificent and glorious ; but then it is not to flatter , or to puff them up , but to make them know their duty . as he brought the best religion with him into the world , so he would have his followers distinguish themselves from the rest of mankind by something extraordinary . those that improve , or rather abuse the lofty names which are given to christians , into self-conceitedness and contempt of others , mistake their masters design , and pervert the hopes of his commendations . the titles do no farther belong to them than they make them good , nor doth the name entitle them to real happiness , while that which is signified by it is wanting . it will serve indeed to aggravate their future misery , but cannot contribute any thing to their salvation . god is not taken with outward shews , and they may stand knocking at heaven-gate long enough before the door is open'd , that have nothing to plead for their entring , but that they were abraham's children . here on earth men may be admitted into the royal presence , because of their titles of dukes , earls , marquesses , &c. but in the court above men have no respect shewn them , but such as express'd the elegies and epithets given them by their actions . this as it is to be observ'd with respect to the title christ gives to his followers in the preceding verse , where he calls them the salt of the earth , so it is particularly to be applied to that which follows in the text , where christ reflecting on the sun and moon , and stars , and all the lamps of heaven , and considering how beneficial they are to this nether world , thinks fit to describe and represent the manners of his disciples by that simile , ye are the light of the world. and that you may see what this title imports , i shall i. examine the qualities of light ; and then it will easily appear what duties are implied . ii. whether this addition , of the world , ye are the light of the world , hath any thing of emphasis or weight in it , or imports something more than the bare title ; and of these in order . i. what the qualities of light are ; and here to insist only upon such qualities , which fall under the cognisance of the meanest capacity . . shining is the great quality of light , so a christian is to shine in virtues and good works ; and what these virtues and good works are , you may see gal. v. , . pet. i. , , . rom. xii . , . and following . man is naturally in a state of darkness ; for ye were sometime darkness , but now are ye light in the lord , saith st. paul , eph. v. . not but that unregenerate men may be very quick and sagacious in worldly concerns , and things relating to their gain and profit , and thriving in the world ; nay , and may be very great scholars , philosophers , and speculative men ; in which sense they may be said to have a quick natural light , but with respect to real and substantial goodness , they are in a state of darkness ; and though i doubt not , but that in their baptism they receive some degrees of spiritual light ; for which reason they are said to be enlightned , heb. vi. . yet that light as they grow up , we see very often drown'd by the vanities and ill examples of the world , so that they sink into darkness again , and sometimes greater darkness than those , who never heard of the gospel labour under . but when the light of god's grace , and the spirit of the holy jesus irradiates their minds , that light which shines within even in their understandings , doth and will certainly break forth , it being impossible to be shut up or imprison'd , and shine without upon their lives ; and that shine is nothing but good works : and the sun does not gild the earth more , than good works the outward man. these adorn the christian , and are the splendour of his life ; and they transfigure him in a manner , as christ was transfigured on mount tabor , of whom we read luke ix . . that his raiment became white and glistering . good works are a true christians raiment , and they are glistering too . they are so many stars that spangle that firmament ; and though the kings daughter be all glorious within , psal. xlv . . yet that glory within is of such force , that it will shine without ; and in this sense he is truly changed from glory to glory , even as by the spirit of our god , as it is said cor. iii. . . light is of an illuminating nature ; it enlightens houses , rooms , caves and dens , and an infinite variety of things ▪ so a christian must make it his business to enlighten other men , those especially who walk in the dark , are children of the night , and live in sin ; for that is called darkness in scripture . in our converses , dealings , business , employments , we meet very ordinarily with persons ignorant ; and not only ignorant , but wicked ; for ignorance is the mother of impiety , and there is no doubt , abundance of men do things odious to god , and pernicious and destructive to their own souls , because they know no better . we whom god hath enlightned into greater knowledge and purity , give but a bad evidence of our being so , if we do not as occasion and opportunity serves , endeavour to enlighten them into a better sense of things . bashfulness in this case is sinful ; and where nature is backward to the work , it must be forced by motives and arguments , into courage to discharge this duty of our christian calling , to teach them better principles . the light we have must be communicative ; if it be not it is painted and counterfeit , not natural and genuine ; not is this being a busie body in other mens matters and things , which do not concern us . our neighbours souls are precious things ; in the saving of which we must not be negligent ; but resolutely imitate the example of aquila and priscilla , who finding that apollos , though an eloquent man , yet was not throughly instructed in the mystery of the gospel , they took him unto them , and expounded to him the way of god more perfectly , acts xviii . . . light is warming . the light of the sun is so . so must a christian not only heat and chafe the principles of light god hath bestow'd upon him , into spiritual fervour ; but by that fervour endeavour to warm others into the same zeal and earnestness . this must be one great end of his fervour , to attempt to make others like him . lukewarmness is the great distemper , that the generality of christians who enjoy ease and plenty are sick of . to cure others of that malady is part of our imployment ; and this we cannot do , except our love to god be strong and vehement ; where it is so , and that we love him with all our might , we may hope that others , who see our ardent desires , will write copies after us . this fervour as it rises upon motives drawn from what god hath done for us , and the particular instances of his miraculous goodness to us ; so if those motives be suggested , and represented to our neighbours , they may by the blessing of god , have the same effect upon them ; at least , we have this satisfaction , that we have done what became us as lights . it was no doubt from the mighty zeal that appeared in st. paul , that the galatians were warmed into that fervour , that if it had been possible , they would have pluckt out their own eyes , and given them unto him , gal. iv. . . light is comfortable : it comforts not only the spirit of man , but all other sensitive and vegetable creatures ; so must a christian comfort others that are in any trouble , with that comfort wherewith himself hath been comforted of god , cor. i. . this is pure religion , to visit the fatherless and widows in their affliction , jam. i. . and when he saith visit , he means such visits as are attended with suitable consolations ; and this we shall be the better able to do , if we call to mind the comforts we our selves have felt , and the means whereby we have come to feel them . this is my comfort in my affliction ; for thy word hath quickened me , psal. cxix . . the word of god affords the richest comforts ; to which purpose the apostle , rom. xv. . that we through patience and comfort of the scriptures , might have hope ; so that acquainting our selves with the word of god , containing so many excellent examples , and precious promises , and making use of that word in our own troubles , we shall be able to administer comfort to others also . a christian is a person that imitates christ ; not in his miracles , not in raising the dead , not in curing the lepers , not in opening the eyes of the blind ; but in charitable actions : and we all know what his language was to persons that were in distress ; be of good comfort , saith he to the woman who was troubled with a bloody issue , matth. ix . . so he said to others ; and this was suitable to the prophecies which went before of him , particularly that isa. lxi . . where the prophet speaking of him , expresly tells us , that his business would be to proclaim the acceptable year ; and to comfort those that mourn . . light is cleansing ; for it clears the air of fogs and mists . so a christian , as much as in him lies , is to cleanse his neighbour from that filthiness which sticks to him : and as this is to be done by gentle reproofs , mingled with pity and compassion ; so if those reproofs light upon a person of ingenuity , it will be taken as a kindness , and prove an excellent oyl ; which as it doth not break the head , so it very often breaks the heart ; not into despair , but repentance ; not to destruction , but edification , psal. cxli . . this cleansing the apostle aim'd at , when he said , eph. v. . have no fellowship with the unfruitful works of darkness , but rather reproach them : and he calls the sins of others , works of darkness , with allusion to the light of reproof ; which he thought would be the most likely way to dispel them : and a light it is , which very often shines into the heart , and inlightens the inward man , and dissipates the wrong notions men had of religion , and which makes them come to themselves again ; as it is said luke xv. . . light is directing ; so it is to the traveller that hath lost his way in the night . so a christian seeing his neighbour go astray , what should he do , but direct him into the good way ? he is bound to do so much to his neighbours ass or ox by virtue of that law of equity deut. xxii . . and what ! not use the same civility to his neighbours soul ? doth god take care of oxen , and not of the souls of men ? but here it is to be noted , that this duty of directing others , hath respect not only to erroneous opinions in matters of religion , but to erroneous practices too . if the errour in opinion be an errour of no great consequence , it 's not worth while to take pains to rectifie his mistake ; but the erroneous practices are more dangerous . and this was the duty intended in the preceding character , ye are the salt of the earth ; and it is reinforced in this of light , to shew it is not a thing indifferent . the command being doubled , and reiterated , discovers the great necessity , and the mighty importance of this act of charity , and god's peremptory will. and as our own good example is one part of this direction , so our advice and counsel is another ; to which purpose st. paul , gal. vi. , . brethren , if any man be overtaken in a fault , ye which are spiritual restore such a one in the spirit of meekness ; considering thy self , lest thou also be tempted : bear ye one anothers burden , and so fulfil the law of christ. having thus explain'd the qualities of light , and shewn what duties are required in the similitude , let us ii. enquire , whether this addition in the text , of the world , ye are the light of the world , makes the command more emphatical ; and the duty of being beneficial to others in spiritual concerns more extensive . and to this i must answer in the affirmative ; for as the light of the world is the sun , so we know . that the sun shines at all seasons , spring and fall , winter and summer . so a christians good works and virtues , are to shine not only in adversity , but prosperity too ; not only in the winter of affliction , but also in the summer of ease and plenty ; both in the spring of his years , and in the fall of his age. his doing good must not be confined to a certain time , or to a certain stage of his life , such as sickness , or a death-bed ; but discover it self in the various conditions god hath placed him in . his goodness must not shine by fits . being inconstant , it betrays its weak foundation ; and when either a ruffling wind can blow it away , or the sun melt it as wax , it s a sign it did not fall from heaven . . the sun shines in all places , in all parts of the hemisphere ; so a christians goodness must shine and display its glory in all companies , and places too . he must not with peter , eat with the gentiles , and withdraw himself when those of the circumcision come in ; must not only maintain his strict obedience to the gospel , when he is in company with mean , little , and inconsiderable people ; but even in caesar's family ; not only when it is safe to do it , but also when he is in danger of losing by it either his credit , or place , or estate ; not only in private , but in publick too ; not only in gethsemane , but in the high priests palace too . . the sun , the light of the world , shines upon all sorts of men and things , good and bad ; dunghills as well as gardens and vineyards , participate of his shine and splendour . so a christian is to bestow his pains in illuminating and warming others , not only on the tractable , and such as are easily wrought upon , but even on the stubborn and obstinate ; and not only on those who have already made some progress in goodness , but on such too who are very bad , and wholly destitute of the life of god , and plough the barren rock as well as the kinder soil . this makes his goodness truly catholick and universal , and in that resembles the light of the world , or the sun exactly , which gives life to the wormwood as well as to the rose , to the thorn as well as to the lilly , and influences both the thistle and the lavender . inferences . . ye are the light of the world. though this is spoken to all christians , yet it concerns the ministers of the gospel in a special manner . light ! how pure is it ! and how pure ought their lives to be , that are to light others to heaven ! if those lights be darkness , how great must be that darkness ! if their lives be spotted with any scandalous sin or immorality , what deformed creatures must they be ! if they preach one thing , and practise another , how uncertain must the sound of those trumpets be ; and who shall prepare himself to battel ? if they that are the guides go astray , how shall the blind find their way to paradise ? if the sin against which they thunder be found in their skirts , what hope is there that their hearers and disciples should become wise unto salvation ? if by their holy lives and doctrine they convert many unto righteousness , they shall shine as the stars in the firmament : but if by their ill example they light others into the chambers of hell , they shall shine too , but in the flames of the burning lake ; and there learn , that the servant who knew his masters will , and did it not , shall be beaten with many stripes . to be a minister of the gospel , is something more than to be in orders ; something more , than to have a living or preferment in the church ; something more , than to perform the offices prescribed by the canons , and law of the land. doing good must not only be their work , but delight and pleasure too . their splendour lies not in shining dignities , but in fleeing youthful lusts , becoming patterns of virtue to those under their charge , and following righteousness , faith , charity , and peace with all them that call on the lord with a pure heart , tim. ii. . ii. ye are the light of the world. then surely , those who are in love with works of darkness , are no christians . what the works of darkness are , you will find tim. iii. , , , . this know also , that in the last days perilous times shall come ; for men shall be lovers of themselves , covetous , proud , boasters , blasphemers , disobedient to parents , unthankful , unholy , traitors , heady , high-minded , lovers of pleasure more than lovers of god ; and having a form of godliness , but denying the power thereof . they that are in love with any of these works , can be no christians ; for the fundamental law of our religion , is to depart from iniquity , tim. ii. . there is scarce any similitude which is more frequently made use of to express a life of holiness , or a new nature by , than light ; and sin , or love to it , is as frequently represented by darkness ; for in this love to a sinful course , the mind is darken'd , and hath no right apprehensions of god , or of the life to come , or of the dreadful consequences of neglecting so great salvation , no right apprehensions of the love of god , or of the sufferings of christ ; or the apprehensions are not bright , not brisk , not lively , not convincing , not operative , as light is , and ought to be . the flesh and the world oppress the mind , or fill it with confused notions of religion ; which is a sign the spirit of god , that spirit of life and light , finds no entertainment there , and therefore here can be no christianity ; for true christianity and god's enlightening and sanctifying spirit , go together . christianity makes us the sons of god ; and whoever are the sons of god , are led by the spirit of god , rom. viii . . as many of you as are enamoured with any of the aforesaid sins , or any other ; and surely you are enamour'd with them , when all the charms of the love of god , cannot oblige you to depart from them , mince it , and qualifie it as you will , you walk in darkness at noon-day , and the god of this world blinds your eyes , which hinders you from effectual believing , and keeps out the glorious light of the gospel of christ from shining into , and warming your hearts : and what these works of darkness , if cherish'd , tend to , and will end in , you may easily know , if you will but consider what you have so often heard , that there is such a place as outward darkness , where shall be howling , and gnashing of teeth , matth. xxv . . iii. ye are the light of the world. light is not defiled by shining upon dunghills . no more must you , who pretend to be enlighten'd by the gospel of our lord jesus christ in this adulterous and sinful generation . whatever ill examples you behold , whatever vain company you light into , whatever viciousness you see abroad , that must be nothing to you , your souls must not he defiled , nor your minds darken'd by such spectacles . your business is to keep your selves pure , as lot in sodom . a multitude that does evil , is no president for you to follow ; for you have heard , that the way which leads to perdition is broad , and many there be that walk in it . numbers in sin , must be no motive to do after their ungodly deeds . among these you are to shine as lights in the world. while you preserve your goodness , your light is preserved , and your candle continues burning ; when that decays , your light decays ; and should a cry be made at midnight , behold the bridegroom comes ; in what condition will you be when your lamps are gone out ? the light that is soon extinguish'd by the circumambient darkness which surrounds you , is a counterfeit light. it comes not from the father of lights , nor is it a genuine beam of the sun of righteousness ; for whosoever is born of god doth not commit sin , i. e. so as to make a trade of it , or to yield to a habit of it ; for his seed remains in him , and he cannot sin because he is born of god , joh. iii. . ill examples must make your light burn the brighter ; and the greater wickedness you are incompass'd with , the higher must your zeal rise ; and by this the world must be taught , that there is something in you which is greater than the world ; and that in despight of all the miseries which befall good men in this world , verily there is a reward for the righteous . iv. ye are the light of the world. when you behold the light of the world , what should you do , but remember your duty , which is to walk as children of light. can you complain of want of remembrancers and monitors , when the light of every day puts you in mind , what manner of persons you ought to be ? when you see the sun shining upon you , is not this an item , how you are to warm others by your blameless conversation ? when the light breaks in , and displays its glory in your chambers in a morning , is not this a silent admonition , how you are to deport your selves that day ? even like the children of god , without rebuke ; and to walk honestly as in the day , not in rioting and drunkenness , not in chambering and wantonness , not in strife and envy ; for they that sleep , sleep in the night ; and they that be drunken , are drunken in the night , but let us who are of the day be sober , putting on the breast-plate of faith and love ; and for a helmet , the hope of salvation , thes. v. , . this is the wisdom of god , to express our duty by things which incur into our senses , are familiar and obvious , and which we daily behold ; that looking upon those objects , we might remember what we are called to , what we are design'd for , and what our master requires at our hands . light must make us reflect upon the light of grace and holiness , and put us upon examination , what footsteps of the grace of god appear in us ; and upon resolutions to walk worthy of the name which is given us ; and so to guide our thoughts , and words , and actions , that by what we do in the world , our neighbours , and those who behold our conversation , may be edified and encouraged to lay hold on eternal life . v. ye are the light of the world. and god hath given you a light to walk by , which is his holy word ; for thy word is a lamp unto my feet , and a light unto my paths , saith david , psal. cxix . . by this light you are to try the spirits , whether they be of god ; for many false prophets are gone out into the world. there are men abroad , that teach for doctrines the commandments and traditions of men : men that will tell you , that except you are in communion with a certain prelate , who exalts himself above all that is called god , even above kings and princes , you cannot be saved ; men that will tell you , that you must pray to saints , and implore the intercession of the blessed virgin , and hear mass , and believe against sense and reason , that bread is flesh ; that you must hear mass , and prayers you understand not ; and be content to be deprived of the comfortable cup in the holy sacrament . there are others that talk much of religion , and yet are great strangers to the christian virtues of meekness , and charity , and not only confine the favour of god to a certain party , but would straiten yours too , and place religion more in talking against ceremonies , than in the greater and weightier matters of the law. and abundance of other false teachers and doctrines you may meet withall abroad ; for le ts do what we can , the enemy will sow tares among the wheat ; but the way not to be deceived by such false fires , is to examin them by the clear light of the word of god. to the law , and to the testimony ; if they speak not according to this word , there is no light in them . by this light you may find out not only erroneous opinions , but sinful works and practices too ; not only in others , but in your selves also . take but a serious view of your actions , designs , aims , principles , behaviour , and discourses ; by this noble light , and those spots and blemishes of your souls which before you took no notice of , will stare in your faces . this will soon tell you , what rocks , what shelves , what sands you are to shun ; for we have a sure word of prophecy , whereunto ye do well to take heed as unto a light shining in a dark place , until the day dawn , and the morning star arise in your hearts , pet. i. . vi. ye are the light of the world. but what ? is no good christian in darkness ? do we not see many excellent persons , who dread sin as hell it self , yet see nothing of the light of god's countenance ? it s very true . there are such persons , and yet for all this , they are light in the lord. they have the light of holiness in them , though they have not the light of joy and gladness . they are made partakers of the divine nature , and therefore must have light in them ; and such light , as will at last light them to heaven : but through strong temptations , or some fatal distempers , it comes to pass , that the light they possess is clouded , and hindred from going on to a perfect day ; and they carry it as it were in a dark lanthorn . but all i shall say to such at this time , is what god bids the prophet proclaim in the ears of persons under such circumstances , isa. l. . who is among you that fears the lord , that obeys the voice of his servant , that walks in darkness , and sees no light ? let him trust in the name of the lord , and stay upon his god. excellent counsel ! in the midst of all temptations , darkness , clouds , and shadows of death , let them even resolve to depend upon god's mercy and goodness ; and rest there whatever comes of it ; and though they can give no reason for so doing , yet let them fix here , and upon this resolution ; if i perish , i will perish in the hopes of god's mercy . while the light of holiness shines and burns in them , there is that in them which will secure their title to the enjoyment of god's everlasting light. light will mingle with light , and the light of the love of god in the soul on this side heaven , by a natural tendency , must necessarily at last terminate in , and be united to him , who dwelleth in a light which no mortal man can approach unto . for with thee o lord , is the fountain of light , and in thy light shall we see light. lift thou up the light of thy countenance upon us , and we shall be safe . sermon xv. st. matth. ch. v. ver. . a city set upon a hill cannot be hid . in these words , our saviour prosecutes his design in the preceding characters , he had given of his disciples and followers . he had called them the salt of the earth , and the light of the world , and these characters he illustrates and inlarges upon , not only in the text , but in the two verses following . he had told them , that their lives must be exemplary , their conversation edifying , and their actions such , as might serve both to reform and enlighten others ; to this he adds another simile , ye are , saith he , and god expects , and intends , you should be like a city set upon a hill ; now , a city set upon a hill , cannot be hid , i. e. men will take notice of you , as they do of a city seated upon a hill ; if your lives are not according to the rules of my gospel , your christianity , and discipleship will soon be seen through , and you will quickly betray your hypocrisy : your business is , to own and profess the truth in the face of the sun , and by your conformity to my holy laws , to let the world see , that you are of the same mind and spirit , and temper , that i am of : cities are conspicuous , all men that pass by them , look upon them ; especially , if they be set on a hill , so the eyes of the world are , and will be upon you ; and it will soon appear , what manner of spirit you are of . let it be therefore your care , so to behave your selves , that those who look upon you , and observe your deportment , may be convinc'd , that you do not profess one thing and practise another . this is the natural sense and design of our saviour's expression here , as will appear to any one that shall examine the drift and scope of christ in this sermon on the mount , and the antecedent , and consequent passages . but because the church of rome lays a great stress upon this place , and makes use of it to prove the perpetual visibility of their church , i must necessarily discover to you the vanity of that pretence , before i draw any inferences from this passage , to instruct you , how to govern your lives and actions according to the import of this similitude ; not that i am fond of controversy , or love to insult over a dying religion ; but the subject lies in my way , and to balk it , would look like betraying the noble cause , we have espoused , built upon the eternal pillars of truth and reason . the pretence therefore is this : it must be granted say they , that the church of christ must have been visible in all ages ; for it is a city set upon a hill , which cannot be hid ; and there is no reason it should , for how should heathens and infidels be converted to the faith of christ , if the church which must teach them that faith , were not visible . if it had lain hid and obscure in the world for several ages , confined to caves and dens , to corners and deserts , as you protestants pretend , christ must have miss'd of his design , which was by the conspicuousness of his church to draw unbelievers into the bosom of it . now it 's evident , that the church of rome hath been visible in all ages , conspicuous and splendid for many centuries together , without any interruption ; yours never began to appear , till luther and calvin , and henry viii . made it visible ; therefore the church of rome must be the true church , and yours the false , because it hath not been visible in all ages . this is the pretence , and now let us briefly consider the weakness and absurdity of it . . whatever may be said for the perpetual visibility of christ's church , it is plain , that from this text it cannot be proved ; for christ doth not speak here of his followers considered as a church , or a body of men united under their pastors in the profession of the doctrin of the gospel ; and in the use and administration of the sacraments of the new testament ; but of every individual disciple considered as a christian , and a follower of christ to teach him how he ought to live and behave himself in the world to the edification of others . and this is evident , from the virtues of meekness , and humility and patience , and peaceableness , &c. press'd in the foregoing verses , which are things appertaining to every private christian ; and this saying , you are a city set on a hill , which cannot be hid , is spoken to the very same persons , of whom the aforesaid virtues are required . so that these words relate to a christian duty ; not to the state , or condition , or splendour , or visibility of christ's church . but , . suppose they do relate to christ's church , considered as a church , they must necessarily relate to christ's universal church ; for here is no particular church mention'd . christ's universal church of all ages , nations , countrys may he called a city , as it is in other places stiled a body ; for as a city is made up of various buldings , and as a body consists of many members , so christ's universal church consists of many particular churches which make up that great city , and that vast body , and if these . words relate to christ's universal church , how can they be applied to a particular , and especially to the church of rome more then to the church of ethiopia , or greece , or armenia , and how absurd must be the consequence . the universal church of christ , is a city set upon a hill , which cannot be hid ; therefore the church of rome is that church , or therefore the church of rome is that city ? it 's true , they call themselves the vniversal or catholick church , so did the donatists of old ; but what doth calling themselves so signify when it is evident , and clear as the sun at noon , that the church of rome is but a particular church ? there were churches in the world before the church of rome was heard of , and there are at this day , and have been all along churches which may vye with the church of rome for antiquity and duration ; and though they may not be able to boast of the same outward splendor , plenty and prosperity , yet what is outward splendor and prosperity to a christian church , when in scripture it is made the character of wicked men , more then of those who will live godly in christ jesus ? . we do not deny , that the church of christ hath been visible ; so far from it , that we believe it to have been visible in all ages ; indeed some of our divines talk of a visible and invisible church , but when they do so , they consider the church , as we consider a man , who consists of two parts , a body and a soul , the body is visible , the soul invisible , so it is with the church , the outward society , in which true and sincere believers live , is the body , and that 's visible , the sincere believers are the soul of that body , and they are , and must be invisible being known only to god , the searcher of hearts ; but the outward society , which profess the faith of christ , and which is the body wherein that soul lives , is , and hath been always visible ; and that which makes it so , is the profession of the fundamental principles of christianity , contain'd in the apostles creed , and understood in that sense , that the primitive church understood them in ; this makes and constitutes a christian church , and there is none but must grant that these fundamental principles of christianity have been visible in all ages , even in times of the greatest persecution , even in the midst of arianism , and consequently the church of christ hath been visible in all ages , and shall continue so to the end of the world ; and though in abundance of churches for some ages together these fundamental principles of christianity have been mingled with many accidental errours , superstitions and idolatries ; yet still so far as these fundamental principles have been retained in the respective churches , so far the church of christ hath been always visible , as a sound egg swiming in a filthy , nasty , stinking pool of water , is visible notwithstanding the filth , which surrounds it , and therefore as sickly and corrupt as the church might be in some ages , the essentials of christianity being every where retain'd , heathens and infidels had still opportunity and motives to joyn themselves to it , for in these principles and the profession of them it was visible . so that , . to that common impertinent query , where was your church before luther , calvin , or henry viii ? the answer is this . it was all the christian world over , even in all the christian societies that were either in ethiopia , or egypt , or africa , or asia , or greece , or constantinople , or alexandria , or antioch , or in muscovy , and even in the church of rome her self ; for since we profess the same faith , or the same fundamental principles of christianity , which were profess'd in all these churches all along , our church must necessarily have been in all those churches where those fundamental principles were retain'd and professed ; so that it is in vain to urge that our church was not visible two hundred years ago ; for it 's enough that the universal church of christ is always visible , i mean the church of christ dispers'd through the four quarters of the world. this will be always some where , and god will never suffer it to decay , according to his promise , matth. xvi . that the gates of hell shall not prevail against it . as for particular churches , they may either become invisible by being destroy'd , or become visible whenever they appear in the world , and hold the same catholick faith that the universal church holds ; but from thence it follows not , that either these particular churches which have been destroy'd , or which rise at such a time , be it sooner or later , are no true churches : as to particular churches which decay , it 's evident that the churches of africa , of carthage , hippo , numidia , where st. cyprian , st. austin , st. fulgentius , and other eminent bishops govern'd , are totally destroy'd , but no man will therefore say that they were no true churches , when they were in being ; and as to churches which are of no long standing , their being of a late plantation or erection doth not make them false churches , else the church of rome her self would be in an ill case ; for the churches they pretend to have erected in china , and in other eastern parts of the world , are not much above a hundred years standing , yet they will not think them false churches , because their plantation is late and they cannot boast of many hundred years continuance . so that the faith a church holds must be the great standart to judge by both of the truth and visibility of it ; where the aforesaid fundamental principles of chrianity are retain'd , professed , preacht and maintain'd there the church is visible , and consequently the church of christ hath been visible in all ages ; for in one part of the world or other , those fundamental principles have been profess'd and retained from the beginning of christianity unto this day , and if a church appear'd but yesterday , it holding these fundamental principles , the pillars and foundations of truth , it would be a true church and visible , and consequently hath been visible in those churches where the same truths have been profess'd ; and had the church of england been raised but forty or fifty years agon , that would not make her either a false or invisible church ; because she retains the principles on which christianity is founded . but , . lest any person should infer from this discourse , that since the church of rome hath been visible for many ages , as well as other churches ; and hath retain'd , and doth retain to this day the fundamental principles of christianity , there is no reason to separate our selves from her , or to leave her communion : i answer , were it possible in that church to eat only of the wholsome fruit she hath kept and preserv'd , without participating of the poison she hath added to it , or mingled with it , something might be pleaded for continuing in that communion : but that 's impossible now , as the case stands . of children that are baptiz'd in that church , and baptiz'd only into the faith deliver'd in the apostles creed , and die before they come to be of age , we cannot but entertain a favourable opinion : but for the adult , and persons who are of years of discretion that joyn with that church , it is evident , they cannot be members of that church , except they swallow the rats-bane as well as the milk , the unwholsome as well as the wholsome food ; especially since the confession of pope pius iv. and the councel of trent , which hath made the monstrous sacrifice of the mass , transubstantiation , invocation of saints , worshiping of images , purgatory , indulgences , seven sacraments , the belief of human traditions , &c. of the same necessity to salvation that the incarnation of the son of god is . they do indeed retain the foundation of christianity ; but then they have added also fundamental errours which every christian who believes god more then men , is bound to abhor ; and since it is impossible at once to abhor them , and to continue in communion with that church , it must necessarily follow , that separating from it is a duty ; and a duty , as much as our life is worth . but , . though with respect to the fundamental principles of christianity , we grant the church of rome hath been visible for many ages , as well as other churches , yet in regard of those additional articles i mention'd just now , if the doctrin makes a church visible , we must with very great assurance affirm , that the church of rome hath not been visible in all ages ; for it will appear to any impartial considerer , that the present doctrins which they have added to the old foundation were neither taught in the primitive church for the first three hundred years after christ , nor even in the church of rome her self a thousand years ago . not in the primitive church ; for in all the genuine writers of the first three hundred years , we find not a word of invocation of saints , of transubstantiation , of worshiping of images , of religious veneration of relicks , or of the supremacy of the church of rome , much less of her infallibility . nay , for a thousand years after christ the church of rome never had the boldness to call her self infallible , not till hildebrand's time , or pope gregory vii . by the confession of some romanists , a monster of pride and vice : he was the first that gave himself and his church that pompous and ridiculous title . and as i said , the present doctrins of the church of rome added to the creed , and made articles of faith , were not believed , much less look'd upon as necessary articles , even in the church of rome her self , a thousand years ago , i mean in the time of pope gregory the first ; the doctrins which are visible in that church now were not visible then ; for in that gregory's time the sacrament was administred to the laity in both kinds ; worshiping of images was counted abominable ; the title of vniversal bishop was thought antichristian ; private masses , where the priest only receives and communicates were reputed unlawful ; the books of the maccabees were not taken into the canon ; purgatory was not yet lick'd into a perfect shape , much less into an article of faith ; no masses were yet said , for the dead to deliver souls from that fire ; auricular confession , and extreme vnction , were not yet made sacraments , &c. and therefore the church of rome could not possibly be visible in all ages , since her doctrins she now professes were not profess'd , no not by her own members in all ages . inferences . . a city set upon a hill cannot be hid . it follows therefore , that a hidden piety is no piety . i mean where a person thinks it enough to worship god in his chamber or closet and to pay him due respect in private , and when he comes abroad into company , vain , and sinful , and wicked , doth as they do , dares not , or will not own his pious principles , but conceals his better inclinations and love of god , and makes no expression of it , either by disliking the sins he sees , or by dreading to imitate them , or by vindicating the truth of the gospel , i say , this piety must needs be counterfeit and nought ; for it is against the character christ gives of his disciples and followers , and in calling them a city set upon a hill , which cannot be hid ; and besides this is to be ashamed of him and of his gospel before men ; and how he resents that , and will resent it in the last day , you may read matth. x. , . mark viii . . i do not deny that nicodemus and joseph of arimathea were disciples of christ , but secretly for fear of the jews , joh. xix . . but , . though they were no open professours , yet they consented not to the impiety of the jews in traducing and slandering the lord jesus . their blood rose to hear him abused , and in the midst of all their fears , we find very notable effects of their zeal for his cause and person . of nicodemus we read joh. vii . , . that when the whole counsel was for condemning christ to death , the brave man stood up and argued with them , doth our law judge a man before it hear him , and know what he doth ? and of joseph st. luke reports , that he consented not to the counsel and deed of the barbarous men , who judged him guilty of death , luke xxiii . . and st. mark adds , that he went in boldly unto pilate , and craved the body of jesus , mark xv. . but , . though these two men were fearful , and had no great courage to assert their love and devotion to christ openly , yet it was at a time when they were not throughly instructed in the mystery of the gospel . the case alter'd when they came to have a more perfect knowledge of it , and then not all the rage of tyrants , not all the tumults the jews could raise , nor all the terrours of pilate could hinder them from owning their love to his doctrin and commands . we live in the broad day-light of the gospel , and therefore must not take example by men who were novices in christianity , and while they were so . for us to be one thing at home , and another abroad ; pious when alone , wicked when we do converse ; devout within the walls of our horses , and profane and loose in company , which can bear no strictness ; this is notoriously to dissemble with god , and to be false and treacherous to him . what ? caress a friend and hug him in a corner , and revile , or not to know him in society ? such baseness among men is counted abominable , and therefore cannot be supposed to be very pleasing , when the same affront is offered to god , nor will your private seriousness stand you in any stead in that day , when your souls must give an account of their behaviour before men. a christian must be a man of courage , and when he is to do a known duty , not all the threatnings and comminations of cruel men , not all the hopes of gain , not all the baits of profit , not all the fears of losing his honour , credit or life , must deter him from it ; for let come what will come of it ; the life to come , which is , and must be his greatest treasure , will make infinite recompence for all his losses . ii. a city set on a hill cannot be hid ; this shews that an active life , or a life of society and converse is a much nobler life , than a life solitary and retired from the world. i will not deny that a solitary life hath its advantages , and he that separates himself from temptations , is not very likely to be enticed by them : yet still it is a greater act of virtue , and more christian like to be good in the midst of all the enticing pleasures of the world. there is indeed greater difficulty in it , but then the virtue is greater , and the fruit sweeter , and the reward will be proportionable . the solitary good man saves himself ; but he that is religious in society is in a way of saving both himself and those that see him . in so wicked an age as this is , good men had need shew themselves to the world , to do something toward the amendment and reformation of it : and without doubt some good they do ; and though it is to be wisht , that the world were better , yet that it is not worse , they are beholding to such examples , which shews that some good is done by their living and conversing in babylon . iii. were i to speak to princes , to the nobles , to the gentry of the nation , to magistrates , ministers , and to men in authority ; this should be my text. all such persons , who make some figure in the world are like a city set upon a hill ; to such the nether world , the plebeians , the commonalty , and the ordinary sort of people look up . their example they take notice of , and these examples they ordinarily follow . i would tell them , that as god hath raised them above the common level , so god expects they should be eminent in goodness , and be as much above all vice , as they are above the common rank . i would tell them , that their sins are spreading , and like the plague destroy whole cities and towns. i would tell them , that in this case they are more barbarous than the tyrants mankind cries out upon , for they lay several mens consciences waste by their ill practices , which is more than sacking towns , and burning cities . all ye , that are advanced to some government , and surely parents and masters of families are so ; behold your selves in this glass ; according as your examples are so will your inferiours be . i do not say it is so always ; but this is ordinarily the effect of your behaviour . as you are , so will your children and servants be at least , there is reason to think , that so they will be , for your example strangely influences those that are under your charge and protection . if you sanctify the lords day both in publick and private by letting the word of god dwell richly among you in all wisdom , teaching and admonishing one another in psalms and hymns and spiritual songs , singing with grace in your hearts unto the lord , your inferiours in time , its possible would do so too . if you are enemies to pride , to intemperance , to drunkenness , to swearing ; there is hopes that your inferiours will learn of you . if you are grave and modest , and curb your passions , and deny your selves for heaven and gods service , it is not improbable that your inferiours will be wrought upon to make you their patterns . we see , they do so in evil things , why should we despair of their following you in that which is good . at least you have this satisfaction , that by your example you shew'd them the way , to the land which flows with milk and honey . you will have this comfort , that your example did not lead them into the chambers of death , nor make them fling their immortal souls away . all ye that are professours of religion , that pretend to be holier than ordinary ; the eyes of the world will be upon you . the least false step you make will be taken notice of . see then , that you walk circumspectly , as wise men redeeming the time , because the days are evil. iv. such of you , whom the spirit of god hath made free from the law of sin , you are not only a city set upon a hill , but behold you are come into mount sion , to the heavenly jerusalem , unto the city of the living god ; and to the innumerable company of angels , as the apostle saith , heb. xii . . behold god hath called you to be citizens of the heavenly jerusalem , called you to be companions of angels , called you to dwell on the hill of god , on the everlasting hill. how high is your calling ! how excellent your vocation ! how great the dignity god intends you ! your conversation is to be in heaven ; and will you mind the trifles of the flesh , and so mind them , as to set your affections upon them ? will you , who are born , new born i mean , to an everlasting kingdom , will you be fond of this pitiful transitory world , you that are intended for the highest imployment , will you do as the children of the world do ? they are from beneath , you are from above . do eagles catch flies , and you that are intended to soar above the clouds , will you disgrace your pedigree , and and set your affections on things below ? god intends you as conquerours , and will you suffer your selves to fall a prey to filthy temptation , and expose your selves to the contempt and scorn of the fowler , who flatters you till he draws you into the net , and then punishes you for being taken ? behold the glorious city , the city of our god , the city set upon a hill indeed , the city which hath foundations , whose builder and maker is god! do you hope to be members of that community , and will you disparage your selves by actions that will certainly exclude you from that republick ? at the gates of it no unclean thing shall enter : a clean heart , and a clean life must give you jus givitatis , make you free denisons of that city , and will not you prepare your selves for the honour of that naturalization ? except you imitate the manners of the citizens above , you can never hope to be partners with them in their glory ; and what are their manners ? why ? they love . love is their trade , their employment , their business , their pleasure , their delight , their satisfaction . they love nothing but god , or if they love any thing besides him , they love it for his sake ; and love god in it . love is their principle , their end , their mark , and their entertainment . love is their meat and drink , and their recreation . they love dearly , they love constantly , they love eternally . god is love , and he dwells in them , and they in god. to be like them , see that ye love him , that hath begotten you again unto a lively hope , by the resurrection of jesus christ from the dead . see that ye love one another with a pure heart fervently , see that your love be without dissimulation . see that ye love not in word , nor in tongue , but indeed and in truth , and when the thred of your life shall break , that love which dwelt in you , will exalt you to the regions of perfect love , where the inhabitants speak of love , and think of love , and sing of love ; and tell one another , how christ hath loved them , and wash'd them from their sins with his own blood. to him be glory forever . amen . finis . notes, typically marginal, from the original text notes for div a -e * anno . † so call'ed , as some think , from bacchi ara . vid. misson's trav. tom. . lett. . * an. . † the rectory of doulton in devonshire . ‖ an . * charles lodowick elector palatine . † an . * plin. l. . ep . . * varen . descript . japon . † the learned w. sclater us'd to call this distemper , to which he himself was much subject , studiosorum flagellum . * before this last illness , of which he died , he fell ( in the year ) into along and languishing sickness , occasioned through his indefatigable application to the duties and functions of his ministry . it brought him well nigh to his grave . the good man ascribed his recovery , under god , to the tender care of his vertuous wife , with whom he always liv'd in great concord and union , and to the prayers of pious people put up to heaven on his behalf ; as appears from some devout meditations which he compos'd on that subject , and which have been found since his decease among his papers . in thanksgiving to god for his preservation at that time , which he himself look'd on as next to miraculous , he kept a day monthly in his family ever after , and preach'd yearly a commemoration . sermon to his beloved congregation at the savoy , wherein he rehearsed god's mereies to him , and excited others to hope and trust in him in the like extremities . he also distributed largely to the poor upon that day . this was his constant method ▪ to treasure up god's providences to him , and to sanctifie and improve them not only to his own use , but to the use and benefit of others . * hieron . vit . hilarion . * platon axiochus . * vulg. lat . in locum . † theophylact . on matth. . crucific . jesus , p. . † socrat. apolog. * jul. celsus de vit . j. caesaris . * he commenc'd doctor at cambridge , in the year . this is mention'd here , it having thro'inadvertency been omitted in its proper place . notes for div a -e vid. grot in loc. notes for div a -e vid. cornel . à lap. in luc. notes for div a -e g. leti . notes for div a -e vid. cornel. à lap. in jacobi . v. ult . notes for div a -e pliny . the blessed advantages of peace and peace-makers in a sermon preach'd at the savoy in london upon the fifth of st. matthew; ver. ix. blessed are the peace-makers, for they shall be called the children of god. by anthony horneck, d.d. late preacher at the savoy. horneck, anthony, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing h estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the blessed advantages of peace and peace-makers in a sermon preach'd at the savoy in london upon the fifth of st. matthew; ver. ix. blessed are the peace-makers, for they shall be called the children of god. by anthony horneck, d.d. late preacher at the savoy. horneck, anthony, - . p. printed for b. aylmer at the three pigeons against the royal exchange in cornhill, london : . at foot of title page: price six pence. reproduction of the original in the british library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -- n.t. -- matthew v, -- sermons -- early works to . sermons, english -- th century. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion the blessed advantages of peace and peace-makers . in a sermon preach'd at the savoy in london upon the fifth of st. matthew ; ver. ix . blessed are the peace-makers , for they shall be called the children of god. by anthony horneck , d. d. late preacher at the savoy . london , printed for b. aylmer at the three pigeons against the royal exchange in cornhill , . price six pence . the bookseller's advertisement . the late worthy and pious doctor anthony horneck , the author of this seasonable discourse , hath left behind him fairly writ , many excellent sermons upon most practical subjects in divinity , particularly on all our blessed saviour's sermon on the mount ; contained in the fifth , sixth and seventh chapters of st. matthew's gospel ; having been preached to his beloved people at the savoy with great approbation ; which will be printed with all convenient speed by the consent of his widow . fifteen sermons , being the first volume , upon part of the said fifth chapter ( of which this is one ) is now in the press . but for the seasonableness upon the happy conclusion of the peace , 't was thought convenient to publish this alone . b. a. st. matth. ch. v. ver. . blessed are the peace-makers , for they shall be called the children of god. as in this divine sermon of our saviour , men and women are pronounced blessed and happy , with respect to things which the dull sensual world spies no felicity in ; or as here , those are counted happy whom the world counts miserable , and those miserable whom the world counts happy ; so it fares with the persons mention'd in the words before you , and the blessedness which attends them ; the world , you know , magnifies great generals , and soldiers , and martial men who can fight well , and are very skilfull in besieging towns , and in scaling walls , in bombarding castles , and surprizing forts , and defeating armies , and slaying men ; and he , that with saul hath kill'd his thousands , and with david his ten thousands , is cry'd up , and the bells ring at his entrance into a conquer'd town , all sing his praises , flowers of rhetorick and applause are strow'd in his way , publick intelligences are fill'd with his commendations ; and who so much talk'd of , as the man who is very expert in making , maintaining , and managing a war. our blessed master over-looks all these partial verdicts of the world , and knowing that nature , and vice , and profit , and honour , ambition and lust are enough to inspire a man with courage and wisdom to fight , and to cause disorders and disturbances among men , instead of commending men , who are skilfull in making war , set a peculiar mark of favour on those who are skilfull in making peace in the words i have read to you , blessed are the peace-makers for they shall be called the children of god. blessed are the peace-makers ; what ? all peace-makers ? then turks , and infidels , heathens , and pagans , and the most licentious of christian princes do all come into the number of the blessed , and all must be children of god. for there is no prince , though never so great a tyrant , though he hath spilt blood like water in his conquests , though he hath made no more of destroying mens lives , than tarquinius did of taking off the heads of poppies , or domitian of killing flies , yet makes peace sometimes , and tired with the toyl and fatigue of the war , concludes a truce at last with his enemy ; and what ? do all these come into the society of the blessed ? to give you light into this affair , i shall enquire , i. who these peace-makers are that are pronounced blessed here . ii. i shall examine the reasons of the supposition , or the thing supposed and implied here , that those who have an aversion from this peace-making , cannot be blessed . iii. i shall take the blessedness of these peace-makers into consideration , and shew how , and upon what account they are , and shall be call'd the children of god. i. who these peace-makers are , that are said to be blessed here . the word in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which as interpreters observe in greek authors signifies and denotes strictly those who make or procure peace among persons who disagree , and unite those who are at variance , but in scripture the expression is of a larger extent , and includes a great deal more than a bare reconciling of enemies , and the persons here aimed at are as follows . . such as do make peace with god and with their consciences . to this purpose is the exhortation , job xxi . . acquaint now thy self with him , and be at peace , and great good shall come unto thee : and from this peace with god , arises that peace in believing , we read of rom. xv. . man naturally is at enmity with god , rom. v. . to be sure , an enemy of the cross of christ , for the law of the cross is directly opposite to the principles and dictates of sinfull flesh , phil. iii. . and this enmity still grows greater and greater , as corrupt nature is improved or abused into more corrupt practices , and from hence flows man's misery . so that to be happy , a man must be at peace with god , which is a maxim so natural , that heathens do not think themselves safe without appeasing their angry deities , and this puts them upon offering sacrifices to them . but this doth not take with the true god , who delights not in burnt-offerings . the sacrifices of god , which unite the soul to him , and establish a peace betwixt god and the sinner , are a broken and a contrite heart , and laying aside voluntarily and deliberately , and from a sense of the madness of the attempt , even of resisting and clashing with an omnipotent being , those things which god professes and declares his hatred and abhorrency of , and a chearfull compliance with his revealed will ; and you all know that the things he hates are our sinfull customs , practices and inclinations , for your iniquities have separated betwixt you and your god , and your sins have hid his face from you , saith god , isa. lix . . to be at peace with god , a man must be at war with his sinfull inclinations . to live in peace with these , is to fall out with god , and the longer we maintain friendship and familiarity with these , the greater becomes the distance betwixt god and our souls , the breach is still made wider , till we sin away at last all hopes of reconciliation ; where the soul hath any reasonable assurance that god is at peace with her , there joy , and gladness , and serenity flows naturally into her bosom , and that is the peace of conscience st. paul speaks of , rom. xiv . . and indeed there are no persons more likely to be successfull in making peace among men , than those who first make peace with god , and with their own consciences . . such as make it their business to live peaceably in humane societies , and seek to maintain that peace , which either nature , or religion , or friendship , or neighbourhood have settled among men , with whom we live ; and concerning this sort of peace-making , st. paul speaks , rom. xii . . if it be possible , as much as in you lies , live peaceably with all men . to maintain peace , is part of peace-making , for this is to make that peace which is begun , and which we find settled in our hands to continue and flourish ; in a word , to preserve it , and according to the old saying , non minor est vertus , &c. it is as great a vertue to preserve the good thing which we have purchas'd , as to purchase it ; and while we behave our selves inoffensively , unblameably , and keep a conscience void of offence toward god and man , we take the readiest way to live peaceably . it 's granted , that the most inoffensive actions , nay even acts of duty and devotion may stir up the wrath and fury of cholerick and prejudiced men , as we see the apostles by preaching the gospel , and attempting to reclaim men from their vices , and telling them their duty , rais'd all the world against themselves ; but this is not our fault , as long as we give no just occasion to men to quarrel with us , or give no just offence ; while we are ready to do good offices , do by others as we would have others do by us , and in our discourses and behaviour observe the rules of modesty , decency , sobriety , and charity ; if after all , men will speak ill of us , and be angry , because we will not run out with them into excess of riot , as it seems those did st. peter speaks of , pet. iv. . we have discharged a good conscience , and may comfort our selves with this , that we have given no just occasion to break the peace . . and here comes in the stricter signification of the word , such as from a sense of christian love and charity endeavour to reconcile disagreeing persons , and neighbours , and their fellow christians that are at variance : and concerning this peace-making , st. paul gives this grave and serious admonition , cor. vi. , . i speak to your shame . is it so , that there is not a wise man among you ? no not one that is able to judge between his brethren . but brother goes to law with brother . and this must needs be his meaning in that other exhortation , rom. xiv . . where he bids us follow after the things which make for peace . and indeed , where there is true christian compassion , a man will not only be ready to run to make up differences , when he is entreated , but of his own accord , and before he be entreated , especially , where either friendship and a long acquaintance , or some near relation gives the invitation . it was barbarous language of cain , gen. iv. . am i my brother's keeper . such a word must not drop from the hearts and mouths of those who are adjured by bowels of mercy , not to look every one on his own things , but every man also on the things of his neighbours , as all christians are , phil. ii. . the common laws of humane societies , require this peace-making , much more the laws of christianity ; and since we are bound to love our neighbours as our selves , how is it possible to obey that law , without endeavouring to soder and join the clashing and dis-jointed members of christ's mystical body ; in doing so we love our neighbours as our selves , even in endeavouring to keep others from disagreeing , as we would keep our selves from being at variance with others . how good and how pleasant a thing is it for brethren to dwell together in unity ; it is like the precious ointment that ran down from aaron's head into his beard , and so on to the skirts of his cloathing , saith the royal psalmist , psal. cxxxiii . , . as christians we are all brethren , and then it must be our duty to see the beauty , order and harmony of that brotherly society preserved , which is impossible to be done , without actual and personal endeavours of reconciling those who are at difference , and this argument moses made use of , when he saw two israelites striving together , and would have set at one , why do you wrong one to another , seeing ye are brethren ? act. vii . . . such as endeavour to make others like themselves , and do instill this christian principle of reconciling persons , that quarrel and live in enmity , into others . this is still making peace , when we labour to make others enamour'd with this duty of peace-making , which is done either by exhortation or entreaty , or representing to others the nobleness , excellency , and profitableness of this peaceable and peace-making temper . it 's natural for men to endeavour to make others of the same temper and principles with ourselves , which is the reason that men of all persuasions do what they can to make proselytes . a truly good man cannot forbear saying with st. paul , i wish that all men were even as my self , cor. vii . . i mean with respect to the good things the grace of god hath infused into him : and as no man can be sincerely good , without endeavouring to unite , and reconcile his disagreeing neighbours , so that goodness will farther prompt him to bespeak those of his acquaintance in st. paul's language , brethren , be followers together of me , and mark them that walk so , as you have us for ensamples , philip. iii. . and from hence it will be an easie matter to give a just answer to the objection i proposed at first ; whether all peace-makers are indifferently concerned in the blessedness of the text ; it 's plain from hence , that not every one that makes peace either by force , or of necessity , or for profit and interest , or being tired with a long and tedious war. not every one of these comes into the number of those blessed men . all the four qualifications i have mentioned are requisite to entitle a man to this happiness ; making peace with god , and our consciences , living peaceably , and from a sense of christian love and charity , endeavouring to reconcile disagreeing neighbours , and instilling this reconciling principle into others . and having thus laid down the true characters of these peace-makers , whereby you may examine your selves , let 's go on , and , ii. enquire into the reasons of the supposition , or that which is implied here , that those who have an aversion from this peace-making , cannot be blessed or happy . the reasons are , . selfishness is plainly predominant in such persons , and that 's no good character of bliss , so far from it , that the apostle reckons it among the plagues of the last days , tim. iii. , . this know also , that in the last days perillous times shall come , for men shall be lovers of themselves . it 's true , to love our selves is a natural principle , but to love our selves so as not to be concerned for the good of others , is a sinfull self-love , which renders us contemptible to god , and despicable to rational men . he that matters not whether his neighbours fight or agree , whether they live in love or wrath , and sees a fire kindled in their breasts , a fire lighted by the flames of hell , a fire which breaks forth , and threatens to lay their consciences wast , and doth not offer his helping hand to quench it , hath a soul base and low , a poor pitifull spirit , guilty enough to suffer in hell , but alienated from that life which must give him a title to heaven . . he that doth not make peace with god or with his own conscience , and cares not for it , robs himself of the greatest comfort ; and surely that man can never be happy . to be at peace with god , is to be at peace with our judge , with him who hath the same power over us , that the potter hath over his clay , and is able to destroy both soul and body into hell ; with him whose voice breaks the cedars , divides the flames of fire , shakes the wilderness , and makes the mountains tremble , and who hath a prison to tame men in , a prison from whence there is no coming out till they have paid the uttermost farthing . to be at peace with this almighty and sovereign being , must needs be a mighty satisfaction to the soul that knows what god is , and looks beyond this world : to enjoy his friendship , to be sure of his favour , to be secured of his good will , this establishes the soul , and gives her courage in the time of the greatest danger . he that is indifferent , whether he be at peace with god or not , not to mention that he is a sot and a fool , and understands not his true interest , he deprives himself of that which ought to be the greatest stay and staff of his life , and therefore whatever his outward conveniencies , and accommodations may be , he is unhappy . . he that doth not or will not live peaceably with his neighbours , i need not tell you that he is unhappy , for he himself finds by sad experience , that he is so . the disorders and tumults he finds within , the uneasiness of his condition , the danger he is in from without , and the vexation and discontent he runs into are sufficient items that he is as far from being happy , as he is from being wise : his lusts war within his members , as st. james speaks , jam. iv. . his soul is like the troubled sea , when it cannot rest , isa. lvii . . he is no kin to god , for he is the god of peace , rom. xvi . . no kin to angels , for they rejoyce in peace on earth , luk. ii. . no kin to good men , for they seek peace and ensue it , pet. iii. . if he be related to any thing , it is to the prince of darkness , who delights in wrath and envy , rev. xii . . . such men are no children of god , and therefore cannot be blessed ; that 's the argument of the text , blessed are the peace-makers , for they shall be called the children of god ; therefore those that have an aversion from this peace-making are not blessed , because no children of god ; surely no children of god , when so much of that spirit reigns in them , which rules in the children of disobedience : he particularly that seeks not to be at peace , or to live peaceably with his neighbour , most certainly doth not love his brother , and he that loves him not , is by the holy ghost in scripture put into the number of strange children , for so we read , joh. iii. . herein the children of god are manifest , and the children of the devil : he that works not righteousness is not of god , neither he that loves not his brother . not to love our brother , and to hate him in scripture are equivalent , different expressions for the same sin ; and if any man say , i am in the light , and hate his brother , he is in darkness , and walks in darkness , and knows not whither he goes , because the darkness hath blinded his eyes , joh. ii. . so that true blessedness lies altogether in the opposite temper , viz. the peace-makers , and of these it is that it 's said , they shall be called the children of god ; and how , and upon what account they shall be called the children of god , is the iii. and last particular , i am to speak to . and here i must premise , that in scripture language , to be called so , is very often as much as to be so ; and thou child shalt be called the prophet of the most high , i. e. thou shalt be a prophet , luk. i. . and after the same manner , that holy thing which shall be born of thee , shall be called the son of god , i. e. shall be the son of god ; so matth. i. . they shall call his name emanuel , i. e. he shall be so , god with us , god and man. and after this stile , you are to understand the phrase of the text , they shall be called the children of god , i. e. they are and shall be so . children of god! why ? what great blessedness is there in this title , beyond what other men enjoy ? are not princes and great men , who are commonly none of the best , called the children of god , psal. lxxxii . . and is not god the father of all mankind ? it is very true , but still there is a very great difference between children and children . all rational creatures , both men and angels , are god's children , as they are the works of his hands , and with this respect , even devils come into that number , because they owe their being to an omnipotent god. princes and great men particularly are the children of god upon the account of power and grandure , and authority god communicates to them , but for all these respects , they may be everlastingly miserable . to be a child of god by regeneration , to be born again , to be born of god , to be begotten again through a lively hope , by the word and spirit , this is it that makes the title truly comfortable , and such children are the peace-makers commended here . to be a child of god in this sense , is more , and a greater honour , than to be related to all the greatest princes in the world. for , . such children of god have higher marks of favour set upon them . they enjoy the blessings of god's left hand in common with the rest , but besides these , they have blessings of the right hand heap'd upon them . besides the preservation , protection , provision for their bodies , and common deliverances from dangers , they participate of with the greater number , their souls are visited by very magnificent guests ; for if any man love me he will keep my words , and my father will love him , and we will come unto him , and make our abode with him , saith our saviour , joh. xiv . . god governs them by his spirit , and feeds them like a shepherd , gathers the lambs into his arms , carries them in his bosom , and gently leads those that are with young , isa. xl. . they are made partakers of the divine nature , love what god loves , hate what he hates , desire what he desires , and aim at the same end god himself aims at , to wit , the glory of god , blessed for evermore . . to such children of god belong the promises of the everlasting covenant ; and there is no condemnation in them . they are deliver'd from the wrath to come , and christ intercedes for them in heaven . for them the balm of gilead flows , and when their souls are sick , physick is administred to them from the clouds . they are wash'd , they are justify'd , they are sanctify'd , and shall at last be glorify'd . to such power is given to tread on serpents , and upon all the powers of darkness : for their sakes god spares whole nations . to go no farther than our own : all sober men believe we are ripe for god to put in the sickle of vengeance . the atheism , prosaneness and hypocrisie , the dull formality we are sunk into under the greatest encouragements , together with other crying sins , which are among us , are enough to make a rational man wonder , that the viols of the wrath of god are not yet poured out upon us , but it 's for the children of god's sake , who are among us , that we are spared thus long ; for their sakes it is that god brings the strangest things about , and though they are try'd often by affliction , yet the fire that proves them , doth only cleanse , not crush the frame . to protect them , god sends his own guard , a troop of angels to surround their persons and habitations ; and if so , the blessedness of such must infinitely exceed the happiness of those , who are called children of god , upon the account either of their creation , or power and authority . but to come closer to the words , the peace-makers are in a very special manner the children of god , if you consider them either with respect to this life , or with regard to that to come , for to both these states , as i have told you often , does the recompences mentioned in these beatitudes relate . as to this present life . . they are children of god , because they are like him . they express his nature in their own : for god is the god of peace , philip. iv. . his divine essence is the true pattern of peace and order . the ever-blessed trinity is the grand exemplar of concord and unity . it 's god that makes peace within thy borders , saith david , psal. cxlvii . . he speaks peace to his people , ps. lxxxv . . he creates peace , isa. lvii . . and calls to peace , cor. vii . . and is the author of peace , cor. xiv . . and is the lord of peace , thess. iii. . the peaceable , and such as are of a peaceable temper , resemble this god of peace ; he lives in them : there is a great similitude betwixt that inexhausted spring , and these little rivulets ; a great conformity betwixt these copies , and that original . the features and lineaments of peace , that appear upon their souls , discover that they are the children of god. . they are the adopted children of god in christ jesus . christ is the true , natural , and only begotten son of god. the peaceable , and such as are of a peace-making temper , tread in the steps of christ , imitate his peaceable nature , and upon that account are admitted to the honour of his filiation , and son-ship . the spirit of peace , which dwelt in christ jesus , dwells in them , col. iii. . christ is the prince of peace , so he is call'd , isa. ix . . nay he is our peace , who made both one , and pull'd down the middle wall of partition between us , having abolish'd in his flesh , the enmity , even the law of commandments , contain'd in ordinances , making in himself of twain , one new man , so making peace , eph. ii. , . and he came and preach'd peace to them that were a far off , and to them who are nigh , vers . . he is the great peace-maker , who made peace betwixt heaven and earth , which makes the angels sing at his nativity ; glory be to god on high , and on earth peace , luk. ii. , nor doth christ's saying , matth. x. . think not that i am come to send peace upon earth , i am not come to send peace , but a sword. i am come to set a man at variance against his father , and the daughter against the mother , &c. i say , this oracle doth not at all invalidate , or weaken the character , or title given him , which is prince of peace ; for in so saying , he only describes the natural events and consequences of his gospel . . when a man is truly converted to the gospel of our lord jesus christ , there is immediately infused into him a mighty hatred and indignation against sin , and vice , where-ever he meets with it , though it be in a father , or mother , or brethren , or sisters . to find it in such relations , doth not make him like it the better , nor can all their persuasions make him have any good opinion of it ; and therefore if the father be carnal and wicked , he will hate his son for being so holy and precise , and keeping such a stir about religion ; or if the father be good , and the son naught , the son will be either secretly , or openly angry with his father , for having so strait-lac'd a conscience . hence arise quarrels and dissensions , which are not the natural effects of the gospel , but of men's vitious humours , which hate to be controll'd by the gospel ; and hither must be referr'd the persecutions that befell the primitive believers , when they would not offer incense to the heathen gods , whereupon they were imprison'd , harrass'd , persecuted with fire and sword. the son rose against his father , if he were a christian , and the daughter did her best to throw the believing mother into the fire , and the nearest relations became mortal enemies one to another ; not that christianity made the christians hate their heathen relations , but it made the heathen relations hate their christian kindred . . this christ speaks with relation to those carnal and hypocritical professours of his religion , who in after-ages pusht on by pride and by the devil under a pretence of zeal for his honour and glory , would kill , butcher , burn , massacre thousands of their brethren , who retain'd the substantials of christianity , only differ'd from them in things which carnality , and pomp , and superstition , and ambition to regulate the church by the court of princes , should add to the ancient faith deliver'd unto the saints , and of this we have seen very sad instances : but still , these are only accidental effects of men's pride and passions , not the natural products of the design and tendency of the gospel ; so that notwithstanding all these quarrels and dissensions ill men raise about the gospel , christ is still the prince of peace , and the peaceable , and such as are of a peace-making temper , are upon that account his brethren , for he is not ashamed to call them brethren , heb. ii. . and therefore the children of god. as to the life to come . these peace-makers shall be , and shall be treated like darling children of god. this st. john assures us of , john iii. . beloved , now are we the sons of god , and it doth not yet appear what we shall be , but we know , that when we shall appear we shall be like him . like him ! how ? like him in eternal glory and honour , and splendour . they were like christ in their peace-making temper here , and they shall be like him in a glorious immortality . their father which is in heaven will let men and angels see , that they are his children , that they are so not in name only , but in deed. he will give the unbelieving world a visible demonstration , that they are so in the last day , in the great day of account ; he will place them at christ's right-hand , and the men that would not believe and repent , shall behold how dear they are to him ; for the great redeemer shall carry them up into his father's kingdom : if sons then heirs , heirs of god , and joint heirs with christ , saith the apostle , rom. viii . . christ as man , and mediator , became heir of his father's royalty , and power ; so shall they in the right of adopted children . as christ ascended into heaven so shall they ; as christ was exalted so shall they ; as christ was enthron'd so shall they ; as christ was advanced from a low estate to the highest dignity so shall they ; as christ lives for ever so shall they ; as christ cannot be hurt by the second death no more shall they ; as christ had power given him over the nations , over hell and devils , so shall they reign over all their enemies ; as christ shall judge the world , and the apostate angels so shall they ; being fellow-sons , fellow-heirs , they all share in his authority and grandeur : it 's true , all this must be believed , for it is not seen yet ; but who can forbear to believe it , when we have the word of the living god for it ? in a word , they shall be possessours of heaven and earth ; for not only their father , but their elder brother is so . crowns and diadems are preparing for them ; crowns which fade not away , crowns which the moth cannot corrupt , nor thieves break through and steal ; crowns made of beams of eternal light ; crowns which not only adorn their heads , but fill their faces with incomparable beauty ; crowns such as angels wear ; crowns which cannot be viewed , cannot be thought of , without eternal admiration . inferences . . it is easie to guess what tempers and actions are contrary , and directly opposite to the admirable qualification recommended , and commanded in the text. peace being either publick or private , and the publick either political , or ecclesiastical , either of church or state ; whoever they be that wilfully pusht on by pride or passion , or some worldly carnal design , without a just , lawfull , or warrantable cause , disorder or disturb that peace , cannot be true disciples of christ , because they have an aversion from that peaceable , peace-keeping , and peace-making temper , which christ with all the pathetick adjurations imaginabe hath enjoyn'd his followers . i shall not here reflect on secular estates and princes , who either begin or maintain an unjust war , either to enrich themselves by the spoils of their neighbours , or to advance their own glory , or to enlarge their empire and dominion ; for the very light of nature confutes these practices , and he that is but a novice in religion , may see nothing is more contrary to the design of the gospel . however , i cannot but spend some considerations on the sad divisions and quarrels that are among those who call themselves christians upon the account of religion . i wonder not to see mahometans and jews scandaliz'd at these divisions , the jews especially , when they read such lofty promises of the peace and unity of the church that was to be under the messiah , as isa. ii. . they shall beat their spears into plough-shares , and their swords into pruning-hooks . nation shall not lift up sword against nation , neither shall they learn war any more ; and isa. xi . . the wolf shall dwell with the lamb , and the leopard lie down with the kid , and the calf , and the young lion , and the fatling together , and a little child shall lead them . though these prophecies have been in a great measure fulfill'd , not only in the apostles times , when the jews and gentiles , who were mortal enemies before united into one church under their common head christ jesus ; but afterward when the empire became christian , and the heathen powers , who had most violently persecuted the christians , submitted to the gospel , and embraced those whom they had burnt before ; and though these prophecies may moreover be said to be exactly fulfilled , partly with respect to the design and tendency of the christian religion , the design and intent of christ's laws being to make men peaceable , and partly with respect to the signal change that 's actually wrought upon those who are truly , not only in profession , and outwardly , but inwardly too , converted to the faith of christ ; for upon this conversion their former hatred and enmity to others is laid aside , and they are all for peace and concord ; though i say these prophecies are actually accomplish'd in despite of all the sects , that profess christ's religion ; yet the jews , a dull , hard , inconsiderate sort of people , and who are guided much by their senses ; seeing the everlasting quarrels that are among christians , and how one party persecutes and abuses the other , and upon what slight occasions they quarrel and fall out , and break peace and communion one with another ; i wonder not to see them offended at these doings , and harden'd in their unbelief ; for not to mention the divisions , heresies and schisms in the ancient church , at this day the eastern churches stand divided against the western ; the western is broke into several parties ; the church of rome against the protestants , and the protestants against the church of rome , and the protestants are divided among themselves . in these divisions the church of rome erects her head , and pretends she is the only true and catholick church , because they are united among themselves . but to shew the weakness of this boasting : . at this rate every particular church must be the catholick church , because the members of every particular church are united among themselves . so in the church of england , her members and pastors all subscribing to the articles of her communion , and professing the same doctrine , ceremonies and worship , whether they be in europe , or africa , or asia , or america ; and there is no particular church , that 's constituted by any publick authority , but may boast of this unity . . it is not a bare union of men that makes a church a true church , but that union must have truth for its foundation ; else you know , thieves , and robbers , and high-way-men , and pyrates , and buccaneers , because they agree among themselves , might lay claim to this title , and the most perverse hereticks , because they agree in certain points , might say they are the true church , and heathens and pagans , because they agree in superstition , and in believing a multitude of gods , might bid fair for this character . however , . the unity the church of rome boasts of , is only a pretence ; for all the world knows the mighty differences that are within her own bosom , of the scotists and thomists , of the franciscans and dominicans , of the jansenists and jesuits , who stick not to call one another hereticks ; not to mention the late divisions betwixt the disciples of molinos , and their opponents ; and were it not for fear of fire , and prisons , and the inquisition , some of these would break out into open war against their adversaries and competitors . nay , . there is no christian church that hath been more guilty of breaking the peace of christendom , than the church of rome ; and because several churches would not satisfie or gratifie her ambition , would not put their necks under her yoke , nor believe the falsest and idlest thing in the world , her supremacy and infallibility , she hath boldly separated her self from their communion ; this was the reason why she separated from the eastern churches , and by this insolence she hath forced the protestant churches from her communion , and not he that is forced away , but he that forces is the schismatick . and indeed , that which justifies the protestant churches separation from her , or breaking peace and communion with her , is . because she would impose that upon the consciences of men , which christ and his apostles never imposed . . because she hath turned the spiritual worship of the gospel , into carnal and mechanical devotion , and introduced innumerable superstitions , which have no foundation in the word of god , and would have them believ'd as firmly as the gospel it self . . because she hath brought in a worship , which with all the favourable interpretations imaginable , cannot be excused from idolatry ; even the worship of dead men and women , of the bread in the eucharist , of images and pictures , and reliques , &c. contrary to the design of the gospel . . because , though she hath been often entreated , admonished , and exhorted to reform these abuses , for some hundred years together , yet she is obstinate , and instead of reforming , hath harden'd her self in them , and thinks to hector men by her power and authority into a belief of that , which cannot be defended with solid arguments . . because rejecting the supreme authority of the scriptures , which are the sole rule of faith , she hath made her pretended head , and such councils as he shall call , or approve of , the sole dictators , and expositors , of the doctrine of christ , requiring blind obedience to their decisions , contrary , not only to the word of god , but to the sense of all true antiquity : so that there can be no peace , i mean no peace of communion with rome ; for though we are commanded to live peaceably with all men , yet we are withall to have a due regard to truth , eph. iv. . nor must peace be bought at so dear a rate , as to comply with men in their sins and errours , which is the reason why peace and holiness are join'd together in that known exhortation of the apostle . follow peace with all men , and holiness , without which no man shall see the lord , heb. xii . . indeed an external peace we are to maintain with all mankind , but this differs much from peace of communion in divine worship and sacraments . the divisions among protestant churches are to be deplored so much the more , because the points they differ in are inconsiderable , and might easily be composed , if men had but peaceable tempers , and were resolved to lay aside interest , and carnal respects , and punctilio's of honour , and credit , &c. for they all agree in fundamentals , all are satisfied that the church of rome hath notoriously deviated from the simplicity of the gospel ; and the matters in difference , are things in which salvation is not concerned . and upon that account their labours deserve great commendations , who heretofore , and very lately have endeavour'd to reconcile the protestant churches into a perfect union : a blessed work. blessed are the peace-makers , that endeavour to make peace among the jarring members of christ's body ; and though they may fail of success , yet they shall not lose their reward . in the mean while those who widen , or heighten these differences , and incite the respective parties to hatred , and wrath , and animosities one against another , to be sure are no children of the god of peace , and had need at least before they die , make publick satisfaction for the dreadfull effects , their heats and passions do produce . but as this peace among protestant churches is very much to be wish'd and pray'd for , so i despair to see so glorious a work take effect , except the differing parties would resolve to stand to the rules following . . that the respective parties which agree in the chief points of religion do not make any of those points they differ in , fundamental , as if the fortune of religion depended upon it , or as if those different points were so many different religions . . that the differing parties do not damn one another for those differences , there being nothing that hath done religion more hurt , than men's damning one another for things , which christ and his apostles have affixed no damnation to . . that notwithstanding the little differences that are among them , they make one church , and endeavour after the welfare and prosperity of it , and join together in publick prayer , and in the sacrament of the eucharist , which is the badge and symbol of fraternity , and amity . . that one party be not presently jealous , and suspicious of the other , as if the opinion which one party espouses were embraced , or maintain'd in a humour , or for worldly ends , but that they charitably believe , it 's conscience , that puts them upon it , at least , till either the party espousing that opinion confesses , that conscience is not at the bottom of it , or that it appear by undeniable evidences , that a worldly or sinister design is the foundation of it . . that the differing parties do not multiply the controversies , which are amongst them , make them neither more numerous nor greater than really they are , and that they do not interpret an accidental unwary expression , that may drop from the pen , or mouth of one party , as a new controversie . . that one party do not charge the other with consequences , which they do not own , nor with doctrines and positions , which they detest from their hearts . . that each party defending , or proving their opinion do it with great modesty , without provoking or exasperating , or approbrious language , and revilings , or bitter reflections on the other . . that of these differing parties none do vye with the other , except it be in living up to the precepts of the gospel , particularly those of patience , long-suffering and charity . these rules i apprehend to be the foundation of peace and concord of protestant churches , that differ in points of no great concernment ; and were these maxims once put in practice , the particular controversies might soon be compromised . to this purpose is that saying of the apostle : nevertheless , whereto we have already attained , let 's walk by the same rule , let 's mind the same things ; and if any be otherwise minded , god will even reveal that unto you , phil. iii. , . but however , ii. if we cannot mend the publick , let 's endeavour to reform particular persons . it is a sad sight to see christians divided among themselves , but it is as dismal a spectacle to see so many of us at war with god. this i know will hardly be believed by the guilty , and because they do not blaspheme god , or do not trouble their heads much about god , or religion , they know nothing to the contrary but that they are at peace with god , and that they and god are very good friends . this is true stupidity , and were the stupidity invincible as it is in beasts , such men would be safe , safe as the wild ass , or the dromedary in the wilderness , safe i say from the danger of god's wrath. but this cannot be the case of any of you , that live in a country where the gospel is preach'd , where you are told , that not to love god , is to hate him ; and that not to delight in his ways , is to incurr his displeasure ; that to live in those sins , which exclude from the kingdom of heaven , is to bid defiance to him ; that to be neglectfull of his will , is to wage war with him ; that to slight the admonitions , and entreaties of his messengers , is to be at enmity with him ; and that to mind the world more than his service , or to seek to please men more than him , is to provoke him to anger . and hath not this been the temper , and is not this the complexion of many of you ? how many years have some of you born arms against god ? your wilfull sins are the weapons whereby you fight against him ; and though like the giants in the fable , you do not heap mountain upon mountain to pull him out of his throne ; yet by espousing that life , which is odious to him , you affront his sovereignty , and by living contrary to the gospel , you despise and dishonour him who hath the greatest right to command you . and is it not high time to make peace with him ? if god be not at peace with you here , he will never be at peace with you hereafter . what peace while the whoredoms of thy mother jezabel , and her witchcrafts are so many ? said jehu , kings ix . . so here , what peace can there be betwixt god and you , while you continue in that pride and vanity , and intemperance , and other sins , against which the wrath of god is revealed from heaven ? do you think you are at peace with god , because you thrive and prosper in the world ? do not the wickedest of men do so , and is that an argument that god is their friend ? will you make his patience a sign of his being reconciled to you , when it is only a motive to a reconciliation ? there is no peace , saith my god , unto the wicked , isa. lvii . . let them be never so potent , never so rich , never so wealthy , their impiety takes away all peace betwixt god and them . he hath declared so much , and will not you believe him ? will you give no credit to his word , till with dives you lift up your eyes in hell , and see that god is not your friend ? if you do thrive and prosper in the world , cannot those blessings move you to be at peace with him ? do you believe he is kind to you , and shall his kindness provoke you to be his enemies ? nothing can settle a peace betwixt god and you , till you change your lives , and make conscience of your ways , and abhorr that which is evil , and cleave to that which is good . then indeed were your sins as crimson they shall be as wool , were they of a scarlet dye , they shall be as white as snow ; but till then , your sin , like that of judah , is written with a pen of iron , and with the point of a diamond , as it is said , jer. xvii . . and you do as good as say to god with those desperadoes , in job , chap. xxi . . depart from us , we desire not the knowledge of thy ways . till then you can never be at peace with your own consciences , carnal security you may have , but peace of conscience is another thing , for this can never be at rest , while it hath reason to believe god frowns upon it ; but being sure of the light of his loving kindness , a man walks in paradise , and dwells in the garden of god. but , iii. when christ in the text professes and declares how pleasing and acceptable a peaceable , and peace-making temper is to god ; would not one think that every one that believes the gospel , should be ambitious of those qualifications , which god not only approves of , but promises to reward with the highest honour and dignity ? yes , did men love god indeed and in truth , they would not only be glad to know what is pleasing to him , but even run to do it , as good natured children that observe their father's temper , and endeavour to gain his love by a deportment and behaviour they know he delights in . peace among men god delights in , peace among christians especially ; to whom he hath vouchsafed a higher dispensation . among these , no noise , no clamour , no railing , no quarrelling , no swords , no cannon should be heard ; these profess themselves disciples of christ jesus , the prince of peace ; and there is no command that is more strictly , or more frequently injoin'd , than that of peace . this they are to pursue , to follow , and to endeavour after by all possible lawfull means . this is their livery , and the very mark whereby they are to be distinguish'd , even their peaceable behaviour . this is the salt which is to keep them sweet , as christ calls it , mark ix . . but you all know , how contrary to this character the generality of men live , upon the least provocation they break the peace , and all friendship is renounced ; especially where they have a purse to maintain the dispute ; many a man that was humble and peaceable before , when poor ; no sooner doth he find his purse swell , but his temper alters ; and now if his neighbour doth displease him , though there be no malice in the case , presently he talks high , and big , and he cares as little for his neighbour , as his neighbour doth for him . this is the humour of the age , and instead of repenting of their heats , and divisions , they justify their contentions , and oppose the reasons of flesh and blood , and the circumstances of their birth and quality , of their honour and grandeur , to the laws of that saviour , by whose blood they say , they are redeemed . strange christians these that will be so , in despight of christ , though they have nothing of the character in them . and let us but consider what trifles they are men quarrel about , and how frivolous the things for which they break forth into flame , and fury , and break the peace which they should maintain and keep , things , which a philosopher would put by with a smile , and a wise man think below himself to take notice of . but what shall we say ? till men come to stand in awe of the gospel , more than of the laws of the land , and the threatnings and punishments of the magistrate , thus it will be , and when opportunity serves will be carried away with the stream of their passions , and sinfull inclinations ; and upon such i cannot hope to do any good , though the arguments were never so convincing , or powerfull . but if there be any here , as i hope there are several , that look upon this peaceable , and peace-making temper as their duty , are perswaded that they are in danger of god's displeasure , if they want this qualification , and are concern'd about it , and desire to be inform'd of the way and method they are to take , how to compass it ; to such i shall recommend these following directions . . be injurious to no man , wrong no man , defraud no man , oppress no man , speak evil of no man. this is the way to make peace , and to keep peace . it 's the wrong that men apprehend is done to them by another , that causes quarrels and dissensions . remove the cause , and you remove the effect , a remedy prescribed by the apostle , in order to a quiet and peaceable life , tit. iii. . . love to do good . this strangely obliges , and wins , and charms , and moves even our enemies to be at peace with us , and makes people desirous to live in friendship with us , and not only so , but hereby we weaken our quarrelsome disposition , and become more tractable , and gentle , and heap coals of fire upon the heads of our enemies , i. e. melt them by kindness into a better nature , rom. xii . . . watch against selfishness , and covetousness , for it's greediness after profit , and an over fondness of our temporal interest , that puts us into heats , if we are crost in it . moderation in our desires after these outward things composes the mind , quiets the passions , and keeps the blood from boiling over . the apostle therefore very much insists upon this vertue , tim. vi. and phil. iv. . . believe not every ill thing that is said of you , for we see daily how little credit is to be given to reports . a too easie belief of ill things said of us , is an instigation to break the peace , to harbour hatred , and secret grudges , and tempts to strangeness of behaviour , to revenge , to moroseness , and watching opportunities to be even with the supposed offendour ; charity believes the best , cor. xiii . . . be not ashamed to confess your faults , when it 's evident you are in the wrong ; an obstinate defence of a fault , is apt to make persons , who take notice of it , angry and furious , because it argues a very ill temper of mind ; whereas an ingenuous acknowledgment of our errours , reconciles and prevails with persons of ingenuity to be friends with us , and that 's the reason why st. james is so earnest for it , james v. . . bear with infirmities in others , with such particularly , which appear to be invincible . i do not say , bear with wilfull sins , and habits of vice and folly , but with failings and imperfections , which cannot well be remedied ; either when the understandings of your neighbours are shallow , or not so quick as yours , or when their wisdom and sagacity doth not reach so far as yours , and this according to the command of the holy ghost , rom. xiv . . . for peace sake be content to recede sometimes from your own right : where two parties are stiff , and neither will yield , or abate any thing of their demands , the quarrel must needs continue . but concessions and relinquishing part of our right prepares for peace , and so did the father of the faithfull , to prevent dissensions betwixt him and lot ; though upon the account of seniority , it belong'd to him to determine where he should pitch his tent , yet he leaves it to lot to chuse , which part of the country he would go to , gen. xiii . , . . in order to promote peace in families , david's method must be taken , ps. ci. . mine eyes shall be upon the faithfull of the land. one great means to promote , and preserve the publick peace of the nation , is to do our own business , to be followers of that which is good , to do our own duty , and not to speak evil of dignities ; for it is written , thou shalt not speak evil of the rulers of thy people . consider after all how your interest is bound up with this peaceable , and peace-making temper ; for as christ says of a kingdom divided against it self , that it cannot stand ; so if by quarrels , and clamours , and dissensions , you divide the society you live in , you undermine your own ease and happiness . to this purpose solomon , prov. xvii . . better is a dry morsel , and quietness therewith , than an house full of sacrifices with strife . besides , by this you avoid innumerable sins , such as ill language , odious names , envy , hatred , malice , and revengefull sins , and desires , and engaging other men in sin with you , and doing mischief to men , &c. but is not the title in the text , given to the peaceable , and peace-making christian , enough to make you endeavour to attain to this character ? what ? children of god ? and do you feel no desire to be so ? did you ever seriously examine the privileges which attend the children of god , and are these no motives to you to come into the number ? suppose the children of god are not much regarded here , but is there not a time coming , when they shall be honoured before the whole world ? is there not a life to come , which shall manifest their dignity , and their glory ? the peace of heaven shall fall to their share : do not you reflect sometimes on that peace , which the children of the everlasting kingdom shall enjoy ? or is that peace so inconsiderable , that it deserves no consideration ? what is the future felicity , but perfect peace , everlasting peace , uninterrupted peace ? the peaceable christian shall feel it , feed upon it , possess it , live upon it , peace with god , peace with the prince of peace , christ jesus , peace with all the angels of god , peace with all the spirits of men made perfect . no war shall disturb it , no tumult discompose it , no sedition annoy it , no rebellion disfigure it . the god of peace shall live in him , and he in the god of peace ; god will tell him that he is his friend , and one with him , and that no men , no devils shall pluck him out of his hands . there rivers of peace shall flow upon him , rivers where no wind doth blow , no storms do come , no tempests rise , no hurricanes molest . i conclude with st. paul's obtestation , colos. iii. . and let the peace of god rule in your hearts , to the which also ye are called in one body : and be ye thankfull . amen . finis . four tracts by a. horneck ...; with a preface by mr. edwards. selections. horneck, anthony, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing h estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) four tracts by a. horneck ...; with a preface by mr. edwards. selections. horneck, anthony, - . [ ], p. printed for s. lownds ..., w. hinchman ..., s. keble ..., and d. browne ..., london : . "questions and answers concerning the two religions" (p. - ) and "a disswasive from popery" (p. - ) have special t.p.'s. reproduction of original in huntington library. (from t.p.) i. a discourse against revenge, shewing the exorbitant passions in man, from mat. v, , -- ii. questions and answers concerning the two religions : viz, that of the church of england and the other of the church of rome : intended for the use and benefit of the younger sort of people -- iii. an account of an evening-conference with a jesuite in the savoy, jan. -- iv. a disswasive from popery : being a letter to a lady to preserve her from apostacy from the communion of the church of england. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of england -- doctrines. catholic church -- controversial literature. bible. -- n.t. -- matthew v, - -- criticism, interpretation, etc. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - jonathan blaney sampled and proofread - jonathan blaney text and markup reviewed and edited - pfs batch review (qc) and xml conversion four tracts : i. a discourse against revenge , ( shewing the exorbitant . passions in man ) from mat. v. , . ii. questions and answers concerning the two religions ; viz. that of the church of england , and the other of the church of rome . intended for the use and benefit of the younger sort of people . iii. an account of an evening-conference with a jesuite in the savoy , jan. . iv. a disswasive from popery , being a letter to a lady to preserve her from apostacy from the communion of the church of england . by a. horneck , d. d. late prebendary of westminster , and preacher at the savoy . with a preface by mr. edwards . london , printed for s. lownds at the savoy . w. hinchman at westminster-hall , s. keble in fleet-street , and d. browne without temple bar. . the preface . had i attempted my self to have published any thing of this nature , which i now would only recommend ; i should then have had too great reason to have made an excuse , and indeed too just fears not to have obtain'd it : but since the goodness , authority , and piety of the deceased author , are so very deservedly valued by the world , i shall only concern my self to let the reader know that the following tracts were his own writing , as i was desired by the bookseller to do , and which piece of service i could not well deny him , having compared the sheets with some manuscripts that are in my hands , and with some occasional notes of his upon the bible and common prayer-book , which were lately sold with his other books ; and indeed after their resolution to publish them under his name , it was but reason that the reader should be satisfied they were such as they were represented . and besides the authority that they may have , the usefulness of the first to restrain the provocations and revenges which this age , as moral as it pretends to be , is so very full of , and of the other to dispel the carelessness and indifferency of the world towards any worship at all , as full of religion , or rather pieces of it as at present it is , may now add to its recommending . for first , the sinfulness of revenge is so very great , and the pretended occasions for it so very many , that the fatal forerunners of it , anger and malice , can't be too many ways , nor indeed by any , too severely exploded : for though it 's certain that the courage of the present age does not , any more than the piety , come up to the excellency of the antient and primitive time ; yet that which is call'd courage , ( no better it may be than an ill tim'd and ill manag'd resentment , ) will fly oftner in their faces than their conscience still , and raise the concern for an affected reputation , much above the care for their truly real and eternal safety . for a mistaken resentment quickly forgets all obligations of nature , country , religion , and the same flesh and blood too sometimes , in the heighth of an encourag'd passion , and unthinking fury ; and the frequent repeating it serves only to harden the most recommending tenderness of our natures to another person , and at length it may and does too sometimes , make a man forget that self preserving care that is so unquestionably due to his own : whereas the excusing a provocation may include the having a power to revenge it , and besides this , here is the credit of the most difficult and recommending mastery gain'd , that of a mans self : and thus a man is most likely to secure that dominion which he would be assuming even over his neighbour , whose pride and resentment , when too provokingly urg'd , may prove as great as his . if men would therefore comply with this agreeable restraint upon such ungovernable passions of their nature , revenge would be left to god , who was always pleas'd to reserve it to himself who can best right our injur'd innocence , with an hand whose correction he can withdraw at his pleasure , ( which command of our selves we to be sure can't pretend to ; ) so shall we be freed from the indecencies of revenge that can never be amended , if the sinfulness of it should be repented of ; unless a man once provok'd were as willing to forget , as the almighty , though never so incensed , is to forgive upon the submission of a repenting offender . thus much may serve to prepare the reader to attend to the following discourse with a true intention not to resist such influence , as by the blessing of god it may have upon him , as that good man doubtless pray'd it might when he writ it , and as i heartily desire it may to all that read it . in relation to the other tracts they may without doubt be very serviceable , not only to the younger in years , but to those too whose neglect of their time may in this respect , have shamefully levell'd them with those , whose smaller time and judgment have not yet impower'd them to attend it ; for i 'm afraid it is too great a truth , that many of our own church apprehend as little of the articles of that faith they pretend to be of , and the object of our worship , as the generality of the other church do of the language of their's , and we are not only willing , but concern'd too , that they should understand them both . so that if the first tract should any ways contribute to restrain the troublesome and uneasie disorders of anger and malice , and the dismal procedure of double returning revenge ; and the other should furnish any unapprehending person with a reason of the hope he has of his salvation whenever it should be demanded or any attempt made to remove him from it , which the distance of it don't seem to secure , more than the dissatisfactions controversies , and carelessnesses may threaten . and if the account , that is here given of the absurdities , impieties , and vanities , that are in that worship , should convince any person that he ought to decline it and retain his own , the church would be serv'd : no person that i know of injured , and the reader , i hope , as well as my self very well pleas'd in it . london may th . . w. edwards . a discourse against revenge , &c. mat. v. , . ye have heard , that it was said by them of old time , thou shalt not kill , and whosoever shall kill , shall be in danger of the judgment : but i say unto you , that whosoever is angry with his brother without a cause , shall be in danger of the judgment ; and whosoever shall say to his brother raca , shall be in danger of the council ; but whosoever shall say thou fool , shall be in danger of hell fire . false teachers without doubt are very dangerous men. the murtherer kills the body , these the soul ; and by the false doctrines they sow in mens heads and minds , they not only obstruct their salvation , but lead them into perdition : indeed if the errors be light and trivial , the hurt that 's done is not great ; and while the erroneous doctrine reaches no farther than speculation , it can deserve no very severe censure ; but when it spoiles and sullies the worship of god , or proves an impediment to the faithful discharge of our duty to god and man , poison is not so prejudicial to the outward , as such opinions are to the inward man , and the better part . and such were the erroneous doctrines of the scribes and pharisees : blending the traditions of their fathers with the law of god , and entertaining both , with an equal faith and veneration ; they made an odd kind of divinity , and quite perverted the design of religion , which was to make men universally good . this was particularly visible in the notion they had of the sixth commandment , which they interpreted to the carnal advantage , and worldly interest of their people , teaching them , that if they did but use that care and circumspection as not to kill a man , they did not only answer the design of the lawgiver , but would prevent the penalty annex'd , and their being taken notice of by the magistrate , and punished accordingly : but as for wrath , and malice , and reproachful language , whereby murder and such bloody practices are too often occasion'd and promoted , these they told them were things not forbid in the primary intention of the law of god , and consequently they need fear no punishment . to which preposterous exposition our saviour opposes his divine authority , proves the gloss of their elders upon the sixth commandment to be false ; and shews , that what they thought did not deserve so much as a temporal judgment , god would punish with eternal vengeance , if not forsaken , or repented of betimes : ye have heard , that it was said by them of old time , thou shalt not kill , and whosoever shall kill , shall be , &c. this is a text upon which criticks and learned men have bestow'd many excellent observations , because the words relate to some antient customes of the jews , in their judicial proceedings against malefactors and others : but as i do not think it proper to entertain you with curiosities , so if there be need of making use of any of those observations , i shall do it no farther , than they serve to elucidate some of the obscurer passages of the text , and make way for the practical points i shall insist upon for your edification . as to the sense of the words , it 's briefly this : . whether we render the expression in the original , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it hath been said by them of old time , or to them of old time , as some translations read it , the difference is not very material : for as by those of old time are meant either the antient masters of tradition , who lived some hundred years before that time ; or the ancestors of the jews , to whom those masters of tradition pretended to deliver an oral exposition of the law of moses ; so if we read , by them of old time , the meaning is , you have heard that it hath been deliver'd , and said by the antient masters of tradition : and if we render it , to them of old time , the sense is , you have heard it delivered to your ancestors and forefathers , by those antient masters of tradition . i restrain , you see , this passage to tradition ; for though the sense of it is to be sound in the law of moses , yet the maxim , as it is related by our saviour here , is not expressed there neither with that connection : and therefore i conceive the antient expositors of the law contracted what moses had said , into this motto , whosoever shall kill , shall be in danger of the judgment . . what is said here of killing , is meant of killing a man , and hath respect to the sixth commandment , thou shalt do no murder . by which law , as the killing of beasts for man's use could not be intended , nor destroying venemous and noxious animals , nor executing of malefactors by order of the magistrate , nor depriving men of their lives in a just and lawful war , but an unjust depriving a man of his life ; so there was a punishment suitable annex'd to the breach of that law ; which punishment was to be ordered and inflicted by the magistrate ; and so far as the law of god given by moses went , all was right , and just , and reasonable ; but here the masters of tradition had made a distinction , that if a man had hired another to kill his neighbour , or had let loose a wild beast upon him , whereby he died , the magistrate was not to inflict the punishment of death upon him , but he was to be left to the extraordinary judgment of god ; but if he killed him in person , either by a sword , or by a stone , or by some other weapon , then the magistrate was to execute the penalty appointed by the law of moses , upon him ; but this was not all , for they taught moreover , that though a person who killed another was liable to capital punishments , yet the wrath , the anger , and the malice that prompted him to it , was a thing that deserved no punishment , and therefore this was not a thing to be feared ; and here came in tradition , which misinterpreted the law of moses , though it stands to reason , that he who forbids a sin , at the same time doth forbid the occasion of it , and all such things as do naturally lead to the commission of it . . our saviour , to shew that wrath , and anger , and malice , and reproachful language , were liable to punishment , as well as murder , and that god would certainly lash them , as well as the greater enormities , takes notice of several degrees of unjust wrath and anger . the first is a sudden effervescence , or boyling up of the blood , or some violent agitation and commotion of the passions upon a frivolous occasion ; and therefore adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without sufficient cause , which though it be not in some copies , yet must necessarily be understood here ; not denying but that anger in some cases may be lawful , but shewing withal , that if the occasion of the anger be slight and trivial , and the anger even in a lawful cause be excessive , and going beyond its just bounds , it provokes god's heavy displeasure . but then if this secret anger within , or the first boyling over of the blood , proceeds farther to contemptuous words , and that a man in wrath and malice gives his neighbour reproachful language , despising and undervaluing him , by using expressions and names , which wound his reputation , intimated by the word rakah , i. e. vile and worthless wretch ; though i am apt to believe that an angry and threatning noise and posture is chiefly meant by that word in this case , the sin rises higher , and becomes greater , and consequently deserves a severer judgment ; but then , if this anger mounts higher yet , and from an angry threatning posture and noise , which betrays wrath and indignation , it proceeds to the calling our neighbour fool , i. e. wicked and reprobate wretch , deserving the eternal anger both of god , and all good men , which is the meaning of the word fool in the proverbs of solomon ; as the sin becomes more heinous by this aggravation , so the punishment of it in the other world will be greater yet . . what our saviour saith here of a certain gradation of punishments due to the several lusts , and degrees of wrath and anger , judgment , council , hell fire , must be understood of penalties in the next world , yet with allusion to the degrees of punishment among the jews in this life . now among the jews , there were three degrees of publick infamy , according to the nature of the punishment inflicted on men for their crimes , and the more publick the punishment was , the greater was the infamy . if an offendor were brought before the court of three and twenty , which was an inferiour court of judicature called here , being guilty of the judgment , and there condemn'd , he was infamous , and a great disgrace it was to him , but in a lower degree : if he were brought before the sanedrin , or the great council of the nation , consisting of lxx elders , in the nature of our parliament , and by them adjudged to death , the infamy and disgrace was greater : yet if , lastly , a man were condemn'd to be burnt in the valley of hinnon or tophet , where all the trash and filth of the city of jerusalem , the garbage and dead carcasses were burnt , and where antiently they offered their children to moloch , and where a perpetual fire was kept to consume all things that were offensive and nauseous , and which by the jews themselves was look'd upon as an emblem of hell fire , the infamy was greatest of all : according to these degrees of infamy here on earth , christ shews there will be degrees of punishment for the several degrees of unjust and unlawful anger , in the other world ; for most certainly this threatning cannot be understood with respect to this life , there being no such thing inflicted upon men , for anger and reproachful names , on this side the grave ; and whereas the jews were generally afraid chiefly of punishments in this life , christ thought fit to acquaint them and us , that we had far greater reason to be afraid of the punishments in the next , as more dreadful and more grievous than any they could fear here on earth . and this is the meaning of the commination in the text , whosoever , &c. from the words thus explained , arise these following truths : i. antiquity is no warrant for erroneous doctrines and practices . ii. murder is a crime , which the magistrate must by no means suffer to go unpunish'd . iii. wrath and anger without a just cause , hath its degrees , and according to the degrees of the sin , the punishment in the next world will be proportionable . . antiquity is no warrant for erroneous doctrines and practices . the scribes and pharisees here pretended , that what they taught and practic'd concerning the sixth commandment , was deliver'd to them by them of old time . but our saviour shews , that this pretence could be of no use to them , but rather betray'd than cover'd their nakedness . error pleads antiquity as well as truth ; and though nothing be more antient than truth , for it is from eternity , and before ever error appear'd in the world , truth had the universal monarchy , yet error is as antient as the fall. as soon as the apostate angels forsook their habitation and integrity together , error began to shew it self , which soon spread it self through the habitable world ; when man , tempted by the devil , consented to his false principles , and went astray from the center of his happiness . no doubt , antiquity is venerable , but it must be in a good cause , and where truth and that join together , the argument is perswasive , and may be call'd invincible . but a thing is not therefore true because it is antient , nor doth it command assent , because of its uncommon pedigree . sin and error lose little of their deformity by appealing to antient times , and an error is so much the worse , by how much it defends itself by the practice of former ages . idolatry , and all the vices in the world , may shelter themselves under this roof ; and there is no villany so great , but men may find a president two or three thousand years ago . the priests of the temple of diana at ephesus , called the wicker-image of that goddess 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fallen down from jupiter , meerly because it was antient ; and the temple having been seven times ruin'd , and built up again , and this image still preserved , was to them an argument that this worship must be lawful . indeed , at this rate , a man might even defend sodomy with the romish arch-bishop joannes casa , because it was practised in the cities which god destroyed with fire and brimstone and the jews would have had a good plea for their adoration of the queen of heaven , because their fathers had been used to it . this very argument makes the allegations of the roman church from antiquity ridiculous , and they might as well espouse the heresies of ebian and cerinthus , because they lived in and about the age of the holy apostles . when god hath given a standard of truth , that must be the rule whereby truth and error must be concluded ; and when that saith a thing is true , it is not its being revived , or taught but yesterday , that can make it false ; and whatever is contrary to that form of sound words , must be erroneous and false , though it were as old as the rebellion of corah , dathan and abiram . the worship of images is not therefore lawful , because irene a superstitious woman years ago , got a company of illiterate and passionate men together , who decreed it in a council ; nor is sedition and disobedience to magistrates therefore justifiable , because gregory ii. pope of rome , in the eighth century , shook off the authority of leo isaurus , his emperor . and therefore let none of you plead for any sin because it is the fashion , nor allow themselves in actions offensive to god's holiness , because it hath been the custom of the country to do so for many ages . this will be but a poor defence in the last day to alledge , that you follow'd the sinful practices of your ancestors , or to say it was unmannerly to depart from that which was done before you for many generations . to be sure , men were good before they were bad , and there was a golden age before that of iron took place in the world ; and therefore if antiquity be a motive , nothing can challenge your embraces more than righteousness , and dominion over your appetite and passions , for that was in the world before mankind knew what is was to depart from the living god. murder is as antient as the time of cain ; yet no civiliz'd nation under the cope of heaven will allow of it , because of its antiquity : so far from it , that in all countries it is order'd to be punish'd with the death of the insolent creature : which calls me to the ii. observation , that murder is a crime which a magistrate must by no means suffer to go unpunished ; for it hath been said , thou shalt not kill , and whosoever shall kill shall be in danger of the judgment . the substance of this hath been said by almighty god , as well as by them of old time ; and so far as god hath said it , it is a law unalterable . murder is a truly crying sin , for the voice of thy brother's blood crys unto me from the ground , saith god , gen. iv. . this is a crime which nature it self trembles at ; and yet we see there are wretches and monsters , who can steel and harden their consciences against the horror of it : but god thunders against it from heaven ; and because the crime is so great , he hath made a law , and given it to all mankind , that whoso sheds mans blood , by man , i. e. by the magistrates , shall his blood be shed , gen. ix . . nay , if a wild beast tears a man , who is going about his lawful occasions , in pieces , though an irrational creature , god will strike that beast dead , because it kill'd sanctius his animal , a nobler , and more sacred fabrick . so tender is god of the life of man , nor would he suffer his tabernacle or sanctuary to be a refuge for such a barbarous wretch . the horns of the altar could not save the offender , and from the very temple he was to be dragg'd to the gallows , or place of execution . the whole country comes to be defiled by the horrid crime , where it goes unpunish'd ; and that magistrate makes his soul black with guilt , that connives at the inhumane action ; or out of respect to greatness , or rank , or quality , pardons the intollerable extravagance : where this remains unpunish'd , when known , a nation falls under the curse of god ; and whatever judgments befal them , an ounce of the unpunish'd murder , as the jews say of the sin of the golden calf , may be said to be an ingredient of their calamity . we have a distinction in our law betwixt mans slaughter and murder ; a distinction , which i wish did not too often cover that bloody crime , which ought to be avenged by publick justice . the word of god knows no such distinction ; and tho' it provides for chance-medly , and gives pardon to the man that unawares , and without any intent to kill , proves the occasion of another's death ; yet this is nothing to that act , which wrath and anger , whether sudden , or premeditate , doth produce to the horror of the creation . neither doth the law of the gospel , nor the law of moses in this case before us , reverse the law of nature ; and god is so resolute , that the magistrate shall punish such offenders with death , that where they do not , himself sometimes takes the sword in hand , and executes the presumptuous destroyer of his image : nay , many times makes the wretch that did the fact , and escapes the magistrates sword , his own executioner : alphonsus diazius , a spaniard , and a roman catholick , having kill'd his own natural brother for turning protestant , for which he receiv'd the praises and applauses of considerable men in the church of rome , haunted and hunted at last by the furies of his own conscience , desperately hang'd himself at trent , de callo mulae suae , saith the historian , upon the neck of his own mule. it 's true , there are those , who guilty of such crimes , do yet escape the revenging arm of god and man here , but the more terrible will be their cup of trembling hereafter ; and god lets some , like stall'd oxen , grow fat on this side the grave , that with greater terrour they may fall a sacrifice , when they die , to hellish furies . nor can duels and single combats upon an affront receiv'd , and challenging one another to fight , be excused from sharing in the heinousness of this guilt ; for whatever fine names , and plausible descriptions , the law of honour may have made of such actions ; he that kills another in a duel , though he gets a pardon of his prince , will be arraign'd in the last day among the murtherers , who shall have their portion in the lake which burns with fire and brimstone . i do not deny , but that in the dark times of popery such combats have been allow'd of , and publick prayers have been said for success in such duels , but what credit can a cause receive from ages , in which to understand greek was a crime , and hebrew next to heresie . we need not wonder , that babylon the mother of harlots should permit such things , whose garments have been died red with the blood of the saints of god , and which hath tricks and ways to canonize assassins , to consecrate murther , and to christen massacres , services of religon . to call upon you to take heed of having a hand in blood , were to discourage you from drowning or poisoning your selves , or running a sword into your own bowels , for indeed this is no better , and whatever varnish may be put upon it , it is precipitating your selves headlong into the gulf of perdition . there is in this sin , all that can aggravate a deed ; it is to raise a hell in your bosom , and the thing it self speaks so much abomination , that to name the sin , is to give you a thousand arguments against it . but then that ye may not be under any temptation to this sin ; let bitterness , and wrath , and anger be put away from you with all malice , which leads me to the third proposition . iii. that wrath and anger without a just cause have their degrees , and according to them , the punishment in the next life will be proportionable . for whosoever shall be angry with his brother without a cause , shall be in danger of the judgment ; and whosoever shall say to his brother raca , shall be in danger of the councel ; but whosoever shall say thou fool , shall be in danger of hell-fire . that some anger is lawful , is evident , from hence , because christ himself was angry , and very angry sometimes , and so were the apostles ; and we are permitted to be so , but with this caution , be angry and sin not , i. e. so as not to sin , eph. iv. . so that all anger is not a mark of damnation . but then when the author and captain of our salvation , christ jesus , and his holy apostles were angry , it was only against sin , and out of a zeal to vertue , and when men were obstinate and would not be perswaded to do their duty ; and a sense of god's glory kindled the fire of their passion ; in which case to be angry is a perfection , and to be passionate , a christian accomplishment ; provided still that the bounds of that anger be observed , and it's heat do not turn into wild-fire ; that it be not attended with unseemly expressions , nor accompanied with furious gestures and actions . i do not deny but a man may be angry with his servant , a father with his children , and a master with his schollars , and proceed even to correction ; but then it must be , because they neglect their duty , or will not hearken to wholsome admonitions , and when gentler addresses will do no good , and the anger must be more upon the account of their sin , than out of any desire to revenge , and it must be an anger mingled with pitty and compassion , and which ends in prayer for the offenders , and it must be free from fury and reviling language : and being kept within these bounds , i find no fault with this anger . but this is not the anger my text speaks of , and against which christ levells his commination here , for that 's anger without sufficient cause , even anger , because our worldly interest is not promoted , as we expected , or because our honour and reputation is touch'd , or because something , which gratifies our lusts , is with-held from us , or because our vain desires are not cocker'd and flatter'd , or because such a person hath not given us the title and respect we look'd for , or because we cannot digest a reproof , or because we are cross'd in our designs , or because such a man is not of our opinion , or because he will not conform to our humour . these are the things which commonly provoke to passion , and this anger , the farther it goes , the worse it grows , if from thoughts and secret grudges ; it proceeds to contumelious , reproachful , and reviling language , to calling the party ill names , fool and rogue , and villain , and rascal and knave , and cheat , and hypocrite , and such other titles , as modesty will not suffer us to name , it becomes greater ; and if from words and expressions it goes farther yet , even to actions of revenge , and settles in hatred , in rancour , and inveterate malice ; it then shuts out the righteousness of god , and lets in the devil , and invites evil spirits to come and lodge in that house , and the last estate of that man grows worse than the first . and is not this the case of abundance of you ? do not you see something in this glass that 's very like you , and resembles your temper ? and do but consider , what weakness , what impotency of reason , and spirit you betray and discover by such doings ? is not this an inlet to confusion and every evil work , jam. iii . is this the christian spirit ? is this to know , what manner of spirit you are of ? is this treading in your masters steps ? is this following his example , who when he was reviled , reviled not again ? dare you appear before the son of man in the last day with such a disposition of soul , never yet seriously repented of ? is this to resist the devil ? is this to purifie your hearts ? have you so learned christ ? is this to be children in malice , as you are bound to be by your profession ? is this to crucifie the flesh with the affections and lusts , upon the least provocation , presently to be in a huff , presently to let your tongues loose , and to break forth against your brethren in language fitter for turks and indians , than for christians ? is this to be meek as doves ? is this to love one another with a pure heart fervently ? is hell-fire nothing but painted flames ? hath our great master threatned it , and do we make light of it ? can you seriously reflect upon this commination , and be unconcerned ? and is not this threatning a call to repentance ? what a mercy is it , that god will accept of a sincere repentance after such provocations ? but how can you repent of your passion , if you do not mortifie it ? how can you mortifie it , if you do not conquer it ? how can you conquer it , if you do not strive ? how can you strive , if ye do not use the proper means and weapons god hath appointed in the gospel ? how can you profess sorrow for this sin , when you fall willfully into the same sin again ? do you call a mock repentance , godly sorrow ! or do you take that to be repentance which is separated from actual reformation ? ecclesiastical history tells us of two bishops that fell out , and proceeded even to reviling language , and so parted ; toward night one of them sent the other word , brother , the sun is going down ; with that , the angry man remembred st. pauls saying , let not the sun go down upon your wrath , and made haste , and found out his offended brother , and fell on his neck and kissed him . the pythagoreans , though heathens , did the like , for if they had quarrell'd one with another in the day time , they would not go angry to bed , but shak'd hands before sun-set . did heathens do so , and shall christians be strangers to this practice ? flatter not your selves with this , that you kill no body in your anger , so did the pharisees , but must ye therefore act against the law of reason and religion , because you do not run stark mad ? do you own your selves disciples of the lord jesus , and will not you believe what he saith in the text ? hath he peremptorily forbid you all bitterness and wrath , and speaking evil one of another , and will not you obey him ? doth he assure you , that it renders you obnoxious to hell-fire ; and do not you think , what if i should fall into that fire in my anger ? are you sure you shall not ? hath god told you , that he will not strike you dead in a fit ? do not you express all that 's terrible by hell-fire ? and is not the possibility of falling into it , a sufficient defence against this inordinate passion ? do you hope for christ's rewards , and will you deprive your selves of them by your willful disobedience ? did you go about mortifying that bitterness of spirit , like men in good earnest ; how could ye fail of success ? did ye pray fervently against it , watch against it , chide your selves frequently for it , shun the occasions of it , check it when ye find it rising , set before you the danger and believe it . call to mind the meekness of your great master , and the wonderful patience of the holy apostles in their private injuries , how could your undertakings miscarry ? doth anger according to solomon's verdict , rest in the bosom of fools , and do you take your selves to be wise men for it ? o be better advised , and if the mercy , the patience , the clemency , the compassion of god toward you , cannot melt down your angry , your wrathful constitution ; stand in awe however of your ruin , of your everlasting ruin , and remember who it is that said and protested , and will act according to his protestation , whosoever shall be angry with his brother without a cause , &c. questions and answers concerning the two religions , viz. that of the church of england , and the other of the church of rome . intended for the use and benefit of the younger sort of people . london ; printed in the year . questions and answers concerning the two religions , &c. quest. . how doth the church of england differ from the church of rome ? answ. the church of england keeps close to the antient creeds , commonly call'd the apostles , the nicene , and that of athanasius : the church of rome hath added new articles of faith to these antient creeds , which we reject . quest. . when did the church of rome add these new articles ? answ. in the council of trent , not much above a hundred years ago , for it began in the year , and ended in the year . quest. . what 's the reason the church of england doth not receive those new articles of faith ? answ. . because they are not to be found in the word of god. . they are many of them contrary to the word of god. . no church in the world hath power to make new articles of faith. quest. . what are the new articles of faith the church of rome hath added to the antient creeds ? answ. they are these following : i. that the traditions of the church are to be received with the same faith and veneration , we owe to the holy scriptures . ii. that there are seven sacraments ; baptism , confirmation , the eucharist , pennance , extreme unction , orders , and marriage ; and that these confer grace . iii. that among the ceremonies used in the roman church , the publick service in latin , or an unknown tongue , is a commendable service . iv. that in the mass there is offered to god , a true propitiatory sacrifice for the living and the dead . v. that in the sacrament of the eucharist the bread and wine are changed into the very substance of christ's body and blood. vi. that laymen need not receive the sacrament of the eucharist in both kinds , and that it 's sufficient for them to communicate in one . vii . that there is a purgatory , or a place after death , where good mens souls are tormented for smaller sins ; and relieved by the alms and prayers of the living . viii . that the saints departed this life , may and must be pray'd to and invoked , and that their reliques must be worshipp'd . ix . that the images of jesus christ , and of the virgin mary , and of other saints , may and ought to be worshipp'd . x. that indulgences , or dispensations of the redundant merits of saints , are very useful things . xi . that auricular confession , or confession of all our mortal sins , with the circumstances of them to a priest , is necessary to salvation . xii . that the church of rome is the catholick church , and mistress of all other churches . quest. . why must not traditions be received with the same faith , that is due to the written word of god ? answ. . because the written word of god is perfect , containing all things necessary to salvation : and that does not direct us to traditions , but rather warns us against them . . because the traditions of the church of rome , many of them are false , and many uncertain . . their traditions are not traditions which have been receiv'd in all ages , by all churches , and in all places ; for such only are the true apostolical traditions . . that they are not absolutely necessary , their own practice shews , in that they reject authentick traditions , and particularly that of communicating infants . and here you may note , the reason why they fly to tradition is , because they cannot prove their new doctrines by the word of god. quest. . why do not you believe seven sacraments ? answ. . the holy ghost in scripture hath no where declared such a number . . this precise number of seven sacraments was not heard of in the christian church , till twelve hundred years after christ. . there are but two sacraments mention'd in the new testament ; i mean such as are true and proper sacraments , viz. baptism , and the supper of the lord. . the council of trent was the first that made this number an article of faith. quest . why do not you allow of publick service in latin , or in a tongue not understood by the people ? answ. . because st. paul writes a whole chapter against it ; cor. . . because the publick service ought to be for the edification of the people ; and service in an unknown tongue cannot edifie . . the practice of the primitive church is against it . . some of the wiser men in the church of rome themselves , find fault with this publick service in an unknown tongue . . this practice in the church of rome , is only to serve some worldly ends. quest. . why do not you admit of the sacrifice of the mass ? answ. . because the church of rome tells us , that they do sacrifice christ every day in the mass , which is directly contrary to the th chapter of the epistle to the hebrews , heb. . , , , . . because there can be no true and proper sacrifice without death ; and it founds dreadful to a christian ear , that the priest kills christ every day , or which is all one , puts his god to death . . it destroys the end of a sacrifice , which is to testifie our subjection to god ; but in this sacrifice of the mass , the offerer , who is the priest , must be greater than the offering . . the lord's supper is only a commemoration , or representation of christ's sacrifice , and a sacrifice of thanksgiving , but no proper or true propitiatory sacrifice . quest. . why do not you believe a transubstantiation in the sacrament of the lord's supper . answ. . it is against all sense , for we may see , and feel , and hear , and taste , and smell , that the bread and wine after consecration , are bread and wine still . . it is against reason , that christ's body and blood should be in a thousand places at once . . it is against scripture , for christ protests , that his flesh profits nothing ; joh. . . . it is against the nature of a sacrament , which is an outward visible sign of something spiritual ; and transubstantiation destroys the sign . . christ himself explains what he means by saying , this is my body , when he adds , do this in remembrance of me ; which remembrance supposes the absence of his natural body . . it is against that article of our faith , which saith , that christ is to continue in heaven till the restitution of all things : and there is no necessity we should take the words literally any more than the words in jo. . . i am the door , &c. . this is my body , is a phrase or form of speech exactly like that of the lamb in the passover ; this lamb is the passeover , i. e. the memorial of it . . these words , this is my body , do not naturally infer a substantial change , by the confession of some papists themselves . . they themselves cannot be sure of this change , because they say it depends upon the intention of the priest. . the absurdities that flow from the doctrine of transubstantiation , are innumerable ; for then christ must have eaten himself , the disciples must have eaten up their master ; christ's body may be lockt up in a box for half a year together and longer , &c. whereas the doctrine of the church of england , that the bread represents christ's body , and upon that account is his body , hath no inconveniency in it . . transubstantiation is against the doctrine of the primitive church , which calls the bread the figure of christ's body . quest. . why do not you think it lawful for laymen to receive the communion in one kind only ? answ. . because christ saith expresly to the disciples , drink ye all of this . . the practice of the universal church of christ for a thousand years together , is against it . . the council of constance in the year . was the first that durst venture upon this sacriledge , and deprive the laity of the cup in the sacrament , contrary to christ's institution , and the practice of the primitive church . . the priests in the church of rome dare not consecrate without the cup , nor do they think the sacrament perfect without it ; and if they do not think it perfect without the cup when the priest takes it , why should they cheat the laity . quest. . why do not you believe a purgatory ? answ. . because the scripture makes no mention of it . . the scripture mentions only two places men go to after death , which are heaven and hell. . in good men there is no condemnation ; rom. . . . good men are said to rest from their labours , from the moment of their death ; rev. . . . this doctrine is injurious to the merits of christ , as if they did not procure for us a full remission of our sins before we die . . the doctrine of purgatory was no article of faith before the council of trent . . it was brought in by monkish stories , and for the profit of the clergy . . the primitive church did not believe it ; for the fire the fathers talk of , is that of the day of judgment . . the greek church at this day , doth not believe it . . though the primitive church did pray for the dead , yet it was not for souls that were in torment , but for souls in a state of felicity and bliss , that god would shew them mercy in the last day , and hasten their happy resurrection , and give them a blessed sentence . quest. . why do not you pray to the uirgin mary , and the saints departed , and why do not you worship their relicks ? answ. i worship not saints departed , nor pray to them . . because the word of god is directly against it , for it saith , thou shalt worship the lord thy god , and him only shalt thou serve , matth. . . . it is absurd , and unnatural to worship persons , who are not present to receive our worship , or to speak to beings , who we neither are , nor can be sure that they hear us . . prayer is a spiritual sacrifice ; and therefore must be only offer'd to god. external sacrifice offer'd to creatures , by the confession of the papists themselves would be idolatry ; and therefore much more a spiritual sacrifice , as it is of greater consequence than the other . . there is no example among the christians for the first three hundred years after christ , of their invocation of saints departed . . we are expresly commanded to go directly to god in prayer , through our only mediator jesus christ , psal. . . tim. . . . it 's a great dishonour to god , to beg that of saints , which god only can give ; such is their prayer in the office of the blessed virgin : mary , mother of mercy , protect us from the enemy , and receive us in the hour of death . . if they did only pray to saints to pray for them , it be would an injury to christ's mediation , for this is to make a hundred mediators or more . . their praying to saints in heaven , to pray for them , is not the same with our desiring our neighbours here on earth to pray for us , for we know our neighbours hear us , nor is that any more , than a friendly request ; here are no formal prayers offer'd to our neighbours , and besides for this we have a command , but none for the other . i do not worship the relicks of saints departed . . because , if i am not to give religious honour to saints , it 's certain i must give none to their relicks . . there is no command , no example in scripture for this practice . . this trade with relicks was not known , or heard of in the church , till very near four hundred years after christ. . devout men carried st. stephen to his burial , but there was no stir made with his relicks . . some of the wiser sort in the church of rome confess themselves , that there are great cheats in relicks ; and the bones of thieves and murtherers are sometimes ador'd for relicks of saints . . by this worshipping of relicks great corruption and superstition came into the church . . the miracles pretended to be wrought , are very often nothing but delusions of the devil . . by this veneration of relicks ; mens minds are diverted , and turned away from that rational , and spiritual worship the gospel requires . . it 's evident , that in the church of rome they put great trust and confidence in relicks , and abuse them into superstition . quest. . why may not the images of god , of christ , of the uirgin mary , and of other saints be worshipped ? answ. . because it is peremptorily forbid in the second commandment . thou shalt not make to thy self , &c. . god declares his anger against those , that pretend to make any similitude of him , deut. . , . es. . . . the primitive christans would not suffer images so much , as to be painted on the walls of churches . . several councils of old have condemn'd this worship . . the carpocratians were counted hereticks in the primitive church for worshiping the images of christ , and of st. paul , in private . . god doth not only forbid placing a divine vertue in such images , but falling down before them in a religious way ; and whatever mens intentions are , he interprets their falling down before them , as worshipping the image it self , jerem. . , . esa. . . . the heathens excused themselves with the same plea , that the church of rome doth now , that they did not worship the image , but the person represented by the image ; yet the christians look'd upon them as idolaters . . so incens'd were the primitive christians against the worship of images ; that epiphanius tore a veil in the church , on which an image of christ , or of some saint was painted . . though the second council of nice established this image-worship , yet the council of francford , that follow'd soon after condemn'd those fathers for their superstition , and deflecting from the rule of christianity . quest. . why do you reject the use of iudulgences , and dispensations of the treasure of the church ? ans. . because they are built upon false foundations , such as purgatory , the supererogations of saints , or doing more than was necessary , god's imperfect forgiving of sins , and satisfactions to be made to the justice of god. . these indulgences are things not so much as heard of in the primitive church , for they are wholly engrossed by the pope , who sends his servants abroad to sell them to any stranger for money . . though in the primitive church the respective bishops in their diocesses , relax'd the time of a true penitents severities he was to undergo ; yet they neither intended to free the penitents from the pains of purgatory , nor pretended to apply to them the superfluous merits of saints , as is done in these popish indulgences . . they have no foundation in scripture by the confession of their learned men , and they came very late into the church , and its plain they are used as a means to get money . . by these indulgences men are hindred from a true repentance ; for they pretend to release men by them , both from sin and punishment , at least the people are suffer'd to think so , if they do but say so many prayers , or go in pilgrimage to such a place , or fast so many days from some kinds of meats , or give a large sum of money for the building of a church , or go to war against infidels , &c. quest. . why do not you think auricular confession to a priest necessary to salvation ? here you must note , that we are not against confession in the church of england , nay our church presses it both publick and private to god ; and confession to a pious and able minister , if the conscience be burden'd , and upon a death-bed ; but we dare not say as they do in the church of rome , that a man cannot be pardon'd or saved , except he confesses to a priest. . we allow not of it in the sense of the church of rome . because there is nothing in the word of god , that makes the neglect of it damnable . . the confession used in the primitive church , was made by scandalous sinners publickly in the congregation ; and therefore is not the same with that practis'd in the church of rome , which commands the confessing all mortal sins with their circumstances into the ear of a priest at set times , and before the receiving of the sacrament . . since it is not of divine , but ecclesiastical institution , it cannot be absolutely necessary to salvation . . it cannot be a sacrament as they make it in the chuch of rome , because it wants christ's institution . . this confession to a priest , as it is managed in the church of rome , is no check , but rather an encouragement to sin. quest. . uuhy do not you believe that the church of rome , is the only catholick church , and the mistriss of all other churches ? answ. i can never believe , that the church of rome , is the only catholick church . . because there are vast multitudes of christians in the world , which are not in actual communion with the church of rome , and yet are members of the catholick , or which is the same of christ's universal church dispersed all the world over . . to say , that the church of rome is the catholick church , is to say , that a part is the whole , or that a house is a whole city , or that one member is the whole body . . the primitive christians did not take the church of rome for the only catholick church . . god hath no where in scripture declared so much . . to say the church of rome is the only catholick church , is a most uncharitable doctrine , and to damn the greater part of the christian world. . all churches that do hold the ancient faith contain'd in the three creeds are members of the catholick church . . the church of rome is so far from being the only catholick church ; that her strange doctrines make her at the best but a very unsound member of the catholick church . i do not believe , that the church of rome is the mistress of all other churches in the world. . because there is no such authority given her in the word of god. . the superiority she claims is nothing but usurpation . . the asian , and african churches heretofore rejected her authority . . the eastern churches at this day despise her pride and pretended authority . . the church of england was a free church from the beginning ; and therefore justly maintains her freedom , and how should that church be mistress of all other churches , that takes liberty to change christ's institutions and commands , and contradicts the word of god quest. . doth the church of rome differ from the church of england in any other points ? answ. yes , for she holds . . that extreme unction is a sacrament necessary to salvation . . that it is unlawful for priests to marry . . that she is infallible . . that the scripture is not to be read in a vulgar language by the common people . . that the books call'd apocrypha are canonical scripture . . that the church of england had no power to reform her self : all which we deny , as contrary to scripture and reason . quest. . why do not you believe , that extreme unction is a sacrament necessary to salvation ? ans. . because that unction , or anointing sick persons , jam. . , . was a miraculous gift , and therefore not necessary to be continued . . christ did never institute this miraculous unction as a sacrament . . the unction they use in the church of rome , hath no miraculous effects . . the apostles an̄ointed sick persons , that they might recover : in the church of rome , they anoint dying persons , who are past recovery . . in that place of st. james , the saving of the sick person is ascribed to the prayer of faith , not to the anointing . . the sacrament of the lords supper is sufficient to comfort the dying man. quest. . why do you look upon their forbidding priests to marry , as unlawful ? answ. . because st. paul permits a bishop , and indeed all clergy-men to marry , tim. . . . . tit. . . . the same apostle saith , to all men in general , it is better to marry than to burn , cor. . . . the same apostle calls forbidding to marry a doctrine of devils ; tim. . . . . st. peter himself , an apostle and a priest , was a married man. . several of the bishops in the primitive church were married men ; such as spiridion , chaereman , phileas , gregory nyssen , gregory nazianzen , both father and son , hilary , and others . . it was pope hildebrand , or gregory vii . the same that first presumed to depose soveraign princes , that made the clergy renounce their wives , contrary to scripture ; a man guilty of the greatest crimes imaginable . quest. . why do not you believe the church of rome infallible ? answ. . because it is only a pretence founded neither in scripture , nor antiquity . . it is a church that hath err'd both in doctrine and the worship of god , most notoriously . . god hath no where promis'd to make any one church infallible . . themselves are not agreed where this infallibility lies , whether in the pope , or in a general council , or in the diffusive body of christians . . the word of god is the only infallible rule to walk by . . there is no need of a visible infallible judge for deciding of controversies . for , st . controversies may be decided without such a judge , as they were in the primitive church , the bishops meeting in council , and arguing against hereticks from the word of god. d . a meek , humble , peaceable , and charitable temper , would decide controversies better than all the pretended infallible judges in the world. d. we do not find , that when there were infallible judges here on earth , such as christ and his apostles , that all controversies did cease : notwithstanding their presence , there were schisms and heresies , even among the christians , cor. . . th . for all the pretences of infallibility in the church of rome , they cannot decide the controversies that are among their own members . th . both popes , and general councils , have contradicted one another ; and therefore neither of them can be infallible . th . the pretence of infallibility in the church of rome , is nothing but a device to uphold their temporal grandeur and dominion . quest. . why do you think , the church of rome is in an error in forbidding the reading of the bible to the common people . answ. . because christ commands all sorts of men to read the scriptures ; joh. . . . the berrhaeans are commended for searching the scriptures ; acts . . . the fathers in the primitive church , exhorted the people to the frequent reading of the scriptures . . st. paul charges the thessalonians ▪ to take care that his epistle be read to all the holy brethren , thess. . . . in the jewish church every family was to have the law in their houses , and to teach it their children diligently ; deut. . . . the pretence of the obscurity of the scripture in many places , is insignificant , since the scripture is plain enough in things necessary to salvation . . the church of rome in forbidding the bible to the laity , discovers her fear , and the weakness of her cause , least the people should see her errors , and forsake her . quest. . uuhy do not you believe , that the books call'd apocrypha , are canonical scripture ? answ. . because the oracles of the old testament were delivered to the jewish church , rom. . . and these were not . . the christian church receiv'd from the jews no other books of canonical scripture , but what are own'd as such by the church of england . . the apocrypha were not written by men inspired by the holy ghost ; and what is scripture , must be by inspiration ; tim. . . . some of the authors beg the readers pardon for their mistakes , which is not the language of the holy ghost . . the antient councils have rejected these apocrypha as not canonical , particularly the council of laodicea . . in the primitive churches they read these apocrypha only for the instruction of mens manners ; but did not resolve their faith into them , no more do we . quest. . uuhy do you find fault with the church of rome for asserting , that the church of england , once a member of her communion , had no power to reform her self ? answ. . because every church hath a natural right to shake off the abuses and corruptions which are contrary to the word of god. . it is god's command to private men , not to suffer themselves to be deluded by the slight of men , and cunning craftiness , whereby they lie in wait to deceive , and therefore much more is a national church concern'd to do so . . in vain was any reformation hoped for from the bishop and clergy of the roman church . . it 's the proper office of the bishops of a national church , to take notice what errors creep into their churches , and oppose them . . and that they have right to do so appears from the examples the church of judah had in the times of jehoshaphat , or hezekiah , or josiah . . in throwing off the power of the pope of rome , we did not throw off obedience to a lawful soveraign , but subjection to an usurper . . we did no more than what the orthodox churches did after the arian councils of ariminum and seleucia , in setting up the nicene faith again , which those powerful councils had banish'd . . we made no new religion , but restor'd the old ; and built no new house , but only swept out of the old the rubbish which made it unwholesom , and uninhabitable . the end. an account of the conference betwixt a jesuit of the savoy and my self , the d . of january . present mr. stephens on my side , mrs. chamberlain , and mr. chamberlain , and the book-binder about whom the conference was held ( he having been six years of the church of rome , but somewhat unsatisfied ) and mr. lamb. about seven of the clock at night . the first thing discoursed was about the doctrine of calvinists , which the jesuit said , made god the author of sin. i told him , that there are several expressions , which if a favourable construction be put upon them will appear to be otherwise . next he fell upon luther , who should say that no man could be damned if he would , but for his infidelity . i said it was true , that god condemned no man , that professed himself a christian , but for his infidelity . the jesuit asked whether , if a man committed theft , he may be call'd an infidel ? i said , he acted like an infidel and in that act was so , because he acted contrary to his belief . mr. chamberlain putting in something about that place , tim. . about one mediator . the jesuit argued , he wonderd we should talk of one mediator , when every man that pray'd for the other was a mediator . i told him in a large sense he might be called so ; but in the controversie before us , were meant mediators which are religiously worshipped . here happened a great rambling discourse about faith , as distinguished from all good works ; but i told them , that by faith i did not mean the bare assent to the doctrine , but a practical belief , as it takes in the whole word of god , and living according to it . the book-binder was gone to call mrs. chamberlain , and coming again by this time : the jesuit said , they were come to satisfie persons under some doubts , and therefore must fall upon some more material points , and since we protestants sent people to the scripture ; it was necessary we should begin to talk of the rule of faith , and therefore he desired to know ; how we knew the scripture to be the word of god , and from whom we had received our bible ? i told him , we had received it from the catholick church , whose testimony was very considerable in this case . he ask'd hereupon , when we went off from the church ? from what church we did immediately receive it ? i answered him , both from the western or roman ; and from the churches of the east . however i told him , i would fairly grant him , that we had received it immediately from the church of rome , and i desired him to make the best of it . here he asked , how we could receive the true bible from a corrupt church ? i asked him , whether i might not receive a pearl from a chimney sweeper ? he said , we looked upon them for rogues and rascals . whereupon i told him , we give them no such language : however sinc he used these names ; whether a man might not receive a l. in very good money from rogues and rascals . he then argued , that we look'd upon the church of rome as a corrupt church ; and how can we be sure , that we have the true bible , since we cannot be sure that a corrupt church had not corrupted it . i told him , that they confessed themselves they had not corrupted it ; and besides , they could not corrupt it , for the cheat would have been found out , by the comparing of ancient and modern copies . he then asked again , what we counted the rule of faith ? i told him , the scripture . he asked , whether with a true interpretation or without it ? i told him , the scripture with true interpretation ? he then replied , how we should know the true interpretation . i told him , things necessary to salvation needed no great interpretation , and the words are deliver'd so plainly , that any one that runs may read it . he then asked , whether every man was a true interpreter of scripture ? i said , every man had a judgment of discretion ; but there was no question , there were several persons that might mis-interpret it ; but if a man went this way to work , read the scripture , pray for illumination , and go to it with a pure intention ; he might understand things necessary , and he could not err damnably , and in things more difficult , consult by his guides . he said , this would establish every man in his religion , and a mahometan ought to be directed by his guide ; and why must we follow the guides of our church , and not the guides of the roman church ? i told him , that people bred , and born , and baptized in this church ; had greater reason to consult their own guides , than others ; because they had greater obligations to them . still he urged , no man could be ascertain'd of the true interpretation of the scripture without some judge . i desired him to name that judge over and over , but could not bring him to it . i know not how the discourse came in here about different interpretations ; and i said the writers of their church differ'd in their interpretation . he said none of their writers differ'd from one another in the interpretation of places relating to articles of faith. i asked him , what he thought of extreme unction ? he said it was an article of faith. very well , said i , then i 'll prove that cajetan interprets that place of st. james of another unction , and saith , contrary to the council of trent , that extreme unction cannot be proved from that place . he said , the council of trent did not denounce anathema to him that should interpret that place of st. james , of another unction . i then fetcht him down out of my study the council of trent , and shew'd him that , sess. . it did denounce anathema to them that should not believe . so then he said , they laid not the strain upon that place ; but st. peter and st. paul had spoken of it too . i challeng'd him to shew me any place in st. paul or peter , that had spoken of this unction . he then turn'd it off , and said he did not mean it of any express mention , but only that the apostles did not use to contradict themselves . after this either the jesuit , or mr. stephens , moved it that there might be another meeting , and that we should write down all . i told him i agreed to it ; and accordingly we appointed wednesday next the th of january , at four a clock in the afternoon , and so they departed , the jesuit and mr. lamb ; the bookbinder and mr. chamberlain , and his mother , and another young woman . and the bookbinder and mr. stephens , and my self , and chamb. and his mother staid a while ; when i fell in discourse about invocation of saints , and fetcht him down the office of the virgin mary ; the contempt of the glories of the virgin mary ; and shew'd him , that they did not only pray to saints to pray for them , but begg'd the same blessings of them they did of god. the bookbinder said , the contemplations of the glory of the blessed virgin was not allow'd of in their church : he said if they did more than pray to saints to pray for them , he did not righly understand his church . the end. a disswasive from popery ; being a letter to a lady to preserve her from apostacy from the communion of the church of england . london ; printed for w. hinchman , s. keble , and d. brown. . a disswasive from popery , being a letter to a lady to preserve her from apostacy from the communion of the church of england . madam , and are you indeed got into the only catholick church ? and are you sure the men you have lately believed have not deceived you , as you fancy we have done ? ( for tho' you may be so charitable as to think , that we have not intentionally cozened you ; yet since you cannot suppose us to be both in the right , you must necessarily conclude , that we have at least ignorantly abused and imposed upon you ) and did you ever rightly consider what a truly catholick church does mean ? men of sense and reason always believed , that a church which holds the truly catholick faith , is a true and sound member of the catholick church ; and dares malice it self say , that we do not hold the apostles , the nicene , and athanasius's creed ? the church of rome her self confesses , that these creeds contain the truly catholick faith : and most certainly , when the nicene council was celebrated , and in athanasius's time , that church was counted a sound member of the catholick church , that held that catholick faith , which is expressed in those creeds ; and do we not hold that faith ? do we not stand up at it to express our readiness to defend it ? and what have we done , that we must not be counted a catholick church ? is it because we will not receive things which the church of rome hath since added to the catholick faith ? is it because we will not admit of the doctrines which that church was first induced to believe by the darkness and ignorance of the ages it lived in , and at last loath to part withal for fear they should be thought to have been so long in an error ? is it because we will not yield to things which we apprehend to be directly against the word of god , and destructive to that catholick faith the christian world hath professed in all ages ? is it because we will not deceive the people of the cup in the blessed sacrament , which christ intended as a mighty comfort to them ? is it because we will not believe the miracle of transubstantiation against four of our senses , and reason , and scripture to boot ? is it because we will not suffer the worship of god , or that which is very like it , to be given to creatures , because of the very appearance of the evil of idolatry , which we are commanded to shun , as much as idolatry it self ? is it because we will not believe a purgatory fire , which cleanseth little , but peoples purses of their money ? is it because we will not indulge the pride and arrogance of a man at rome , who having first wheedled the christian princes out of their means and power , hath at last made that power and riches hereditary to his successors , under a pretence of a legacy from christ ? is it because we will not believe , contrary to the apostles rule , that publick prayers , which are intended for the benefit and understanding of the multitude , must be said in a tongue unknown to the people ? these must certainly be the reasons , why we cannot now pass with the church of rome for members of the catholick church . that these things were not in the antient catholick creeds , i hope you are convinced ; for you have read them over , and found none of all these additions in them : and now i beg of you , in the name , and by the mercy of that jesus in whom you believe , to judge , which is most likely to be the truly catholick church , ours or theirs ? ours that keeps to the truly antient catholick faith , or theirs that hath added things contrary to scripture , and reason , and antiquity ? and dare you continue in a church where your very communion with it is an approbation of their actions , which are directly contrary to the command of christ ? can there be any thing more contrary to it than their denying the cup to the laity ? and when you receive the sacrament but in one kind , contrary to christ's command , do not you sin and allow of the sin of that church you are in ? is not your disobedience to christ's command a sin , or can you imagine that you are more obliged to obey men than christ himself ? you confess you dare not live in any one sin ; but how dare you live in this sin ? you talk of the benefit of confession and absolution , when that very priest to whom you confess , and who absolves you , lives in that sin you are guilty of , and neither absolves himself nor you from it ; and you both continue in it , as if the blind had a mind to lead the blind ? how dare you act thus against your reason and conscience ? are you not afraid when you are going to confess , that god will laugh at your mock confession , since you neither confess that sin of living contrary to christ's command about the cup , nor are willing to part with it ? tell me not here that you drink the blood of christ in eating his flesh ; if so , to what purpose doth the priest consecrate wine for himself , if he drinks the blood of christ in eating his flesh ? but suppose the bread were transubstantiated into the flesh and blood of christ , you know that the not giving the cup of blessing to those that come to the lord's supper , is contrary to christ's institution , who distinctly consecrated the cup , and gave that to his disciples , who were representatives of all believers , as well as the bread , and peremptorily commanded , drink ye all of this , and , i hope , you do not call eating the consecrated wafer drinking the wafer . but let us grant you your strange doctrine , that you do participate of the blood of christ in eating the consecrated wafer , who gave your church authority to alter christ's institution ? how can men dispence with an express law of god ? can they annull what god would have established , and continue to the worlds end ? and can you consent to so great a sacriledge ? doth not some horror seize on you , when you seriously think that you approve of the priests sinning against so notorious a precept , and which he that runs may read ? and pray madam , wherein have you bettered your self in going over to the roman church ? is this your proficiency in religion to forsake a church , where you felt the lively oracles of heaven coming warm upon your soul , and to joyn your self to a church , where you hear nothing but latine prayers , and where the priest , if he be not a good man , may as well curse you as bless you , for any thing you understand of his language or devotion ? is this your proficiency in religion to leave a church where you were taught to worship god in spirit and in truth , and now to cleave to one where they teach your prayers to go upon crutches of crucifixes , beads , and images ? doth this look like that noble religion which christ taught the world , and whose design was to advance our rational souls by contemplation and meditation ? o , madam , you are too young to know the tricks of that church you live in ; they are more politick heads than yours is , that had the contriving of it . bold men , that had learnt not to blush at a lye , and then thought it their interest to hector the world into a belief of it . we that can read books as well as they , and know the history of the church as well as they , can see through all these devices , which they perceiving are angry with us for discovering the cheat. what was it madam , that you wanted in our church to carry you to heaven ? did you want that which the apostles and the primitive christians never wanted ? i mean did you want more articles of faith than they subscribed and believed ! if you wanted that , we confess we could not supply you , for we dare say nothing , and believe nothing with divine faith , but what moses and the prophets , and christ and his apostles have taught us . if the scripture contains all things necessary to salvation , then we teach all that . if the church of rome knows more articles than christ or his apostles knew of ; we will admire her insolence , but cannot satisfie her unreasonable desire . did you want strictness of life in our church ? if all the commands of the gospel can make you holy , we teach them all and press them upon the people , and i presume you do not aim to be holier than christ and his apostles would have you to be . hath the church of rome another gospel to teach you than that we did instruct you in ? if they have , much good it may do them , we are not fond of the apostle's curse , should an angel from heaven bring another gospel to you let him be accursed . i know your common plea that we protestants cannot rightly interpret the scripture , because we pretend to no infallibility . and do you blame us for not being so impudent as the church of rome ? there is no protestant but would be glad there were an infallible interpreter of scripture instituted by god and recommended to mankind . but where shall we find him ? who is it that god hath imparted this honour to ? if you say the fathers , you know not what you say , for the fathers differ many times as much in interpretation of the scipture , and are as contrary to one another as any men. if you say the church that 's a hard word ; if you mean christ's universal church , dispersed all the world over , you must tell us where it is that this church hath left an infallible comment upon the bible , and how is it possible for a man that will be resolved in a point to go to all christian people in the world ; if you say the church of rome , you must first shew us her commission for this infallible interpretation . secondly , you must prove she hath infallibly interpreted the scriptures , and that those interpretations are infallible in all places . thirdly , you must agree among your selves what part of your church is infallible , whether the pope , or an universal council , or all christian people , or whether all these together . to say , that this infallibility lies in the church , though you know not where , is to say a needle lies in a bottle of hay , and he hath good luck that finds it . nay , i think , the church of rome hath been so modest , that notwithstanding all her pretences to infallibility , she never hath dared to obtrude a comment on the bible as infallible , nor did i ever see any interpretation of the bible made either by pope or council which hath pretended to infallibility . if that church be infallible why do not their own divines agree in interpretation of scripture ? if there be an infallible sense of the scriptures in that church , then the members of that church are mad not to keep to that infallible sense , especially if they know where to fetch it , and they offer great injuries and affronts to their church in differing so much about interpretation of scripture , when their church can give them an infallible sense of it . for that church having , as they pretend , the holy ghost to guide them in all things , i suppose that spirit assists her in interpretation of one place of scripture as well as in another : if they say it doth infallibly assist them in some places and not in all , they destroy their own principle , and how shall a man be sure , that just in those points that are in dispute between us and them , they are infallible ? is the spirit divided ? or is he not always the same ? or doth not he exert his power upon all occasions ? madam , who so blind as those that will not see ? who sees not that the pretence of infallibility is nothing but a juggle , a device to maintain a tripple crown , and an engine to carry on a temporal authority ? god indeed hath promised that his church dispersed thro' the world , shall last to the world's end , and that the gates of hell shall not prevail against her , but that promise differs very much from a promise of infallibility ; and suppose it did inferr an infallibility , how comes the particular church of rome to ingross it to her self , that is at the best but a member , and a very unsound one , of christ's universal church ? it is one thing to be secured against being destroyed , and another to be free from all possibility of errour . there is no doubt but a sober rational man , that prays earnestly for illumination , and reads the scripture much , and considers the circumstances the holy writers were in when they writ , and the occasions of their writing , and hath the advantage of learning , of languages , and history , may give a very true interpretation of scriptures , such an interpretation as no man can rationally contradict , tho' he hath not recourse to a visible infallible guide , and tho' himself be not infallible . things may be very certain , tho' they are not infallibly so , and he that can make things out so that a prudent man cannot but give consent to them , and hath no just cause to doubt of their truth , may justly challenge belief from other men . but i will not insist upon this point because i never heard you speak much of it . i will come a little closer to those reasons , that moved you to go over to the roman church , whereof the principal was this , that you were troubled in mind upon the account of your sins , & could get no satisfaction in our church , tho' you sought it , like esau , with tears ; whereas you did no sooner confess to a roman priest , and receive absolution , but you presently found unspeakable comfort . and are you sure , madam , that the peace and satisfaction , you found in that church was not delusion ? you tremble at that word ; but le ts consider the nature of your peace . when you were in our church , either you did truly repent of all your sins , or you did not . if you did not , most certainly you could have no solid peace , but if you did truly repent , as you say you did , what could hinder you from applying the promises made to penitent sinners , to your self , which are the true grounds of comfort and satisfaction ? may be you wanted a voice from heaven to confirm the promise of the gospel , but have you since heard such a voice from heaven in the church of rome ? i think not ; if you truly repented in our church , then certainly by the word of god you were assured that your sins were pardoned , and if they were pardoned , why should you not comfort your self with that pardon ? that which makes you rejoice now , is because you believe your sins are pardoned ; but if when you were of our church , you verily believed you truly repented , you could not but believe that your sins were pardoned , and consequently you might have taken as much comfort , as you do now . but the minister of the church of england , you say , gave me no absolution , which the roman priest did . why , madam , did any of our ministers deny your absolution , when you could assure them that your repentance was sincere ? did you ever ask absolution , and were you refused ? nay , i appeal to your conscience , did not those ministers you conversed withal assure you over and over , that you need not doubt of the pardon of your sins so long as you did detest and abhor them , and watch , and strive , and pray against them , and were sincerely resolved to commit them no more , and did avoid the very occasions of evil ? and what was this but absolution , which however you might have had performed with greater ceremony , if you had had a mind to it . it is no very hard matter to guess at the rise and progress of your peace and satisfaction in the roman church . all new things please , and provided they have but a good face , allure our fancy , and this being pleased , it 's very natural to defend them ; and having once defended them , our love to them advances , and by degrees we think our honour and credit is too far engaged to part with them . we see how children are quieted with new trifles ( pardon the uncourtly comparison , i know not how to shun it ) and the new object , they never saw before , surprizes and charms them , makes them fix their eyes upon it and cry , if they cannot have it . in the nature of children we see our own , and embracing new objects , which our sickly fancy is roving after , is but the scene of childrens longing for new play things , changed ; the novelty of the thing you were venturing upon , the new church ( new indeed , new to you , and new to almighty god ) which you were to joyn your self to , the stool of confession in the church , and the priests new habit , and mortified face ( which perhaps he owes more to his country , than to his vertue ) and affected gravity , and assuring of you that their absolution had a wonderful vertue and efficacy , all these together surprized you , and raised your expectation , and struck some kind of reverence into you . your mind being thus possessed with the idea's of these new things you never tried before , and working upon your affections , and moving your will to confess to this man of wonders , you naturally fell into a fancy , that so much formality and ceremony different from that you had been used to in our church , had more charms in it , than our plain and honest way , and then laid the stress of your pardon upon the new priests absolution in that formal manner , wherewith your fancy being impregnated , it soon diffused a cheerful air in your countenance , and raised some gladness in your heart , because you had now done something more than ordinary , as an antidote against your sin. and from hence arose your pretended peace and satisfaction , or delusion rather , because you laid the stress of your pardon upon the absolution of that roman priest , and not upon the sincerity of your repentance . if a priest could forgive sin 's , whether men repent or no , then indeed you might have laid the stress of your pardon on that forgiveness of the priest , but since by your own confession , that absolution of the priest signifies nothing except people truly repent , for you to build your comfort on that absolution , when it should have been founded upon your sincere repentance , cannot but be a false fire , and a counterfeit comfort ; if you say , you did not fetch your peace from that absolution , but from the sincerity of your repentance , you catch your self ; for if your true repentance must be the foundation of it , then you might have taken the same comfort in our church : if you still reply , you could not , you only mean you would not , for true repentance is true repentance in any church ; and if true repentance causes true comfort , it would have caused true comfort in our church as well as in the roman , and therefore there must be some cheat in this comfort . the fancy you have since taken up , that the reason why you found comfort in the church of rome , upon your confession and absolution , and none in ours , must needs be , because the priests of that church are true priests , and those of ours are not , is as solid as your peace . if we have no true priests in the church of england , then most certainly the church of rome hath none . the bishops , which in the beginning of our reformation did ordain bishops , priests , and deacons among us , were ordained by bishops of that church ; and if the character of orders , by their own confession , be indelible , then it was not all the thunders and lightnings of excommunication at rome could annul it . it 's true , your ghostly father very confidently tells you , ( a quality incident to that sort of men ) that our first protestant bishops never received orders from bishops of the church of rome ; but one would admire what spirit doth possess these men , that they dare contradict all the publick authentick records we have of their being consecrated by bishops of the church of rome ; they might as well deny , that there were no such kings of england as henry vii . and henry viii . ( for we have nothing but publick records to shew for it ) as deny that the bishops of the reformation were never consecrated by bishops of the roman perswasion . i am perswaded that if any papist should come into trouble about the title of an estate he hath , and did but know that the name of his ancestors , the manner of the conveyance , and his just title were in some publick record or register , he would soon make use of it , alledge it as a sufficient proof , and thank god for preserving a record that is so much for his advantage . i know not what can be a better testimony in matters of fact next to revelation , than publick records and registers ; and we dare venture our reputation upon it , that in the authentick registers of the respective arch-bishops of canterbury , where fear of being counted knaves and fools , for putting in things contrary to what was publickly known , may justly be supposed to have kept the publick notaries from asserting things notoriously false . in these registers i say it will be found , what succession our first protestant bishops had ; how arch-bishop parker , the first arch-bishop of canterbury under queen elizabeth ( to go no higher ) was consecrated december . . by four persons then actually bishops , and who had formerly been ordained by bishops of the church of rome , ( viz. ) william barlow in henry the eighth's days bishop of st. davids , under edward the sixth bishop of bath and wells , under queen mary driven into exile , and returned under queen elizabeth , john story formerly bishop of chichester , miles coverdale formerly bishop of exeter , and john hodgkins bishop suffragan of bedford . not to mention that the queen's letters patents ( in case any of the other should be sick or forced to be absent ) were directed to three bishops more , that had formerly been popish bishops , and were turned protestants , ( viz. ) anthony bishop of landaff , john bishop suffragan of thedford , and john bale bishop of ossery . but all this hath been so clearly demonstrated out of the publick records , first by mr. mason , and since by arch-bishop bramhal , that he that writes of it can only transcribe out of them ; and those that deny these records must be men of strange foreheads , and of the greatest disingenuity . from these men that had their priesthood from the church of rome , our priesthood is lineally derived ; so that if our priesthood be not valid , theirs cannot be ; and if heresie doth not make the episcopal office void , nor disable a man from conferring episcopal order on other men ( as is evident from the second council of nice , with your church an oecumenical council , which received bishop anatolius , though consecrated by dioscorus , a heretical bishop ; ) if , i say , heresie doth not make the episcopal order void , then suppose we were hereticks , our priesthood , which is derived from popish bishops that turned protestants , must be a true priesthood still ; and to this purpose i remember one of your church said lately , once a priest , for ever a priest. madam , if you desire to know the truth , be honest and sincere ; you should act like a person that hath a mind to be satisfied , and search the publick records , and till then believe not every tale that 's told you : the common plea of your priests , that our records are sophisticated , and that we have put in what we please , argues only boldness and ignorance , when they can shew neither where , nor when , nor by whom they were corrupted . those that talk so , seem neither to understand what a publick solemn thing the consecration of a bishop is in england , nor to reflect , how difficult it is to fill a publick register with falsities , as to matters of fact , when there are so many hundred men that know what is done at such a time , and view the records , and would most certainly speak of it , if they found a flaw in the relation . but if we should deal thus with the church of rome , question all their registers in the vatican , and say , which we might do with far greater reason , that they are things packed and invented by men , that have a mind to keep up a faction , i know what language we should meet withal . but will you boast , say you , of having derived your orders from the church of rome , when you believe the church of rome to be an idolatrous church ? madam , it is not the office of a bishop in your church we find fault withal , but the abuses of it . a church that 's guilty of very great corruption both in doctrine and manners , may have something that 's good and allowable ; and he that retains that , is not therefore guilty of her corruption , nor espouses her errors . your idolatry is one thing , and your orders are another . the jews did take many good things from the heathens , and the christians many commendable things from the jews ; but that neither made the jews approve of the heathenish worship , nor the christians allow of the jewish errors . we are not so disingenious , as to make the breach between you and us wider than needs . so far as you go with scripture and true antiquity , we hold with you ; where you contradict both , we cannot with a safe conscience bear you company . he that sees a pearl lye among a great deal of trash , if he take the pearl , is not therefore obliged to take the rubbish too ; and if we have derived our orders from you , that infers no necessity that we must therefore consent to your notorious deprivations of the antient simplicity of the gospel . the christians heretofore , that approved of the baptism of the donatists , did not therefore presently acknowledge the truth of their opinions ; and he that should take a good custom from the turks , cannot be therefore said to approve of all things that are in the alcoran . madam , there is nothing more easie than to cavil at the most prudent action in the world , especially where people take a slight survey of things , and do not with seriousness and deliberation weigh the circumstances of the fact , and do not examine the inside as well as the outside ; and i must confess , upon the best examination of your actions and proceedings in this revolt to the church of rome , you never took the right way to be satisfied ; for instead of pondering the arguments and motives of our departure from the church of rome , and of the reasons we alledge for our church and doctrine ; you made it your chief imployment to read their books , and believed what they said to be oracles , for no other reason but because they talked with greater arrogance and confidence . if you say , that you could not judge of arguments having never been bred a scholar , i would but ask you how you durst change your religion then ? did you change it without reason and without ground ? and if you are not able to weigh the strength of arguments , how can you be sure that you are in the true church at this time ? it is not talk , but arguments that must demonstrate the truth of a religion ; and if you have not sufficiently weighed the arguments of both sides , it is a thousand to one you may still be in the wrong way ; and you know not but you may be as much out now , as you were formerly . madam , so great a thing as the change of your religion , upon which no less than eternity depends , might justly have challenged some years study , before you had resolved upon it . to do a thing of this nature upon so slight a survey , consider whether it doth not argue rashness and weakness , rather than piety and devotion . to leave a religion you have been bred and born in , a religion founded upon the word of god , and which you had liberty to examine by the scripture , upon reading a popish book or two , without diving to the bottom of the several controversies , without reflecting on the importance of the points in question , without studying a considerable time which religion comes nearest to scripture , and which goes farthest off ; is such an argument of impatience , that you only seem to have yielded to a dangerous temptation of the devil . if the controversies between the church of rome and us , are so intricate , as you say , and above your capacity to dive into them , you have then run over to that church in the dark , and have as little reason to be satisfied with your proceedings , as you believe you have with our way of worship . you plead , that you have been sitting up whole nights , and weeping and praying , that god would discover to you which is the true way to salvation , and from that time forward you found inclinations to go over to that church ; and is this a sufficient argument to justifie your forwardness ? when you had already begun to doubt , whether our church were a true church or no , because you found not that satisfaction in it your sickly desires wanted ; it was then an easie matter to give ear to confident people , that magisterially and peremptorily assured you , that you would find satisfaction in their church ; and being fed with this hope , your inclinations to that church grew stronger every day , as our mother eve , the hopes of being like god , suggested to her by the serpent , did egg and spur her on to eat of the fatal tree . we do not forbid people to pray to god , to lead or direct them into the right way : ( though sometimes it may be a perfect tempting of god , when people are in the right way , to desire god to discover to them , by a sign of their own choice , whether they are in it or no. ) but them , if we pray to god to direct us , we must not neglect the means god hath appointed in order to our satisfaction , but must compare scripture with scripture , and books with books , and arguments with arguments ; and search which religion agrees most with the doctrines and practices of christ and his apostles ; and as the noble berrheans did , examine all the doctrines obtruded to our belief , by the scripture ; and doing thus , and continuing this search , and these prayers together , no doubt but god in his own good time , will answer us and direct us . but to pray to god to direct us , and not to use the means , in the use of which he hath promised to direct us , we do in a manner mock him , or desire him to work a miracle for us , or to vouchsafe us some extraordinary revelation , when we have moses and the prophets , and may hear them . and i am confident , had you joyned this way with your prayer , examined the doctrines of the church of rome , and compared them with the gospel of our lord jesus christ , seen whether there be any thing like it in the bible , and searched whether christ and his apostles ever taught such doctrines , and done all this , not slightly , but seriously and solidly , it 's impossible you could ever have turned papist ; for if our gospel be true , that religion can never be true , for there is nothing in the world can run more counter to the gospel , than the doctrines of that church , wherein we differ from them , and they had need put the bible among prohibited books ; for should the people have liberty freely to peruse it , the church of rome would grow very thin and despicable . i am sensible your priests find fault with our translation of the bible , and cry out , that there are great defects in it ; but when they talk so , they had need talk to women , not to men of learning , and that undestand greek and hebrew , the languages in which the word was originally written . the honesty of our translators appears sufficiently from hence , because if any sentence in the bible be capable of a double sense , they express the one in the text , and the other in the margin ; and where they do but in the least vary from the original , they either discover it by the italick character , or give you notice of it in the margin , than which there can be nothing more honest . and let any papist of you all shew us , wherein any thing in our bibles is ill translated out of malice or design , or expressed in words , which the original will not bear . if we examine translations by the original , then sure i am , there is few translations go further from it , than the vulgar latin , or the rhemist testament , as were an easie matter to prove , if i intended more than a letter . you are much taken with their mortifications and penances , which you say we have not in our church : but it 's a sign , madam , you did not rightly understand our religion : we are so far from condemning mortification and severity of life , that we do commend it , provided it be in order to subdue the body of sin , and to raise our selves to a greater pitch of vertue ; provided these severities be separated from all opinion of merit , and from an opinion of their being satisfactory , and expiatory , and used only as helps , to work in us a perfect detestation of sin. and i will assure you there are more in the church of england , that use severities in this humble holy way , than you are aware of . we indeed do not ordinarily inflict them on all persons , because we know not there constitution , nor what their nature will bear , nor have we any command for it in the word of god ; but these things we leave to every man's discretion , urging , that where sins require stronger remedies , there men ought to make use of them ; and if their corruptions will not be gone by reasonings and arguments , that there they must inflict mulcts and penalties on themselves to drive the unclean spirit out . though i must say still , that religious severities and austerities are not certain signs of a true religion ; for heathens do use them as much as christians , nay more than christians , witness the brahmanes in the indies , and the religious pagans dispersed through all the eastern parts ; and if you conclude , that therefore the church of rome must be in the right , because they inflict great pennances and severities , and make daily use of them , i am afraid you only forbear turning turk or heathen , because you never saw their far greater severities in religion , than the church of rome can boast of : but still the protestant church hath not the real body and blood of christ in the holy sacrament , which the church of rome hath : and are you sure the church of rome hath it ? i am perswaded you did never taste it , nor see it , nor feel it , nor smell it , and how do you know it ? what ? because the priests of that church do tell you so ? no , say you , it is because christ saith in express terms , this is my body . and here , i confess , i stand amazed , that men , with learning and reason about them , can sink into an opinion so contradictory , that , if all the consequences of it be considered , there is nothing in nature can be more absurd , or irrational ; and the church of rome had need oblige men to deny both their reason and senses , to believe a transubstantiation . here indeed a faith is necessary strong enough to remove mountains ; and though never any miracles were wrought , but were wrought on purpose to convince our senses , yet here we must believe one which neither sense nor reason can discover . when christ gave the sacrament to his disciples , saith the apostle , corinth . . . he brake the bread , and said , take eat , this is my body , which is broken for you . it is a wonderful thing , that the word is , in the first sentence , this is my body , should have a literal sense , and in the very next sentence , pronounced with the same breath , cannot admit of a literal sense ; for the word is , in the second sentence must necessarily stand for shall be , because christ's body , when he gave the bread , was not yet broken : if it will not admit of a literal sense in the very next sentence , because of the absurdity that would follow , that christ was crucified , before he was crucified ; why should we understand it in the first sentence literally , when the absurdity is far greater ? nay , that the word is should not be capable of being understood literally in the second essential part of the sacrament , this cup is the new testament ; that here i say it should import , and can import nothing else , but signifies , or is a sign of the new testament ; and yet must not be understood so in the first part of the sacrament , is a thing we cannot comprehend : and when the apostle , speaking of lord's supper or eucharist , cor. . . the cup of blessing which we bless , is it not the communion of the blood of christ ? and the bread which we break , is it not the communion of the body of christ ? let the rigidest papist , that hath not quite banished his reason , tell me , how he will make sense of the word is here , except he understand it figuratively ; most certainly it cannot be understood literally ; for the cup is not that communion , but is a sign of it : one would admire , how men can be so obstinate in a thing as clear as the sun ; and you might as well conclude , that christ is a door made of boards and nails , because the scripture saith , he is a door ; and that he is a real vine with green leaves and grapes about him , because the scripture saith he is a vine . but suppose the word is in these words , this is my body , must be understood literally , how doth this make for transubstantiation ? are the words is , and is transubstantiated , all one ? a thing may be said to be a thousand ways , and yet without transubstantiation ; so that , if by the word is you understand transubstantiation , you your selves must go from the literal sense , and assume a sense , which is not expressed in that saying . all the jews are so well versed in the sense of sacramental expressions , that by the word is they understand nothing , but signifies or represents ; and therefore it 's a horrid shame , that christians , meerly for fear of being laughed at , for departing from an absurd opinion , and losing the credit of a pretended infallibility , should make themselves ignorant in that , which the meanest jew , even before the gospel , understood without a teacher ; for we may confidently believe , that no jew , before christ's time , was so sottish to think , when it 's said , the flesh is the passover , exod. . . that the flesh or blood was really the passover , but only a sign and representation of it , or a token to them , as moses calls it , ver . . i will not here put you in mind of the strange absurdities that must follow from this doctrine of transubstantiation , viz. that christ , when he did eat and drink in this sacrament , must have eaten his own flesh , and that the apostles must have eaten his body , while he was at the table with them , and before it was crucified , &c. i could tell you , that this doctrine is against the great article of our faith , that christ is ascended into heaven , and there sitteth at the right hand of god until the day of judgment . that it is against the nature of a real body to be in a thousand places at once . and that from hence it must follow , that the body and blood of christ is capable of being devoured by vermin , capable of being poisoned , and instead of giving life may be so order'd , that it shall kill and murther ; witness victor the third , pope of rome , and henry the viith . emperour , who were poisoned in the sacrament , not to mention a thousand more of such monstrous conscquences : but since , madam , you do insist so much upon that place of scripture , john . . except you eat my flesh and drink my blood you have no life in you . i 'le but briefly shew you , how ill a logician you are , to conclude that this is spoke of the sacrament , or to conclude that these words infer a corporal manducation of christ's real body and blood : if they be meant of the eucharist , it will necessarily follow , that christ oblig'd the jews , and his hearers to come to the sacrament at the time he spake these words , for he speaks of their present eating and drinking , ( except ye eat , &c. ) but this he could not possibly do , for the sacrament of his body and blood was not instituted till at least a whole twelve months after , nor did any of his disciples , at that time , dream of any such thing , as his dying and being crucified , nor doth christ speak the least word of it in the whole chapter , which he must necessarily have done , if he had intended the sacrament by it , which is all together founded in his crucifixion . for this sermon of christ , concerning eating and drinking his flesh and blood , was delivered just about the feast of the passover , ver . . after which feast , as it is said , john . . . the jews celebrated the feast of tabernacles , and after this they kept another feast of the passover , the last , which christ was at , which was no less than a twelve month after , john . . john . . so that the sacrament of christ's body and blood , not being instituted before the last passover , as all the evangelists agree , it was not possible , that either the believing jews , or the apostles could understand it of the sacrament ( and i suppose christ intended to be understood ) because there was no such thing as yet instituted . besides , it is impossible , that it can be understood of the sacramental eating and drinking of the body and blood of christ , for without this eating and drinking there is no salvation to be had , as it is said , joh. . , . and if it were to be understood of the eucharist , we must exclude all christians from salvation , that are not in a capacity , nor in a possibility of receiving it , which , i am sure , your own church will not do . and that these words of christ cannot possibly be understood of a corporal eating christ's flesh , and drinking , his blood , but must be understood of a spiritual eating and drinking , that is , believing in him , and obeying him , and hoping for pardon through his death , which is the spiritual food of the soul , is evident from the th . and th . verse , where every one that eats of his flesh , and drinks of his blood , is said to have actually eternal life in him , and christ dwelling in him , and he dwelling in christ. that is , christ loves him with a love of complacency , he is a child of god , and beloved of him , and an heir of heaven ; but since wicked men come to the sacrament , not only in our church , but even in the church of rome , it would follow , if a corporal eating were understood , that wicked men , eating christ's body , and drinking his blood , have eternal life in them , and that christ dwells in them , and that they are true children of god , and heirs of heaven , contrary to the unanimous consent of the holy prophets and apostles , who call wicked men children of the devil , and blinded by the devil , the god of the world , and heirs of damnation . and indeed it is strange , that people should contend for this corporal and sensual eating of christ's flesh , and drinking his blood , when christ himself saith , v. . that the flesh profiteth nothing , and that this eating and drinking must be understood spiritually , i. e. of spiritual eating and drinking , which is believing , as it is said , v. . you see , madam , what it is not to make use of your own reason , but to enslave it to the faith of a church , which loves to act in the dark , and would have her children colliers , and believe what the church believes , and know little more than the great mystery of an ave maria , or a rosary . time was , when you were pleased to tell our ministers , that though you were gone over to the church of rome , yet you had liberty not to pray to saints , nor to fall down before images , that was not thought necessary by the for church of rome , which only recommends praying to saints , and veneration of relicks and images , as a thing useful , and which men have received much benefit by . and indeed i remember , i was told , you thought , that praying to saints was a kind of idolatry , and therefore were glad they would excuse you from that worship ; but since , i hear , that you are grown as devout a worshipper of saints , and peculiarly of the virgin mary , and do prostrate your self before them , as much as the most tractable papist in the world. i confess , i did smell a rat at first , when your priests assured you , that invocation of saints was not a thing commanded but recommended as useful , and was then confident that before a year came to an end , for all these soft expressions and dispensations with your omission of this worship , they would perswade you to that worship , which then you thought unlawful : my prophecy is come to pass , and the pill , which seemed very bitter at first , is swallowed , and become sweeter than honey , and look'd upon as an excellent medicine . and this , i must needs say , is more than you could have in our church . but this is our comfort , that the more ingenuous men of the church of rome confess , that this praying to saints or angels was not heard of , or used in the christian church , for the first three hundred years after christ. and if the christian church , for the first three hundred years , did not think it useful at all , it is a strange degeneration from their principles , to press it now as useful : certainly , if god had thought this invocation so useful , as your church pretends it is , he would not have so peremptorily commanded , call upon me in the day of trouble ; i will deliver thee , and thou shalt glorifie me . psal. . . and it 's probable the apostles , in prescribing so many useful things of far less concern , would not have left us in the dark as to the mighty usefulness of this invocation ; especially , when they had occasion to mention the spirits of men made perfect , and did so often converse with angels . the angel , revel . . , . thought it a very useless thing , and would not admit of so much as a religious prostration of the evangelist before him , because it look'd like sacriledge , and robbing god of his due . but since your church in this adoration takes pattern so much by the courts of princes , give me leave to suggest to you , how you think , a soveraign prince would take it , if a subject should give any of his servants the the title of majesty , or any other title , which properly belongs to him . there are few titles , that god hath , and inspired men have given to him , but you give them to the blessed virgin , and though , when you are charg'd with it , you fall to distinctions , and turn , and wind your selves to get out , yet that shews only a bad cause , because it requires so much artifice and cunning to defend it : but , alas ! it must be children , that are perswaded and coaxed to believe , that the church of rome only counts it useful not necessary , when it is well known , that the generality of that communion pray to saints more than to god ( which in the scripture phrase is honouring the creature more than the creator ) and they never leave that person , that goes over to them , till they have brought him to that worship of saints and angels . it s pretty to hear these men talk , that it is only recommended as useful , when the bishops and preachers of that church are injoyned , and take their oath upon 't , to commend this invocation to the people , as profitable ; and the people are obliged to hearken to their priests in all things ; so that though a man at first may think this invocation not necessary , upon the account of its being only useful , yet from that other obligation he hath to obey the priest in all spiritual things , it becomes necessary : but from this scruple we are delivered , madam , by the confession of faith , which the roman catechism doth prescribe , for there it is , that it is not only useful , but that we ought to pray unto saints , and indeed should any man live in that communion , and omit it , he would soon be looked upon as prophane , and but a half convert to their church ; they would soon let him know their displeasure , and either fright or flatter him into conformity . and is this the worship , madam , which christ and his apostles have injoyned the world ? are not you afraid of doing things , that do so nearly border upon robbing god of his honour and glory ? idolatry is a frightful word , and you do not love to hear it , and therefore i will trouble you with it as little as i can . but when god hath commanded you to come to him directly , without mentioning the intercession of saints and angels , how dares your church of her own head , bring in a worship so dangerous ? who should prescribe the way how god is to be worshipped , but god himself ? and if god requires you to address your self to him without any other mediator , but christ jesus , have not you just reason to be afraid , that god will reject your prayers , which are addressed to saints , as mediators , contrary to his order and injunction ? what kings suffer here on earth , in letting their subjects address themselves by their servants to them , can be no example here , for god , as he intends not to regulate his court by the court of princes , so we know it is against his order , to go to his servants , when we are commanded to come directly to him , and it is such a voluntary humility as deprives us of our reward , as the apostles expresly tells us , coloss. . . god knew well enough if men addressed themselves to his servants , to have access to him , something of the worship due to him would stick by the way , and rest upon his servants to his dishonour and disparagement , and therefore he mentioned nothing of this mediate address . it s true , we desire our neighbours here on earth to pray for us , but for that we have a command ; for the invocation of saints departed we have none , and in vain do they worship me ( saith god ) teaching for doctrines the commandments of men , mat. . . but besides , when you desire your living neighbours to pray for you , i hope you do not fall down upon your knees to them , nor use the same zeal and devotion to them , as you do to god , and for whole hours together , as you do to saints departed . but why will you blind your self in a thing which your own practice contradicts you in , you know you do not only pray to saints departed to pray for you , but you do many times , without making any mention of their prayers for you , beg of them , with the same reverence , and prostrations you use to god , to deliver you from all evil , and consequently you beg the same blessings of them you beg of god. and it is but a weak excuse to say , that you intend by those prayers nothing else , but that by their intercession they may get those blessings for you , for you go contrary to the nature of things , and whereas words ordinarily are interpreters of the mind , you make your minds interpreters of your words and actions , which is a strange evasion , and if such a thing be intended , why do you lay a snare before the common sort of people ? who , being ordered to pray to saints for such and such blessings , know nothing to the contrary , but that they are able to dispence those blessings to them , and thus commit idolatry by your willful connivance , whose blood will certainly be required at your church-mens hands one day . examine but your prayers to the virgin mary in your own manuels , when you have prayed to her , and begged of her all that you can pray of god for , you add a word or two of her intercession , which in good truth is nothing but a blind , that you may not be said to commit down right idolatry . you know those prayers to the virgin mary , which in the latine , and i think in the english manual too , are ordered to be said to the virgin , morning and evening . the 〈◊〉 o my lady , holy mary , i commendmy self my soul and body to thy blessed care and singular custody , and to the bosome of thy mercy this day , and every day , and in the hour of my going out of the world. all my hope , and all my comfort , all my afflictions and miseries , my life , my end i commit unto thee ( speak seriously what can you say more to god ) that by thy most holy intercession , and by thy merits , all my words and actions may be directed and disposed according to thine , and thy sons will , amen . where it 's worth noting , that first you do put as much trust in the virgin as you do in god ; and then afterwards , to make these harsh expressions softer , you desire her to interceed for you , that your works may be directed according to christ's will , nay and her own , as if she were a lawgiver too ? then follows , maria mater gratiae , &c. o mary , mother of grace , mother of mercy , protect us from the enemy , and receive us in the hour of death ; which st. stephen thought was fitter to be said to christ when he cried , lord jesu receive my spirit . then follows the evening prayer to the virgin mary ; o mary , mother of god , and gracious virgin , the true comforter of all distressed creatures that call upon thee ( this epithete by the way the scripture gives to the holy ghost ) by that great joy whereby thou wast comforted , when thou didst know that jesus christ was risen the third day from the dead impassible , be thou the comforter of my soul ; and by the same , who is thine and god's only son , in the last day , when with body and soul i shall rise again , and give an account of all my actions , do thou vouchsafe to help me , that i may escape the sentence of perpetual damnation by thee pious mother and virgin , and may come happily with all the elect of god to eternal joys , amen . then follows , under thy protection we flee , holy mother of god , despise not our prayer in our necessities , but deliver us from all dangers always , o glorious and blessed virgin. not to mention any more prayers of this nature , whereof there is a vast number . if god be a god jealous of his glory , how can he like and approve of such doings ? it 's true , the honour done to his servants is done to him ; but then it must be such honour , as they are capable to receive ; so to honour them , as to give them the epithetes and titles which the scripture gives to none but god ; so to honour them , as to use in your prayers to them the same outward prostrations , that you use to god , when you pray to him ; so to honour them , as to spend more time in your addresses to them than you do in supplications to god , as is evident from your rosary ; so to honour them , as to say more prayers to them than to christ ; so to honour them , as to joyn their merits with christ's merits : this is an honour which , i believe , will oblige god to say one day , who hath required these things at your hands ? and how unlike the worship of the true god is that veneration you express to the images and pictures of saints , and to the relicts ? how unlike that plain and simple worship which the gospel enjoyns ? one would think it should a little startle you to see , that your church is afraid to let the second commandment be known to the people ; you know they leave it out in their primers and catechisms ; or if they mention it , they do so mince it , that one sees plainly they are afraid the people should see the contrariety of their worship to the express word of god. in the beginning of the reformation , the very sight of this commandment made people run away from the church of rome as much as any thing : indeed to consider the general terms god uses there , thou shalt not make to thy self any graven image , &c. thou shalt not only not worship them , but not so much as fall down before them ; would make a person , that is not taken more with the golden legends than with scripture , afraid of prostrations before images , upon the account of devotion : it is not all your plea , that you do not terminate your worship on the image , but on the person represented by the image , that will excuse you at the great tribunal ; for not to mention , that in the same manner the heathen used to defend their grossest idolatry , and that you are forced to borrow their very arguments ; your own authors do confess , that the common people are apt to pay adoration , and do pay adoration to the images themselves , and why will you lay such a stumbling-block before the people ? much might be said of the adoration you pay to the consecrated host : you confess , that the worship you give to it , is the same worship you give to god : what if that wafer should not be turned into the body and blood of christ ? what if it should remain as very a wafer , as it was before consecration ? what if it should not be god , as you have all the demonstration that sense or reason can give you , that it is not changed into another substance ? what monstrous idolatry would this be ? ay , but we believe it to be god : why , madam , doth your belief that such a thing is god , or christ , excuse you from idolatry ? should you believe a stone to be god , and adore it , might not you justly be charged with idolatry ? you look upon the heathens as idolaters , because they adore the sun : ay , but they believe that sun to be god ; and how then , according to your plea , can they be idolaters ? if there be such a transubstantiation in the sacrament , as you fancy , and an adoration of the hoste so very necessary , what 's the reason the apostles of our lord , that saw christ before their eyes , ( only could not believe that there were two christs , one sitting at the table , the other reached out to them : ) what 's the reason , i say , that they sate still , and paid no adoration to the bread , which according to you was transubstantiated into christ ? if they did not adore it , what a presumption is it in you to give the highest worship to the consecrated bread upon a pretence that that bread is god , under the accidents of bread ? but of this i have said enough before , and could you but find time to read what our authors have written upon this subject , it could be nothing but hardness of heart , and resolution to be blind , could keep you in a church , that fills your head with doctrines contrary to the nature of a sacrament , contrary to all that moses , and the prophets , nay , and all sound philosophers have said . i will not say any thing here of your strange unbloody sacrifice of the mass , a thing unheard of in the purer ages of christianity , and which the scripture is so great a stranger to , that one would wonder how mankind came to light upon the notion . nor of your doctrine of merits , because i find your priests have two strings to their bow , and tell the people one thing , and their adversaries , when they dispute with them , another ; affirm and deny it as they see occasion , and necessity requires . only one thing i must needs take notice of before i take my leave , and that is the gigantick argument , that some of your gentlemen boast of , and which strikes all protestants dead at the first hearing of it . if there be any thing true , this must be true , that there is a god ; if there be a god , there must be a true religion ; if there be a true religion , there must be a true revealed religion ; if there be a true revealed religion , the christian religion must be that true revealed religion ; and if the christian religion be true , then the religion of the church of rome must be true ; for the argument that proves the christian religion to be true , proves the religion of the church of rome to be true , which is this , either the christian religion was propagated without miracles , or by miracles ; if by miracles , then it must be divine ; if without miracles , then it is the greatest miracle , that a religion , so contrary to flesh and blood , should prevail with sensual men. the same , say they , is true of the religion of the church of rome . for if it be propagated by miracles , it must be divine ; if without miracles , it must be so much more , because it prescribes things contrary to flesh and blood , as penances , austerities , &c. and thousands of people do embrace it . it will not make my self merry here in a thing so serious , else i could have told you , that i have heard of an argument , when i was at school , somewhat like this ; he that drinks well , sleeps well ; he that sleeps well , commits no sin ; he that commits no sin , will be saved : therefore he that drinks well will be saved . but i forbear ; and as to the aforesaid argument , whereby one of your priests , that hath printed it , thinks to end all controversies , i will say no more but this . first , that as there is no christian but must readily confess , that the miracles christ and his apostles wrought , were a confirmation of the divinity of their doctrine ; so there is no man of any brains can admit of the other part of the dilemma as universally true , that a religion that goes against flesh and blood , if propagated without miracles , must therefore be necessarily divine . secondly , that so far as the religion of the church of rome agrees with the truly christian religion , so far it is undoubtedly true ; and it will naturally follow , that if the christian religion be true , the religion of the church of rome , so far as it agrees with the christian religion , must needs be true . and the same may be said of the protestant religion ; but that the roman religion must therefore be true , where it goes away , and differs from the truly christian religion , revealed to us in the gospel , is a consequence which none but children can approve of . thirdly , with this argument a man might prove the divinity of almost any religion in the world. he that is no stranger to history , must needs know what severities , what austerities of life the brachmans , or the heathen friers in the indies , do both prescribe and practice , and what proselites they make , and how full the kingdom of the great mogul is of them ; how some wallow in ashes day and night , how others go charged with heavy iron chaines all their days ; how others stand upright upon their leggs for whole weeks together , &c. how in japan , and other places of the indies , the priests perswade the people to fast themselves to death , to go long pilgrimages , to give all they have to the priests , to throw themselves down from steep rocks , and break their necks , and all to arrive the sooner to the happiness of another world , &c. i think there cannot be things more contrary to flesh and blood , than these , and yet we see these doctrines are propagated daily without any force of arms , only by example and perswasion , to be sure without any miracle ; but , i hope , that doth not prove their religion to be divine . it 's a dictate of the light of nature , that the way to heaven is straight , and therefore people that are religiously inclined , are easily won over to those men , whom they see exercise such severities upon themselves . to conclude , madam , when all is done , what the true church is , must be tried by the writings of the evangelists and apostles . we see , that even in the apostles days , corruptions crept into the church , witness the churches of corinth , galatia , and colosse , &c. and the simplicity of the gospel began even then to be perverted , and mingled with idle and foolish opinions and practices ; and therefore we must needs think , that after the apostles decease , the church of christ was subject to the same fare ; so that if there be any standard or touchstone left , whereby the truth and sincerity of a church can be tried , ( and we must needs think so well of god's providence that he would not leave his church without some rule to rectifie their errors by , in case she should be infected with any ) it must be the primitive institution of the christian religion ; and that church , as i said before , which teaches things that approach nearest to that primitive institution , must be the true church . and , madam , do but once more for your souls fake , and for your salvations sake , compare the doctrines and practices of the church of rome , with the doctrines and practices of the gospel , the fountain of christianity , and try whether you can find there the doctrines of communion under one kind , of publick prayers in a tongue unknown to the people , of purgatory , of the mass , of transubstantiation , of the church of rome 's supremacy and infallibility , of worshipping and adoring the virgin mary , and praying to saints , of veneration of relicks and images , of adoration of the hoste , &c. do not force any places of scripture , and try whether you can make sense of any of these doctrines by scripture : view the stream of the gospel , and search whether there be any thing like these doctrines in it : why will you make your reason a slave to your priests magisterial sentences ? how can you answer it to god , that you did not improve your reason more ? what have you your reason for , but to judge what is agreeable to the word of god , and what is not ? is not this acting like a creature void of reason , to be guided altogether by what a few blind guides say to you , without enquiring at the law and testimony , whether things are so as they say or no ? wonderful stupidity ! i stand amazed at it . it is not all the seeming holiness of those priests you converse withal , that make the church you are in , a true church . there is no sect in the world , but when they are under a cloud , necessity , and the discouragement they are under , and their desire to make proselites , makes them outwardly religious . there may be , and no doubt are zealous and outwardly pious men in all religions in the world ; but that doth not make every religion true and divine . an outward shew of piety is the only way of propagating any religion . the devil himself could not propagate heathenism and idolatry , but by the pretended zeal , and piety , and abstinence , and mortification of apollonius tyaneus ; who yet by the confession of the whole christian world , was no better than a wizard and conjurer . i make no application to any particular priest in the church of rome : i do not deny but men may be in great errors , and be very zealous for their errors , and seemingly very pious in their zeal ; and when their errors are not very willful , and destroy not the true worship of god , for ought i know , they may find mercy in the day of our lord. i grant there is a great shew of outward piety in the church of rome , very dazling and very moving ; but the great danger lies here , that the worship they give to god with one hand , they strike and pull down with the other : i know too well the practice of their churches ; and a heathen , that should come into their temples beyond sea , would verily believe that they worship a multiplicity of gods as well as he , whatever their pretensions may be to the contrary : it is not what people say , so much as what they do , that god takes notice of ; and though you should ten thousand times protest , that you worship and adore god alone , yet while god sees you adore the virgin mary , with as great zeal and reverence as you do him , pray to her oftner than you do to him , make as many bows to her , and other saints , as you do to him , and other things of that nature , how can he believe you ? religion is a thing that will not bear jests and hypocrisie ; god will not be put off with contradictions between speeches and practices . madam , i do from my heart pitty you , and as it might be the weakness of your judgment , that might lead you into this erroneous church , so i beseech you , for christ's sake , to return to the church you have rashly left , where you cannot run a hazard if you will but follow the plain doctrines of the gospel , besides which we preach nothing , and enjoin nothing as necessary to salvation . should these intreaties and beseechings be alledged against you in the last day , as things which you have , contrary to reason , refused and slighted , how dreadful would your condition be ? i have discharged my duty , and given you warning ; i would not have your guilt lie at my door , and therefore have let you know my real thoughts and sentiments concerning your condition , and the church you are in . the great god of heaven open your eyes , that you may see and fear . time was when you would have believed us as much as you do now the priests of the church of rome . it 's strange , that now they should speak nothing but truths , and we nothing but falshood . do you think we do not understand the scriptures , and fathers , and antiquity , as well as they ? and can we all be so besotted with interest and pason that none of us should yield to the dictates of their church , if we could prevail with our sense and reason to believe , that the things wherein they differ from us were agreeable to the gospel ? sure we have a great many men among us that are great lovers of peace , and would be glad that the whole christian world were agreed ; and would these men stand out against that union , if it could be done with a safe conscience ? certainly we have men as learned among us , as ever the sun did shine upon ; nay the church of rome hath at this day few men to equal ours for learning and knowledge . and would all our learned men be so stubborn and obstinate , as not to agree with the church of rome , if they did not see plainly , that there is death in that pot ; and that the errors in that church cannot be subscribed to without hazarding the welfare of their souls ? i will but use your own argument , when you went over to the church of rome , and were perswaded by the earnestness of her priests to yield to their reasonings , what pleasure can we take in promoting your damnation ? what can be our interest in deceiving you ? you used that argument on their side , why will you not use it on our side ; judge you , whither we , that have the gospel on our side for what we teach are not in a safer way , than that church which for all the new doctrines they have added to the old creeds , are forced to run to the broken cisterns of tradition ; and i know not what fathers whose writings they know not whether they be genuine or no ? as you are now , you live in wilful opposition to the doctrine and precepts of the gospel and o remember what st. paul doth say thess. . , . that the lord jesus wiere long come down from heaven with a●● his holy angels to take vengeance on thos● who have disobeyed the gospel of our lord jesus christ. once more therefore charge you before almighty god , and our lord jesus christ , to repent of your errors , and to return to the bosom of that church , in which you received your life and being , and the principles of religion and christianity . but if all this seem to you no more but bugbears , i have delivered my own soul , and should be forry that this discourse should stand as a witness against you in the last day , which god knows was only intended as a motive to draw you back to that fold from which you have wandred and gone astray . i am , madam , your faithful friend to serve you , a. h. feb. . . postscript . madam , as in the publishing of this letter i had no other design , but to prevent the fall of others into the like dangers , so i have particularly insisted on those motives , which have of late tempted some persons to go over to the roman church , and though i have represented these motives as yours , yet in this i have been so far from doing any thing against the laws of private discourse , or friendship , or acquaintance , that i have only touch'd upon the common stumbling-blocks , which make unwary people joyn themselves to that church ; blocks , which might easily be removed , if men or women would but give themselves leave to think , and would prefer the solid dictates of their reason before the suggestions of their soft , and sickly passions . one thing i had almost forgot , and which indeed is the great bug-bear , whereby your church-men fright their people from running over to us , and that is , that our church began but about an hundred and fifty years ago , that luther and zwinglius were the authors of it , and that we had no church before ; pittiful shifts indeed to keep people from seeing the sun at noon . suppose our religion did but begin then , why , must people be always in an error ? must they never reform when they have done amiss ? if there were monstrous errors in the church of rome , which the aforesaid persons saw would be the death of christianity , and which they could not subscribe to without debauching their reason , or wronging both their own and other mens consciences , was it not rational , they should protest against such things , to give their fellow christians warning ? when the house is on fire , would you have no body awake to alarm the neighbours to look to themselves ? did they see so many thousand men ready to be drown'd , and would you have had them hold their tongues , and barbarously suffered them all to be drown'd ? did they see the christian religion like to be swallow'd up by darkness and ignorance , and was it not time to rouze the slumbering world ? but however , that these men were the first broachers of our religion , is notoriously false : first , because long before them , there were men that lived in the external communion of the church of rome , but dislik'd the errors , as they crept in , and grew dangerous , and though they were over-aw'd and silenc'd many times by the higher powers of the roman court , yet they both detested those corruptions , and as they had opportunity , protested against them , as were an easie matter to prove from age to age , if it had not been done already over and over by divines of our church , so that though these men , that lived long before luther , and whom god still rais'd to vindicate his truth , as it grew more and more polluted , were not call'd protestants by the people , yet in effect they were so , and consequently there were protestants many years before luther and zwinglius : and though they were not suffered by the ignorant , and imperious ecclesiastical powers , to meet and assemble themselves in publick , yet they made a church , as much as the followers of holy athanasius did , when the whole world was turned arian ; as much as elijah , and those seven thousand , the oracle mentioned , made a church , when the whole country was over-run with idolaters . these seven thousand we read lay hid , and durst not appear in publick , being oppress'd by the idolatrous powers , that sat at the stern , and thought there was no good fishing but in troubled waters . and indeed in this manner our church was dispers'd long before luther , among the greater multitude of the followers of the corrupted roman church , as a handful of wheat lies scatter'd in a bushel of chaff , and though it it did not appear in pomp and grandeur , yet that external splendour is not essential to the truth of a church , your own men may be convinced by the aforementioned examples . secondly , if your champions speak strictly of the religion , which we profess in the church of england , they are under a mistake , when they make luther or zwinglius the authors of it , for our reformation began some time after , and was both begun , and carried on with great deliberation and consideration under edward the th . by publick authority , whose proper province it is to take notice of what is amiss in a kingdom or commonwealth , whether it be in church or state , and to reform and mend it . it 's no great matter , when a reformation begins , so the reformation be but just ; and if such a reformation had begun but yesterday , that would not have made it unlawful , and that our reformation was just and necessary hath been prov'd by our divines beyond all reasonable contradiction , and how could it but be just , when the decrees of the church of rome controll'd the word of the living god , and vyed with the oracles of the gospel . how and when the several errors crept into that church , is not material to determine , it 's enough we found them there , and it was god's mercy not to give all the learned men of that age over to believe a lye . but it 's pretty to hear your church-men talk of the novelty of our religion , when it is evident to all the understanding world , that our first reformers began no new religion , but desired only to keep to the old. all their endeavour was to keep to the religion of the bible , and to cut off all superfluities , and things prejudicial to salvation , and was there any hurt in that ? they saw , that many things then in use in the church of rome were diametically opposite to the doctrines and practises of the primitive church , and they justly thought it their duty to reduce the church to the antient pattern ; the prouder clergy of the roman church would not yield to it , but would have all their new fangles , and all their additions to the antient symbols received as articles of faith , though all perish'd , and the coat of christ were rent into a thousand pieces ; the more humble , and more moderate of the clergy , saw the pride and insolence of the other , and trembled , and thus we and they parted ; we kept to the old religion , and your men chose the new , and much good it may do you with it ; and pray judge by this , which is the schismatick church , we or they ? we that would have healed israel , or they that would not be healed ; so that it is not our religion that began so lately as years ago , about luthers time , but it 's yours that commenced then ; for you then embraced the new additions to the antient catholick creeds with greater greediness , and were resolv'd to maintain that by bravado's , which you were not able to defend with arguments . it 's a very ordinary thing for people , who once incline to the communion of the roman church to demand of us , before they go over , whither a person may be saved in that church . the charity and moderation our divines usually express in their answer to this query , i am sensible hath done our church some harm whereas the roman priests , being bold in their uncharitableness , and damning all that are out of their communion , make some weak people believe , that they must be in the right , because they are more daring in their asseverations . we have far greater reason to be peremptory in excluding the members of the church of rome from salvation , than they have to exclude us , for if that church be guilty of idolatry ( as i see , your divines find it a very hard task to answer the arguments of our learned men , that prove it . ) those that are guilty of this crime may soon be resolved by the apostle what their lot is like to be in another world ; for no idolater , saith st. paul , meaning one that lives , and dies so , shall inherit the kingdom of god , cor. . . yet we are modest , and whatever the principles of that church may lead men to , we hope , there may be many in that church , that either , while they live in the communion of that church , have an aversion from the dangerous , and idolatrous practices of it , or sometimes before they die do heartily repent of the absurd , and unreasonable doctrines , and worship , they have too long asserted , and complied with , and of such we cannot but entertain a very favourable opinion , and indeed i could name you some very famous men both in france and italy , who , though they have continued in the communion of that church , i. e. have not joyn'd themselves to any particular publick protestant church , yet have not approv'd of such things in the roman church , as manifestly obstructs mens salvation , and though like nicodemus they have not dared openly to avow their dislike of such errors , for fear of danger , yet in their hearts they have abhorr'd them , and declared so much to their friends , and intimate acquaintance . and though their seeming communion with a church so erroneous , cannot be totally excused , because it looks like a tacite approbation of her errors , yet since we read of joseph , that he was a disciple of christ secretly , and notwithstanding his not confessing christ publickly , accepted of god , we hope such mens continuing in the external communion of the roman church is not a willful error , but rather a pardonable infirmity , a timorousness which hath nothing of malice in it , and therefore will not hinder them from salvation . we know not what mercy god may shew to many poor people in that church , who are invincibly ignorant , and never saw a bible , from whence they might rectifie their mistakes , and do live honestly in this present world ; but we must withal confess , that the servant , who hath known his masters will , and hath not done it , shall be beaten with many stripes , and whether those that have been enlightened in our church , and have tasted the good word of god , and cannot but see our agreement with the gospel , and after all this embrace the errors of the roman church , whether these will be excusable at the last day , we justly doubt of ; to live in great errors is to live in sin , but where that living in errors is joyn'd with resistance of great light , and knowledge , there the sin becomes all crimson , which was but of a faint red before ; and if this be the character of christ's friends to do whatsoever he commands us , then the inference is very easie , that those cannot be christ's friends , nor reign with in heaven , that willfully leave undone , what they know he hath commanded , and set up a new worship , which he hath no where commanded : madam , had you never seen such a thing as the scripture , your going over to that church might have deserved some apology , but when you were surrounded with the beams of that light which shines in darkness , as st. peter calls the word , with all those rayes about you , to shut your eyes , and desperately to venture upon the church , which enjoyns men to live against some of gods laws , as against , exod. . , . and matth. . . &c. and consequently obliges them to prepare for god's displeasure ; this , i confess , is an action , which , as it savours of great willfulness , so i question , if you die in 't without serious repentance , whether the joys you hope for , will ever fall to your share . if your church-men do mean honestly , and do truly aim at the peace of christendom , and in good earnest design the union , of men that profess the name of christ , why will not they part with those doctrines that are so great an offence , not only to all protestants , but to jews and mahometans too ? if that worshipping of saints and images be not necessary , but only useful , why will not they quit that worship , which by their own pretences is needless , especially when they might do so much good by it ? if the cup was formerly given to the laity , why will not they to effect the aforesaid union , restore it to the laity ? if the substance of the sacrament , and the comfort arising from it , may remain entire , without obliging men to believe a transubstantiation , or adoration of the consecrated wafer , why will not they for peace sake lay aside such doctrines , which neither themselves , nor any creature understands ? if heaven and hell are sufficient motives to a holy life , why will not they for quietness sake renounce their doctrine of purgatory , which by their own confession hath no ground in scripture ? madam , i have that charitable opinion of you , that if you had but taken a view of the worship of the church of rome , as it is practic'd beyond sea , in places where there is no fear of contradiction from any hereticks , where they may freely and securely act according to their principles , had you seen the mode of worshipping the virgin mary at rome , or in spain , or italy , the sight of it would have certainly discourag'd you from embracing that religion , which now you seem to be mainly delighted with ; for indeed the religion of the church of rome at this time , if a man were to guess from that , which hath the greatest outward veneration , is little else than a worship of the virgin mary . the very beggers beyond-sea in begging of alms , beg more for the virgin mary's sake , than for christ's sake . this , madam , i know to be true , who am no stranger to foreign parts ; and i will assure you , that in those cities or towns , where both papists and protestants have the free exercise of their religion , you shall live twenty years in a town before you hear that any protestant is turned papist , ( so few charms are there in the exercise of their religion beyond sea ) but you shall not be above a year or two in such a town , before you hear that several papists are turned protestants ( such a force hath truth ; ) the religion of the church of rome , as it is practis'd in england , looks harmless . now and then upon some great festival they shew you a picture of the virgin mary , or of some other saint , and the honest priest qualifies every doctrine , makes the errors soft and plausible , and they dare not , living in a protestant country , serve the host of heaven , i mean saints and angels with all their appertenances , as they do in places , where there are no protestants to watch them . here their religion seems to be without a sting , and is clad in the fleece of sheep ; but if you could but make a voyage into spain or italy , i doubt not but you would see the venome of it , and avoid it : and the only way not to be of the church of rome , would be to go to rome , provided you do not go without your bible . in good truth , that church hath turn'd christianity into a meer outward pomp and splendor , which ravishes the eye , but can never content a man's reason . the glistering gold in their temples , the curious images of saints and angels , the numerous and stately altars , the mighty silver statues , the rich and glorious vestments you see up and down in their churches , strike the senses into a kind of extasie , and it must be sense only , for a considerate mind , that searches the inside of things as well as the outside , cannot be so easily gull'd and deceiv'd ; and this outward pomp they make not the least sign of the truth of their church , not remembring , that if this be a good sign , the idolatrous people in japan and china , whose temples are infinitely more shining and glorious , will have a better title to the true church than they : i must confess , that in policy , and worldly craft and cunning , the church of rome exceeds ours , for they have not only turn'd the spiritual worship of the gospel into a sensual service , into outward religious formalities , a thing strangely pleasing to flesh and blood ; but they have shooes that will fit all sorts of feet , great and small , and have remedies for all distempers , and you may go to heaven in that church either through the straight way , or through the broad , which you please ; they can fit the melancholy person , and the jovial ; they have monasteries and nunneries , and severities to content the one , and know how to allow greater liberty to the other ; they can either send a man to happiness through a tedious task of mortification , if he likes that method best , or help him thither by a quicker dispatch , by confession , attrition , and absolution upon a death-bed , when the man can hold sin and the world no longer : live , or die , you cannot do amiss in that church , for living you may be forgiven , and after death you may be pray'd out of purgatory , sooner or later , according as you will spend money upon masses , for gold doth strangely quicken these supplications . such a church , madam , you have espoufed ; and divorced your self from one that prefers the wisdom of god , and of the gospel , before the wisdom of the flesh , and glories in dealing plainly and honestly with all men , that keeps close to the scriptures , and yet is not against those pious customes of antiquity , which are not contradictory to the scriptures , that generously maintains the prerogative of god ; and gives no other honour to saints and angels , but what may consist with the glory of her creator ; that hath made no new articles of faith , but keeps to the old , and thinks it rebellion against god to enjoin things as necessary to salvation , which god never made so ; that urges the strictest life , and encourages nothing but what may promote true piety and devotion ; that hath no more ceremonies but what are decent , and labours to free religion at once from slovenliness and superstition ; that secures the right of soveraign princes , and teaches her children to live like good subjects , and good christians ; and though it be her misfortune , that too many of her pretended members live like enemies of christianity , yet that 's not long of her doctrines and constitutions , but long of the stubbornness of men , who will not be reform'd by her precepts : as no man blames christ or his apostles , because judas was a hypocrite , or because simon magus profess'd their religion ; so they betray great ignorance and simplicity , that , for the monstrous impieties of many that profess themselves members of our assemblies , despise and slight our church , which in her principles is most averse from all such practices ; a church , which as for mine own particular , i have deliberately and premeditately embraced and chosen , so , i hope , i shall never be so much for saken of god , or of my reason , as to quit it to become a papist . i have not been altogether a careless observer of the several christian churches , dispers'd through the world. desire of mine own salvation hath made me take particular notice , what corruption there is in them , and what affinity they have with the primitive professors of christianity : and i must freely confess upon a serious examination of the scripture , and the fathers of the three first centuries after christ , that from my heart i think there is no church this day in all the christian world , be it eastern or western , that in her principles and constitutions bears so much of the image of the truly primitive church , or comes so near it , as the church of england ; a church , which as your fore-fathers had courage to burn for , so i verily believe , that he understands not her innocent designs , and excellent rules , that dares not die a martyr in her cause . once more your faithful friend to serve you , a. horneck . finis . notes, typically marginal, from the original text notes for div a -e i. e. contradictions . notes for div a -e in the new confession of faith compiled and published by pope pius iv. a little above a hundred years ago . under one kind only . gods providence in the midst of confusion set out in a sermon preach'd at the savoy, january the , , being the anniversary of the martyrdom of king charles i / by anthony horneck. horneck, anthony, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) gods providence in the midst of confusion set out in a sermon preach'd at the savoy, january the , , being the anniversary of the martyrdom of king charles i / by anthony horneck. horneck, anthony, - . [ ], p. printed by t.n. for samuel lowndes ..., london : . reproduction of original in huntington library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -- o.t. -- psalms xcix, -- sermons. providence and government of god -- sermons. sermons, english -- th century. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - judith siefring sampled and proofread - judith siefring text and markup reviewed and edited - pfs batch review (qc) and xml conversion gods providence in the midst of confusions . set out in a sermon preach'd at the savoy , january the . . being the anniversary of the martyrdom of king charles i. by anthony horneck d. d. in the savoy , printed by t. n. for samuel lowndes , and are to sold at his shop over against exeter-exchange in the strand , . psal. xcix . vers. i. the lord reigneth , let the people tremble . whether this psalm was written by moses , as the jewish rabbins think , or by some other prophet , or why this psalm with four and twenty more is destitute of a title , when all the rest have suitable inscriptions , is not material to enquire . the psalm contains a rehearsal of gods wonderful works in the desert , when he went before his people in the wilderness , when god wrought miracles every hour , and the cloudy pillar by day , and the other of fire by night , like a guardian angel protected the mighty host , and rendred them formidable to all nations that heard of their name , or had notice of their approaches ; or , we may call it a spur to fervent devotion , and profound veneration of the infinite majesty of heaven , who never leaves such devotional prostrations unrewarded ; and if sincere , crowns them usually with loving kindnesses and tender mercies : instances whereof are given in moses , aaron , and samuel , men who by their prayers bowed the heavens , and made god come down , and as it were forced the almighty into pity , and compassion by their supplications . to excite our attention , the psalmist begins his hymn with an expression great , and lofty , becoming the supream being , and worthy of an infinite majesty ; in a few words he gives us the best description of gods providence , that reason can desire , and there could be nothing more magnificent , than to say of him , the lord reigneth , let the people tremble . that which will oblige me to deviate , or vary a little from the received translation , is the ambiguity of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the original , which we render tremble . the word in other places of scripture stands for being tumultuous , or in a rage , inconfusion , or in great disorder , and this signification seems to me to be most proper here , and to render the sense much clearer , and if you ask me , what that sense is , i shall deliver it in this preposition . propos. in the midst of the greatest tumults and disorders , the divine providence is awake ; in the midst of the most lamentable confusions , gods management of things is orderly , and regular . this must necessarily be the result of the text , if we construe the words according to the interpretation i have given , and the words will naturally bear , viz. the lord reigneth , let the people in a commonwealth , or kingdom be never in so great disorder , or confusion ; even then , when all things seem to be turned upside down , the lord reigns by his providence . let heathens and epicureans fancy that god is asleep , when things go contrary to our carnal wishes , and fond expectations , we that enjoy gods revelations are better taught ; and though the vast ship of this inconstant world were sinking , we have reason to believe , that the great pilot who sits at the helm , is broad awake , and hath pregnant reasons for the dispensation . it 's a weak argument , that god is careless , because we cannot pry into the reasons of his actions ; nor can the inference be less than childish ; to conclude that the almighty enjoys his ease , regardless of things below , because our selves are not omniscient ; we could not be creatures if we were so , and should lose our dependance upon the god above , if our wisdom did equal his , or could know all the depths of his actions . yet so great is his goodness , that he hath not left himself without witness , and as mysterious as his goings in the sanctuary seem to be , he hath let his servants know the order of his providence . so great an advantage are the scriptures , that while pagans , like moles , grovel in the earth , unable to apprehend what is done above ; we like children of light , can unfold gods darker proceedings , and inform the world of the equality of his ways . when the ten tribes revolted , and shook off their obedience to their liege lord rehoboam , we may easily guess what disorders the jewish commonwealth then laboured under , and what confusions that juncture of affairs produced . judah fought against israel , and israel against judah , and in both parties without all peradventure were discontented men , who added fewel to the fire , and threw brimstone into the flame to make it soar the higher ; yet while the republick lies in that convulsion-fit , god dispatches a prophet to the tribe of judah , shemaiah by name , with order to tell them , kings . . thus saith the lord , ye shall not go up , nor fight against your brethren the children of israel , return every man to his own house , for this thing is from me ; i. e. let no man wonder at these disorders , for i have a hand in them , and my providence doth manage them ; and to this purpose , amos brings in god speaking , am. . . is there any evil , i. e. any evil of confusion in the city , and the lord hath not done it ? this , even jehoram , as wicked as he was , could not but be sensible of , and therefore when in the great famine of samaria people were ready to devour one another , and things were come to that extremity , that women fell a dressing their own children for their dinner , the king desperate and melancholick , cries out , this evil is of the lord , i. e. how dismal soever the state of things appears , the almighty hath given order for it , and it 's he , whose power and wisdom manages this calamity . but this subject will require some elucidation , and therefore i shall consider here , . what those disorders , and confusions are , which seem to infer a carelesness of providence . . why god suffers , and permits such confusions and disorders . . how his providence appears in them , and which way he manages these seeming contradictions . . what these disorders and confusions are , which seem to infer a carelesness of providence . . oppression of the innocent and poor , such as we find among the jews in the time of amos and jeremy , am. . . c. . . jer. . . and no doubt a dismal sight it is , to see the rich invade the poors little all without control , and great men crush those of an inferiour rank by their lawless power ; to see ahab take possession of naboth's vineyard ; and ziba because in favour with the king , wrong the lame and harmless mephibosheth ; to see the widdow scorn'd , because she hath no potent friends ; and the orphan trampled on , because his injurious adversary can out-bribe him ; to see a jeremy thrown into a dungeon , because he speaks the truth ; and a daniel hurled into a lyons den , because he cannot conform to the looser customes of the persian court ; to see an aristides driven into exile , because of his justice , and an alcibiades deposed from his office , because the rash lysander lost the field . oppression as it is enough to make even a wise man mad , according to solomon , eccles. . . so it is an argument , that justice hath forsaken the tribunal ; and without justice , human societies become cages of ravenous birds , and the band , which is to hold mankind together , must necessarily be dissolved . it 's this maintains the health and vigour of the body politick , and this once taken away , must on the other side cast it into violent distempers ; distempers which render it not only weak , but deformed and odious , and must at last be the death of it . it 's this whereby god intended kingdoms , and cities should be governed , and men no sooner receive their being , but at the same time receive the principles of this vertue . nature obliges them to it , as much as it doth to self preservation , and with their mothers milk they imbibe these inclinations ; and on these inclinations the wholesom laws of all nations are grounded ; and whatever orders are contriv'd by wise men for the well governing of societies , do all go upon this supposition . nay , god himself is concerned to see this justice maintained in commonwealths , and it is part of his prerogative to preserve its laws inviolable , so that it 's being lost in a corporation , seems to reflect upon him ; and as it was he alone , that first taught men to gather into societies , so to let oppression come among them , which is the bane , that kills them , to a sensual eye seems to be no small disparagement to his providence . . such another disorder is , when a covetous , ambitious prince is suffered to spoil and harrass the countrey of his neighbour prince , who is at peace with him , and not so much as dreams of any hostile approaches , an instance whereof we have in benhaded , who without any other cause but that of interest , and his own glory , fell upon baashah king of israel , being in league with him , and surprizing his territories , plundered , and made himself master of ijon , and dan , and abelmaine , and all the store-cities of naphtali , chron. . , . a strange way of war ! to fall upon his confederate for no other reason , but because he is more potent , and to deprive the other of his right and inheritance , because he is too weak and feeble to oppose him : to fancy because i have got a numerous army , that therefore i may do what i list ; and because i can be more wicked than another , that therefore i may lawfully be so . to imagine because i am a king , that therefore i am exempt from all laws , and because there is no man above me , that therefore i may crush whomsoever i have a mind to , to flatter my self , because god hath advanced my throne above other potentates , that therefore the rest must be my vassals , and because they cannot easily resist me , that therefore i may make them fall a sacrifice to my lust and glory . conceits monstrous and odious , even to pagans and infidels ! and which deserve not only the sharpest satyrs , but gods severest vengeance : we look upon joab as a villain , because he killed amasa kissing , and david justly called him the worst of men , because he murthered abner under pretence of friendship , and shed the blood of war in peace . thus ninus takes what he can get , because his neighbours are unarmed : and sesostris of aegypt discontented that he hath so little , makes even his familiars a prey to his ambition : actions which in private men would be punished with the hangmans sword , and in persons of a lower condition , revenged with the most exquisite racks and tortures ; yet it is not power , can justifie a sin , nor the greatness of a man turn a vice into vertue . robbery is a crime in a prince as much as in a subject , and stealing other mens goods the greater injustice in a king , by how much he stands higher , than other mortals . no prince hath power to act against the law of nature , and what is intrinsically evil , can never be made good by the most specious pretences of authority . princes that are given to such injustice are enemies of mankind , and no marvel , if the disorders they cause in the neighbouring dominions are astonishing , for the sin it self is prodigious . that which amazes the spectator more , is , that such unrighteousness very often prospers , and the disorders it causes , tends to the renown and splendour of the perfidious conquerer , for it makes him not only more adored by parasites , and flatterers at home , who call him , great , invincible , and a demy-god , but formidable to nations afar off , which like innocent animals , at the approach of the ravenous hawk , quake as the rumour spreads of his speedy , though treacherous victory ; a scene of affairs , which providence seems to suffer in , and while he , in whose hands the hearts of princes are said to be , le ts loose the reins , and suffers them to do what they list , men guided by sense can suspect no less , than that the lord doth not see , neither doth the god of jacob regard it ; as those ; psal. . . . civil wars ; when men of the same countrey and nation breaking into factions , imbrue their hands in one anothers blood , and thrust their swords into one anothers bowels , as the midianites , jud. . . when neighbour fights with neighbour , and those of a man 's own house prove his greatest enemies ; when members of the same commonwealth first run into discontents among themselves , and thence into open hostility one against the other ; when different parties first give one another reproachful names , from reproachful names come to animosities , and feed their envy and malice so long till it break forth into a consuming fire . there is hardly any nation but some time or other hath felt the smart of these intestine divisions ; and if any have escaped the blow , it must be , because there was nothing in the country worth contending for . how many mens lives were lost at rome in the contentions betwixt marius and sylla , betwixt catilines party , and the senate , betwixt pompey and caesar , every school-boy knows , that hath read the history . this was the fate of the hot disputes at thebes , betwixt ismenias and archias , at jerusalem betwixt jason and menelaus , in greece betwixt the dorians and jonians , at athens betwixt thucidides and timon , in italy betwixt the guelphs and gibellines , at constantinople betwixt hypatius and the court party , at carthage betwixt hannibal and hanno , at florence betwixt the people and the house of medices , in france betwixt the hedui and sequani , and he that shall peruse our own chronicles , take a view of the quarrels betwixt the white and red rose , and all the seditions , rebellions , and divisions under the several kings of this island , and add to all this what he remembers of the late civil war , that set ephraim against manasseh , and manasseh against ephraim , and they both against judah , cannot but behold a very sad landskip of horrour and confusion . to see men drunk with their prosperous fortunes , and angry with their own happiness ; to see them fall foul one upon another , and they that might live in ease and safety , like mad dogs bite and devour one another ; to see them enraged one against another upon a punctilio of state , and as if their lives were nothing worth , throw them away because both parties cannot be of the same judgment ; to see them not only begin their quarrels upon slight occasions , but pursue them unto death and ruine , as it is an argument of intolerable pride and self-conceitedness , so it 's like , the careless spectator , that sees the tremendous effects of it , will wonder , what 's become of providence in such disorders . . massacres : when the true religion is persecuted , as a pestilent heresy , and mighty endeavours are used to extirpate its renown and glory : when fire and faggot become arguments to confute it , and swords and the gallows are made use of as the only syllogisms to batter its fortifications : when it is not only contemned and derided , but the professors of it severely handled , and those that dare be so bold as to own it , put to most cruel torments : when the floods of ungodliness threaten to overwhelm it , and the malice of men rises to that height , that nothing will serve their turn , but its ruine and destruction . such was the massacre of the jews under antiochus , when to live up to the law of moses , was present death , and to observe gods statutes the readiest way to be tortured , when to believe in one god was to be broken on the wheel ; and to abhor idolatry involved the votary in the danger of most barbarous usage . thus was the true religion treated in the first ten persecutions by the heathen emperours , when to have a bible in the house , and to be thrown to the lyons was all one , and not to offer incense to the heathen gods , was cause enough to be torn in pieces by bears and tygers ; when multitudes of christians were driven like so many sheep to the slaughter , and the hangmen were sooner tired with executing , than the professours of christ's doctrine with the variety of their tortures . thus the church of rome dealt with the waldenses and albigenses , from the year of our lord . to . and upward , when those innocent creatures for contradicting the corruptions of that church , were hurled into the fire ; and not to be subject to the pope in his unlawful decrees , was counted as bad as witchcraft ; when flames were the portion of men , that would not believe a purgatory , and a dungeon the reward of adhering close to the oracles of the holy ghost . such was the massacre at paris in the year . when in one night many thousands were murther'd for no other reason , but because they were protestants : and vast numbers of men and women murthered like beasts , because they would make the bible the only rule of their faith and manners , when at rome they triumphed at the inhumane fact , and like the jews , thought they had done god service by sacrificing the lives of his servants to their rage and malice . this was the lot of the protestants in ireland in the year . when of them were destroy'd to make the popish clergy sport , and men that professed themselves to be of the catholick church out-did indians and cannibals in their cruelty ; when the more protestants a papist killed , the more he merited , and might tell the pearls of his crown in heaven , not by his beads , but by the number of christs disciples , which as he thought , he had sent to hell , and offered to the devil . if god takes care of any thing , thinks the sensual man , it must be of the true religion , this we must conceive to be his darling , and if he hath more tender affections for one thing than another , this we must suppose is the chief object of his sollicitude : this makes most for his honour , and his glory is advanced by nothing so much as by true , and genuine worship ; this therefore he must be thought to mind and cherish most , and to look upon with the kindest aspect : but to see this jewel scorned , derided , affronted , and its lustre darkened by clouds of ignorance and malice : to see this pearl broken , shattered , and the dust of it dispersed into the various corners of the earth : to see its foes live great , and those that touch this apple of his eye , brave it in their pleasures : to see them erect their throne on the necks of gods servants , and securely trample on these supposed favourites of heaven ; what can we conclude , but that either this is not the true religion , or that providence is careless , and supine in its protection ? . such another disorder is , base and contemptible mens climbing up to the thrones of kings , and displacing the true owners , and usurping their authority ; when the vilest of men are advanced to royalty , and they that were but subjects a little before , come to sit in their lords tribunal : vvhen persons of the dregs of the people get up to the highest povver , and they that vvere but scum before , come to svvim like oyl on the top , and throvv dovvn gods anointed ; when a jeroboam from surveyor of the kings works , rises up to be king himself ; and a zimri that dvvelt in a cottage before , comes to possess himself of the royal palace . such vvas the sudden advance of the famous or rather infamous massinello , vvho from a fisherman , in a day or tvvo comes to be a prince , and from mending of nets , in a weeks time is advanced to be more than vice-roy of naples , whose contemptible condition is on a suddain changed into adorations , and his converse with the meanest of his fellow subjects , turned into bows and cringes from the greatest of the people : he that before had scarce a dog to attend him , in a few hours is followed by a crowd , and receives the courtships and caresses of an incredible multitude : he that knew little but obedience a little before , now commands armies , and from a slave , comes to give law to the proudest of the spaniards . they that before would scarce vouchsafe to look upon him , now are glad of his kinder smiles : and his threats , that before were accounted little more than the noise of a hound , are now dreaded more than the almighties thunder . such was the prodigious rise of the late usurper , whose crimes , and wonderful successes in his bloody attempts , have given occasion to the sad solemnity , and the sackcloth , and ashes of this day . a man , ( if it be not a crime to call him so , for he outwent devils in hypocrisy ) by whose contrivance the royal crown fell down , and with the crown the church , and with the church the nations happiness : a man , whose crimes must be detested while time is measured by the intervals of day and night , and who by his actions hath fixed such a blot on christianity , as perhaps the tears of many ages cannot wipe away : a man , who in pursuance of his dreams was restless , till he saw what the evil spirit had revealed , accomplished ; and first poisoned the peoples loyalty , and then made advantage of their perfidiousness . who made religion a stalking-horse to invade the throne , and when he had possessed himself of it , was more lawless than the person , whom he pretended to expel for being so ; who forced his way to greatness through a thousand lives , and knowing no means to arrive to it , but injustice in the highest degree , cut down all the trees that stopt his prospect ; who made the bible subservient to his sword , and held it in one hand , that he might only do greater execution with the other ; who under a pretence of liberty , made the nation a greater slave to him than they are in turky , and while he gave out , that he would set them free , bound them but the faster in their shackles : who to reform the church , pulled it down to the ground , and while he made purity the watch-word , brought in darkness greater than the aegyptian ; for he taught men a new religion , how they might be devout and yet rob and steal , and commit sacriledge without fear , or remorse of conscience : who in the worst sence became all things to all men , to make them all his prey , and complied with several parties , to make them all his devoted vassals ; who could weep to deplore the misfortunes of the time , while he was the chief instrument to bring them in ; and cry out against monarchy , while nothing less was the object of his ambition ; who waved the title of a king meerly because he saw it was not safe , and seemed humble , thereby the better to compass his dangerous designs and purposes . who to stop the clamours of the people , did them right , thereby to wrong his prince the better : and to make his murther legal , caused him to be condemned by a law of his own making : who first promoted the parliaments independency of the king , and then made himself independent of their power : who first gulled the simpler party into an opinion of his sanctity , and when he had done so , wallow'd securely in the shades of the greatest villany : who made himself great , by daring to do that , which heathens would have trembled at , and so his glory might be set on the pillars of fame , was content to make lucifer both his instrument and general . thus lived the proud vsurper , but what is more , died in his bed , lamented by the crew that had served him in his sins , disposed of three kingdoms to his son , who wanted besides right , his fathers cunning , and personal qualifications ; yet he saw his successor applauded , and fawned upon by men that were then in power , and had the satisfaction to behold a man of his own line in a probability to carry on his own usurped authority , which was all that a dying tyrant could desire , and greater felicity a man could not possibly aim at , that believed no other life , or if he did , could not expect a share in its happiness : yet with his death his hellish laurels did not wither , for his funeral was royal , as if it had not been enough to have lived a king , except he died so too , and the pomp of his interrment such , as attracted the eyes of the most curious spectators ; nay , as after the storm is past , there remains some agitation of the waves , so the agents of foreign princes , that had dreaded this neptunes trident , while alive , retained some awe of his power after death , which was the reason , that with their forced presence they graced his affected : funeral : an accident uncommon , and exceeding rare ; and if asaph seeing the prosperity of private wicked men , his feet had almost slipp'd , and he very near sunk into a slight opinion , and low thoughts of gods providence , what would he have said , had he seen impiety thus publickly honoured , not only in life , but in death , as if heaven had applauded the heroick sin , and loved to bestow rewards on men , not only for their great attempts in vertue , but for daring to be more than ordinarily profane and impious ? but as great as these disorders are , or seem to be , they are no blemish of providence , nor doth that golden chain look the less lovely , because all the links are not distinctly seen by men , whose eyes by staring upon sensual objects , as people that look much on snow , have contracted a vicious dimness . and so much will appear from what we shall propose in the second general , viz. . why god suffers such disorders and confusions to happen in commonwealths or kingdoms . . god doth it to punish a nation or people for their sin. when the sins of a people are come to a fatal pitch , and the measure grown full , it 's time for god , by sending such disorders to lash the generality into better manners ; not that god doth instigate them to these disorders , but it 's just with him to withdraw his restraining grace , and not to hinder their wicked inclinations : and when the prop that upholds the house is charity , and that charity is abused , if the prop be removed , and the house fall , it 's to make the inhabitant sensible of his ingratitude . when pride and idleness ; and fulness of bread , and its usual concomitants , wantonness and luxury come once to rage and reign , god justly takes away the partition that kept the fire and tinder asunder , and then no marvel , if being committed and let loose to fall one upon the other , they cause a combustion which is not easily quenched . when the body is grown pletharick , and the humours abound , the wise physician breaths a vein , and though the ignorant spectator thinks he is going to let out life , yet it 's only to preserve the whole from perishing . god sometimes afflicts a good king for his wicked peoples sake , so he permitted the excellent josiah to be slain , because though himself was one of the best of men , yet his subjects were hypocritical to a high degree ; and while they seemed to comply with the king in the true worship of god , continued idolaters in their hearts : so god suffered the martyr of the day to fall , because the nation that lived under his shadow , were grown extravagant in their manners . and that you may not wonder , how god comes to punish the innocent , and let the guilty go free , i must answer , that the innocent , though seemingly afflicted , yet lose nothing by the adversity , but only anticipate heaven , and exchange their temporal for an everlasting bliss a few years sooner , while the sinners , though seemingly prosperous , suffer signally in the loss of their great representative ; for hereupon they must necessarily fall into confusion , and while they send sometime to the vine , and sometime to the fig-tree to reign over them , and know not where to fix , they at last inconsiderately , yet by gods wise permission , fix upon the bramble for their prince , whence fire comes forth , and either disperses or consumes the giddy multitude . sometimes god punishes the people , for their irreligious princes sake , as he sent a famine on the land in the days of david , sam. . . because king saul had committed perjury , and slain the gibeonites : and so he would not depart from his anger against the jews , because of the sins of manasseh , kings . . where with he had provoked him to anger : for kingdoms are bodies politick , whereof princes are the heads , and if either head or body be put to streights and inconveniencies , the design of providence is fulfilled , which is resolved , when heinous offences are committed in the whole , one principal part should smart for the boldness , that the other may take warning : and though that which suffers may not be so guilty as the other , yet as they sympathize together , so it s seldom seen but that they do contract something , or participate of one anothers corruptions , and consequently , justly share in one anothers sufferings : and where the prince suffers for the people , though it 's confest , the providence is more astonishing and surprizing , yet it is more godlike and majestick , and an imitation of the death of jesus , who consented to die for the people , that the whole nation might not be undone . god never punishes a nation as a nation , but only in this present life ; for indeed that relation extends no farther : when people in the next , come to be judged before the great tribunal , they are not judged as a nation , but as single persons ; for every one shall give an account of himself to god ; and therefore if god chastises a nation as a nation , it is only in this world , and if in such chastisements , either the generality or some principal members suffer , it s enough to answer the design of the divine equity , which is to let the nation see his displeasure against the cursed thing that is in the midst of them ; so that in this case , the almighty uses a kind of decimation , he being too pitiful , and too great a lover of humane societies to destroy every individual , especially in ample commonwealths , wherein are more than sixscore thousand persons , that cannot discern between their right hand and their left , jon. . . but , . as in all these disorders and confusions , there are some , who though notoriously guilty , yet escape , and are not so much as singed by that devouring fire , nay , prosper , and thrive best in such combustions : so providence lets them go free , to convince men of reason , that there is another world , where their insolence and unrighteousness shall be punished with a witness , psal. . , , . god gives men a taste of his justice here , that they may not think in their hearts , there is no god ; and yet but a taste , that they may not imagine , that what he doth here , is all he intends to do . some judgments he is obliged to send down now , to let the world see , there is a god that judges in the earth ; and yet he sends not all he means to send , to teach them , there are far more dreadful ones to come . some careless and debauched men he lashes here , to hint to us , that there is an all-seeing eye ; and yet others he lets alone , to assure us , that there is a future and everlasting vengeance . there is not a greater argument of another life , than gods being silent now , and not executing judgement against an evil work speedily ; especially , where the crimes threaten omnipotence , and men attempt to mingle heaven and earth together , dare be giants in transgression , and make gods patience an encouragement to their irreligion : for god , being a righteous governour , cannot but be just ; and since he awakes not to vengeance here , he will certainly pay the sinner home with interest hereafter . when frederick the emperor heard of a nobleman in his dominions , who had run through all the fallacious labyrinths of sin , tasted of all its luxuries , lived the life of a beast , or of a devil rather , had spared no woman in his lust , and no man in his anger , had been drunk and intemperate to a prodigy , yet had never had any cross or sickness , and at last died softly and quietly without pain or trouble , with age more than with sickness , being then above fourscore ; the intelligent prince smote upon his breast , and said , either there is no god , or after this comes a life of reward and vengeance : concluding peremptorily , that this man having escaped gods rods and axes here , must necessarily be tormented hereafter . so that prosperous villains are gods witnesses , that men do not cease to be when they die , and carry marks about them of gods future vengeance . god in suffering them to thrive , confirmes what he hath said in his word , and their flourishing condition here , is an item , that when this life is ended , they shall be destroy'd forever ; which is a truth so important , and which the world is so highly concerned to know , that it is in a manner necessary , impiety should be prosperous here , that their strength should be firm , and there should be no bands in their death , that they should not be in trouble as other men , nor plagued like other men , that their eyes should stand out with fatness , and that they should have more than their hearts can wish , since it is an infallible argument , that god hath appointed a day , wherein he will render tribulation and anguish to every soul that doth evil , to the jew first , and also to the gentile , rom. . . . such disorders come to convince men , that true happiness is not to be had in this valley of tears , but must be sought in heaven . to this end the greatest glories in the vvorld are subject to decay , and scepters and diademes are suffered to tumble down , to shew , there is a greater felicity to be gotten elsewhere . to this end the greatest calm is suffered to die into a storm , and halcyon days into threatning vvaves and billows , to assure us the prophet was in the right , when he cryed , arise and depart , for here is not your rest , mic. . . to this end gilimer the vandal was overcome , and led in triumph through the streets of constantinople ; to this end , andronicus from an emperor is made a slave , and infamously dragged through common-shores and kennels ; to this end the great vitellius hath dirt thrown in his face , and is haled to the market-place to be executed ; to this end the mighty croesus is like to fall a sacrifice to flames , and the sturdy bajazet is imprisoned in a cage : king boleslaus made a skullion , and dionysius forced to turn schoolmaster ; to this end valerianus is flead by the persian souldiers , and salted as if he had been bacon ; to this end john the twenty third , though a pope , is at last constrained to eat his own clothes , and to feed upon the flesh of his own arms , for hunger ; to this end adonibezeck after the conquest of seventy kings , hath the extremities of his hands and feet cut off , and all to teach men , that these outward gaudes are vanity of vanities , all is vanity . and indeed the aforesaid gilimer was so sensible of this , that being after long , but fruitless resistance necessitated to yield himself to the enemy , sent to his conqueror for three things , for bread , for a spunge , and for a cittern : for bread to support his fainting body , for a spunge to wipe away the tears , he had shed for the loss of his royal grandeur , and for a cittern , to rejoyce in his experience that all is vanity . the fickleness of these outward glories is an argument of their emptiness , and in that like glasses , they are so easily broke and crackt , wise men see , that they are but bubbles ; were they lasting , men would fancy them to be heaven , and their uninterruptedness would tempt poor mortals to say of them , as the surpriz'd disciple of mount tabor , it 's good for us to be here , let 's make tabernacles . indeed in the midst of their inconstancy , men are apt to promise themselves substantial satisfaction : and while they see them slip through their fingers , they are so unwise as to adore them ; what would they do , were they really what they seem to be , and had they beside their dazling dress , eternal duration to make them amiable ? god hath laid up other felicities for rational creatures , and they lie out of the common road , that men might take pains to get them . we must not think god bestow'd immortal souls upon us , that we might fix them on sensual objects , and when we find , that they are capable of securing such riches and pleasures as fade not away , we must suppose , that to do so , was the principal end of their creation . god hath made these lower things changeable as the moon , that like the woman in the revelation , chap. . vers . . we may set our feet upon them , and aim at delights which transport souls , ravish angels , and force seraphim into extasies . the deceitfulness of outward glories appears no where so plain , as in publick disorders and confusions , and they are the best glass to shew us , what unsatisfactory things they are ; for though in private families disappointments and changes happen every day , yet they are too inconsiderable for a multitude to take notice of them ; but publick disorders convince a kingdom of the imperfection of these external comforts , and the more notorious they are , the more all sorts of men are perfwaded into a belief of that imperfection ; so that confusions of this nature are sermons preach'd to a whole nation , and speeches from heaven , whereby god intends an universal reformation . . sometimes it is to try the good , and to brighten their faith , and hope , and constancy , which like gold , is best polished and refined by fire . and this reason god himself gives , ps. . . it is in this case , as in matter of heresies , which must be , that those which are approved , may be made manifest , cor. . . to adhere to a good cause , when it sleeps under the soft wings of peace and order , may be policy , but to espouse it when discouraged , is an argument of true honesty and ingenuity . he that can defend it , when it meets with opposition , we may conclude , is guided more by its equity , than his own interest : and he that sticks to it , when tempests threaten to overwhelm it , discovers , that it hath not only his bare approbation , but his heart and affections too . to salute christ when all jerusalem cries hosannah , may be a piece of civility ; but to speak for him when he is crucified , is a sign of true christian simplicity . till persecution came , the son of god had innumerable flatterers ; but when that fire began , the number soon dwindled away into a small company of followers . it happens so sometimes , that the good cannot be distinguished from the counterfeit professors of religion , and while all meet in the publick assemblies , the wheat and chaff seem to be one , but troubles and disorders like the wise shepherd make a distinction between the sheep and the goats , and discover the integrity of the one , and the deceit and hypocrisie of the other . to follow david , when all israel runs after absalom , is a mark of loyalty , but with achitophel to shrink , when heaven seems to frown on the right side , is base treachery . troubles , like aqua fortis , make a separation betwixt metals , and shew which is the silver , and which the contemptible mineral . those that are good grow better by them : those that seem only to be so , in the hour of temptation fall away . that sap certainly is strongest , which preserves the leaves of a tree green and verdant all the winter , and nothing is so great a sign of strength and hardiness , as to be able to endure the rude assaults of frost and snow , and unseasonable weather . it 's a character of infamy , the evangelist imprints on the chief rulers among the jews , who indeed believed in jesus , but for fear of the pharisees , durst not confess him , joh. . . true goodness like lillies thrives , though thorns and bryars do surround it , and salamander like can live in fire . the late kings piety shines the brighter , because he durst maintain it under temptations to forsake it . the troubles that came upon him , it 's confest added little to his outward pomp , but rendred his goodness more charming and amiable to the prudent spectator : it had never arrived to that renown and glory , if those confusions had not been the touchstone : and when like lawrel it could stand those thunders , it was evident that an almighty power did uphold it : had he lived prosperously all his days , his vertue would have made him a saint , but the constancy of it in the severest tryals , gave him the character of a martyr : had he professed and express'd meekness , while his subjects were submissive and respectful , the excellent qualification might have challenged suitable commendations ; but to practice it when his servants became his masters , and instead of honouring , loaded him with indignities and reproaches , this deserves our wonder : to be true to the church against his temporal interest , was that , which gave him the greatest credit , and to forgoe a crown rather than part with his religion , an act which force the world into admiration . the greater man he was , the greater was the tryal , and for such a tryal , perhaps , nothing was so fit as royal vertue . the disorders he lived to see , made him more sensible of gods assistance , than all his sunshine did , and he had never tasted of that degree of sweetness in gods favour , if persecution and a prison had not increased the relish . this gave him a clearer sight of gods goodness , than the high specula of his palace , and his solitariness afforded him such contemplations , as he must never have hoped for in the crouds of courtiers . this made him look into paradise , and see the suffering jesus on his throne , and taught him , that a man might be the son of god in the very garden of gethsemane . this furnished him with lessons , which the greatest kings are strangers to , and with moses , directed him to behold him that was invisible . this made his faith with abraham , believe even contradictions , and raised his confidence , that though he died , he should live for ever . this made him stand amazed at his own vertue , and while he saw he was able to do , what he thought had been impossible , admire the immense power and goodness of god , when grace was thus sufficient for him , and made his strength proportionable to his burden . this made him find by blessed experience , what the saints of old felt in their chains and tortures , and assured him , that to rejoyce with joy unspeakable , and full of glory in the midst of flames , was no fable . this made him see , that the things invisible are the most desirable objects , and find with the great apostle , that there is a great difference between being persecuted and forsaken . . such disorders are sometimes permitted to discover the ill principles of some mens religion , who are like to seduce others by their specious pretences , that men who are in good earnest resolved to be saved , may be aware of them , and not fall into the same condemnation , tim. . , , . men who suppose that gain is godliness , when troublesome and perillous times do come , and disorders rise , serve themselves of these tumults , and under a shew of piety , grasp what they can , and betray their carnal ends , which in such times cannot be hid , when there are opportunities and temptations to call them out into action ; for as in such disorders commonly the right cause , or the party that have most justice on their side , are oppressed and come by the worst , so the other make advantage of their misery , and their blood and tears give the other growth and stature . it 's possible , beloved hearers , you may remember times , when men walked in sheeps cloathing , but within were ravening wolves , and while their voice was exactly like jacobs , their hands continued rough as esau's ; when men cryed , the temple of the lord , and yet at the same time murthered those that opposed their insolencies , and talked of the good cause , while they meant nothing else by it , but enriching their own purses ; when men pretended a thorough reformation , and made their own souls as black as hell , and gave out that they fought for god , when it was only to maintain , what they had unjustly purchas'd ; when men sighed and groaned to get the prey into their net , and laboured much for a spiritual kingdom , to make a surer settlement of their temporal possessions . when men under a shew of seeking a world to come , did what they could to enjoy this present , and left no stone unturned to establish religion , that thereby they might establish themselves the better in their unrighteous acquists ; when men to pull down idolatry , as they called it , set up robbery and sacriledge in the room of it , and instead of doing things better than they had been , exchanged only one sin for another ; when men call'd that zeal , which was in good earnest nothing else , but inordinate passion , and termed that charity , which was no more but kindness to their brethren in iniquity ; when men called others dumb dogs , that they might more securely bark at them , and represented them as lazy droans , that they might carry the honey , those bees had made , to their own hives ; when men undertook to resolve cases of conscience , while themselves had seared their own , and under a pretence of taking scruples out of other mens breasts , felt none for the monstrous injuries they had been guilty of to their neighbours ; when men gave out , they pittied the divisions of the church , while themselves were the causes that began them , and talk'd of works of mercy , while they shew'd none to those they had turned out of their livings ; when they trampled on the pride of prelates with a greater of their own , and ran like mad from babylon to be consumed in the fire of sodom and gomorrah . so i have seen some gaudy flowers arrayed more gloriously than solomon , but when dismantled , have been nothing but unsavoury and unprofitable stalks ; so the deadly night-shade looks fresh and green , as other plants , but carries poison in its bowels ; so the prince of precious stones , the diamond , by its rayes , promises so many springs of light , but its powder kills without remedy ; so gold and silver dazle the eye , yet are no steams more odious or loathsom , than those which rise from the mines , they are digg'd out of ; so the butterfly is striped with several paints , yet is no more but a squallid animal ; so the glow-worm looks like a creeping star , yet if you behold it by day light , it is a very homely creature . these are the true emblemes of some mens religion in the world , and their partial obedience in times of disorder and confusion , tells the considerate part of mankind , that what they profess is varnish not substance , glass not natural chrystal , shadow not reality ; for how can that be true religion , where i give to god the things which are gods , and deny to caesar the things which are caesars ? where i am conscientious to the creator , and unjust and perfidious to the creature ? where i offer sacrifice , and envy my brother in my heart ? where i express love to my maker , and yet do not give all their due , custom to whom custom ; tribute to whom tribute , fear to whom fear , and honour to whom honour ; or in st. peters phrase , fear god , and do not honour the king ? and these sophistications god commonly discovers in confusions , intending them as sea-marks , to give warning to the ships that see them afar off , not to come near those sands , lest they split their vessel , and lose their goods , which with great cost and labour they have purchased . but it 's time we proceed , and enquire , . how gods providence appears in these disorders and confusions . . god puts bounds and limits to the rage of men , that cause and encourage those disorders . the proud senacharib , es. . . talks big , he had already put jerusalem into consternation , and boasted of greater mischiefs he intended ; by the multitude of my chariots , saith he , am i come up to the height of the mountains , to the sides of lebanon , and i will cut down the tall cedars thereof , and the choice fir-trees thereof , and i will enter into the height of his border , and the forest of his carmel . but he that sits in heaven laughs at him , and the great jehovah derides the little talking insect , assures the prophet , that beyond such a field he shall not step , and as he saith , he doth ; because thy rage against me , and thy tumult is come up into mine ears , therefore will i put my hook in thy nose , and my bridle in thy lips , and i will turn thee back by the way which thou camest . when maxentius had filled rome with murthers , and the people feared not only greater injuries to their persons , but a total desolation , ( so great was the fury of the monster ) the almighty sets bounds to his brutish courage , and sends the great constantine to remove him , and with him the yoak , he had laid on the trembling people . and thus hath god dealt with most tyrants , who have thought to crush the world by their power , when they have threatned heaven it self , and gone on securely for a considerable time , insomuch that they have flattered themselves , that all was their own , an invisible hand hath stopt their progress , and allotted them their limits , hitherto shalt thou come and no farther . and this hath been gods method with the most pestilent hereticks , whose business it hath been to ruine the church , and to render it , as the first mass , a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a thing without shape or figure ; not only arrius himself was stopt from belching out blasphemies against the son of god , by being struck with a fatal loosness before he could reach the council , but his heresie too , when the world was afraid of its inundation : for after such a term of years , the true religion flourished again maugre all the opposition , from constantius , valens , and the goths and vandals . . sometimes god disappoints such men in their highest hopes and expectations . benhadad sends to king ahab , to tell him , reg. . . thy silver and thy gold is mine , thy wives also and thy children , even the goodliest are mine , and accordingly dispatches his servants to take their choice of what they liked . ahab gives the messengers a resolute denial , at which the syrian storms and swears , v. . the gods do so unto me , and more also , if the dust of samaria shall suffice for handfuls , for all the people that follow me ; hereupon he marches with two and thirty kings , his vassals at his heels , and hearing that some of the israelites were come out against him , he scorns to fight with them , but like a god , at whose nod people must either live or die , bids his men take them alive : but behold how the phantastick king is disappointed in his hopes , while he thought all samaria would come out to him with ropes and halters about their necks to acknowledge his sovereign power of life and death , he and his vast armies , which filled the land , are not only chased and beaten , but himself is taken prisoner , and forced to come crouching and cringing to the king of israel . selimus the turk in the year of our lord . sets out from constantinople with horse , and janizaries , and joins an army of the precopian tartars consisting of horse more , besides a navy at sea of gallies manned , and provided of suitable ammunition to invade the kingdom of astracan ; he had already swallowed the empire in his hopes , distributed the various provinces to his basha's , and consulted how to govern the kingdom , conquer'd already in imagination . it 's true , the inhabitants of astracan were in great confusion , but the mighty god , who sets up one , and pulls down another , comes in , dashes all the swelling hopes of the haughty sultan , and beyond expectation , all that mighty army pines and dwindles away in their march , some of them come as far as azeph , and of that vast multitude only return to constantinople . vitiges the goth besieges rome , makes use of all the stratagems , that his wisest and cunningest men can think of , and doubts not of success , but in despight of all these contrivances , he is forced to retire , and acknowledge a providence . the spaniards in the famous year . set out their invincible armada against england , fright the inhabitants of the land with their titles and numbers , and promise themselves a perfect victory , but on a suddain that vast navy is scattered and torn , and only a few ships return home to bring king philip the news , that the rest were lost , insomuch that the spaniards thought , that god was become a lutheran . so unexpectedly doth god change the scene of affairs in such disorders . the amalekites plunder ziklag , sam. . and then sit down and play , and praise their gods for the conquest , while david and his men are almost distracted with fear and grief . on a suddain , the clouds clear up , god directs them to the camp , where the enemy lay , secure of his prey , the foe is beaten , and david recovers all , v. , , . theodosius provoked by eugenius the tyrant , encamps against him ; the enemies numbers and valour fright the emperors men , who look'd upon themselves , as lost ; but behold theodosius prays , and on a suddain a mighty wind arises , insomuch that the enemy is forced to turn his back , and yield . so in aurelius his army , when those vast numbers of men were ready to die for thirst , the christian legion calls upon god , and on a suddain the heavens brake forth in lightning and rain , the tumults among the souldiers are stilled , and all drink , and are refreshed by gods kindly showers . . sometimes god works a mighty deliverance from such disorders by very inconsiderable means . what misery there was in samaria in the time of that dire famine , we read of , reg. . , , . any one may guess that hath felt the straights of hunger ; that in one day there should be so great a change , that a measure of fine flower should be sold for a shekle , one of the kings servants thought to be a thing so impossible , that he ventured to say , if god should rain down corn from heaven , it could not be , yet it happened so as the prophet had said , and the deliverance was effected by four inconsiderable lepers , who despairing of life , fled to the syrian camp , and found such affluence and plenty , that all samaria was immediately relieved and stored with provision ; thus was the roman capitol saved by geese , and the roman army chased by poisoned birds from the parthian walls ; thus the young corvinus beat the gauls with the help of a raven ; and immo henry the emperors general was delivered from the danger threatned him by gisilbert of lorrain , by swarms of bees let loose upon the enemy , which stung both horse and rider , and made them unfit for action ; thus fridlevo the dane's army was saved by a dog ; and hannibal got a signal victory over eumenes by the help of serpents . the more inconsiderable the means are whereby deliverances are effected , the more they proclaim the divine power and providence ; and when gideon conquers a numberless host of the midianites with three hundred men , it 's a sign , the lord of hosts hath a hand in it . that sampson smites a thousand philistines with the jaw-bone of an ass , shews that god governed his arm ; and when jonathan and his armour-bearer make the philistines flee , it 's an argument , that the lord reigned in the midst of the frights and fears , which possessed the cowardly israelites . if men believe it not , it is because they do not consider the weakness of the instruments upon such occasions , and the only thing that makes them infidels , is , because they conclude not from the contemptibleness of the means , that there must be a higher power , which gives them strength and vertue . . sometimes god causes divisions and dissentions to arise among the prevailing party , that were the cause of such disorders , that they may fall into great disasters and misfortunes . abimelech , judg. . sets upon his brethren , threescore and ten persons , murthers them all , and fills the city of shechem with confusion ; things go on merrily , and he fears no evil , but when he had reigned , saith the sacred writer , v. . three years over israel , god sent an evil spirit between abimelech and the men of shechem , and the men of shechem dealt treacherously with abimelech , which proved both his and their undoing , v. , . as great as their friendship was before , god doth but pull out a pin , that held them together , and the whole frame breaks in pieces , and while they see no foreign power to revenge their former wickedness , themselves are made the instruments to do it . god in this case made use of the law of retaliation , and the judgment that came upon them was suitable to their sin. ephraim's righteousness , hos. . . is as the morning cloud , and as the early dew it passes away , therefore themselves shall be as a morning cloud , and as the early dew they shall pass away , hos. . . so these men had sown divisions , and dissentions among the people , at last their sin becomes their punishment , and that which before had been their delight and pleasure , proves in the end their yoak and burthen ; they divide themselves , and are lost . this was the case of the arcadians , troezenians , and thessalonians of old , and hath been re-acted in our days ; for though such jealousies and dissentions seem to come by chance , yet there is nothing more certain , than that god thereby visits the sins of those , that have been the causes of publick disorders and confusions ; and when those , who have assisted them in their attempts , begin to suspect either their fidelity or honesty , and thereupon plot , how to remove the mushrooms , they have raised , its providence disposes their hearts to it ; not that he , who is of purer eyes than to behold iniquity , prompts them to sin , but justly sends blindness on their minds , whereby their eyes become dim to their interest , and they tempted to undermine their own foundations . . sometimes god so orders it , that the authors of such confusions shall hearken to ill counsel , whereby they may be ruined . ahab by the prophets testimony , was a person , that signally troubled israel , kings . . but behold how providence deals with him . a fancy takes him , that he must needs go up , and retake ramoth gilead out of the hands of the syrians ; yet before he adventures upon the enterprize , he consults both with his confederates and such prophets as he had , whether the expedition were safe or no. all but micah advise him to it , and to this advise he hearkens ; but see , how providence laid the scene . i saw the lord , saith micah , kings . , , , . i saw the lord sitting on his throne , and all the host of heaven standing by him , on his right hand and on his left , and the lord said , who shall persuade ahab , that he may go up , and fall at ramoth gilead ? and one said on this manner , and another said on that manner , and there came forth a spirit , and stood before the lord , and said , i will persuade him ; and the lord said unto him , wherewith ? and he said , i will go forth , and i will be a lying spirit in the mouth of all his prophets ; and he said , thou shalt persuade him , and prevail also , go forth and do so ; and so it came to pass , he was perswaded , went , and was shot , and died. and though at this day , we see no such visions as micah did , yet we may justly imagine , when we see the same events , that they are compassed and effected the same way , i. e. by gods permitting some evil spirit to put ill counsel into the heads of those , with whom such firebrands advise , that acting according to those counsels , they may come to that woful end , which their crimes and follies do deserve . were our eyes quick enough to behold the transactions and consultations in the kingdom of spirits above us ; could we pry into their secrets , order , proceedings , and management of this lower world , we should be able to resolve a thousand phaenomena , and mysteries of events , which now seem strange and uncouth to our darker understandings ; for on the molehills of this world , where myriads of little ants do run , those spirits exercise their power , and that which we call accidental , hath been , and is contrived by their deliberate resolutions . thus we may suppose they acted , when rehoboam follow'd the counsel of his young men , and rejected the grave advice of his elder senators ; the very cause of his succeeding danger . thus they blinded the carians of old , who rebelling against darius , set up for themselves , but by neglecting the excellent counsel of pixodorus , were conquer'd by the persians ; thus they deceiv'd the tumultuous athenians , who following the dangerous advice of aristagoras , drew the fury of darius upon them , and laid the foundation of their ruine . thus they couzen'd that unwary and seditious people , in their conflicts with the lacedaemonians , while they obliged them to hearken to cleophon , who encouraged them to a vigorous prosecution of the war , of which they repented , when it was too late ; for they lost not only all their power and greatness , but became subject to domineering tyrants , and lost all their ease , and conveniencies too . thus the seditious zedekiah was served by them : advised by jeremiah the prophet to yield himself to the chaldean monarch , and expect his mercy ; he desperately hearkens to the turbulent counsels of men as vicious as himself , to stand out against the babylonian army , which proved his overthrow , and the utter destruction of jerusalem . but still those evil spirits , as they are gods executioners , so they all must attend his command and order , and they cannot thus impose on sinners here on earth , till the almighty gives them a warrant for to do so : and he may do it , as he is the judge of heaven and earth , and it 's just he should do so , to lash the insolencies of men , that would confound kingdoms or societies . . sometimes he sends upon men , who are the causes of such disorders , a worm to gnaw their breasts , even a tormenting conscience . such a turbulent spirit was pashur the son of immer the priest , in the time of zedekiah , a man who set both the king and nobles against the prophet jeremiah , whereupon god threatens him , to make him a terrour to himself , which without all peradventure came to pass , when nebuchadnezzar took the city , jer. . . so that when no visible judgment appears in such men , there is an enemy many times within them , which frights them worse than all external violence . cain , who was the first that brought disorder into the world , behold , how after his brothers murther his conscience haunts him ! though there were no people in the world , but his nearest relations , yet he fancies every place he goes to , full of men and enemies , and is afraid they 'l kill him . tiberius , who scarce let a day pass without some villany , and seemed to be born to the confusion of the roman state , cries out , when no man pursues him , trembles , when no enemy is near him , and feels terrours within , while without , all seems to be calm and quiet . nero kills his mother agrippina , sets rome on fire , persecutes the christians , but what ails him ? in the midst of his guards he is frighted , fancies he sees dreadful shapes before him , feels arrows in his breast , while his flatterers fawn upon him . constans the grecian emperour , dispatches his brother theodosius , soon after he cannot sleep ; what 's the reason , was it sickness ? was it a fit of the gout , or stone , or collick that troubled him ? no , something within opens his eyes , and shews him his brothers ghost , coming towards him with a cup of blood , and saying to him , drink inhumane brother ; it was his wicked conscience . theodorick king of the goths uses symmachus very barbarously , and falls sick upon it ; was it any disorder of the blood ? was it a surfeit ? was it a fever that discomposed him ? no , he sees a fish opened , and sees symmachus his head in it , and having seen it , cannot put the strange sight out of his mind ; his conscience rolled and worked within , and drew the dismal picture before his eyes , and in such frightful colours , that in torments of mind he dies . thus it happened to rudolphus , that engaged in hildebrands faction against his master henry the th . emperour ; his conscience tore him within , and the remembrance , how he had sworn an oath of allegiance to his prince , and perfidiously broke it , lay upon his spirits , and rackt him , and in that rack his polluted soul expires . richard the third , who for some years had put england into combustion , the night before bosworth-field , in his sleep fees all the devils in hell about his ears , ready to tear his cursed soul away . those devils were the reflections of his conscience , foreboding the flames that waited for him in the black kingdom of infernal furies ; and if history and fame doth not belie the late usurper , for all his borrow'd glories he slept but uneasie , ●nd as soft as his pillows were , something harder than lead or iron lay upon his heart , which made him start in his sleep , and betray an unruly guest within , upon other occasions . this way god lets even the wickedest of mankind know , not only that there is a living justice , but that they do but get little by all their desperate enterprizes ; this way he makes them see , that there is no place so private , but he is present there , and that there is no design so intricate , but it 's naked and open before him ; this way they must come to know , that the darkness doth not hide from him , and that though no creatures can reach them with their eyes , they cannot abscond from the all-seeing one of the great creator . . such disorders , god not only designs , but manages for his peoples good ; for theirs is the promise , that all things shall work together for their advantage , rom. . . so great a lover is god of holy men , that though i will not say with the jews , that for their sakes he created the world , yet certainly for their sakes he preserves it , as much as he would for their sakes have spared sodom and gomorrah , had any tolerable number of them been found in those corrupted places ; nay , more than that , for their sakes he not only suffers publick disorders to arise , but when they arise , so directs and over-rules them , that they shall receive no small advantage by them . do men gather grapes of thorns , you will say , or figs of thistles ? can a fountain at the same place send forth both bitter and sweet water ? yes , here this seeming contradiction is true ; and as great as the mischiefs are , that issue from such confusions , the good god's servants reap by them , is as remarkable ; in prosperity their prayers are apt to slacken ; in such disorders , their aspirations become loud and vehement , and whereas before a cloud of dulness and laziness hung upon their spirits , now it 's shaken off with scorn and indignation ; ease and plenty made their piety lukewarm ; disorders give them fire , and tumults make them look more carefully to their souls . their hatred of sin before was sincere , may be , but such confusions make them zealous ; these make their faith more lively , their hope more vigorous , and their love more fervent ; these whet their charity and confidence , and when the storms are gone , make them not only rellish their deliverance better , but engage them to greater gratitude . but this is not all ; as godliness hath the promise of this present life , as well as that of a future , so the good that arises to gods people from such disorders , hath respect to their temporal felicity too ; for this way a lasting foundation many times is laid for their future tranquility , and as trees shaken with the wind , take the deeper root , so these disorders make way for a firmer settlement of their outward peace plenty . by the troubles which happened to the israelites in aegypt , they are fitted for a quiet settlement in the land of canaan , the land that flow'd with milk and honey ; and whereas their captivity lasted but , their possession of that promised land continued at least years . thus the first persecutions of the christian church under heathen emperors made way for their free enjoyment of the comforts of this life , after the empire began to be christian , and though it was now and then interrupted partly by the arrians , and partly by julian the apostate , yet it settled again after a little while , upon its former basis , and hath continued , at least in the west , unto this day ; and what we say of the universal , is true also of particular churches , whose tranquillity by such disorders comes to be more durable , as were an easie matter to instance in the reformed european churches , when they had for some time struggled under the seditions and tumults raised by the roman church ; and though i do not take all those , who are members of a particular reformed and visible church to be gods true servants , yet even they who are sincere , share in the tranquility , peace and plenty , and temporal prosperity of the church they are of , and consequently the disorders which are suffered to arise , may reasonably be said to promote the durableness , even of their particular prosperity . having thus asserted the order , regularity , and watchfulness of gods providence in the midst of disorders and confusions , it will not be proper to dismiss this subject without some practical inferences ; . the lord reigneth ; let all sinners tremble ; be afraid ye workers of iniquity , there is a king above , who as patient as he is , will make you know erelong he hath a trumpet of war , as well as a scepter of love. good god! how little do men regard thy power and revenging arm ! if they can but save themselves from the wrath of men , and the lashes of the law , how little are they concern'd at thy indignation ! thou hast magazines of vengeance , store-houses of curses , and canst undo a thousand ways ; thou hast waters to drown , fire and brimston to consume , arrows to wound , pestilence and famine move by thy direction , nay , thou canst destroy both soul and body into hell ; thou hast threatned desolation , and howling and gnashing of teeth , outward darkness , and what is more , fire , that is not quench'd , to men that chuse rather to gratifie their sinful humours , than obey thy laws ; yet they look not pale upon it , their colour changes not , they find no alteration in their dispositions , thy terrours fright them not , thy anger moves them not ; how securely do they laugh and quaff , and sing fear and care away ! how merry notwithstanding all this , is the drunkard over his cups ! how unconcerned doth the fornicator and adulterer lie in the embraces of his harlot ! how chearfully doth the covetous hug his bags ; and how boldly doth the swearer send up his fearful oaths to heaven ! how undisturbed doth the oppressour , extortioner , and murtherer sleep ! and all because they think thou art patient and merciful : thy mercy makes them wanton , and thy patience causes sin to live in their souls ; thy goodness tempts them to be foolish , and thy compassion prompts them to affront thy glory ; thy kindness proves their bane , and the meat thou givest them , encreases their corruption ; thy oyl they turn into poison , and thy corn and wine feeds them into contempt of thy majesty ; the ease thou givest them , they make use of to fight against thy laws , and the plenty , they enjoy by thy providence , gives them courage to make war with that heaven , from whence that plenty flows . monstrous abuse ! strange stupidity ! when ever gods indignation breaks forth , how violent will the torrent be ? deluded men ! what pains do you take to treasure up wrath unto your selves ! were there but the least spark of ingenuity in you , how durst you make infinite goodness the object of your scorn ! how could you find in your hearts , to declare your selves rebels and enemies to your greatest benefactor ! shall goodness harden you , or patience make your breasts impenetrable ! shall bowels of mercy make you hard as rocks , and compassion be the opiate to lull you asleep in your follies ! if your children served you so , what plagues would you think too big for them ! or , if your servants should recompence your kindnesses thus , would not you hate the very sight of their persons ! and must god put up affronts which you will not ! must he be contented under scorns and abuses , which you will not bear ! can such ingratitude be pleasing to him , which is so odious to you ! what conceptions do you entertain of god , that you deal with him thus ! if you believe him to be jealous of his glory , will not be vindicate these injuries ? see how loath he is to punish you , and will you force him to it ! see how slowly he proceeds to vengeance , and will you hasten him ! see how he waits for your repentance , and will you make him despair of it ! he is patient , because he would have you prevent the blow , and will you pull it down on your heads ! he delays his anger , because he would have you kiss the son , and will you still fight against him , that you may perish in good earnest ! by your trespassing upon his patience , you aggravate your guilt , and must necessarily aggravate your condemnation too ; you make mercy a witness against you , and gods goodness your accuser , and are these arguments to be answered ! i mean , the arguments , that the mercy and patience of god will alledge against you in the last day ; if you allow god but the ordinary wisdom of a great man , you must needs think , that his mercies abused thus , will prove your ruine . doth not every wise man , if he have entrusted his steward with an estate , demand of him , how he hath employ'd it , and will not you allow god so much wisdom , as to be concern'd about the talents , he hath entrusted you withall ? his mercy and patience are those talents , he gave you to improve into seriousness , and hatred of sin , and resistance of temptations , will you bury them under ground , or lay them up in a napkin , or what is more , misuse them to dishonour the omnipotent god , and his law , and expect an euge ? will you turn his grace into wantonness , and believe , you shall be applauded at last , with a well done good and faithful servant ? have not you read of the unprofitable servant , that was deliver'd to the tormentors , till he should pay what he ow'd ; and is not this your case , that make light of gods anger , because he doth not power it out upon you , so soon , as your sins deserve it ? therefore art thou inexcusable , o man , whosoever thou art , who despisest the riches of his goodness , and forbearance , and long-suffering , not knowing , that the goodness of god leads thee to repentance , rom. . , . . the lord reigneth , let 's admire the wisdom of god , who can draw light out of darkness , and wholsom medicines from the rankest poison ; the brutish man knows it not , neither doth a fool understand this , and hence come the rash censures of gods actions ; a man who is no careless observer of things , will find very strange and uncouth passages , and dispensations in this world , which possibly he cannot reconcile to the principles of that reason , god hath given him ; yet may he be confident , that as absurd as some dispensations seem to him , they are carried on with singular wisdom and providence , by the supream mover of all , it being impossible , but the all-wise , god , who sees and knows , and takes care of all , must act , and suffer things to be acted upon very weighty and prudential motives ; and i question not , but should god be so kind , as to give us a key to open the cabinet of some of his mysterious providences , i mean , communicate his reasons to us , why he disposes and martials things in that order , method , and manner we see he doth , we should be forced with the apostle to cry out , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , o the depth of the riches , both of the mercy and wisdom of god! that the holy ghost should be bestow'd on the uncircircumcised gentiles , was a thing which to the jews seemed not only impossible , but in a manner impious to believe , it having been a maxim with them from immemorial times , that the divine presence rests on none , but an israelite , yet when they saw the thing effectually done , and understood the reasons , they could not but break forth into admiration of the infinite wisdom of god , and praise and magnifie him whose understanding is infinite , and whose wisdom cannot by searching be found out . it 's a very strange dispensation , that the greatest part of the world should continue heathenish and idolatrous , and the mahometans exceed the christians in number by three parts at least , yet he that shall consider seriously , how christians are sunk , as to the holiness of their lives , and how unfit by reason of that decay they are for propagating that holy religion , they profess ; how careless and negligent christian princes are grown , as to the enlarging of christs kingdom , and those that have made some attempts that way , have gone about it with sinister designs ; how others had rather spend their time at home in picking and feeding quarrels in the church , than advance the unity of the faith abroad ; and how the generality of christians have learn'd to mind the world more than heaven , and are become lovers of pleasures , more than lovers of god : and the religion that is left among them , is either mixt with idolatry or gross superstitions , or some other notorious abuses , and is become a carnal , rather than a spiritual worship , and a formal rather than a rational service ; and how many of the heathens and mahometans exceed christians in vertue and morality , and how that charity , love , and peace , which was once the great character of christs disciples , is banished , and the seamless coat of christ torn in a thousand pieces , and those dissentions cherish'd , maintained , encouraged , and how religion is become a meer politick thing ; i say , he that shall consider all this , will not wonder so much , that there are no more christians in the world , as admire , there are so many , and that the greatest part of them are not consumed or led into captivity , when they abuse , and so grosly abuse the best , the noblest , and the most excellent religion , and reproach and dishonour that god , who sent his son into the world to reveal it , thinking , surely , they will reverence my son. it was self-denial , contempt of the world , and invincible patience under injuries , stupendous charity , and very great strictness of life , that first spread the christian religion ; and the apostles having shewn us the way , we should have trod in their steps , and if we had , we should without all peradventure have had the same success ; for god works by means , and those having been the means in the beginning of christianity , they may justly be supposed to be the genuine means at this day , and where those are neglected , it 's part of vvisdom to punish men for their wilful neglect of those means , by suffering heathenism and mahometanism , not only to continue unmolested , but to grow and advance every day more and more , to the weakening of the christian interest ; for no wounds provoke so much as those which are given god in the house of his friends , as we see by gods proceedings with the jews , both in their first and second captivity . so that notwithstanding this seeming inequality of providence , gods vvisdom continues unspotted , and we have reason to give it the highest encomiums and celebrations . . the lord reigneth ; let 's not despair , when either publick or private calamities fall upon us . god is our refuge , a present help in the time of trouble , therefore will we not fear , though the earth be moved , and though the mountains be carried into the midst of the sea , though the vvaters thereof roar , and be troubled , though the mountains shake with the swelling thereof , ps. . . with this psalm , pachomius is said to have chased away a legion of devils from his cell , and i see no reason , but it may serve to support the soul in the greatest dangers . however things go , god is still good to israel , to them that are of a clean heart ; what ever tumults arise , go tell the righteous , saith god , it shall be well with him . what comfort must this be to a serious christian ! though every thing goes contrary to his wishes and expectations , yet he may be cofident , that from those contrarieties of providence his soul shall be refresh'd . the prophet therefore had reason to cry , es. . . who is among you that feareth the lord , that obeyeth the voice of his servant that walks in darkness , and hath no light , let him trust in the name of the lord , and stay upon his god. from such a chearful confidence we may promise our selves great matters , for god looks upon himself as concerned to reward our extraordinary faith with an extraordinary providence , as we see in the poor vvidow of sarepta ; who had the courage to give the remainder of the meal and oyl she had , to the man of god , and was therefore miraculously supplied in the time of famine . christ could do no mighty works in his own countrey , because of the peoples unbelief , mark . , . it 's our diffidence in the time of danger , that makes god stay his hand , and our unbelief keeps the former and latter rain of his favour from us . to trust god , when the figg-tree doth not blossom , and to rely upon his goodness , when the labour of the olive doth fail , is the way to see miracles , and a preparative for the richest mercies . let come , what will come upon us , nothing can come , but by the order and providence of god , infinitely good , and infinitely vvise ; and what is there , that can come amiss , if it come from these two fountains ? if infinite goodness sends that , which the vvorld calls misery upon me , most certainly there can be no hurt in it ; and if infinite vvisdom sends it , most certainly , it must be best for me , for if infinite vvisdom thinks it so , my shallow understanding hath reason to submit to its most solid judgment : god denies me what i would have , because he would fain give me , what i should have . that which he takes away , may be i do not want , and that grace , i stand in need of , may be i cannot have , without the other be taken away . a temporal blessing sometimes stands in the way of a spiritual one , and if the lesser be taken away to make room for the greater , it 's no more , but what mine own vvisdom would approve of in more trivial concerns . god would have me follow him , not for the loaves , but for the miracles of his love , and if to make me enamoured with him , he sees it necessary to take away the loaves , it 's no more than what a vvise physician doth to a patient , from whose lips he takes away the pleasant draught , to make way for a more wholsom potion . the lord reigneth : rejoyce christian ; let israel rejoyce in him that made him , and let the children of zion be joyful in their king : fear not thou worm jacob , when affliction , when trouble , when anguish comes , when the vvaves and billows of the vvaters of marah rise . thy god reigneth , thy king watches over thee , the all-sufficient god is thy refuge , and thy hiding place . surely he shall deliver thee from the snare of the fowler , and from the noisom pestilence : he shall cover thee with his feathers , and under his wings shalt thou trust , his truth shall be thy shield and buckler ; thou shalt not be afraid for the terrour by night , nor for the arrow that flieth by day , nor for the pestilence that walks in darkness , nor for the destruction that wasteth at noon-day ; a thousand shall fall at thy side , and ten thousand at thy right hand , but it shall not come nigh thee . nothing can hurt a good christian , for whom is reserved the crown righteousness in heaven ; men may prejudice his body , but they cannot hurt his soul ; they may rob him of his goods , but they cannot take away his graces ; they may imprison him , but they cannot keep god out of his heart ; they may beat him , but they cannot ruine him ; they may make this world bitter to him , but they cannot hinder him from feeding on the sweet promises of the gospel . god is thy shepherd , christian , therefore thou shalt not want . he will anoint thy head with oyl , and spread a table for thee in the midst of thy enemies , nay , thy cup shall run over goodness and mercy shall follow thee all the days of thy life , and thou shalt dwell at last in the house of god for ever , even in that house , made without hands , eternal in the heavens . . the lord reigneth : let 's chearfully submit therefore to his government ; shall we pretend to be his ●ubjects , and not be ruled by him ? shall we call him our king , and follow our own imaginations ? shall he only have the name of our ruler , while we are resolved to be guided by the flesh , and by the world ? this were to call him king in jest , as the jews did our saviour , and to bow the knee before him , while we buffet him , or run our sword into his bowels . kings on earth , though they can give protection to their subjects , yet they cannot give them being , nor keep their souls in life , nor protect them from outward and inward troubles . god who is your king , not only can do all this , but actually doth it , and consequently the motives to be ruled and governed by him , are far greater . i will not launch out here into the vast sea of his mercies , what he hath done for our souls and bodies , how he hath been with us , when we have gone through the waters , and with us , when we have passed through the fire , how he hath loved us in christ jesus , and what pains he takes with our immortal souls , to make them happy ; what a bountiful , what a charitable , what a condescending prince he hath been to us upon all occasions ; what benefits we reap by his government , and how every moment he gives us instances of his kindness . it 's enough to put you in mind , that you acknowledge him to be your king , and that word imports obedience to his laws , else he is either no king to you , or you are rebels and apostates . but while i exhort you to be ruled and governed by him , i must not forget , to tell you the measures , you are to observe in your submission to his government , and they are these following ; . take heed of thinking , that you please the great king of heaven , by disobeying your king here on earth in things lawful , and not contrary to the word of god. it 's impossible you can believe the truth of the thirteenth chapter of st. pauls epistle to the romans , and think so . obeying god , and being subject to the higher powers , are not contrary , but subordinate duties . to think you are saints , when you have courage to control the orders of your superiors , is a sign of a graceless heart ; and to fancy , it 's religion , to laugh at what the supream magistrate commands , is to exclude your selves from the kingdom of heaven . such divinity was never heard of in the world , till vice and hypocrisie had debaucht it , and had such doctrines been broacht in the primitive church , they would have called them rebellion and heresie . the primitive saints never contradicted the laws of their superiors , but where god gave an express command to the contrary , and they look't upon 't as pride and peevishness to shew disrespect to that order of men , which god intended as his vice-gerents . it was not the wickedness of their prince , made them neglect their duty to his person , nor could the injuries he did them , tempt them to forget their obedience . they remembred , what authority there was in the country they lived in , it was of god , and because it was so , thought themselves obliged to be subject , not so much for terrour , as for conscience sake . that dominion is founded in grace , was a principle , the apostles had never taught them , and they justly found fault with those that tore the orders of the magistrate , which were given for their persecution and banishment ; where they could not comply , they suffered , and thought it a greater piece of devotion , to be patient under affronts and oppositions , than to be their own carvers , by repelling force by violence . christ had taught them not to resist evil , and they rationally believed , they were no christians , except they did whatsoever he did command them . the wisdom which is from above , is without partiality , and he that assents to what god saith , in one thing , but not in another , shews , that the love of the father is not in him . where the conscience suspects the magistrates command , as unlawful , it must suffer it self to be informed , not only by persons that serve an interest , but impartial men ; and care must be taken , that what we call conscience , is not unwillingness to cross our pride or humour . conscience is too often pretended , when we have hardened our selves into prejudice , and therefore the best rule to go by , in such cases , is to lay by interest , and hearken to the clear dictates of unbyassed reason . when the magistrate commands a thing that 's doubtful , it 's safer to keep our selves to a known duty , which is submission to their orders , than to be obstinate in an uncertain conclusion ; and that christian is likest to have the greatest peace , that walks on the surest side of the hedge . . then you submit to him , when you reign over your inordinate desires and passions ; when you curb your anger , restrain your lusts , moderate your joys , bid your grief and sorrow break forth into tears for your sins , watch over your sensual delights , and keep them within bounds , mortifie your hatred to your fellow christians , grow eminent in the love of god , and advance in charity to your neighbours , kill your covetousness , and give flame to your desires after grace and mercy . this government in your little world , is that , which pleases the king of heaven , and you then live like his subjects , when you reign and triumph thus over your lusts , and force your hearts into such religious and reasonable services . he serves not god , but himself , that lets his evil desires reign over him , and is so far from being submissive to the king of heaven , that he makes himself a vassal of the devil ; this is the mighty priviledge of all the loyal subjects of the king of heaven ; their being so , makes them kings , and their inordinate passions , are the slaves on which they exercise dominion and authority ; over these god gives them power , and it hath been acknowledged by all wise men , that he that conquers these rebels , is a greater commander , than he that lays whole cities and countreys waste ; for in wasting these , he acts according to his brutish desires , but in conquering those desires , he overcomes himself , and in that consists the perfection of vertue . without a serious attempt of this self-conquest , your prayers prevail not in heaven , and the little devotions , you pay the immortal king , are rejected , as sapless services . without this , your new moons , and solemn assemblies are abominations , and your treading the courts of the lord is looked upon , as the sacrifice of fools . the king above is not for outward shews , and he that doth not give him the inward man , as well as the outward , instead of paying homage to him , turns his grace into wantonness . the restraining of one inordinate desire , is more valued in heaven , than twenty formal prayers , and the curbing of one passion , receives greater applauses from the holy angels , than a hundred lord have mercy upon me 's . that one act of joseph , in resisting the temptations of his mistress , and his own natural desires , god approved of more , than of all the peace-offerings of the harlot in the proverbs , chap. . vers . . and mary magdalen's tears and sorrow for sins , melted christs heart more , than all the pompous devotions of the pharisee , for in this sorrow , she reigned gloriously over her sinful inclinations , while the other continued a slave to his desire of vain-glory. . then you submit to him , and acknowledge him for your king , when you seek first his kingdom , and his righteousness ; when you offer unto god the best of your flock , and let the world have his refuse , and leavings . to give god the sleepiest hours of the day , and to bestow the most lively upon the world , is not to acknowledge him for your king , but to make him the vvorlds servant ; and to give him the lame and maimed , while your profit , and gain engrosses the sound , and the fat of your thoughts , is preposterous devotion . to sin as long as you can , and then to turn to him , is to play with religion , and most certainly , nothing looks so like mockery , as to think of being serious , when you can serve the vvorld and the flesh no longer . either god is not the best of beings , if he must not have our principal adorations ; or if he be , our warmest affections must of necessity be his due . first to secure our temporal interest , and then to think of making sure of the everlasting riches , is to imagine , that death will stay for us ; and to give our youth and tender years to the devil , is to say our lesson , as they say , vvitches do the lords prayer , backward . to be sure , this is not to be subject to that king , who in his actions , is ever orderly and regular , and therefore requires his subject ; should be so too . no man serves him , that doth not serve him orderly , and to begin our day , and all our lawful vvorks , and enterprizes with him , to consecrate to him the morning and strength os our age , and to make our carnal and temporal interest , truckle to his vvill , is true canonical obedience . those that do so , shall reign with him in that life , his son hath promised in the gospel ; who died for this end , that such as yield to these terms might wear crowns in heaven , crowns not like those of perishable gold , which decay with age and time , but crowns immarcescible , crowns which angels wear , crowns of glory , crowns which are made splendid by the light of gods countenance , crowns made of everlasting light , crowns which will shine , when the sun shall shine no more , crowns which will glitter , when the stars shall have done twinckling ; in a word , crowns , the thoughts of which , will transport the souls that are incircled with them , into everlasting comforts and consolations . finis . a new family-book, or, the true interest of families being directions to parents and children, and to those who are instead of parents : shewing them their several duties, and how they may be happy in one another : together with several prayers for families and children, and graces before and after meat : to which is annexed a discourse about the right way of improving our time / by james kirkwood ... ; with a preface, by dr. horneck. kirkwood, james, ?- . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing k estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a new family-book, or, the true interest of families being directions to parents and children, and to those who are instead of parents : shewing them their several duties, and how they may be happy in one another : together with several prayers for families and children, and graces before and after meat : to which is annexed a discourse about the right way of improving our time / by james kirkwood ... ; with a preface, by dr. horneck. kirkwood, james, ?- . horneck, anthony, - . the second editon, corrected and much enlarged. p., leaf of plates. printed for j. taylor ..., and j. everingham ..., london : . reproduction of original in huntington library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. 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sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng family -- england. family -- religious life. parent and child -- early works to . - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - judith siefring sampled and proofread - judith siefring text and markup reviewed and edited - pfs batch review (qc) and xml conversion m vendor ●ucht scul : printed for j taylor & j. eueringham a new family-book ; or , the true interest of families . being directions to parents and children , and to those who are instead of parents ; shewing them their several duties , and how they may be happy in one another . together with several prayers for families and children , and graces before and after meat . to which is annexed a discourse about the right way of improving our time , by james kirkwood rector of astwick in bedfordshire . with a preface , by dr. horneck . the second edition corrected and much enlarged . london : printed for j. taylor at the ship-in st. paul's church-yard , and j. everingham , at the star in ludgate-street . . to my honoured friend and patron , thomas brown of arlsey esq and to mrs. mary brown his wife . all who have a right sense of things , and understand but a little of the state of religion in the world , cannot but see and lament the great decay thereof every where amongst us . atheism and irreligion are become too much in fashion , and have too many votaries and followers . it has not been known in any age , that such sort of men ( or rather monsters , for man is too honourable a name for them ) have been so numerous , so daring and impudent , and so successful . who could imagine that in a christian state there should be such persons , who are at great pains to propagate atheism , and to run down , if they were able , our most holy religion ! as the neglect of educating children aright , contributes too much to this degeneracy ; so the most likely remedy of this dangerous and spreading distemper , is , a due care in parents and others who have the charge of children , to train them up in the knowledge , fear , and love of god ; to do what in them lies , to fortifie their minds against those snares and temptations to which they are exposed ; and to shine before them , in the practice of sincere piety themselves . tho' too many , on whom god has bestowed children , are so far from doing their duty for their souls , that they corrupt and utterly ruin them , which * one of the ancients calls a greater cruelty , than if they killed their bodies . yet , blessed be god , there are some , who consider it as their main business , with relation to their children , to make them wise and good , lovers of god , and haters of every evil thing . amongst those who are governed by this religious principle , god hath made you , my most honoured friends , great patterns . as he hath blessed you with a numerous offspring , so he hath given you of the wisdom from above , to know how to train them up in piety and virtue . the happy mixture of kindness and severity which you use towards them , makes them not only to stand in awe of you , but to love you . i might be allowed , on this occasion , to say somewhat in commendation of those excellent qualities which god has blessed you with , and which appear not only in your way and manner of educating your children , but in other things likewise . the many and great expressions of your kindness for me , ever since i had the honour to be known to you , require the most publick testimony of my grateful resentment thereof . but 't is one of your virtues , that you chuse rather to be concealed , than to make any great noise in the world. i shall therefore restrain my self from what otherwise not only gratitude , but the great and just esteem and affection i have for you , do mightily tempt me unto ; and shall conclude this address with my prayers to god for you , that he would increase his grace in you more and more , that you may abound in all the fruits of righteousness and true holiness , until you obtain the end of your faith , the salvation of your souls . i am , tour most affectionate friend , and most faithful servant . james kirkwood . the preface . the author of the ensuing treatise , having thought fit to recommend his papers to my perusal , i was willing to usher them into the world , with some remarks upon his pious design . the welfare of a common wealth doth in a great measure depend upon the duties of the relatives here treated of , and did parents and children conscientiously discharge all the ob●igations incumbent upon them by the law of god , and nature , the world could not be so wicked as it is . education makes the first impressions upon the souls of men , and were care taken , that the ground be impregnated with good seed , such a harvest might be expected from it , that posterity might be the better for it . i am sensible that conversation and the humour of the age , is apt to make strange alterations in the principles we imb●be , yet something will stick , and when the thoughts are cool , and men come to reflect , the principles they have learned when the wax was soft , will recoil , and oblige them to return to their duty . of this we have experience ; and though there is no rule so general , but admits of exceptions , yet it 's enough that this effect doth frequently appear , which is no inconsiderable motive to the serious consideration of a thing of this importance . it was a wise answer , which one of the lxxii . interpreters gave to ptolemaeus philadelphus , who asked him , what was the greatest negligence ? the neglect , saith he , of the good education of children . it is so , and the hurt that 's done by it , both to them , and to the publick , is unspeakable . whence is it that there are so many prodigals , that so many come to an untimely end ? that so many run into excesses , which destroy both soul and body ? from want of pious education . it was a severe censure , which carneades the philosopher passed upon the children of rich men , that they learned nothing but to ride well . indeed it is to be wondered , that rational creatures should be so careful to breed up their progeny to sensuality , and neglect the cultivation of that which makes them differ from bruits , and shews , they are creatures of a nobler extract : can any thing be more reasonable , than virtue and the fear of god ? is not this it , which both scripture and philosophy teaches ? do not we our selves confess so much , and do not most men acknowledge it when they come to dye ? and yet that we should make this the least part of our care in the education of youth , is wondrous strange ! some seem to fancy , that sending their children to school , or to teach them their catechism , is all the care that is incumbent upon them . though i cannot say , but that this is a duty , yet it is so imperfect , that i can scarce honour it with the title of doing it by halves , it being but the beginning , or the least part of it . instruction , precept , and example are the mighty engines and instruments in the promoting and accomplishing this work ; and perhaps nothing hath a greater influence than example ; for all the moral precepts of the parents , are like water spilt upon the ground , where example doth not concomitate the instruction . how shall the child learn sobriety , where the father is often drunk ? or how is it possible , the young man should be meek and patient , where the father is cholerick , and hath no command of his passion ? i do not restrain the grace of god , and am sensible , that the very impiety of the parents hath sometimes contrary effects upon certain children , and they learn to be good by the wickedness of their superiors ; but this is an extraordinary providence , which god exerts sometimes to manifest his omnipotence , and to let men see that he can bring light out of darkness , but the ordinary way of edifying those under our charge , is to teach them by example . and though even this proves ineffectual sometimes , yet it 's enough that it is our duty , and that we have discharged it , and have taken that way which was most rational , and of god's prescription . i am so pleased with st. jerom's advice to laeta concerning the education of her daughter , that i cannot forbear to transcribe part of it . i will let you see , saith he , what education you are to give to a daughter , whose soul ought to be the temple of god. let her hear nothing , learn nothing , speak nothing , but what may inspire the fear of god into her . let her not listen to prophane discourses , nor be enamoured with love songs or am●rous ditties . let her use her self at certain hours , to sing psalms ; let none be about her , but sober servants , and keep her from running into company light and vain , where she will learn more ill than good . use her to reading , and to work , and labour , and promise her rewards , and incite her to emulation ; excite her to virtue by praises and commendations , and make her ambitious to excel others in virtue and good works . let her learn scripture sentences by heart , and chuse her a master , that may not only teach her to read , but instruct her in good manners . give her a nurse neither debaucht nor tatling , nor given to strong liquors ; and let her habit be modest , and such as becomes her christian profession . let her not bore holes in her ears for pendants , neither let her use any paint or wash to beautifie her self . let her not be nice in ordering the hair of her head , neither suffer her to adorn her self with gold or pearls , or precious stones , except you design her for hell fire : when she comes to riper age , let her go with her parents to the temple , but let her not return to the gayeties of the world. advise her to keep her self in her chamber , and let her not go to feasts , and merry meetings . i would not have her use too much fasting and abstinence , which may hurt her health , at least till she be stronger , and better able to bear it . let her use god's creatures for necessity , and not for voluptuousness sake . suffer her not to be at musical concerts , nor to be fond of fiddles , and lutes , and harps , but let her repeat every day some passages out of the word of god. let her not go abroad any where without her mother , nor be very familiar , or enter into intreagues with any servant . appoint her a governess that 's sage and wise , and who may teach her to rise at midnight , to sing praises to her god. let her pray and work day and night . teach her to handle her needle , to spin and to exercise her self in turning the spindle . suffer her not to imploy her self in imbroideries of gold and silver . let her cloaths be plain and decent , and let her eat soberly and temperately , and let her not take pleasure in common baths . i know what will be objected here , that this is the advice of a hermit , and to teach a daughter how to be a nun. but still i appeal to any unprejudiced person , whether this be not the most likely way to salvation , and whether these precepts be not agreeable to the gospel of christ ? and though i will grant , that all are not under the same circumstances , and all cannot give the same education ; yet as to the principal part of the advice , which is to teach children by word and example , how to die to sin and to the world , it must be granted it 's very practicable . this age indeed hath learnt to shake off these stricter rules , but they should shew us too , what warrant they have from the word of god to do so . it was judiciously observed of fabius , that a soft and effeminate education , breaks the strength of body and mind , and whilst we breed up children to all the arts of vanity and luxury , they continue strangers to god and to themselves . the vine grows wild , if it be not cut ; so doth youth , if they be not betimes curbed in things which war against the soul. vnderstand this , ye parents , and be instructed , ye to whom god hath committed the care of education ; ye are god's stewards , and your children are the goods you are to manage to your master's glory . their blood god will require at your hands . have not ye read the curse god pronounced against eli for his negligence , and are not ye afraid of the same judgment ? ye are the persons by whom your children must be taught to serve god in their generation ; ye are the persons from whom they are to learn their duty to god and man ; at your door the fault will lie , if they miscarry through your carelesness . are their souls so contemptible in your eyes , that you will let them perish for want of admonition ? did christ think them worth purchasing with his own blood , and will ye let them lie without fence or wall , or cultivation ? you take care that they may live comfortably in this world : is it not a greater duty to bestir your selves , that they may enjoy god for ever ? it is joy to you to see them do well here , and ought it not to be a greater joy to find , that they are like to reign with christ and his saints in a better world ? you love them , but how doth it appear you do , while you let their souls die ? is this your love , to provide for their flesh , and to neglect enriching their better part with religious principles ? you would have them go to heaven when they die ; but how is it possible they should , when you are loth to be at the trouble to shew them the way that leads to that paradise ? was ever any man saved without holiness , and do you hope they will be , without this qualification ? if you teach them not by word and example to practise that holiness , how can you or they hope to ascend into the mount of god , or dwell on the everlasting hills ? do you believe a future account , and do not ye enquire , whether you discharge your duty to your children ? or is this no part of the account ye are to give ? ye are the persons who are to breath● goodness into them , and to give them life and happiness . ye are their gods , as it were , and from you they receive their motion ; and their spiritual as well as their natural life must begin from you . ye are magistrates in your families , and it is your province to be a terrour to evil-doers , and encouragers of those that do well . if by your indulgence they sin , and by your connivence they grow wicked , will not the supreme judge be avenged on such officers ? you blame governours of a commonwealth , if they do not animadvert on offenders , or are regardless of the reins of justice ; and do not you blame your selves , who are commanders in your families , for suffering the fear of god to decay there , which is the only thing that can make them happy ? how is it , that you will not understand your interest ? is it not your interest to educate them into the practice of virtue , and goodness , and self denial ? if they love god , they must needs love you , that love will constrain them to express their duty to you . the presence of god will over-awe them , and they 'll obey you , not with eye-service , but when your eye is off from them . the fear of god will make them conscientious of obeying your commands in secret ; and if your good counsels and examples prevail with them , they will be not only your children , but the children of god ; and you will have this satisfaction , that you do not only love them , but that god loves them , and dwells in them , and they in him . remember this , ye that are children , and let this encourage you to a faithful discharge of your duty . your parents , that under god gave you life , have a just right to your services and obedience . you are born servants to them , and to be at their beck and command is the obligation you bring with you into the world. as the authority of parents was the first government in the world , so your subjection to them is the first service that was ever known in the world. can you think any thing too good for them , who are the great instruments of conveying to you all the goods you possess , and all the endowments you are invested with ? if you follow not their good instructions and admonitions , ye are the greatest rebels in the world , and the sin is as great a treason in the family you live in , as sedition in a kingdom is against the state. you have the noblest promises made you to reward your obedience ; and though it is a natural duty bound up with your very being , yet god will reward it as if it were a deliberate self-denial ; and because you shall not stay for the recompence , god will bless you here , and your lives shall be comfortable on this side heaven . it is the first commandment in the law with promise ; and to let you see how god delights in your honouring your parents , and obeying their wholsom counsels , he hath singled out that precept , and dress'd it with more than ordinary encouragements . but then , the honour you shew them , must not spend it self in some outward civilities , but must be expressed in actions , in speeches , and in patience , according to the advice of the son of syrach , ecclesiastic . . , , . in actions , so as to execute their lawful commands with great alacrity and fidelity , to labour , and to take pains for their mainnteance and support , if they are fallen to decay , and to relieve their necessities , according to your ability . in words , and speeches , so as to speak honourably of them , to answer them with humility , to comfort them when they are in trouble , and to pacifie them with soft language , when they are angry and displeased . in patience , so as to bear their anger patiently , and to endure their frowardness and pettishness without contradiction ; to receive their severer commands , and such as are contrary to your genius and inclination , with gentleness , and to do them without murmuring . these are duties which draw more than ordinary blessings upon you , god that sees you do so , will have thoughts of peace towards you ; he will be concerned for you , and you may be confident , he will not leave you , nor forsake you . in honouring your parents , you honour your selves . it 's that which will not only procure you favour with god , but with men too . it 's upon this account , that wise men have recorded the dutifulness of some excellent children , and make them immortal by their writings ; and there are such examples of this filial respect , even among the heathen , that it would be odious and dreadful , if the children of christians should fall short of their duty . god lays so great a stress upon it that as he promises the kindest things to it , so he threatens as severe punishments , where it is neglected ; and that he doth not only threaten , but execute these judgments , any man may see , that will take notice of his providences . but all this the reader will be more fully convinced of , by reading the following discourse , which , that god may bless with success and edification , shall be my hearty prayer . a. horneck . the contents of advice to parents . part i. the introduction , shewing the great importance of the right education of children . pag. how parents ought to be affected , while children are yet in the womb. how they ought to be affected when their children are born . the duties of parents for their childrens souls . . duty , to consecrate them to god in baptism . the right of children to baptism . . duty , to season their minds betimes with good impressions . children are to be acquainted with scripture histories . . duty , to teach them to pray . . duty , to observe carefully their temper and disposition , and to endeavour to reform what is amiss therein . what is to be done if they are sturdy and proud . if they be given to lying . if they are cunning and deceitful . if they are peevish and passionate . if they are revengeful and malicious . if they are jealous and suspicious . if they are too credulous . if they are envious . if they are very impatient if they love their belly too well . if they discover any tendency to vnchast and immodest actions . if they are very changeable and vnconstant . if they are surly and morose . if they are disrespectful to aged persons . if they quarrel much with one another . if they are over curious to know their lot and fortune in the world. if they are unthankful to those who do them good and kind offices . if they are of too prodigal a temper . if they are covetous . if they are naturally melancholly . if they are of too gay and airy a temper . if they are rash and froward . . duty , to see that they be taught to read. about keeping them at school . great care ought to be taken , what books they read . . duty , to bring them to the place of publick worship , so soon as they are fit for it . what they should do before they go to church . how they should carry themselves at church . ib. what they should do when they come from church . why the lord's day ought to be kept . children are to be possessed with a great regard for the ministers of the gospel . . duty , to make them understand their baptismal covenant . . duty , to encourage them to come to the lord's table . . duty , to take care that they accustom themselves to self-examination . . duty , to observe what providences they meet with , and to acquaint them therewith in due time , as also with some of the most remarkable providences , which either they ( to wit the parents ) themselves , or others have met with . some directions to parents , how to render their endeavours effectual . . they must give their children good example . . they must chuse good company for them . the great danger that children are in from flatterers . advice to those who send their children abroad to travel . . they must , as need requires , reprove and chasten their children , and how ? parents ought in correcting their children , to follow the example of our heavenly father . parents must be careful not to oppose one another , when they correct and reprove their children . . they must carefully improve the time of their childrens sickness , or of any other afflictions they meet with , towards the making of them wiser and better . . they must daily pray to god for them . against those who curse their children . some motives to excite parents to do these things . . motive from the divine command . . motive , from its being a work worthy of the utmost care and pains of parents . . motive , from the rewards which attend those , who faithfully do these things . . motive , from the great benefit which comes both to church and state by the good education of children . . motive , from the sad effects which attend the neglect of these duties . part ii. the duties of parents as to their childrens bodies . . dvty , it belongs to the mother to give suck to her children . . duty , about childrens diet. . duty , about childrens apparel . the duty of parents as to the outward estate of their children . . duty , to chuse a fit trade for them . advice to those who have great estates and riches , to bestow on their children . advice to those , who intend to set apart one or more of their children for the holy ministry . . duty , about disposing of them in marriage . the sad effects of marrying very leud and profligate persons . . duty , about providing somewhat that may be the foundation of their comfortable subsistance in the world. great prudence and caution ought to be used in bestowing their worldly goods on their children . . duty , to have their will and testament in readiness . the great inconvenience of delay in this matter . great care to be taken in the choice of guardians for children . the above mentioned particulars earnestly recommended to parents . concerning the duty of parents when god removeth their children by death . . they ought to consider that it is the lord who does it . . they ought to consider that their children were born mortal . . they should consider from whence , and whither they are gone . . they should consider that there will be a resurrection . . they should consider that their giving way to excessive grief and mourning , can do no good , but will certainly do a great deal of hurt . the duty of parents on their death-bed . . duty , to give their children good advice . . duty , to pray to god for them . . duty , to commend them to some faithful friends . concerning the duties of step-fathers and step-mothers . some motives to stir them up to do their duty . the duties of guardians . some motives to excite guardians to do their duty . a morning prayer for parents , or masters of families , with their family . an evening prayer for parents , or masters of families , with their family . a short prayer for the morning or evening , when through extraordinary occasions there is not time for the other . a prayer to be taught children , when hey begin to speak . a prayer for children when they come to be four or five years old . a prayer for children , when they come to twelve or fourteen years of age ; sooner or later , according to the ripeness of their understanding . grace before meat . after meat . errata . pag. . line . read intelligible . p. . l. . for when , r. whom . p. . l. . r. infallibly . p. . l. . for having , r. have . p. . l. . r. ministrations . p. . l. . r. stir up . p. . l. . r. and besides the influence . p. . l. . r. attia . p. . l. r. lustre p. . l. . r. of . p. . l. . point thus ; early and late , to be . p. . l. . for are , r. is . p. . l. . point thus ; sees fit . he is the great potter , and. p. . l. . for hath , r. had . p. . l. , point thus ; account : they. p. . l. . point thus ; counsels , and despised . as to some other mistakes in the printing , they will not much hinder the reader . errata in advice to children . pag. . l. . r. disposition . p. . l. and . r. tho canaan . l. . for ye , r. thee . p. . l. . for cat , r. cock. p. . l. . r. servant . p. . l. . r. hath called . p. . l. . and . r. according . advice to parents . part i. it has been always reckoned by the best and wisest men , a thing absolutely necessary towards a reformation in the world , to begin with the instruction and education of children ; those of elder years being ordinarily so rooted and hardned in their sinful habits , that , for the most part , there 's very little can be done to reform them , and make them better . so sensible were some ancient states of this , that they made particular laws for educating children ; thinking it too great a trust , to leave it altogether in the power of parents , to train up their children according to their humour and fancy . amongst christians , there are few restraints upon parents ; in most countries it being in their power to educate their children as they think good : it is therefore of no small importance for them to know what their duty is , that they may approve themselves to god , in doing whatever he requires towards their children , for their souls , their bodies , and their outward estate . the design of this treatise , is , to furnish those , who want such helps , with some plain and easie directions , that they may know how to act the part of christian parents . first , while children are yet in the womb , it is the duty of parents , to endeavour to bring their mind to an indifferency , as to the sex which shall be born ; not to prescribe to god , by their impatient desires , and their bold asking of him , a child of this or that sex ; but to leave it entirely to his will and pleasure , to do what he thinks best . the happiness of parents does not consist in having children of this or that sex : sometimes sons ( who are most desired ordinarily ) may prove useless in the world , yea very hurtful in many regards ; they may occasion great grief of heart , and lasting anguish and vexation to their parents , by their mad and foolish courses , and wicked doings : and on the other hand , daughters may prove great blessings in the world , great comforts to their parents , and great examples of piety and of zeal for the honour of god : on which accounts parents ought to resign their will to god , and be ready with all gratitude to accept whatever he bestows . secondly , when a child is born , parents ought with all thankfulness to return praise to god , who hath bestowed such a blessing upon them , giving them a living child , sound and perfect in all its parts and proportions , without either defect of necessary parts , or excess and deformity thereof . they ought to admire and adore the powerful and wise providence of god , which appears in framing and fashioning their infant , so curiously and wonderfully in the womb ; in preserving it , and making it grow up from a very small and imperfect beginning , to such a bigness , with all those comely shapes and proportions which they behold ; and at last in bringing it safely from the womb , which is one of the great and wonderful works of the power and goodness of god ; tho it be little regarded , because it is so common . they ought to look upon their children as given them of god , to be taken care of both as to their souls and bodies ; to be bred up in his fear , for his honour and glory ; to be made fit to serve him here , and to live with him for ever hereafter . the soul being the chiefest part o● the charge committed to parents , ● shall first shew what they ought to d● for their childrens souls . the first duty of parents for the souls of their children , is , to consecrat● them to god in baptism . first , they ought to consecrate their children to god in baptism , so soon as conveniently they can : they cannot better express their gratitude to god for blessing them with children , than by presenting them to him again in this holy ordinance ; that he may set his seal upon them , and admit them into his house and family ; that he may bestow upon them the priviledges of his children , and give them a right and title to the blessedness , the grace and glory purchased by jesus christ. it is for this end that baptism is instituted ; not only to be a ceremony of admission into the church , but to seal unto us the pardon of our sins , to assure us of the divine favour , to make us members of christ , heirs of god , and inheritours of the kingdom of heaven , if we by wilful impenitency and unbelief , do not afterwards hinder and frustrate the virtue thereof . it is not necessary for parents to enquire how such things are done by baptism ; it is enough for them to know , that god hath appointed baptism for those ends , and we are sure that he appoints nothing in vain : our saviour is said , eph. . . to sanctify and cleanse his church with the washing of water by the word . and , tit. . . he is said to save us by the washing of regeneration , and renewing of the holy ghost . and in the d. of the acts and the . it is said by ananias unto paul , arise and ●e baptized , and wash away thy sins : and st. peter , having spoken of noahs being saved with his family in the ark , he adds , epist. . the like figure whereunto , even baptism doth now also save us . and st. paul tells us , cor. . , . for as the body is one , and hath many members , and all the members of that one body , being many , are one body ; so also is christ. for by one spirit are we all baptized into one body . and gal. . , . he saith , for ye are all the children of god by faith in christ jesus . for as many of you as have been baptized into christ , have put on christ : which words import not only our owning and acknowledging him as the saviour of the world , who alone is able to wash and cleanse us with his blood , but also our professing our resolution to live holy lives , to walk in newness of life according to his example ; in token of which in the ancient church , they who were baptized , were presently cloathed with white rayment , to testify their resolution to live in holiness , and to put off the old man , that is , all their former wicked deeds and customs , and filthy practices . likewise , rom. . , and . it is thus written , know ye not that so many of us as were baptized into jesus christ , were baptized into his death ? therefore we are buried with him by baptism into death , that like as christ was raised up from the dead by the glory of the father ; even so we also should walk in newness of life . these words import not only our belief of a crucified saviour , who dyed and was buried for sin , to save us from it ; but also our repentance , whereby we renounce sin , as dead and buried to it for the time to come . the general design of this sacrament , being sufficiently plain and clear from these and other scriptures ; it is to little purpose , ( and oftentimes it proves to very ill purpose ) to enquire any further as to particulars ; for by so doing , a great many persons judging of divine things by their own weak and foolish apprehensions , have reasoned themselves ( if i may so speak ) both out of their reason and religion . as to the right of children to baptism , it will appear , if you consider , that the covenant blessing of god's being the god of abraham and of his seed , gen. . . is not only continued , to those of the jewish nation who are converted to christianity , ( for if the first fruit be holy , the lump is holy ; and if the root be holy , so are the branches , rom. . . ) but is likewise extended to the gentiles , who by faith in christ are made one body with the jews , and so have a right to the blessings promised to abraham and to his children rom. . , , , . cometh this blessedness upon the circumcision onely , or upon the uncircumcision also ? for we say , that faith was reckoned to abraham for righteousness . how was it then reckoned ? when he was in circumcision , or in uncircumcision ? not in circumcision , but in uncircumcision ? and he received the sign of circumcision , a seal of the righteousness of the faith , which he had yet being uncircumcised : that he might be the father of them that believe , tho they be not circumcised , that righteousness might be imputed unto them also : and the father of circumcision , to them who are not of the circumcision only , but also walk in the steps of that faith of our father abraham , which he had being yet uncircumcised . from which words it appears , that all who believe , not only jews or persons circumcised , but gentiles also , or persons uncircumcised , are accounted the children of abraham , and capable to partake of that happiness and salvation , which was promised to him as the father of the faithful . to the same purpose saith the apostle , writing to the galatians , chap. . . they which be of faith , are blessed with faithful abraham . and v. . if ye be christ's , then are ye abraham 's seed , and heirs according to the promise . again , cor. . . he saith , the unbelieving husband is sanctified by the wife , and the unbelieving wife is sanctified by the husband : else were your children unclean , but now are they holy. which intimates , that the children of all believers , whether they be jews or gentiles , are within god's covenant , and have a right to those favours and priviledges which he hath annexed thereto . likewise , acts . . 't is said , the promise is unto you , and to your children , and to all that are afar off , even as many as the lord our god shall call . so that , all who are called by the preaching of the gospel , and do believe in the lord jesus , are both themselves and their children within the covenant of grace . if it were not so , then the blessing of abraham , were not come on the gentiles , through jesus christ , as it affirmed , gal. . . for how could the same blessing be come on the gentiles ; if their children were not comprehended within the covenant of grace , which was a part of the blessing of abraham ? and how could christians be heirs according to the promise , if their children have no right to it , as abraham's children had ? or can it be imagined , that the condition of believers under the gospel , is worse than the condition of those who believed under the law ? are god's mercies and favours to mankind impaired , by christ's coming into the world ? has the great lover of souls , the redeemer of the world , been the occasion of our loseing great and considerable priviledges , by his tabernacling amongst us ? and yet all this must needs follow , if now under the gospel the children of believers are excluded from the covenant of grace , which they were admitted to under the law ; which is very inconsistent with the divine goodness , and contrary to the love of our lord jesus , which he manifested in his blessed gospel ; where we find , he commanded the children to be brought unto him , and blamed those who would have kept them from him ; he took them into his arms , laid his hands upon them , and blessed them , and declared that he accounted them heirs of the kingdom of heaven . mat. . , , . and mark . , , . . from all which , both words and deeds of our saviour , we may see very plainly , he was far from hindering their being admitted members of his church and kingdom . the right of infants to baptism will further appear , if you consider more particularly the institution of baptism . the jews were wont to admit into their church , not only aged persons who were converted to paganism , but likewise their children , which they did by circumcision , sacrifice , and baptism . our saviour being to determine the manner of admitting disciples and proselytes into his church that he might make his yoke : easie to those who would come after him , laid aside circumcision , ( which was a painful rite ) and sacrifices , ( which were very costly ) and only retained baptism , to be the sacrament of initiation or admission of disciples into his church . go ye , said he to his apostles , mat. . . and teach ( or , as the words may be translated , disciple or make disciples of ) all nations , baptizing them in the name of the father , and of the son , and of the holy ghost . now , this command being given to men , who knew that the infants of those who were converted , were admitted into the jewish church , as well as the parents themselves , is there the least ground to imagine any other , but that our saviour's design was , that the children of believers should still be admitted into his church , as well as formerly into the jewish ? and no doubt , if he had thought fit to discontinue the jewish practice , he would have expresly signified his mind about it , to prevent an otherwise unavoidable mistake . to all which might be added , that the catholick or universal church , not only at this day , but in former ages , has observed this custom , of baptizing the children of christian parents . now , if children have so good a right to baptism , what shall be said of those parents , who ●light and neglect it , and so deprive their poor children of that which god , their heavenly father , hath ordained for so great and excellent purposes ? we see how careful parents are , if their children have a title to houses and lands , or other temporal things , to use their utmost endeavours , to make their title as sure unto them as is possible . and yet how sad is it to think , that they are not at all careful , to have their children baptized , tho' god has appointed this sacrament , to be the seal of his covenant , and an evidence of that right which believers and their children have to the kingdom of heaven . . duty , to feason their minds betimes with good impressions . secondly , when children begin to speak and to discover some dawnings of reason , it is fit to season their minds with some good thoughts , with some divine impressions , that religion betimes may catch hold of their tender and innocent minds , before they are corrupted and defiled with bad principles , and vain and unreasonable opinions , which they are apt to learn too soon from evil company . teach them who made them ; who dyed for them ; for what end they were made ; whither good children go when they dye , and whither naughty children go ; what a place heaven is , and hell , &c. amongst other things , 't will be very useful to tell children , some of the most remarkable histories in scripture , as so many arguments and motives to excite them to be good children , and to avoid all wicked and naughty courses : for example , tell them the story of the deluge , how god punished the old world , because they were wicked , but saved noah . thereby take occasion , to shew them the danger of being wicked ; that sinning with company , will not preserve from punishment ; what a happy thing it is to be good ; and how kind the lord is to such who keep his commandments , as noah did . to this purpose tell them also the story of sodom and gomorrah , &c. how those cities were consumed by fire from heaven , for their great wickedness ; and how lot was preserved from that dreadful destruction . tell them the history of david and goliah , that they may learn not to be proud of their strength , but may put their trust in god , who is able to save them from their mightiest enemies . tell them the story of the naughty children at bethel , how they mocked the old prophet elijah , and how of them were torn in pieces by two bears . by this example shew them , what a dangerous thing it is to be in the company of naughty children ; and what an evil thing it is to be mockers and scorners , especially of holy men , of aged persons , or of god's ministers . tell them what happened to ananias and saphira for their lying ; that they may be afraid to lye . tell them how daniel was preserved , when he was cast into the den of lions : and how the three children were preserved in the fiery furnace . that thereby they may learn , never to be afraid to do the will of god , tho' by doing it they should be exposed to never so great dangers . tell them how daniel , hananiah , mishacl and azariah chose to eat pulse only , and to drink water , and yet , by the blessing of god on their plain diet , their countenances appeared fairer and fatter in flesh , than all the children that did ●at the portion of the king's meat . that thereby they may learn to be well pleased with the most plain and ordinary fare , and may consider that the blessing of god is able to make the coursest diet very sweet , refreshing and nourishing , even beyond the greatest delicacies . in this manner 't is sit to entertain your children sometimes , according to their age and capacity , with such scripture histories , as tend to make the most lively impressions upon them . in teaching children such matters , it is necessary to condescend to their weak capacity , to speak to them softly and gently , and in a plain and intellgible manner . it is not fit to talk with them of such things at all times , nor yet to say too much to them at any one time : such instructions are to be dropt into their minds leisurely and by degrees , so as not to oppress them , but to recreate them ; not to be a burden to them , but a pleasure . it cannot be expressed how great advantages attend such early instructions ; these are the seeds of virtue , which take root infensibly , and spring up sometimes very unexpectedly ; the impressions which they make continue a great while , as earthen vessels retain the favour of that liquor which was first put into them a long time after : so powerful are these f●r●t instructions , that they are able to conq●●r even nature it self . † the famous lycurgus made this appear , by bringing into the market-place two dogs of one litter , and presenting before them a pot of pottage and a hare ; one of them ( which was trained up in hunting ) run after the hare ; and the other ( which was brought up in the house ) sell to the pottage . what a wonderful power may we daily observe in those early impressions which are made on mens minds ? thereby in comes to pass , that the most abs●●d and extravagant opinions , which have been suck'd in , when one was young , can hardly be removed by the clearest and strongest reasonings . . duty , to teach them to pray . thirdly , teach them , so soon as may be , to pray to god morning and evening ; to say after you , or others whom you appoint for that purpose , two or three short petitions , which are easie to be understood ; and as their understanding and capacity increaseth , teach them the lord's prayer ; and after that some larger form of prayer , which they may say after you , till they can read it themselves , or get it by heart . you are to have a special care , that they perform their devotions in as grave and serious a manner as their years can admit : you are to keep them from all sorts of indecent actions and postures , when they say their prayers : for this end , you are to teach them who it is they speak to when they pray , and what those things mean , which the pray for . chuse the sittest times for them , wherein to say their prayers : as in the morning , when-ever they arise ; while their spirits are most vigorous , and their thoughts most free . at night let them say their prayers rather before supper than after ; because after supper , they are more apt to be very dull and sleepy , and thereby less fit for such a performance . god is not to be served with the refuse of our thoughts , and with sluggish sleepy desires ; but with our best and most lively affections , and with the strength and fervour of our desires . you are to prevent their omitting their prayers at any one time ; because doing so once or twice , they are apt to neglect them wholly , or to return to them with great aversness : whereas custom and constancy in performing their devotions , will make them much more easie and pleasant to them . when they are possessed with more perfect and solid thoughts about religion , with stronger and more lively impressions of divine things , and are able without great difficulty to express the sense of their souls ; they may do what they find serves best the great purposes of devotion : if praying without restraining themselves to any particular form of words , contribute more to their fervency and elevation of mind in prayer , let them pray without using a form : but , if they find that their minds are more stayed and fixed , and their fervency and devotion greater in the use of a form than without it , let them do that which they find best . when they pray for outward and temporal things , teach them to do it with an entire submission to the will of god , who hath promised perishing things conditionally , that is , so far as he sees the bestowing of them will be for his glory , and the good of his children : therefore they must not be peremptory , vehement , and importunate in their desires and prayers for such things , but ought to pray for them with great humility and resignation to the divine will. as for spiritual blessings , to wit , the pardon of sin , the direction and assistance of the spirit of god , his grace to help them in time of need , power and strength to fight against the devil , the world , and the flesh , &c. these things are to be prayed for with all the importunity and earnestness that is possible . the more vehement and fervent their desires and prayers are for such things , the more acceptable are they to god , and the more likely to obtain from him the desires of their souls ; for he hath promised , to satisfie the longing soul with good things . as it is the duty of parents to teach their children to pray morning and evening , so they ought to teach them , always to bless god before and after meals . you ought at first , when they begin to speak , to cause them to say after you , or after those who attend them , two or three words , before and after meat . and when they come to greater capacity , teach them a larger form. this will , in due time , be a means to excite in their minds a sense of the power and goodness of god , of their dependance upon him for all needful things , both for soul and body , and of their own weakness and indigence . . duty , to observe carefully their temper and disposition , and to endeavour to reform what is amiss therein . fourthly , observe carefully their temper and disposition , what vices they are most inclined to ; if they are sturdy and proud , peevish and passionate , malicious and revengeful , false and deceitful , rash and unadvised , &c. endeavour , all you can , to reform them , and to bend their minds the right way . for example , if they are sturdy and proud , strive to humble them , to break them , to tame their proud spirits ; accustom them to the doing acts of humility ; do not gratifie them in those things which are apt to make them proud ; cause them to yield and submit to your will , or to the will of others whom you think fit they should obey . accustom them , now and then , to a refusal of what they would have , especially when you see them too eager to have it . this you may do in small matters , which they may be without very safely : by which means you will prepare them to bear with a refusal in things of greater moment , ( which are either inconvenient for them to have , or for you to give ) and to be willing to have them , or want them , as you shall think fit . if once this foundation is laid , it will make the rest of your work a great deal more easie , in the education of your children . if you once take their will from them , you may then do with them what you please . but if , instead of this , you gratifie them in whatever they have a mind to , and suffer them to live according to their own will and humour , whether it be right or wrong , you may then expect , that when they are grown up , they will improve to their own hurt and your grief , the excessive liberty they had when they were young . as then you left them to do their own will , so now they will do it , whether you will or not . if they be given to lying , shew them the evil of it , that a lying tongue is an abomination to the lord , prov. . , . and ch. . . that the devil is the father of lyars ; and that they are in the number of those that are shut out of the new jerusalem , and have their part in the lake that burneth with fire and brimstone , rev. . . and . . shew them how great hurt it will do them , and what shame it will bring upon them ; that if they be found lyars , people will not believe them , even when they speak truth . encourage them to confess their faults , if they have done any thing amiss ; be apt to pardon them when they confess , and tell the truth ; and commend them for doing so : but if you find them in a lye , be sure to chastise them for it , especially if they have done it oftner than once . nothing tends more to the spoiling of children , than their getting into such a habit : this is a vice that grows up apace , if not timely cured by good education ; thereby they learn to grow so false and disingenuous , that they are not fit to be trusted or employed . if you observe them to be cunning , and full of little arts and wiles , to deceive those who are simple and good natur'd ; strive to temper this wisdom of the serpent , with the harmlesness and innocence of the dove . teach them to use their wisdom , in doing their duty as well as they can ; in carrying on such good and useful designs , as are suitable to their age ; and in taking heed lest others deceive them . endeavour to make them understand , that golden rule , which our saviour gives us , mat. . . all things whatsoever you would that men should do to you , do ye even so to them . shew them , that , at last , honesty will be found to be the best policy . that they that walk uprightly , walk surely . prov. . . that god will be a buckler to them that walk uprightly , ( prov. . . ) that is , he will protect such persons , and save them from mischief and destruction . endeavour , all that is possible , to make them lovers of sincerity and of godly simplicity ; and strive to possess them with a just abhorrence of any thing that looks like cheating and deceiving . if they are of a peevish and passionate temper , easily put out of humour with every little thing , and apt to fly out into passion for a small matter ; endeavour to make them of a calm and mild temper , meek and gentle , and of a well governed and composed spirit . teach them to bridle their passion , to restrain the inward boyling of their anger , and not to suffer it to break forth into indecent words and actions . shew them , what an excellent thing it is , for one to rule his spirit , which , solomon says , is better than to take a city , prov. . . shew them , what sad consequences attend an unruly passion ; and what mad and foolish things some have done , when they were angry . 't will not be amiss , to take occasion to shew them , how one looks , and what he does , when he is transported by his passion ; and endeavour thereby , to possess them with a great abhorrence of this vice , which renders those who are guilty of it , such sad and deformed spectacles . often suggest to them the example of our blessed master ; who , when he was reviled , reviled not again ; who , endured the contradiction of sinners against himself ; and who commanded us , to learn of him , who was meek and lowly , mat. . . if you perceive them to be naturally very revengeful and malicious , ready to do all manner of mischief to those , who have cross'd them or vex'd them in any thing ; endeavour all that you can , to deliver them from so woful and unhappy a temper ; and to make them love those , who have done or said somewhat that was uneasie to them , and to embrace all occasions of doing them kind offices , that so they may learn to overcome evil with good . do not encourage them to say ill of those , who have said ill of them ; for this were to feed and cherrish their revengeful humour . shew them the example of our blessed saviour , who loved his enemies , yea died for them ; and requires of all his followers , to love their enemies . shew them , what a noble victory it is over an enemy , to overcome him with the weapons of kindness , by doing him good offices ; and what happy effects attend this christian temper . acquaint them likewise , with the many sad consequences of revenge , whereby such persons who give way thereto , seldom fail to bring upon themselves , if not their whole family , utter ruin and destruction . parents ought so much the more , to strive to beget a mighty sense of this duty upon their childrens minds , because it seems , most of all other thing to be neglected by the generality 〈◊〉 christians . if you find your ch●●dren apt to be very jealo●● and suspicious , endeavo● to free them from so bad temper , which will lay the foundatio● of perpetual uneasiness and disquiet , 〈◊〉 it be not speedily cured . strive 〈◊〉 make them think favourably , and 〈◊〉 hope and believe the best of ever●●body . shew them , how much bett● it is , to be mistaken often in their f●●vourable construction , than to jud● amiss of any body , tho' but once ; th● this is a sin , which the other is not . but tho' parents oug● thus , to endeavour to fr● their children from th● jealous and uncharitable temper , y● care must be taken , that they be n● too credulous , apt to believe whateve● is spoken , without any regard to th● authority and credibility , the trut● and sincerity of the speaker : for , 〈◊〉 being of such a temper as this , th● are in danger perpetually of being imposed upon , and betrayed to a gre● many inconveniences , both in the● words and actions : any body who has but wit enough , to find out their temper , may very easily make a prey of them , and by false relations , and cunning insinuations , may occasion their saying and doing a great many things , very hurtful to themselves or others , or at least very silly and impertinent , which will expose them to a great deal of contempt and scorn . parents therefore , ought to look upon it as a matter of no small importance , to preserve their children from being too credulous ; they ought to teach them to enquire into the truth of what is spoken , and to consider who the person is that speaketh . for if it be manifest , that he who speaketh , is ordinarily given to lying , and that he makes no conscience of his words ; it is so far from being a fault , not to believe him ; that , on the contrary , 't is a piece of very great silliness , to make any account of what he says , until it be confirmed by persons of known truth , and of unquestioned integrity . if they are of an envious temper , and cannot endure that others be loved as well as they , or that others should have better and fine things than they , or ev'n as good : endeavour to cure them of this distemper , by all such arguments and methods , as their years are capable of shew them how great mischief thei● envy does them ; how it robs them o● the happiness and comfort of their lives , and eats out all that sweetness and pleasure they might otherwise ta●● in what they enjoy . shew them , what a foolish thing their envy is ; it cannot affect or hurt others , it only hurt● themselves , which it does with a witness ; for , as solomon says , prov. . . envy is the rottenness of the bones ; that is , it wasts and consumes to the very bones , those who entertain so unlucky a guest ; it makes their life most miserable . if you perceive them to be very impatient , when they have not presently what they desire , or when any uneasie thing happeneth unto them ; for example , when their head akes a little , or when any other part of their body is affected , more or less , with somewhat that is painful and smarting , &c. endeavour to make them of a patient spirit ; teach them to bear their burthen without much complaining or making an indecent noise . make them sensible , that all those things , which are so painful and afflictive to them , are order'd by the wise and just providence of god , to try them , to humble them , to raise their hearts to heaven , to purifie them from their dross , to prepare them for greater sufferings , to stir them up to call upon him , and to learn to depend upon him , and to resign themselves entirely to his holy will and pleasure . shew them , that whatever they suffer , is far less than they deserve ; that a great many excellent and holy persons , have endured much more severe things without complaining or murmuring ; yea , that ev'n some heathens have , with great firmness and constancy of mind , endured a great deal of pain and torture . above all , suggest unto them , what our blessed lord and master suffered , in his soul , and in his body ; and how , for our sakes , he endured all with wonderful patience , and with an entire submission to the will of his father ; how , he was led as a sheep to the slaughter ; how , he was oppressed and afflicted , and yet opened not his mouth . shew the● , how it becometh them , who by profession are christ's followers , to run with patience the race set before them , looking unto jesus . encourage them also , with the hopes of an exceeding and eternal weight of glory , which attends those who endure these ligh● afflictions which last but for a moment . if you see that they love their belly too well , and are apt to eat and drink more than is meet , and that they are too desirous of such food as is most costly and chargeable ; endeavour to restrain their gluttonous appetite , and to keep them within the bounds of moderation and sobriety ; * teach them , to be well pleased with plain and ordinary fare ; to consider , that any thing , tho' never so course , is better than they deserve ; that a great many excellent persons have been reduced to such straits , as to think it a feast , to have enough of bread and water . tell them , how meanly a great many people , both young and old , live at this very instant ; and therefore , that they ought to be content with such food as is provided for them , to use it soberly , and to be heartily thankful to god , from whom they have meat and drink , and all other things , which are for the comfort and conveniency of their lives . if you observe in them any thing that looks like a tendency to an unchaste behaviour , delay not to admonish them ; shew them the evil of such things , and the dreadful consequences thereof , both to soul and body . endeavour to prevent their falling into so horrible a pit , out of which very few escape , who have once fal'n thereinto ; and of which , the wiseman says , prov. . . he that is abhorred of the lord , shall fall therein ; and again , ch . . , . speaking of the adulteress or whore , he saith ; her house inclineth unto death , and her paths unto the dead ; none that go unto her return again , neither take they hold of the paths of life . shew them , into how great shame and disgrace , and into how much misery , such persons ordinarily bring themselves . sugge● to them , how many other sins attend this vice , as its inseparable companions ; whereby the soul is so deeply corrupted , as to lose all sense of any thing that is truly excellent , and worthy of a rational creature . strive to make them sensible , of the miserable bondage of those , who are under the power and tyranny of their unruly lusts and appetites , who are enslaved to the pleasures of the flesh. endeavour to make them tast of those solid and manly delights , which are only to be found in the ways of true vertue and unfeigned piety , which are infinitely more pure and lasting , than those brutish pleasures which sensualists pursue and do what in you lies to preserve them from seeing and hearing any thing that is unchaste and impure , * or has the appearance of it . if you find that at any time they curse and swear , and take the name of god in vain , endeavour to rescue them from so horrid and dangerous a sin. shew them , that they who practise this vice , have no profit nor pleasure to tempt them thereto ; that they sell their souls to the devil for nothing ; and that they are so far from having any real gain thereby , that they must needs , at some time or other , find no small inconvenience by it , as to their temporal concerns ; for they that are wise , and have any sence of religion , cannot chuse but avoid having much dealings with them , whom they see to be utterly void of the fear of god * shew them what a great dishonour 't is to god , their great lord and master , their creator and preserver , for poor worms thus to dare to rend and tear , as it were , his most sacred and blessed name ; and how much he is provoked thereby , to inflict his most heavy and severe judgments upon such bold sinners , he will not hold him guiltless that taketh his name in vain . ex. . . that is , tho' men pass by such offenders , and do not punish them , yet god will look after them , he will call them to an account , and be avenged upon them ; he will not fail to punish them . this is reckoned up , hos. . , , . as one of the crying sins , for which god had a controversie with the israelites , and for which he threatened that their land should mourn , and that every one that dwelt therein should languish , &c. if they are of a very unconstant and unsetled temper , so that they can never fix at any thing , nor continue in their purpose and resolution ; strive to fix them and to render them of a more staid and setled mind . if what they have resolved or ▪ begun to do , be not contrary to the laws of god and men , nor any way ▪ prejudicial to themselves or others ; it is very adviseable for you , now and then , to keep them close to their resolution or undertaking . though the thing be not worth a rush in it self , which they purpose or undertake , yet their being accustomed to do what they have once resolved , disposeth them to be constant and firm in more useful and excellent purposes ▪ and designs ; and besides , it makes the performance of any thing a great deal more easie , when the spirits can fix at it , until it be accomplished . whereas , if way be given to a fickle and changeable humour , it gets strength daily , and at last grows so very powerful and tyrannical , that they who are under its unhappy influence , are like a feather driven to and fro with the wind ; they are never able to settle to any thing , tho' never so necessary and important , and so , very ordinarily , prove good for nothing . if you perceive them to be surly , of a rough and morose , an uncivil and disobling carriage : strive to cure them of such an unhappy temper . teach them to be courteous and affable , civil and obliging to every body , and carefully to avoid whatever looks like neglect and contempt . shew them how useful and serviceable , or how hurtful and dangerous , the meanest person may be to them , at some time or other . * tell them the fable of the lion and the mouse , how , when the mouse troubled the sleeping lion , and disturbed him , the lion was ready in great wrath to have torn it in pieces ; but the mouse begged of him to spare him , for he was but a poor mouse , not worthy of his wrath , and might live to do him some service . the lion was prevailed with to let him go : afterwards it happened , that the lion was intangled in a net , out of which , as great and mighty as he was , he could not deliver himself . but the mouse , remembring the lion's generosity , ate a●under the net , and so set him at liberty . hence you may infer to them , how fit and advantageous it is , by a courteous and civil behaviour , to oblige the poorest and most inconsiderable person , who once in seven years , may be able to do them , either a very great kindness , or a great deal of mischief . as you ought to take care , that your children be very civil and courteous to all , so in a more especial manner to aged persons , whom god has commanded to be honoured and respected , levit. . . thou shalt rise up before the hoary head , and honour the face of the old man. parents ought to consider , that they may live till they be old , if they be not so already ; and therefore they ought to teach their children to honour aged persons , lest by permitting them to carry themselves disrespectfully and insolently towards them , they themselves should meet with neglect and contempt from them ; which falls out but too often . how worthy of praise were the noble spartans , who honoured all aged persons very much ? * one of them being asked , why their young people rose up to the aged , gave this answer ; that , by being accustomed thus to honour others , they might so much the more honour their own parents . and here i cannot but mention another very notable instance , concerning these spartans ; which is this . * when an old man came to see the olympick games , he went about to look for a seat ; but the graecians neglected and mocked him , till at last coming where the spartans fate , all the children rose up to him , and several more aged persons gave place to him . when the rest of the graecians , ( who had been themselves disrespectful towards him ) applauded the custom of the spartans , and highly commended them for it ; the old man stroking down his beard , said , alas ! what a sad thing is this ? all the graecians know what is good and honourable , but the spartans only practise it . if you observe your children , to be very apt to quarrel and contend with one another , and to fall by the ears together ; be careful to remove their debates , and to make them love one another . by no means wink at their contentions , especially if they be grown up a little . when such relations are at variance together , they are of all others the most violent in their hatred against one another . witness the rage and fury of cain against abel , of esau against jacob , of joseph's brethren against him . a brother offended , saith solomon , prov. . . is harder to be won than a strong city , and their contentions are like the bars of a castle . the learned philosopher and historian plutarch , * reckons it among the things which are next to impossible , for brethren once at variance , to be afterwards throughly reconciled to one another . as one member of the body , torn or cut off from the other , can hardly be glued and joyned together again ; so , says he , when brethren have once fallen from their natural affection , and are possessed with bitterness and wrath against one another , they seldom unite closely any more ; their reconciliation is ordinarily but skinned over ; whereas , there still remains under the appearance of friendship , a grievous sore ready to break out . how much is it therefore your duty , to prevent all manner of strife and division among your children , and if debates arise among them , to do your utmost to remove them . teach them to yield and to condescend to one another , to take pleasure in gratifying , rather than in overcoming one another , to rejoice in the company of one another , to be mightily concerned for one another's happiness and welfare , to be upon all occasions ready to help and assist one another , to sympathize very tenderly with one another , in any pain , grief , or loss ; and in a loving and friendly manner , to tell one another of their faults , without publishing of them . do not encourage them to speak ill of one another , and to report every little thing , whereby they think to lessen one another in your esteem and affection . such things use to be the seeds of discord and contention amongst children , and therefore wise parents ought to prevent them , as much as may be . if you find them over curious to know what may be their lot and fortune , as 't is called , in the world , and therefore apt to hearken to gypsies and fortune-tellers , to consult with divinatory books , and to use such other wicked , tho' but too common arts , for gratifying their curiosity ; do what in your lyes , to deliver them from such dangerous and unlawful practices . shew them what is written , levit. . . the soul that turneth after such as have familiar spirits , and after wizards , to go a whoring after them , i will even set my fave against that soul , and will ●ut him off from among his people . and isa. . . when they shall say unto you , seek unto them that have familiar spirits , and unto wizards that peep and that mutter : should not a people seek unto their god ? likewise , deut. . , . there shall not be found among you any one that useth divination a , or an observer of times b , or an inchanter , or a witch , or a charmer , or a consulter with familiar spirits c , or a wizard , or a necromancer d . for all that do these things are an abomination unto the lord. shew them , that they who follow such courses , do thereby provoke god to leave them , and to deliver them over to the wicked one , that he may bring upon them those calamities and judgments which they deserve , and which perhaps they were told should happen to them : not , as if those pretenders to prophecy did infallibl● know what would come to pass , which most certainly they do not ; but god in his righteous judgment , doth often punish with some remarkable stroke , such curious persons , who presume to enquire into those things which he has thought fit to conceal from them : 't is said of saul , chron. . , . that , he died for his transgression , and also for asking counsel of one that had a familiar spirit , to enquire of it , and enquired not of the lord : therefore he slew him . and tho' they who have been guilty of such impious enquiries , shall be delivered from eternal condemnation , and possibly from some great punishments in this life , if they sincerely repent of their sin , and folly ; yet oftentimes , they suffer not a little from the impressions which are made on their fancy , by their having heard that some tragical thing or other should befall them . how many , even good people , having found unspeakable uneasiness , almost all their life time , only by having heard it said , without their own asking , by such impious pretenders to divination , that thus or thus it should happen to them : tho' they abhorred and despised such things , and did what they could to be delivered from having any reflections upon them , yet now and then , of a sudden , their fancy has been struck therewith , which did not a little disquiet and disturb them . from all which , it appears , how necessary it is for parents , to prevent their childrens doing such things . shew them , that their only safe way , is , to be always careful to do what is good and right , to make the laws of god their rule , to seek his glory as their chief end , to depend on him for direction and assistance , never to be anxious about what is to come , but to leave all events to his wise and good providence ; humbly to resign themselves to his holy will and pleasure , and to be always ready to be disposed of as he shall see fit . tell them , ( which you may do with great assurance ) that if they do these things , they may be confident , that all shall be well ; for god will not fail , according to his promise , to make all things , even the greatest afflictions , work together for good to them that love him . rom. . . if you perceive them to be unthankful for favours and benefits , so as not to take notice of those who help and assist them , and who have done them , or are always ready to do them good offices ; endeavour to cure them of this very ill quality . cause them to thank those who are kind and serviceable to them ; strive to make them retain a lasting sense of kindnesses , and to be ready when there is an opportunity , to make some fit acknowledgment and return : for which end , 't will be convenient now and then , to give them some small matter , according to your quality , for a present to those who have been at some pains to serve them , or who have been very bountiful or generous to them . and when they make an acknowledgment for favors received , advise them to do it with a chearful countenance , so as to express thereby the inward sense of their minds , that they , to whom they make the return of kindness , may see how hearty and real they are , that they do it , not grudgingly , but very willingly . there is the greater need , to instil into your childrens minds , principles of gratitude , because 't is so very common amongst men to be unthankful . for , what is there more common , than to see those neglected and slighted , who have been very kind and serviceable ? how many root up those , by whom themselves have been planted ? how many basely betray their truest friends and greatest benefactors ? how many think it a disparagement , to be so much as thought to be beholden to others , tho' their obligations be very great ? now , what can there be more base and abominable , than such a temper as this ? what villany and wickedness seem they not likely to commit , who have no sense of benefits ? the apostle paul reckoneth unthankfulness amongst the great sins , which make the last days perilous and difficult . tim. . . to excite your children to be thankful ; shew them , how great an abhorrence the very heathens had of ingratitude ; they thought it one of the worst things you could say of them , to call them unthankful * ; they reckoned that this name , included all the bad things that could be imagined ; that unthankfulness was the fountain , from whence the greatest vices did spring . see sen. de benef. l. . c. . 't was a very excellent and commendable custom amongst the persians * , , that they who were over their children , amongst other things , taught them gratitude ; so that if any of the boys was able to make a grateful return , but did it not , they punished him severely ; for they judged , that they who were unthankful , would also neglect their duty to god , to their parents , their country , and friends . amongst other things to be suggested to your children , to stir them up to be thankful , you may represent to them , what a shame it is for them to be unthankful , when the very beasts , both tame ( as may be seen every day ) and wild , ( as several authors * tell us ) do things which look like a grateful acknowledgment to their benefactors . if you find them to be of too prodigal a temper , apt to be too profuse in their expences ; ready to throw away their money upon trifles , and when there is no reasonable occasion for it ; you ought by all prudent and proper methods to endeavour to make them a little more discreet and careful ; that they waste nothing in vain , that may be of use to poor people ; that they do not throw away that which may do good at some time or other . suggest often to them , that we are stewards of whatever god bestows upon us , that he will call us to an account ; and that therefore we ought to employ to good purpose all those good things he gives us . shew them what our saviour said to his disciples , after he had fed five thousand men with five loaves and two fishes , joh. . . when they were filled , he said unto his disciples , gather up the fragments that remain , that nothing be lost . he would not have any thing lost , 〈◊〉 thrown away unnecessarily , whi● might be useful afterwards to one 〈◊〉 other . if you find them of a covetous temper ; endeavou● to enlarge their thoughts b● the principles of christian charity shew them what an excellent thi● it is to do good ; to shew mercy an● kindness ; to make peoples hearts glad● accustom them to the doing such kin● and charitable offices ; for which en● give them now and then money , an● other things , to bestow on those wh● are poor and needy . shew them th● evil of covetousness ; that it 's the ro● of all evil , * that it take● the heart off from god , an● rendereth it unfit for th● consideration of divin● things , and for all worthy and useful designs ; that it disposeth● man for the basest and vilest action● and undertakings , as it did judas to betray his lord ; that it bereaves him of true repose and satisfaction of mind , and pierceth him through with many sorrows . tim. . . . if you perceive them to be naturally melancholy , and fearful of every little thing , endeavour to chear up their spirits : suggest to them such considerations , and possess them with such maxims and principles , as tend to fortifie their minds against those things which are apt to make them uneasie , and are the occasion of their fear . if their distemper proceed from some bodily indisposition , as oft-times it does , use such helps as are necessary : when such evil habits of body are once rooted and strongly fixed , and when the blood and spirits are deeply infected therewith , they are a very grievous clog to the soul , and a great hindrance to that chearfulness and liberty of spirit , wherewith people ought always to endeavour to serve god. if you see them to be of too gay and airy a temper , so that they cannot fix and be stayed at any time ; you are to use a great deal of prudence and discretion to compose and settle their spirits ; see that they use their wit and fancy without giving offence , and that they hurt no body by indecent reflections : let them by no means take liberty to indulge their humour in jesting about things that are sacred , or that have any relation thereto . but you are to take heed lest your endeavouring to cure one fault , occasion another ; lest your striving to deliver them from one extream , drive them to the contrary ; that is , lest instead of their being too gay , you make them melancholy and dull : their wit and spirit is not to be rooted out , but reformed and rightly managed ; for this may be of use , for seasoning and sweetning conversation . if you observe them to be rash and forward , ready to speak and act without due consideration ; strive to make them more cautious and circumspect ; to reflect and think a little more , on what they say and do ; lest otherwise , they fall into a habit of speaking and acting impertinently and indiscreetly . when they say or do a foolish thing , for lack of consideration , then take occasion to make them sensible what a shame it is for them to do so ; what a reproach to those who are reasonable creatures , to speak and act like fools without reason and understanding : shew them some of the bad consequences which attend speaking and acting in this manner . particularly , that such persons not only expose themselves to contempt and scorn , but likewise to a great deal of danger and trouble . tell them , how a great many , by their rash and unadvised , though not ill intended , speeches and actions , have not only highly exasperated their enemies , but also provoked their friends , and forfeited their kindness , which thereby has been changed sometimes into the utmost indignation and hatred . shew them , how some , by this means , have lost their estate , their honour , and life it self : and not only have ruined themselves by their rashness and folly , but likewise a great many of their best friends and dearest relations . a due sense of these things ought to excite all parents to do what they can , to render their children very considerate and wary in whatever they say or do . and because , for lack of knowledge and experience , they are in hazard to fall into many miscarriages , and to commit great absurdities , if they govern themselves wholly by their own fancy and apprehension , or by their inclinations and desires , therefore direct them to ask you , or to ask others , whom you recommend to them , whether it be fit for them to do this or that , which they have a mind to do . it will be of unspeakable advantage to them all their life long , to learn this piece of wisdom betimes , to wit , to be jealous , and not too confident of their own apprehensions and opinions , and to have a great regard for the judgment and opinion of others . solomon makes this a distinguishing mark betwixt a wise man and a fool , that the way of a fool is right in his own eyes , ( and therefore he scorns to ask the opinion , or to follow the advice of others ; ) but he that hearkeneth unto counsel is wise . prov. . . thus you are to make it your business to watch over your children , and to consider what are their defects and faults , and to do all that you can to cure them thereof , and to direct them in the ways of wisdom and virtue . you are careful to pluck up the weeds in your gardens , while they are yet young , and not deeply rooted , lest otherwise the good seeds should be choak'd up with them . how much more careful ought you to be , lest the souls of your children should be over-run with vicious qualities ? if your childrens limbs are crooked and very deform'd , you are at great pains and sometimes at no small charge likewise , so long as there is hopes of success , to make them straight and comly . ought you not to be at as much pains at least for their souls ? ought you not to do what in you lies , to shape and frame them to virtue and piety , that they may become amiable and acceptable in the sight of god ? . duty , to see that they be taught to read. fifthly , when once they are of an age fit for it , see that they be taught to read . and if you have not leisure , or perhaps have not skill to teach them your selves , you must be careful to make choice of a skilful and discreet person to do it ; who by his teaching and example , may train them up both in knowledge and virtue ; who may not only tea● them to know the letters , to spel● exactly , to read distinctly , to write well , &c. but also to know themselves to remember their creator in the days 〈◊〉 their youth , to hate every evil way , and to take delight in the ways of god's holy commandments . if a careful choice be made of a wise and faithful● school-master for your children , i● will render your work so much the mor● easie . having sent your children to school , you must keep them there , and not by your too great fondness make them long to be at home , and grow weary and uneasie at school . a great many indiscreet parents ruin their children by immoderate kindness ; they cannot endure that they should be out of their sight one day . they are afraid , lest they that teach them should correct them , and therefore they give them a strict charge not to do it ; and if they do it never so gently and discreetly , without more ado they remove their children from them , and discharge their passion against them as the greatest tyrants in the world. 't is true , some , who have the charge of children , are very indiscreet in correcting them , they pass beyond all bounds of moderation ; and by their tyrannical carriage towards them , they do them a world of mischief in many respects . as for such school-masters , parents ought , if it be possible , to avoid sending of their children unto them . but when once they have made choice of those , who are not only pious , but wise and discreet persons , who are skilful in the way of teaching , and are of a calm and mild spirit ; they ought to be so far from restraining them , that they should rather encourage them to correct them whenever there is any necessity for it . and if , at any time , their children complain to them of their having been corrected , they ought to let them know , that they are very well pleased that they have been corrected for their faults , and that they will thank their school-master for having done so . unless such a power as this be given to those who teach children , there is no great probability of their doing much good to th● far greatest part of them : for , as solomon says , prov. . . foolishness 〈◊〉 bound in the heart of a child , and therefore there is need of the rod of correction to drive it far from him . ' t● but too manifest , that children wh● know their parents fondness , prove unruly and untractable , and do generall● become very wicked and naughty . when once they find themselves a liberty , and see that they are in 〈◊〉 great danger of being curb'd and restrain'd , they are apt to follow th● biass of their corrupt inclinations ▪ and then it often cometh to pass what is said by the wise man , prov. . a child left to himself bringeth 〈◊〉 mother to shame . the mother only 〈◊〉 mentioned , because ordinarily , she 〈◊〉 more apt to exceed just bounds in he● indulgence , and consequently has 〈◊〉 great hand in spoiling her child : an● besides , when her child brings hurt an● disgrace upon himself , by his wicked and foolish courses , she useth to be more deeply affected therewith , through the tenderness of her nature , and the strength and violence of her affection and passion . now , to stir up parents to take care their children be taught to read , at least the holy bible ; let them consider , that this sacred book will instruct them in the art of being happy ; how to be saved ; how to obtain a crown of glory ; how to purchase an enduring substance , a pearl of great price , and a kingdom which cannot be shaken : it will teach them true wisdom ; how to avoid sin , and to escape danger ; how to resist the devil , to stand against his wiles , to quench his fiery darts ; how to overcome the world , and to mortifie the flesh with its affections and lusts ; how to subdue their natural corruption , and to conquer all their wicked habits and customs ; how to redeem the time ; how to carry themselves as they ought to do in their several capacities and relations , wherein god hath placed them in the world ; how to enjoy satisfaction and contentment in every state and condition of life ; how to use aright the things of this world ; how to improve prosperity , and how to reap advantage from adversity ; how to dwell at ease , and to enjoy real peace and comfort amidst the greatest vexations and confusions that can happen . all these things the holy scriptures will teach both you and them , if they are read as they ought to be , to wit , with a serious and humble mind , with an earnest desire to know the will of god , and with a firm and sincere resolution to do it . and therefore , how careful ought you to be , in so considerable a part of your duty towards your children ? if your condition in the world is such , as disables you from doing much for them as to their outward estate , yet if you do this , it may prove ( unless it be their own fault ) of unspeakable advantage to them , and , in some sense , better than a great portion , or than a gainful trade , as may appear from what has been said . when once they can read tollerably well in the holy bible , be careful that they do it more or less every day : see that they do it with great reverence , as being the word of god : cause them to consider who it is that speaketh to them therein ; and what it is that he commands , promises , or threatens ; direct them at first to read such places , as are most easie to be understood , and which are apt to make the deepest impressions : after they have read , see what they remember ; cause them to tell you what they can call to mind : explain to them so far as you are able , what they do not know ; especially in such things as are most useful to make them wiser and better . appoint them now and then a verse or two , to get by heart ; cause them to repeat them with due gravity ; let them not do it in a trifling manner , as if they were telling a silly story . do not appoint them too many things to be got by heart , for this will do more hurt than good : a few things well understood do better than a great many by rote . be careful lest they read any books which tend to poyson their minds , to fill them with false opinions , or to lead them to bad practices : their tender minds are apt very quickly to be corrupted by such treatises . even they who are of a more fixed and solid virtue , are in danger of receiving hurt by reading such books ; especially when they are writ with great art , and when their notions are represented in fair and beautiful colours ; they are apt to impress on the fancy some images of no good consequence to the soul : how great need therefore have parents to restrain their children from reading such books as tend to pollute their innocent and chaste minds , which are capable of receiving any sort of impressions either good or bad ? as for books of devotion ; great care is to be taken , that only such be put into their hands as are writ in a plain and easie style ; which treat of things fit and needful to be known by them ; and which are most likely to make them wise and good. they are to be accustomed to the writings of those who are men of greatest moderation ; who do not impose their own conceits , as necessary rules of devotion ; who do not require such things as absolutely needful to be done , which god hath not declared to be so ; nor yet who shorten the rule , by cutting off such things as god hath injoyned us : all books which lead men to extreams , are carefully to be avoided ; and such treatises are to be made use of , as contain the plain and necessary doctrines of christianity ; which tend to inspire men with the spirit of purity , of truth , of peace and love ; which promote sincerity , justice , temperance , charity , meekness , humility , patience , resignation to the will of god in all things , zeal for his honour and glory , a firm belief and trust in him , &c. when it is requisite to acquaint them with the different opinions amongst protestants , that their minds may not be unfixed and unsettled , when they go abroad into the world ; be sure not to put into their hands such tracts as are writ with a fiery uncharitable spirit , and in a dogmatick and magisterial manner ; but such as are writ with great temper and moderation ; which tend to heal the church of all contentions and divisions , and not to kindle and increase them ; which do not load mens opinions with unjust , extravagant , and impious consequences , which never entred into the minds of those who vouched them ; but such as make fair and favourable constructions , and just allowances . such treatises are chiefly to be chosen for them , which dispose men to be humble and modest ; not to be stiff and pertinacious in their own private sentiments ; not rashly and severely to condemn others who have different thoughts ; and never on the account of any such particular opinions to break the peace of christian society ; nor to grow more cold in their respect and affection towards those who have not the same thoughts with themselves in lesser matters . they are , as it were , to feed upon books of this sort , and carefully to digest them . . duty , to bring them to the place of publick worship so soon as they are fit for it . sixthly , you are to bring them to the place of publick worship so soon as they are fit for it , that they may have the benefit of the prayers of god's people , and may learn , as they are capable , somewhat that may make them wiser and better . thus we find , when joshua read the law before the congregation ; the little ones are mentioned as present amongst the men and women . josh. . . teach them to pray to god before they go to church , and to beg of him that he would fit them and assist them , to joyn in the publick worship with unfeigned devotion , and to hear the word in a right manner . teach them also to pray for all those whom god employs to preach his word , and particularly for his servant whom they are to hear ; that he would sanctifie him , and direct and enable him to teach others the true way to life and blessedness . and as you ought to direct them what to do before they go to church , so you must take heed how they carry themselves in the house of god , that it be with all possible silence and reverence ; and that they perform their publick devotions in a decent manner . see that they do not spend their time in gazing upon others , in observing their dresses and modes , their looks and gestures ; nor yet in bowing and making courtesies to every body of their acquaintance they happen to see in the midst of their prayers . though this be too common a practice , yet it ought carefully to be avoided , as unsuitable to that seriousness , that fear and reverence , that fervency and devotion , which true worshippers of god ought to be possessed with , when in the most solemn manner they are , or ought to be employed , either in paying their homage to the king of heaven and earth , their lord , their maker , and saviour ; or in hearing the message that is delivered in his name , by his ambassadors . when they come from church , see what they remember ; if they have got any thing by heart , encourage them : if they remember nothing , you may tell them somewhat or other of the sermon which is fit for them to learn. stir them up so soon as their years are fit for it , to meditate more or less on what they have heard , that so the word of god may profit them . shew them , that as their food cannot nourish them , if their stomach do not concoct and digest what they eat and drink , so neither will the word of god nourish , quicken , and strengthen their souls , if they do not , by serious meditation , digest what they read and hear . endeavour by their constant attendance on the publick worship , to beget in them a mighty regard thereto , as being one great means appointed of god to increase in them true knowledge and piety . let them not spend the rest of the lords day in rambling about ; but , so far as their age can bear it , let them be imployed usefully . shew them why they should observe this day , to wit , because on it our blessed lord jesus christ , rose from the grave , triumphed over death , and finished the work of our redemption . as he was delivered ( and died ) for our offences , so he was raised again for our justification . rom. . . to us the lord's day , saith one of the ancients , * is therefore venerable , and to be observed in a solemn manner , because thereon our saviour , as the rising sun , having dispelled the darkness of death , shone forth by the light of his resurrection . 't will not be unfit , to acquaint them with some instances of god's righteous and dreadful judgments , against prophaners of this day ; and particularly , how a great many , who have come to an untimely end , confessed and acknowledged , before their death , that their slighting and profaneing this day , made way for all those villanies , and impieties , which at last brought god's heavy judgments upon them . that your children may attend the publick devotions of the church , and the preaching of the gospel , with greater profit and advantage ; 't is necessary that you endeavour to possess them with a great regard , for those whom god employs in so holy a service , that they may esteem them very highly in love for their works sake . thes. . . when the persons employed in divine ministraitons are loved and esteemed , their doctrine is apt to make the greater impression , and to be the more successful : whereas , if people are prejudic'd against them , tho' never so unjustly , what they say will be slighted , or very little regarded for most part , even tho' what is spoken be most excellent in it self , and expressed in such a manner , as might otherwise very much affect and excite the dullest hearers . the truth of this , did not only appear in the holy prophets , but in our most blessed master himself , who , tho' he spake as never man spake , yet what he said was but very little regarded by most part of the jews , and ev'n by his own brethren and kinsmen , who were possess'd with most unjust and groundless prejudices against him . the consideration of this , ought to make you careful , to beget in your children a due sense of the dignity and excellency of the pastoral office , and likewise a just value for the persons themselves , whom god makes use of to minister unto him in holy things , whom he calls to be the guides of souls and stewards of the mysteries of god. if men have a great respect for ministers of state , and for the ambassadors of earthly princes , who are employ'd to manage the concerns of the kingdoms or principalities of this world ; shall they account the ministers and ambassadors of jesus christ , unworthy of the least regard and esteem ? whom the king of kings and lord of lords , hath chosen out of the rest of mankind , and whom he hath set apart for his own immediate service , to publish his will , and to offer life and salvation to the sons of men , to rescue them from their evil courses , to direct them what they must do to be saved , and to shew them , not only by their doctrine but example , the way wherein they ought to go . and tho' some of those who are of this sacred employment , are far from being what they should , yet you must be careful what you say concerning them before your children ; you ought to keep from their knowledge , such faults and blemishes as are not obvious and notorious . beware of taking occasion of reproaching them , and thinking meanly of them , for their infirmities . and when their miscarriages are very heinous and such as cannot be concealed , you ought to take care , not to aggravate them or make them worse , but to speak of them so , as your children may see , you are only enemies to their vices , and not to their persons or holy office. that you may fortifie your children against the danger they are in from such sad examples , shew them , that our holy religion is not the worse , because some of those who are ministers do not live suitably to their calling and profession ; that it is men ( the best of whom are imperfect and sinful , and subject to the like passions with others ) and not angels , who are put by god in the office of the ministry : that amongst the twelve apostles of our blessed master and saviour , one of them was a thief and a traitor ; that the holy doctrine which such persons preach , is not in it self the less excellent , and worthy of acceptation , because it is delivered by those who do not live as they preach ; that there were many such teachers in the days of our saviour , and yet he for had not the jews to hear them , only he gave them a caution to beware of their ill example . the scribes and pharisees , says he , mat. . , . sit in moses seat , and therefore whatever they bid you observe , that observe and do ; but do not ye after their works , for they say , and do not . i thought it so much the more necessary to suggest this direction , because 't is none of the least sins of this age and kingdom , that too many are very apt to despise and speak ill of the ministers of jesus christ ; to listen to all reports which are to their disadvantage , to believe them too readily , and to repeat them in all companies , and even before their children with a great deal of pleasure . and there want not those who have a very fruitful invention on this subject , who contrive a great many stories , to bespatter them , and to lessen and destroy their reputation ; whereby they too successfully promote the kingdom of satan , and shew themselves to be his ministers . when once the great enemy of souls has gain'd this point , to make the persons of ministers contemptible , 't will be no hard matter for him to make men undervalue and despise the very office it self : and what can be the consequence of this , but the rise and growth of heresies , of factions , and schisms , of atheism and irreligion , and of all that can be thought of , that is any way dishonourable to god , and destructive to the souls of men ? of all which there are but too many sad instances at this day , which are a most certain evidence of the great decay of real piety and christi●nity , and that there is but very little of true religion to be found amongst us . and as this so common contempt of the clergy is a sign of the great wickedness of the age , so it is a presage of heavy judgments . when the messengers of god were mocked , and his words despised , and his prophets abused , the wrath of the lord arose against his people , till there was no remedy . chron. . . . duty , to make them understand their baptismal covenant . seventhly , do all that you can to make them understand their baptismal covenant ; and if there be opportunity to own and renew it publickly and solemnly , fail not to encourage their doing it . it 's of great importance for them , to make a solemn profession of their faith , and to declare their resolution of performing their baptismal promise : it is of great advantage to them , at such an occasion , to have the prayers of the church , and particularly of those , who are appointed of god , to bless the people . it is true , the great abuses which have been committed in the performance of this ancient ceremony , have made many people to slight and neglect it ; but 〈◊〉 confirmation were performed with that care and seriousness , which ought to be used on such an occasion , it is a custom which might be of marvellous benefit in the church ; both to stir up parents to instruct their children , and ministers to chatechise them , and acquaint them with those things that are needful for them to know , to believe , and to do . the careful and religious use of it , would tie children more strictly to mind the great concerns of their souls ; it would afford them occasion to consider what it is to have been baptised , and to be a christian : it would work in them a more powerful sense of the obligations of christianity ; and make them more careful to live up to that holy religion , whereof they made so publick a profession : it would make them more afraid to do bad things , against which they had protested so solemnly . and not only fear , but shame in this case , would restrain them from doing wickedly . this would be to young people a great defence against temptations : bad men would not so boldly ask them to sin , if they knew they had openly and solemnly disowned and renounced them , and all their wicked courses ; and if they were tempted , they would be more apt to say in their own minds , shall we do such wicked things , and run the hazard of being covenant-breakers , and perjured persons ? shall we commit such villanies , and practice such abominations , and thereby break our solemn vow and engagement ? shall we by our folly and impiety give occasion of offence and scandal to the church of christ , which he hath purchased with his blood ? shall we renounce the captain of our salvation , and prove deserters , who have so lately vowed to renounce the devil and all his works ? what a mighty defence would this be to your children , when assaulted by the fiery darts of the devil , the vanities of the world ▪ and the lusts of their own deceitful hearts ? to consider , that by their own actual consent , they have renounced all these , and given up themselves into the hands of god , to be kept by his mighty power , through faith unto salvation ; they have vowed , and they ought to perform it , to keep his righteous judgments . these things being impartially considered , should mightily excite parents to see that their children do openly and solemnly pro●ess their faith in christ crucified ; their resolution to obey him , to serve him , and love him , to fight under his banner , against sin , the devil , and the world , and to continue his faithful souldiers and servants unto their lives end . is not this your glory , that your children are christians ? and do you think it a shame or dishonour for you or them , if they make a solemn profession of their christianity ; that they avo● their religion , and will by god's help make good the promise which was made in their name in baptism ? of so great importance is this custom , that the greatest men amongst the reformers did highly commend it , and did earnestly wish that it might be restored as a thing of great use towards the reviving the true spirit of christianity . . duty , to encourage them to come to the lord's table . eightly , when they are fit for it , you should encourage them to come to the table of the lord , that they may be strengthened in their most holy faith , and further assured of the love of god ; that they may make a publick profession of their christianity , of their love to their lord and master jesus , of their charity to all men , and of their sincere affection to those who are christ's members and followers : they ought to make use of this holy sacrament , that their love to their dearest lord and saviour may be kindled and enflamed , by remembring his love , and shewing forth his death ; that they may bind themselves more strictly to serve and obey him , and to fulfil their baptismal engagement . how glad should parents be to see their children advanced to this honour , to eat and drink at their lord's table , to partake of so great a testimony of his kindness and friendship ? how earnestly should they encourage them to embrace this opportunity , of renewing their covenant with the lord , to live and to die his faithful servants ? do you not desire to have them saved , to have them delivered from their lusts and passions , their pride and vanity , their bitterness and wrath , their malice and envy , and from all manner of sin and folly ? to be made pure and clean in heart and life ; to be made meet for that holy place , where no unclean thing can enter ? do you not desire that their sins may be blotted out , that they may be washed with the blood of their saviour ? and yet do you not advise and entreat them , for their souls health and safety , to come to the holy communion ? which is designed as a means for these excellent and great ends and purposes , to as many as are qualified according to the terms of the gospel , that is , who unfeignedly repent of their sins , and believe in the lord jesus with all their heart . but , alas ! how far are too many parents from doing this for their children ? how many do either wholly , or for the most part , neglect and slight this holy ordinance themselves , as if our lord had without any just or necessary ground appointed it ? how can such persons expect the precious fruits of the death of christ , who will not remember his death , when he so lovingly and kindly calls and invites them to do it ? do this , says he , in remembrance of me . what a great argument is it , of a wonderful decay of true piety and religion in the world , when men do thus despise and set at naught the kindness of their lord and saviour ? when they refuse to do a thing , so just and reasonable , and so easie as this is ; which tends so much to his glory , and their own true happiness and welfare , both here and hereafter . . duty , to take care that they accustom themselves to self-examination . ninthly , when they are fit for it , see that they accustom themselves to self-examination , that they spend a few moments every night ( if another time of the day be not more convenient for them to do it in , ) in calling themselves to an account ; that they may see what good or what evil they have done ; that they may give praise and thanks unto god for any thing they have done , which was good and right ; and that they may confess their sins and follies , begging his gracious pardon , and renewing their purposes and resolutions to do better for the time to come . but besides these daily short reviews of their heart and life , 't is fit to call ●pon them , when they are well advanced i● years , to a more strict and solemn examination of themselves ; to prayer and fasting , as their age and strength can bear it . this may be done at first once a month , or once i● two months , or once a quarter at least ; but after some time , it may be done oftner , according as your necessary affairs and your circumstances in the world will permit . they who are great and rich , ought so much the more frequently , to call upon their children to those private extraordinary excrcises of devotion , because their outward estate in the world does , ordinarily , afford them enough of time and leisure for such performances , if they will but redeem it from idleness , and from a great many vain and unnecessary actions . as to their abstinence from food on such days , there 's no rule can be given to serve all persons ; if they can fast one meal or two it is well ; if not , then they may eat less at a time , and of such things as are less apt to be a hinderance to their devotion : that is to be done that serves most to render them fit for prayer and meditation . it will be convenient , in order to their doing this to good purpose , to be directed to a method , that so their thoughts may not wander and be unfixed : for which end , it will be of good use , to have the direction of their minister , if he be a discreet and good man , or of some other pr●dent serious christian friend : or you may recommend to them some plain and easie short treatise on this subject , such as you shall find written discreetly with due moderation of spirit . there is not any one method can be prescribed for all persons , nor fit for all times : but in general , upon such days , it 's fit for them to begin with prayer to god , humbly begging the divine assistance and direction ; that he would open their eyes , to see their sin and folly , and to discover his mercy and kindness , his long suffering and patience towards them , that they may be thereby led to repentance . they may next enquire particularly and strictly into their ways and doings ; which they may do , by considering what have been their thoughts , their words and deeds ; each of which they are to examine according to the rule of god's word : or , ( which comes to the same thing ) they may go over the commandments , and see wherein they have broken any of them : wherein they find themselves guilty , they are with unfeigned sorrow and inward contrition , to confess it , to mourn for it , and earnestly to beg forgiveness of god ; resolving with full purpose of heart , to do so no more ; but to cease from evil , and to learn to do well . they are to consider what temptations they are most in danger of ; that they may avoid them : they are also to consider what course they must take , and what christian methods they must use , to overcome their evil inclinations and ●oolish and bad customs ; and they are to resolve to govern themselves accordingly ; and sincerely to endeavour to go on unto perfection . after this , they may reflect on the kind providences they have met with ; that their souls may be filled with a grateful sense thereof ; that they may return all praise and thanks to god for his mercy and love ; and may be excited for the time to come , to trust more firmly in him , and to depend upon him . they may particularly consider , wherein god hath been pleased to answer their prayers , and to grant them the good things they have asked of him for their souls and bodies , for themselves or for others ; that their piety and love to god may be thereby the more kindled , and their devotion excited ; that their faith and hope may be made more strong and lively . they may take notice likewise of the corrections and chastisements , wherewith god hath thought fit to exercise them ; that thereby they may be awakened from sin , and made wiser and better for the time to come . it will be very useful for them to have a note in writing of those various particulars ; that they may on such days review them , and with the more ease make such reflections on them , as tend to their improvement in real piety . besides these acts of devotion , which concern themselves immediately ; it will be fit on such days to make earnest and hearty prayers to god for all mankind ; for the conversion of jews , turks , and pagans , for the reformation of those christian countries that are corrupted with superstition and idolatry ; for union amongst those that are divided in their opinions about lesser matters ; for deliverance to those who are persecuted for righteousness sake ; and for these lands , ( that god may inspire us with a spirit of peace , of love , and of true piety ; ) for our king and queen ; for all judges and magistrates ; for all the ministers of the gospel ; for all their friends and relations ; for all their enemies ; and for all who desire their prayers , of whom it is not unfit to keep a particular note in writing , that this christian office may be performed towards them with all faithfulness and kindness . they are next to consider , what may be done by them for the honour of god and the good of men ; and are to resolve to do some act or other of piety or charity , which may be of real advantage to mens souls or bodies . one thing more i shall mention , which may be very useful on such days ; and that is , that they consider what are the things wherein they desire more earnestly the divine assistance and direction ; which they may write down distinctly , that they may renew their petitions therein every day . and thereafter , especially on such days as they appoint for more solemn reflection and humiliation , they may consider what answers god has been pleased to afford them . these are a few general heads on this subject , which may be of great advantage , in order to the promoting of true devotion . but the designed brevity of this treatise does not permit the enlarging upon them . . duty , to observe what providences they meet with , and to acquaint them therewith in due time , as also with some of the most remarkable providences , which either they ( to wit the parents ) themselves , or others have met with . lastly , consider what providences they meet with , what signal mercies and favours their merciful father bestoweth upon them ; what dangers and hazards they have escaped ; wherein god's kindness and mighty power has appeared towards them , in preserving them , and keeping them alive : keep a note thereof in writing ; that so when they come to age , you may acquaint them therewith , that they may therein read the loving kindness and tender mercies of the lord , and his wonderful goodness and favour towards them ; and may be excited to be thankful , and to put their trust and confidence in him , whose mercies are over all his works . but , alas ! how far are most parents from doing this ? very few do any such thing for themselves ; the mercies of god are renewed to them every morning , they live at his cost and charge , he gives them richly all things to enjoy ; all their good things are from him alone : but how little do they consider , and take notice of the hand of god , in those many and great benefits he loads them with every hour and moment ? they do not reflect upon the great and marvellous things that he does for them ; they live as if they were altogether insensible of god's mercies and loving kindnesses ; and no wonder , if they take little thought to possess their children with any impressions of that , whereof they have no sense themfelves . but if parents did , as they ought , acquaint their children with god's providences towards them in their infancy , and in the days of their youth , when they were not so capable themselves to reflect thereupon , it would have a great force upon ingenuous minds , to stir in them pious and religious dispositions . it would likewise very much serve this end , if parents would often reflect on god's kind providences to selves , and now and then talk * of them to their children , and acquaint them sometimes with one instance of god's care and kindness towards them , and sometimes with another ; this would insensibly make an impression on tender minds , and in due time might bring forth good fruits . shew your children therefore , how god was pleased to provide for you , when you were in great necessity and want ; how he raised up friends to help you , in the day of your distress ; how he preserved you from danger ; how he delivered you out of many and great afflictions and troubles : how he comforted you in the days of your mourning ; how he raised you up , when you were brought very low ; how he defeated the designs of your malicious adversaries ; how he disposed a great many uneasie and afflictive things , sometimes for your temporal , and always for your spiritual advantage ; how he assisted and seconded your endeavours to serve him , with great and unexpected success ; how he rewarded and blessed you , when you did those things which were good and right before him ; and how he punished and chastened you , when you omitted your duty , or did and said a bad and wicked thing ; how he heard your prayers , and granted you the desires of your souls ; how he prevented you with his loving kindness and tender mercy ; how he satisfied your longing souls with good things ; and how he deals with you , exceeding abundantly above all that you could think or ask . in this manner , according as you have met with particular instances of the good and kind providence of god , you ought , at some times , when you find it most likely to do good , to talk thereof to your children , that thereby they may be awakened to observe and consider the powerful , just , wise , and kind providence of god ; and may be excited , together with you , to bless his holy name , for his great , his marvellous , and undeserved love towards you . you ought also , to discourse sometimes to them , concerning some of the most signal instances of divine providence towards others , which either you have observed your selves , or which you have received an account of from persons of very good authority : for example , shew them , how god has brought down proud and lofty persons , when their hearts were lifted up ; how he covered them with shame and reproach , and made them loathsome , vile , and contemptible , almost to every body ; and how he raised up humble and lowly persons ; how he followed them with the expressions of his mercy and love ; how he turned peoples hearts towards them , inclining them to love and honour them , and to do them many good and kind offices . this will tend to teach your children humility , and to restrain them from pride and self-conceit . tell them , what has befallen many passionate and impatient men ; how they have run into the pit of destruction , when they gave up themselves to to the conduct of their own violent and unruly passions ; and how the meek and patient ones have been directed , assisted , and preserved by the good providence of god ; and how they have enjoyed a great deal of peace , joy , and happiness , amidst the many afflictions and troubles they met with in the world. this will tend to teach them to be meek , to restrain their passion , and to beware of impatience . tell them , how god has punished those who have got wealth and riches by false , unjust , and indirect means ; how he has cursed their estates , and sent a moth into them , which has in a short time insensibly wasted and consumed them ; and how he hath blessed the estate and substance of those , who have got their wealth by honest and lawful means . this will tend to make them honest and sincere in their dealings in the world , and to hate false and crooked ways . tell them , how god has punished cursers and vain and false swearers , how the curse has followed them , how often it has happened to such persons according to their mad and horrid imprecations . tell them , how god , by very unexpected and surprising ways and means , has discovered and cut off traitors , murtherers , adulterers , thieves , and robbers , false witnesses , &c. tell them , how he has appeared , sooner or later , in behalf of his servants and children ; how he has wonderfully defended and preserved sincere and upright men ; how he has avenged innocent blood ; how he has defended the widow and fatherless ; how he has heard the cry of the stranger , of the desolate and oppressed , &c. such things as these , being seaso●●bly and frequently suggested to children , may , at some time or other , work upon their minds , and cause thee to take notice of the power , wisdom , mercy , and justice of god ; which they cannot do in good earnest , but th●● must needs be thereby stirred up to fear him , to love him , to obey him , and to walk in his ways . and tho' these things do not produce their effect at the very time when they are told , yet some time or other they may catch hold of the minds of your children ▪ and have a very powerful and lasting influence upon them . the example of faithful abraham ought to excite you to do these things . for this end did god acquaint him with what he intended to do to sodom , because he knew that he would improve all his providences , that he would not smother them in his own breast , but acquaint his children and family therewith , that thereby they also might learn to be wiser and better ; that they might see the terribleness of the divine justice against incorrigible sinners ; and his infinite compassion towards those who fear and love him ; that they might know the power and efficacy of prayer , and see how ready the lord is to hear all those who call upon him in earnest , not only for themselves , but also in behalf of others . and the lord said , ( gen. . . ) shall i hide from abraham that thing which i do ? and v. . for i know him , that he will command ( or instruct , as the word is used sometimes ) his children , and his houshold after him , and they shall keep the way of the lord to do justice and judgment , &c. suitably to this example , we find a general command given to the jews , deut. . , . take heed to thy self , and keep thy soul diligently , lest thou forget the things which thine eyes have seen , and left they depart from thine heart all the days of thy life ; but teach them thy sons and thy sons sons : especially the day that thou stoodest before the lord thy god in horeb , &c. to the same purpose we find a direction given them touching the passover , ex. . . thou shalt shew thy son in that day , saying , this is done because of that which the lord did unto me , when i came forth out of egypt , &c. and v. . and it shall be when thy son asketh thee in time to come , saying , what is this ? ( to wit , that is said about setting apart unto the lord the first-born ) that thou shalt say unto him , by strength of hand the lord brought us out from egypt , from the house of bondage . and it came to pass when pharaoh would hardly let us go , that the lord slew all the first-born in the land of egypt . — therefore i sacrifice to the lord all that openeth the matrix , but all the first-born of my children i redeem . likewise josh. , . 't is said , when your children ask their fathers in time to come , saying , what mean you by these stones ? then ye shall answer them , that the waters of jordan were cut off before the ark of the covenant of the lord , when it passed over jordan . — and these stones shall be a memorial unto the children of israel for ever . see also exod. . , . joel . . , , . from all which it appears , how important and necessary a duty it is , for parents to acquaint their children with the providences of god ; a due sense whereof will , above all other things , tend to make them wise and good . some directions to parents , how to render their endeavours effectual . now , to render your admonitions and all other endeavours effectual , for the good of your children ; first , you must give them good example ; when you bid them read , or pray , or partake of the holy sacrament , or attend the publick worship , you must ( so far as is needful and fit ) do the same things your selves : when you exhort them to be humble , to be of a mild and gentle temper , to bear patiently uneasie things , to be sober and temperate , to be charitable to the poor , to judge favourably of those who differ from them in small matters , not to be unkind or uncivil to any , tho' they agree not in their opinion with them in some lesser points of religion , but to love all those who fear and love god , and who are followers of jesus christ. i say , when you direct and exhort your children to do such things , you must joyn with your instructions a suitable example ; let it appear to them that you your selves are humble , mild , patient , sober , charitable , kind , and loving to all who are sincerely pious and virtuous , without making any difference on the account of indifferent things , i mean such things which god hath neither commanded nor forbidden . this is the only way to make your instructions and admonitions successful , when in this manner you go before them your selves , in the way wherein you desire them to walk . children learn more by the eye than by the ear , if they see you do contrary to what you advise them , they will be apt to think you do not believe what you say ; or that you are very cruel and unmerciful towards them , to bind heavy burdens upon them , and not to touch them your selves . and if you should constrain your children to do what you do not your selves ; what would it signifie ? it would only make them hypocrites and dissemblers , to do that which they have no heart unto , and which they are not perswaded to be their duty . such children , when once the restraint and force which is upon them is removed , will be sure to give themselves the full swing in all manner of folly ; they will do those things which they have seen in you , and learned by your example . but if you shine before your children in the constant practice of true piety , walking in the fear of god , and in obedience to all his holy commandments , your example will propagate religion more effectually than all the admonitions and instructions in the world. and besides , the influence which your pious example is apt to have on your childrens lives , this is the way for you to entail a blessing on your posterity . the just man , saith solomon , prov. . . walketh in his integrity , his children are blessed after him . and psal. . . 't is said , his seed shall be mighty upon earth , the generation of the vpright shall blessed . and ex. . . god hath pr●●mised to shew mercy unto thousands 〈◊〉 them that love him , and keep his co●●mandments . dly . chuse good co●●pany for your childre● ( so far as you have oppo●●tunity and ability to 〈◊〉 it , ) otherwise , neither your admo●●tions nor examples will signifie muc●● their ordinary company , if naught● will pull down faster than you are a●● to build : corrupt nature is eas● drawn away by the example and a●●lurements of sinners ; this is like g●●ing down hill , which is easie , conside●●ing mens natural bent an● inclination * : where●● self-denyal and mortifyin● our lusts and passions , 〈◊〉 more difficult , especially at first , 〈◊〉 going up hill . when therefore yo● see your children falling into the acquaintance of vicious and foolish persons , delay not to rescue them fro● the snare ; to break off their famili●●rity , that they be not corrupted there●by , and utterly ruined . we see ho● careful people are to keep their children from those who have the small pox , or any other infectious distemper ; and yet what a strange madness is it for them to trust them to the society of those , whose lives and manners are full of the deadly poyson of sin , which infects and kills the soul. as you ought to do all you can , to preserve your children from all sorts of vicious company , so particularly from flatterers . endeavour to save them from this dangerous snare , than which there can be nothing of more dreadful consequence unto them . such vile and servile society will very quickly pull down all that you have built ; they will utterly corrupt your children , and render their condition desperate . for when once they are under the power of flatterers , the gate is thenceforth shut against truth , and against plain and upright dealing ; when their delight is only in those who praise and commend them in all they do or say ; when such who admire them , and who study nothing but to please them in every thing , right or wrong , are their only favourites , to be sure they who are their best and wisest , and most faithful friends , who tell them the truth , and speak not so much what may be pleasing as what may be profitable unto them , will not be very welcome or acceptable to them . and because such flatterers are found often amongst servants , who in hope● of serving their covetous or ambitious , or perhaps other base and wicked designs , do make it their business , by all sorts of vile compliances , to gain the favour and love of the children of richer or more honourable persons . therefore 't is not only the duty , but the interest of parents , to be very careful what servants they receive into their family , or what persons they admit to stay in their house , knowing that , according to the proverb , one scabbed sheep will infect the whole flock . the example of the psalmist ought to be a rule in this matter , psal. . , . mine eyes shall be upon the faithful of the land , that they may dwell with me : he that walketh in a perfect way , he shall serve me . he that worketh deceit shall not dwell within my house ; he that telleth lies shall not tarry in my sight . 't will not be unfit in this place to mention what a * famous author reports of the ancient romans . 't was their custom to make choice of an elderly kinswoman , of whose probity and discretion they had good assurance , to whom they committed the charge of the children . her business was to keep them from hearing and seeing whatever tended to corrupt their manners ; to direct them in such little studies and exercises , as were proper to their years ; and to see that their recreations and divertisements were harmless and innocent , and that they were used and managed modestly and inoffensively . this course cornelia took , says this author , with her sons the gracchi , aurelia with her son caesar , and artia with her son augustus . the fruit and effect of which method was this , the spirits of the children being kept pure and sincere , straight and upright , they were thereby made the more capable to receive noble and excellent impressions , which way soever they applied their minds , whether to military arts , to the knowledge of the laws , or the study of eloquence . but now ( says he , speaking of the age in which he lived ) children are entrusted to the care of a grecian girl ; and to one or other of the servants , of most base and servile qualities , by whose words and actions they are quite spoiled and utterly ruined . neither are there any in the family who make account what they say or do before them : and no wonder , says he , for the parents themselves are so far from training them up to modesty and probity , that they accustom them to wantonness and extravagant liberty , by which means they grow impudent and impetuous , in the pursuit of their wild and foolish humours and inclinations . as this rule of chusing good company for children , is necessary to be followed at all times , so especially when parents send their children into foreign countries , when they are fit to travel ; how careful should they be not to trust them to every body ? but to the conduct of those who not only may be useful to advance them in the knowledge of the world , to assist them in their journeyings , to take care about their lodging and diet , to wait on them to visit great men , to see fine places , curious fabricks , famous monuments , and ancient inscriptions , to learn the language of the country , and the different modes and fashions , the government and policy , and such like : but who likewise ( through the blessing of god on their endeavours , ) may preserve them from the vices of those countries where they travel ; from those bad customs to which they have a great inclination : who may make it their business to season their minds with deeper and more lively impressions of virtue ; to possess them with a mighty regard for such excellent examples as they have occasion now and then to see ; to fortifie them against the many wicked and dangerous opinions and practices they meet with ; to acquaint them chiefly with the wisest and best men , by whose conversation they may be improved in wisdom and virtue ; that they may return into their own country with their minds furnished with useful notions , with solid principles , and wise observations ; that they may be able either in a more private way , or in a publick capacity , to do somewhat , not unworthy of those who have had such good occasions for improving themselves in those things which are excellent . to serve this design , parents are to be careful of two things ; one is , that their children travel under the conduct of a person who is wise and prudent , and is of a sincere and solid piety : if he be one that is either foolish , or prophane and atheistical , his company must needs be very hurtful and dangerous ; it may utterly 〈◊〉 the young persons who are intrusted to him , tho' they have very good ●●clinations , and have been happy in a religious education . we see that a straight twig , tied to that which is crooked , and stronger than it self , grows crooked also . what an unaccountable thing is it to think , that men who are careful to have a skilful groom to look to their horses , should be so mad , as to venture their children ( who are their chiefest possession , and the principal objects of their care and kindness ) into the hands of those who have little discretion , and less piety ? the second thing that parents ought to be careful of , in this matter , is , that their children do not travel till they are come to somewhat of stayedness , and solidity of judgment ; till their understanding and discretion is such , as may give ground to hope that their travelling shall do them no hurt , but good . it is none of the wisest parts in some parents , to send their children too soon into foreign countries , before their judgment is prepared , and made fit to make useful reflections and observations on the world ; before their minds are possessed with solid principles of virtue , and with a deep sense of religion ; so as not to be in great danger from the temptations which they are sure to meet with in most places : before they know any thing at home , it is too soon to send them abroad : before they know themselves a little , it is not advisable to send them into the wide world , to know a vast multitude of other things : hence it too often comes to pass , that a great many return , after their travels , greater fools than they went ; they bring back nothing but a load 〈◊〉 the vices and vanities of other countries . thirdly , let not over-great fondness blind your eyes , so as not to see the faults of your children ▪ nor cause you to stop your ears against just complaints it 's true , there are some wicked people who love to sow discord ▪ to kindle strife and contention ; to divide the nearest relations : but all a●● not so very wicked ; you cannot bu● know some who love you and your children sincerely ; and when such persons tell you of their faults , you ought to do the part of those who are wise , as well as kind parents ; that i● you ought to do all you can to reform their faults , and make them better and withal you ought to be heartil● thankful to those who do not flatter you and your children , to the hurt bot● of you and them . in order to their reformation , try first all gentle methods to make them better : endeavour to conquer them with the weapons of kindness and affection ; endeavour by instructions and admonitions to make them sensible of their faults ; use promises and encouragements to allure them to do what they ought ; if these gentler methods do not succeed , 't is fit to use reproof , to rebuke them sharply : reproofs of instruction , saith solomon , prov. . . are the way of life . when threatnings are necessary , make use of them likewise ; and if they do not serve the turn , then try the rod ; chasten thy son , says solomon , prov. . . while there is hope , and let not thy soul spare for his crying . and ch. . . he saith , he that spareth his rod , hateth his son , but he that loveth him , chasteneth him betimes . but let this be always the last remedy , after you have in vain attempted their reformation by milder and gentler methods . and when you use severity , do it with due moderation , not exceeding the quality of the fault : beware of using great severity , when the fault is very small and inconsiderable . respect must also be had to the age , temper , and disposition of your children ; if they are very young and tender , your correction must be the more gentle and moderate ; and if they are of a flexible and ingenuous temper , you must be the more favourable towards them . beware of correcting them when you find your anger very hot , for then you are apt to do more hurt than good . your passion will hurry you , if you restrain it not , into somewhat or other very wicked , as well as indiscreet ; it will make you do and say a great many things very unworthy of a christian. always therefore be careful , that your reason , and not your passion , direct you in so important a matter as this is ▪ ●f once you fall into the rough , severe , and violent method of dealing with your children , there are a great many disadvantages will attend it . first , you discourage your children , you break their spirits , you make them unfit for any useful thing ; you tempt them to do such things as are hurtful to themselves , and may prove grievous to you . if oppression makes a wise man mad ; 't is no wonder if a child , or young person , is sadly disordered , and made half mad by cruel and tyrann●c●l usage : tho' it be a fault in children to be so ; yet parents ought to be careful not to provoke them overmuch to wrath , by a severe , unmerciful carriage towards them . 't is not the less important and true , because it is a common observation , to wit , that a tender sprig which grows crooked , may be made straight by little and little , if you bend it and handle it gently ; but if you bend it with great force and violence , you may quickly break it . thus it is with children generally , who discover very early somewhat of crookedness in their nature , which is increased by evil example ; if you use mild and gentle methods to reform them , temper'd now and then , as need shall require , with a little severity , there is hopes , that , by degrees , they will be reformed , and made straight ; but if , instead of this moderate course , you use cruel methods , and deal rigidly and unmercifully with them , you cannot expect any other , but that their spirits should be broken or hardened , and so lose all sense of ingenuity . secondly , you kindle your own passions , you disorder your minds , and accustom your selves to a fiery temper , you become fierce , barbarous , and savage ; whereby you turn one of your great temporal comforts into a grievous cross , and heavy burden . thirdly , you hereby likewise teach your children , through your example , to be of a passionate and violent spirit ; and so you do them more hurt , than all your corrections and instructions can do them good : never think to cure them of their faults , by your committing as bad your selves : you must not do evil that good may come of it : the wrath of man worketh not the righteousness of god. fourthly , you make your children care less for your corrections , than otherwise they would do : when you are always beating them in your passion , and tormenting them , they must needs think , that you do so , not so much for any fault they are guilty of , as because you are very passionate , and therefore must give your passion a vent one way or other . if therefore you would chasten your children to good purpose , do it when your spirits are cool , when your reason is at hand to direct you , and to keep you within bounds , and not when you have lost your selves , by being under the power of a violent passion . if you are careful to follow this christian method , you may then expect that god's kind providence will second you in your endeavours for reforming your children . either they will grow better ; or however , you will find peace and comfort , when in this manner you govern your selves by the laws of religion , and are not led by your unruly passion . that parents may the better perform their duty in correcting their children , they ought to observe and imitate the example of our heavenly father , who , tho' whom he loveth , he chasteneth , heb. . . yet he doth not afflict willingly , nor grieve the children of men. lam. . . he does not make use of the rod , but when it is necessary , when his mercy and kindness do not prevail . and when he does correct , in the midst of wrath , he remembreth mercy . when he visits the transgressions of his children , with the rod , and their iniquity with stripes : nevertheless , his loving kindness he does not take utterly from them , nor suffer his faithfulness to fail . ps. . , . he is always ready to receive his penitent children , to have mercy upon them . he does not keep his anger for ever . a due consideration of these things will direct parents how to correct their children both as to time and measure . to what hath been said , it will not be unfit to add , that , to render reproof , and correction the more effectual , it is necessary that both parents concur therein ; not as if it were proper for them both together , or one after another , to reprove or chasten their children , for the same fault , for this would be rather very improper for the most part : but when one of the parents chides of corrects their children , the other ought so far to concur , as to approve what is done , and shew their displeasure towards those children who have done that which deserves chastisement . they must not oppose one another in this matter ; when one reproves , the other must not approve and commend ; when one condemns , the other must not justifie ; when one endeavours to correct , the other must not hinder it ; otherwise , the children will be lost ; for it is not likely they will amend their faults , if they see that either of their parents is their patron , to encourage and defend them , or to excuse and extenuate what they do amiss . they who are wise parents , ought to be so far from doing this , that tho' one of them should happen to reprove or chasten a child when there is no very great necessity for so doing , yet the other parent , whether father or mother , ought to conceal their present thoughts , and wait a fit occasion to discourse the matter together , that such unnecessary reproofs and chastisements may be prevented for the future . if parents do not carefully observe this rule , their children will be sure to take notice of their indiscretion , and to make a very bad use of it , so as to despise their reproofs and chastenings , when they are more just and necessary . fourthly , when it pleaseth god to visit them with sickness , or any other adversity ; be sure to do all that you can , to bear in upon their minds , a sense of those things you are most desirous to have them touched with , and which in time of their health they made but very little account of . affliction is the time , in which god useth to work upon the hearts of people most powerfully and effectually ; then he awakeneth them , and convinceth them of their sad and dangerous state ; he casts them down , that being made sensible of their sin and danger , he may again raise them up , and speak comfortably to them . i will allure her , and bring her into the wilderness , and speak comfortably to her , hos. . . therefore all they who sincerely desire to reclaim their children , or others , from their bad and foolish courses , ought to take the opportunity of their sickness , their pain and grief , their losses and disappointments , and of any other sorts of troubles and afflictions wherein they are , that then they may suggest to them such counsels and advices as are proper for their instruction , their conviction and amendment . at other times , there are a great many things which are apt to hinder good counsel from entring into the mind , or from making any deep impression thereon ; pleasures and vanities are apt to choak the good seed : but when they are afflicted , and humbled a little by some outward pressure , or bodily distemper ; they are thereby somewhat better disposed to hear friendly admonitions and counsels , and to think a little more seriously of their ways and doings . it is good for a man that he bear the yoke in his youth ; he sitteth alone and keepeth silence , &c. lam. . , . when it hath pleased god to restore your children to health , or to deliver them from any other affliction , fail not to put them in mind of their afflicted estate , and of god's goodness towards them when they were in adversity : endeavour to make them sensible for what end god hath been so kind to them , to wit , that they may amend their lives , and bring forth fruits meet for repentance . strive to keep them mindful of their purposes and resolutions , and press them to the fulfilling of them . stir them up to be thankful to god for his mercy , and to be very watchful , lest satan prevail over them any more . fifthly , be earnest in your prayers to god daily for them ; that he would make them what he requires them to be , his dutiful and obedient children and servants ; that he would give them his holy spirit to sanctifie and cleanse them , to enlighten and direct them , and to assist and strengthen them ; that he would season their hearts with his fear and love ; that he would turn them from sin and folly ; and incline their hearts to keep his precepts always , even unto the end ; that he would hold up their goings in his paths , that their footsteps may not slide ; that he would be their god and guide , their sun and shield , and their portion for ever ; that he would give every one of them those things which be best and most needful for them ; that he would sanctifie every state and condition of life , wherein his providence doth place them . if they are in a healthful and prosperous state , pray to god to make them sensible of , and thankful for his undeserved goodness , and that he would preserve them from the snares and dangers to which prosperity does expose them . you see what was job's constant course at the end of his childrens feasting . job . . . he sent and sanctified them , and rose up early in the morning , and offered burnt offerings according to the number of them all . for he said , it may be my sons have sinned , and cursed god in their hearts , &c. again , if they are in sickness , or any other adversity ; beg of god to sanctifie their afflictions , to make them blessed and happy means of their reformation , or of their improvement in true piety . when you are about to instruct , to admonish , to reprove , or to correct your children , pray to god to direct you by his good spirit , to do your duty in an acceptable manner ; and that he would incline and dispose them to their duty , and make them gainers by what you do or say for their good . 't is not always necessary for you , in every particular admonition or reproof , &c. which you use towards your children , to make a solemn prayer , by retiring into your closet ; this ought to be done upon extraordinary occasions ; but ordinarily , it will suffice , if you lift up your hearts unto god , in a short and fervent ejaculation , for his direction and blessing in what you are to do or say to your children . you have great encouragement to do this ; because you are assured that god heareth prayer ; he hath said , every one that asketh , receiveth . so that either he will grant your children what you beg for them , or if they render themselves unworthy of the mercy and kindness of god , by their perverseness and stubbornness ; yet you are sure of one thing , that your prayers are not lost ; they shall return into your bosom : god will plentifully reward your piety , your charity , and zeal , with more grace here , and glory hereafter . now if it be the duty of parents , in this manner , to pray for their children , what shall be said of those , who , instead of praying for their children , curse them , and use fearful imprecations against them ! how dreadful a thing is it for those to whom it belongs to bless their children , instead of doing this , to curse them ! how unnatural a thing is it , instead of contributing to their happiness , to do their utmost to make them eternally miserable ! 't is true , some children are very perverse and wicked , guilty of great stubbornness and disobedience , and of great contempt aud neglect of their parents : but yet for all this , parents ought never to give over praying for them ; and if at any time , their passion and discontent occasion in their minds any thing that looks like a tendency to evil wishes or imprecations against their children , let them with as great care endeavour to be delivered therefrom , as they would from fire , if it broke forth in their houses . and indeed , if they who have the worst children , did but consider what woful effects do often attend such rash curses † , they would beware of using them , though never so much provoked : it is very observable , that god often in his wrath and vengeance heareth such imprecations , when uttered by parents * , whereby he sheweth his just displeasure and indignation both against them and their children . from what hath been said , parents may see what they must do , to render their admonitions , and all their other endeavours effectual , for the good of their children . some motives to excite parents to do these things . now to stir you up to perform these things ; consider , first , it is the will of god that you bring up your children in his fear , and acquaint them with his holy laws and commandments . he who made you , requires you to do this ; he who preserves you and keeps you alive ; he who is your king and lord , who has a right to your service , to all that you are able to do ; who is your father in heaven ; who daily takes care of you , and loads you with his benefits ; who is the god of your salvation ; who hath sent his son into the world to die for you : it is even he who saith , deut. . , . and these words which i command thee this day , shall be in thine heart . and thou shalt teach them diligently unto thy children , and shalt talk of them when thou sittest in thine house , and when thou walkest by the way , and when thou liest down , and when thou risest up . and , eph. . . and ye fathers , provoke not your children to wrath , but bring them up in the nurture and admonition of the lord. 't is he who established a testimony in jacob , and appointed a law in israel : which he commanded our fathers , that they should make them known to their children : that the generation to come might know them , even the children that should be born : who should arise and declare them to their children . that they might set their hope in god , and not forget the works of god ; but keep his commandments : and might not be as their fathers , a stubborn and rebellious generation , a generation that set not their heart aright , and whose spirit was not stedfast with god. psal. . , , , . if you then be the subjects , the servants , and the children of the great god ; if you love and fear him , as you ought to do , you will be sure to make it your business to train up your children in true virtue and piety ; to make them what god requires them to be , holy , as he who hath called them is holy , in all manner of conversation ; you will excite them to strive to enter in at the strait gate ; to work out their salvation with fear and trembling ; to remember their creator in the days of their youth ; t● seek god while he may be found , and to call upon him while he is near ; to love the lord with all their heart , and the● neighbours as themselves ; to endeavour to follow the example of our blessed master , to learn of him to be meek and lowly , to take up their cross and to bear it patiently , to be zealous for the glory of god , to abound in the work of the lord , not to be weary in well-doing , but to grow in grace and in the knowledge of our lord and saviour jesus christ. secondly , is not this a work worthy of all your care and pains , to save the souls of those , who are parts of your selves , who derive their being from you ? you are the instruments not only of their being , but the means of conveying unto them natural defilement and corruption : and therefore you ought with a great deal of zeal to endeavour to have their pollutions washed off by true unfeigned repentance , and a hearty turning from sin unto god ; by their putting off the works of darkness , and putting on the armour of light ; by their putting on the lord jesus christ , and walking as he walked . are you ready to do all that you can to make your children rich and wealthy , great and honourable in the world ; and yet are you at so little pains to do that for them ▪ which tends to make them rich in faith , and heirs of a glorious inheritance ? you endeavour to acquaint them with those who may be useful to them in their worldly affairs and concerns ; and why do you not strive to acquaint them with god , their greatest and best friend , who is sure to stand by them , to take them up , and to take care of them , when all forsake them , and turn their backs upon them ? why do you not with greater earnestness endeavour to procure unto them his friendship and love , who is infinitely powerful , and infinitely good and kind ; and therefore not only can , but will do for them exceeding abundantly above all that either you or they can think or ask ? thirdly , the doing of this is attended with great rewards , not only in another world ▪ but even in this life . you cannot but find unspeakable joy and comfort , when you behold your children walking in the fear of god , going from strength to strength , and from grace to grace , that at last they may come and appear before the lord in sion . it will free you from a great many anxious thoughts about them for the time to come , when you know that they have god for their friend , who will be a guide and buckler to them : what a great satisfaction will it afford you , to think that they , for whom you make so great provision , and are at so much pains , are good and wise , and in all probability , will make good use of what is given them , or designed for them ? when you see them humble , of a mild and gentle temper , ap● to bear uneasie things meekly and patiently ; when you see them sober and temperate , charitable and compassionate , just and upright , true and faithful , wise and prudent , devout and religious , zealous for the honour of god , and studying daily to grow up in all virtue and piety ; how will this fill you with a pleasure that cannot be expressed ? so true is it that is said by the wise man , prov. . and . a wise son maketh a glad father . and ch. . v. , . the father of the righteous shall greatly rejoyce , and he that begetteth a wise child shall have joy of him . thy father and thy mother shall be glad , and she that bare thee shall rejoyce . they who plant an orchard , are mightily pleased to see the young trees prosper , grow regularly , and bear a great deal of good fruit , this makes them reflect upon all their cost and pains with much satisfaction . how much greater must their pleasure be , upon whom god hath bestowed children , when they see them growing in grace as they grow in years ? when they behold them straight and upright in their lives , pure and undefiled in the way , walking in the law of the lord , having respect unto all his commandments , flourishing in the courts of the lord , bringing forth the fruits of righteousness and true holiness . doubtless there is no pleasure in any earthly thing comparable to this of religious parents , when they are happy in pious and virtuous children . and as such children are a great comfort , and afford a mighty pleasur● to their parents , so they are a great honour , and a lasting ornament unto them . what can be more for th● glory of parents , than to have thei● children adorned with the image o● god , cloathed with virtue and goodness as with a garment ? this doth reflect somewhat of its lusture and beauty upon the parents themselves , who have been , under god , the instruments of making their children lovers and followers of that which is good . all wise and good people , who observe the truth and faithfulness , the justice and uprightness , the meekness and modesty , the prudence and discretion , and the other virtues which appear in children , must needs conceive and entertain very respectful thoughts of the parents themselves , by whose means the children have been so virtuously and religiously formed and educated . but besides all that has been said , good and virtuous children afford manifold advantages to their parents . the psalmist ( psal. . . ) compares them to olive plants round about the table of their parents ; that is , as olive plants are not only for ornament , but of great use to those who possess them ; so good children are not only ornaments to their parents , but very useful and profitable to them in many regards ; for example , they serve their parents , they assist and help them in their employment , they stand by them in their danger , and defend them , they provide for them in their want , they pray for them , and do many important offices to them ; so that no wonder if the psalmist saith , psal. . . happy is the man that hath his quiver full of them ; they shall not be ashamed , but they shall speak with the enemies in the gate . that is , it makes parents couragious , it encourages them to appear in publick in their own just defence , when they have worthy children to attend them , and to assist them against those who endeavour to wrong them . fourthly , the benefit of the good education of children , is not confined to the parents alone , but is extended both to church and state , families being the nurseries both of one and t'other . st . as to the church , when children are rightly educated in the knowledge and practice of true religion , they will then be sure to observe all such things as tend to peace , unity , and edification ; they will readily and gladly joyn in religious assemblies , and carefully avoid whatever tends to unnecessary separation . neither will they only joyn outwardly in christian assemblies , but will be careful likewise to do it sincerely , to worship god in spirit and in truth ; and to hear his word with great reverence and attention , with a great desire to know the divine will , and with a real and hearty design to do it . they will also observe all other sacred institutions , without consulting with flesh and blood. and as they will do those things themselves , so they will do what they can to engage others to do the like . and not only will they carry themselves as christians in publick ; but likewise , in their several relations and capacities , wherein god hath placed them in the world , they will be careful to adorn their christian profession ; they will study to avoid whatever is contrary to true piety ; they will zealously endeavour to do all the good they can in the world : for which end , they will watch the most fit occasions of doing good to the souls of those they are acquainted with , and will be sure to comply with any favourable opportunity of serving them , in those things which are for their everlasting happiness , which tend to make them wiser and better . how great a blessing would it be to the church , to have many such persons of her society ? and therefore , as the sense of this ought to excite parents to do their utmost to educate their children in the fear and love of god : so it ought to stir up the guides of the church , to employ themselves vigorously in dealing with younger persons , to make them wise and good , in endeavouring all they can to beget in their minds a true sense of religion and virtue , to possess them with the knowledge and love of god , to fortifie them against the many temptations to sin and folly to which they are exposed : and , in a word , to make the● followers of christ in true holines● in this world , and fit to live an● reign with him in glory in the wor● to come . all who have dealt with mankind about the concerns of another life must needs lament , that very litt● can be done for reforming aged people , who are hardned in evil habits and therefore , there is the greater nee● to deal in good earnest with young persons , to prevent their being corrupted , and to lay in them the foundatio● of solid piety for the time to come . dly . as to the state , it would likewise reap no small benefit by th● right education of children . for 〈◊〉 as to those who are to rule a●● govern others , whether in an highe● or more subordinate quality , if the● are happy in a pious and virtuous education , if their minds are season● with religious principles , if they a●● possessed with a great love to th● which is good , and with a great abhorrence and detestation of th● which is evil ; if they are trained 〈◊〉 in the daily practice of modesty an● humility , of meekness and patience , of truth and faithfulness , of justice and uprightness , of brotherly kindness and charity , and of temperance and sobriety , &c. i say , if they who are to rule others , are educated in this manner , there is great reason to hope , that they will prove great blessings , in those publick capacities , to which it shall please god to call them . such persons are likely to minister justice impartially , to encourage piety and virtue where-ever they see it , and to curb and restrain whatever is dishonourable to god , and unsuitable to the christian profession . whereas , on the contrary , when they who are to rule others , are bred up in idleness and luxury , are gratified in their vanity and folly , are cherished in their passions and extravagancies , are accustomed to no society but of trifling or atheistical persons , and are not employed in any useful sort of business . i say , when they who are to rule others have such woful education , what can be expected from them , but such things only , as are dishonourable to god , scandalous to religion , and in many regards prejudicial to mankind ? dly . as for those of lower quality , when once they are inspir'd with the knowledge of christian principles , and when these have taken deep root in them , and have a due influence upon them , they will not only teach them , but also engage them to honour and obey their rulers , and that not only for fear , but also for conscience sake . as christianity will make them give unto god the things that be god's , so it will cause them to give unto caesar the things that be caesar ' s. it will likewise make them true and sincere in all their words , just and upright in all their deeds , faithful and constant in all their lawful undertakings , and charitable and compassionate to every body in distress ; studious of purity and chastity , of temperance and sobriety , and of peace and concord : it will cause them , as much as is possible , to live peaceably with all men , to seek peace , and to pursue it , to be zealous peace-makers , and to be ready to overcome ▪ evil with good ; it will direct them when their neighbour or friend is overtaken with a fault , to restore him with the spirit of meekness ; it will make them , not to seek their own things only , but likewise their neighbours good as well as their own ; it will not only restrain them from what is manifestly evil , but will also make them careful to avoid every appearance of it , to shun the very thoughts and desire of wickedness ; it will cause them to be content with what god bestows upon them , and not to envy others , not to covet their goods , nor wrong them by word or deed . and , ●in a word , the lively impressions of religion will make them careful to keep their consciences void of offence both towards god and towards men. now , if these rules of our holy religion had their due influence on the minds of people , what a blessed and happy society would there be in the world ! how easie would every man be ? how well-pleased ? how safe and secure from hurt and danger ? how confident in his friends , neighbours , and acquaintance ? knowing , and being well assured , that they fear and love god , and therefore will do no wrong . as the consideration of these things , ought to make parents very careful to do all that ever they can towards the right education of their children , so i● ought mightily to excite all christian rulers and governours , to do their part in this matter , particularly to take care that there be schools every where , and that such persons be chosen to educate children at school , as not only are skilful to teach them to read , write , &c. but who may contribute likewise towards the seasoning their minds with religious principles , who will look upon it as one great part of their business to endeavour to possess them with the fear and love of god. how worthy of christian magistrates were it also , to take care that all schools and colleges be visited often by fit persons , that the diligent may be encouraged , and that the remiss and negligent , or the vicious and prophane , may be discouraged by all just and lawful means . these things cannot be look'd upon as forreign to the magistrates office , if it be but duely considered , how much benefit comes to the state by the good education of children , and how much mischief cometh thereto , by the neglect of their education . * of old the persians , lacedemonians , cretians , and others , thought it their interest to see to the right education of children ; they did not think it safe , to leave so great a trust wholly in the hands of parents , who through partiality , fondness , or indiscretion , might utterly spoil them , and thereby do unspeakable mischief to the state. and no doubt , till once all christian rulers and governours , both in church and state , make it more their business to see to the right education of children , there is no great hopes of ever seeing any considerable reformation in the world. fifthly , if you neglect to do these things for the souls of your children , and leave them to themselves to do as they list , then you may expect that their sins and follies , their pride and passion , their gluttony and drunkenness , their cursing and swearing , their lying and deceiving , their malice and revenge , their chambering and wantonness , their atheism and irreligion , will not only prove tragical to them , but occasion great uneasiness , vexation , and grief of mind to you . prov. . . a foolish son is a heaviness to his mother , and chap. . . he that begetteth a fool , doth it to his sorrow , and the father of a fool hath no joy. 't is true , 't is not in the power of parents to infuse good qualities into the minds of their children ; some are so very perverse , that all that can be said or done by parents , is altogether slighted , and neglected by them : we know that abraham had an ishmael as well as an isaac ; and isaac an esau as well as a jacob ; and jacob a reuben as well as a joseph . however , such parents who have the affliction of sad and wretched children , have some comfort and satisfaction in having done their duty for them , and in endeavouring to approve themselves unto god , who will accept of their honest and sincere endeavours ; and will crown them with glorious rewards . but it is otherwise , when children prove bad through the too great indulgence , or the negligence , and bad example of parents . what a deep wound must it needs give them , when they begin to consider that they did not their part to make their children good , and were so far from it , that they corrupted and ruined them by their bad example , and over great kindness and indulgence ? such parents do often eat the fruits of their cruel fondness , and feel the sad effects of their own bad example , by means of their prophane and graceless children . as god doth often visit the iniquity of the parents upon the children ; so when children are suffered to go on in their foolish and wicked courses , through the indiscreet gentleness and kindness of parents , who , perhaps , are in other respects good people ; the lord doth sometimes punish such parents , and bring temporal judgments upon them . ely was a great instance of this , sam. . and . he heard all that his sons did unto all israel ; which were things of a very vile nature , whereby , as it 's said chap. . and . they made themselves vile , that is , hateful to god , and base and contemptible to all the people , by their lewd and abominable practices . ely did reprove them , but it was too coldly and gently . chap. . , and he said unto them , why do you such things , for i hear of your evil dealings by all this people : nay , my sons ; for it is no good report that i hear ; you make the lord's people to transgress . besides his reproof , he ought to have restrained them , ch. . and . as being high priest , a judge , and chief governour amongst the people : he ought to have put them out of the priesthood , as accurssed persons , and executed the laws of god against them . which because he did not , therefore god denounced very dreadful judgments against him by a prophet , whom he sent unto him , chap. . , ● , , , . and chap. . , . and in chap. . we find his two sons hoph●● and phineas were slain in battel by the philistines , and the ark of god was taken ; upon the news whereof , the old man fell from off his seat backwards , and his neck brake , and he died . we see likewise in david , what was the effect of his too great indulgence to some of his children ; especially absalom and adonijah , who not only wrought their own destruction , but proved great crosses to their aged father . here it will not be unfit to relate what st. augustin tells us of the sad effects of leaving a child to himself , and not endeavouring to educate him aright . the story is this . * there was one cyril , a citizen of hippo , who having one only son , was so fond of him , that he avoided doing or saying any thing that tended to make his son uneasie : the young man finding himself at liberty ( through his father's indulgence ) to live as ▪ he thought good , gave up himself to all manner of folly , particularly to drunkenness . notwithstanding this , his father still continued to be as fond as ever , and would not do any thing to restrain him from doing what he had a mind to . the consequence whereof was very dreadful and terrible ; for a little time after , this wretched son coming home very drunk , killed his father , as also his mother then big with child ; he attempted to have ravished his sisters , of whom two were mortally wounded by him . such sad examples as these ought to awaken parents to do what they can to educate their children in the fear of god , to train them up in the study and practice of true piety , and to restrain them by all due means from sin and folly. which things if they fail to do , they may expect sooner or later , to reap the bitter and cursed fruits of so sad a neglect . advice to parents . part ii. the duties of parents as to their childrens bodies . having treated of the duty of parents towards their children , as to their souls , the better part ; i shall next shew what their duties are , as to the bodies of their children . first , it belongs to the mother to give suck to her children ; unless some bodily imperfection , great weakness , or sickness , or her circumstances in the world , make it impossible , or very dangerous and inconvenient both for her and the children , or for either . for this end it is that god hath given breasts unto women , and caused the milk to flow into them , that there may be nourishment suitable to the tender infants , in a readiness for them . neither can we suppose any other body capable of shewing equal care and love to the children , with that which it is natural for the mother to express to the fruit of her own womb. besides this , it cannot well be imagined , that the milk of any other body can be so fit for the child as its own mothers , if she be but in tollerable health . we see that sarah did not think that the greatness of her quality , or her great age , did excuse her from this natural obligation , of giving suck unto her child . gen. . . and she said , who would have said unto abraham , that sarah should have given children suck ? for i have born him a son in my old age. which words suppose it to be the unquestionable duty , as well as common practice of mothers , to give suck to their children . when god chose a nurse for moses , ( exod. . . ) he led the handmaid of pharaoh's daughter to the child's mother . we find that amongst other characters of a woman , that was fit to be taken into the number of widows , there was this , if she hath brought up children , ( tim. . . ) or , as the words may be translated , if she has nourished or fed her children . it was reckoned as a sign of god's wrath , hos. . . to have dry breasts . and therefore , they cannot be accounted innocent , who , without apparent necessity , dry up their breasts , and so deprive their children of that food and nourishment which nature designed for them . the words of the psalmist david , psal. . . do not only imply that his mother gave him suck , but they also shew , that it was the practice of all mothers , to do the like to their children . thou didst make me hope , saith he , when i was upon my mother's breasts . solomon likewise takes it for granted , that children of the same womb , should suck of the same breasts . cant. . . o that thou wert as my brother , that sucked the breasts of my mother . to all which might be added , the words of the woman to our saviour , luke . . blessed is the womb that bare thee , and the paps which thou hast sucked . which words suppose , that she who bare him , did also give him suck . we find that amongst the very heathens , they were accounted but half mothers , who neglected to give suck to their children . one of their ancient authors * speaking on this subject , saith , how unnatural a thing is this , how imperfect , and only to be a mother by halves , having brought forth a child , presently to throw it away ? having nourished in her womb somewhat that she could not see , not now to nourish it with her milk , when she sees it alive , and calling for her assistance ? we see likewise , that nature hath impressed on the most savage and wild creatures , a readiness to draw out their breasts to their young , lam. . . even the sea monsters draw out the breast , they give suck to their young ones . and shall women degenerate into such unnatural barbarity towards their young , as is not to be met with amongst the most savage creatures ? shall they , whose love and tenderness has been so noted and admired , prove unkind and cruel to the fruit of their own womb ? dly . when children are fit for stronger food , parents are not to indulge them too much , in gratifying the curiosity and daintiness of their palate , which not only is apt to make them too soft and tender ; but likewise disposeth them to gluttony and sensuality ; to make their belly their god. it is fit to accustom them to a plain and simple diet ; which is generally more wholsome than that sort of food which is very artificially prepared . the state of all humane things is very uncertain ; they who have at present all manner of things in greatest plenty and variety , may meet with changes and vicissitudes : it 's therefore a part of the wisdom of parents , to accustom their children ( so far as their health and strength can bear it ) to eat any sort of food ; that so , if god sees fit to change their outward condition and circumstances , they may be the more fit and able to endure such an alteration . thirdly , as to the● habit and apparel : parents ought to cloath● them decently , but not gorgeously : fineries and gayeties 〈◊〉 apparel are apt to make people ▪ especially younger persons , vain 〈◊〉 conceited , to value themselves upo● their gay cloathing . it is fit ofte● to suggest to them , that their cloath● and apparel are but borrowed feathers ; and therefore that it is a grea● folly to be proud of that which is 〈◊〉 their own , but which they owe to th● sheep or goats , to the worms 〈◊〉 bowels of the earth . it is not fit for parents to make too great distinction among their children , as to their apparel ; because this is apt to cause discontent● and jealousies , hatred and envy ▪ contentions and quarrellings among●● them . joseph's coat of many colours which his old father jacob gave him caused his brethren to hate and en●● him , and at last to conspire most wickedly against him , gen. . , , &c. the same is to be said as to their diet , and other things , wherein it is no small part of the wisdom of parents , not to shew too much fondness to one above all the rest . this does not hinder , but that parents may , to very good purpose , give rewards to their children for their acts of virtue , for their ready and chearful obedience to their commands ; for their diligence and care in performing what was appointed them , &c. whereby they who do such things are encouraged , and they who do not , but are careless and negligent , are punished , and spurred up to amend their faults . but when such marks of favour are bestowed , 't is fit to let the rest know , that if they do as well , they also shall have a reward : by which means they will see that virtue and goodness are the things which their parents love and esteem most ; and for which they are ready to bestow the marks of their affection . the duty of parents as to the outward estate of their children . a third thing that belongs to the care of parents , is , the outward estate of their children . first , when they are fit for a trade , they ought to chuse an honest employment for them : to suffer them to live in idleness , is to ruin them : if they have not some useful thing or other to take up their thoughts , they are in great hazard of finding somewhat to do which is bad , and hurtful both to themselves and others . the devil is always at hand to furnish occasions to idle people , for employing themselves to their own destruction . the athenians ( who for a great while were reckoned amongst the wisest people in the world , ) were so sensible of the necessity and importance of childrens being bred up to some lawful trade and employment , that by their laws * they obliged them to maintain their parents , and to supply them in their old age , only upon this supposition , that their parents had been careful to teach them an honest trade : otherwise by their laws , children were not bound to provide for them . tho' this is not to be brought into practice amongst christians , it being contrary to christian principles , for children upon any pretence whatsoever to neglect their parents in distress . yet this example sheweth , how great a crime it was reckoned amongst the wiser heathens , for parents not to breed up their children to some honest employment . as to the particular kind of employment , wherein children are to spend their days , it is to be left to the discretion and prudence of parents : they are so to instruct and dispose the minds of their children , that they may be ready to be determined to any trade or manner of life that 's honest , which their parents think best and meetest for them to follow : but yet a great regard is to be had to the particular genius and inclination of children , which ordinarily disposeth them more for one sort of employment than another : it will make them more diligent in learning their trade , when they have a delight in it : otherwise , if they are put forth to a trade against their minds , they are more likely to neglect it , or to break off from it . seldom do such persons attain unto great perfection in their employment , who follow it against the grain . as for those whose great and plentiful estate in the world doth raise them above the necessity of putting forth their children to a trade , they ought notwithstanding to be careful to bring them up , not in idleness and vanity , but in such studies and exercises , as are most proper for them , and which tend to make them serviceable in their generation * . when god created adam after his own image , and placed him in the garden of eden , which , no doubt , was the most honourable state that ever man was in upon earth , yet he did not suffer him to live in idleness , he appointed him an employment , to wit , to dress and keep the garden . the greater that mens possessions are , they ought to be so much the more concerned in the right education of their children , that so they may be made the more fit to inherit their wealth and riches . how much reason had the philosopher crates to say , * that if he might , he would go up unto the highest place of the city , and there bespeak the citizens in this manner . o men ! what mean ye to be 〈◊〉 so much pains , and so incessantly to busie your thoughts , how to heap up wealth and riches ; and yet to take so little care of your children , to whom you are to leave all these things ! upon which , plutarch hath this wise reflection : that such parents are very like those foolish people , who have a great deal of care of their shoe , but none at all of their foot. great and rich men , therefore , ought to be very careful that their children be well educated ; that they be instructed in useful arts and sciences , which may not only afford pleasure and delight unto their minds , but may be of use and advantage to them in their conversation in the world. above all , they ought to endeavour , that their childrens minds be possessed with a lively sense of religion , with sincere love to god , with a fervent zeal for his glory , with a great delight in all those things which are truly noble and worthy , which tend to the honour of god , and the benefit of mankind , and with an utter abhorrence and detestation of all wicked practices , of prophane and atheistical company , and of every appearance of evil ; they ought to train them up in useful and pious actions and designs , which may be of advantage to church or state , that so they may prove a blessing to the world , and pillars of that society to which they belong . great care ought to be taken , to make them understand the vanity of riches and honour , the great uncertainty and mutability of the things of this world , and the many tentations and vexations which attend a plentiful estate and great fortune . endeavour to make them sensible , that no earthly enjoyments are capable to satisfie their desires ; that , as the wise man saith , eccles. . . he that loveth silver , shall not be satisfied with silver ; nor he that loveth abundance , with increase : and that they are so far from satisfying the mind , that they distract it , and oftentimes fill it with greater uneasiness ; that they occasion cares , and fears , and temptations and sorrows . shew them likewise , that these outward and perishing things add nothing of real worth unto them , that a hundred or a thousand a year cannot make them one whit either wiser or better ; that their estates cannot keep off sickness or pain , nor sad and sudden accidents ; and that they cannot defend them so much as one moment , from the approaches of the king of terrors . shew them , what was the psalmist's opinion of outward greatness , himself being one of the greatest men of his time , and therefore able to judge o● the matter : surely , says he , psal. . men of high degree are a lye ; to be laid in the ballance , they are altogether lighter than vanity . grea● me● are a lye ; that is , they are not either what their own vanity would make them , or what foolish people imagine them to be , to wit , another sort of beings than other men. thi● is but a lye , for they are the same thing with the poorest beggar , they are of the same mould , they have the same passions , they are subject to the same distempers , they are liable to the same accidents and mischances , they are exposed to most part of the same temptations , and to a great many more , which made agur in his prayer ▪ prov. . , . to say , give me 〈◊〉 riches , lest i be full , and deny thee , 〈◊〉 say , who is the lord. shew them likewise , for what 〈◊〉 it is that god bestoweth riches a●● honour upon them , that it is not 〈◊〉 gratifie their lusts and passions , to indulge themselves in vanity and folly , an● to have wherewith to give themselves the full swing in whatever is suitable to thei● corrupt inclinations ; that it is not 〈◊〉 take to themselves a liberty to wo● wickedness , to trample upon whatever is sacred , to countenance and patronize those who are prophane mockers of religion , who scof● at the most sacred things thereof . shew them that it is for better purposes , that the great lord of the world bestows riches , power , and honour on the sons of men , even that they may employ themselves , and all they have , for his honour and glory . shew them , that to whom much is given , of them much shall be required ; that god doth expect greater service from those , upon whom he bestows greater encouragements : and therefore , that they ought to employ themselves as much as they can , in doing his will , and glorifying his holy name ; that they ought to encourage religion , to countenance those who are pious and devout , to set a mark of respect upon those who fear and love god , and to testifie their dislike of those who are prophane and irreligious , to endeavour to curb and restrain them , so far as they are able ; and that they ought to make it appear , that there is no way for any body to recommend themselves so effectually to their ●●vour and esteem , as by their behaving themselves as the followers of jesus christ ought to do . shew them also , how much persons of meaner quality are influenced and led by the example of those who are great and noble , whose actions are generally of greater force than laws are with them * : that therefore , they ought to shine before them in all the actions of true piety and virtue , that others , by seeing their good works , may be excited to imitate them , and so to glorifie their father that is in heaven . lastly , shew them , that if they are wicked and prophane , and so by their bad example defile and corrupt others , then god will require at their hands the blood of those many souls , who perish by following their foot-steps , and walking after them in their ungodly ways . in this manner , they who are rich , great , and honourable , who have no need to chuse a trade for their children , ought nevertheless to teach them , ( and that so much the more carefully ) such things as may make them truly wise and good . as for those who intend to set apart one or more of their children for the holy ministry , they ought , st . to be careful to serve god with the best they have . for cursed be the deceiver , which hath in his flock a male , and voweth and sacrificeth unto the lord a corrupt thing . mal. . . they ought to consecrate to this sacred office those of their children who are most worthy in all respects , who have not only good parts , but who have also good inclinations , and are apt to receive religious impressions . 't is an argument they very little understand the greatness and difficulty of the pastoral office , and have very little sense of religion , who think that god may be put off with any thing , and that the refuse of the flock is sufficient to be an offering to him . how great ingratitude is there in this ? have not parents received from god freely and undeservedly , all the good things they enjoy , and particularly their children ? when therefore they design to bestow one or other of them for his more immediate service , they ought to give him the best , and not such a one as is unfit to be employed in any other ordinary business , which requires a person of tolerable sense and discretion . dly . they ought to have a single eye to the glory of god , and not to govern themselves by worldly and carnal respects and considerations . they must not look upon the ministry , as if it were only a trade to get wealth and riches , or as a way to come to honour , and to obtain preferment in the world. they ought to look upon this holy office with another eye , to wit , as it is appointed of god for divine and spiritual ends , to guide and direct men in the way to happiness , to shew them what they must do to obtain everlasting happiness , and to avoid hell and destruction , to teach them how to fight the good fight of faith , how to resist the devil , how to overcome the world , and how to be preserved from their deceitful and desperately wicked hearts . they ought to consider , that christ's ministers are appointed to be shepherds and watchmen , to feed and to watch over the flock , which he hath purchased with his blood ; to acquaint people with their danger ; to call upon them early and late ; to be upon their guard , to quit themselves like men , to be strong in the lord and in the power of his might . they must consider that it belongs to the ministers of the gospel to deal impartially with all sorts of people , and not to suffer sin upon them , but to reprove them plainly , to exhort them seriously to repent and amend ; and to direct them what they are to do for the time to come , lest they fall again into the same evil practices and customs . when therefore parents design a child for the holy ministry , they should at the same time consider , that he is to spend himself in the work of the gospel , that is , he must study , and pray , and watch , and preach , and visit , and converse , and do ▪ all other things which are needful to save souls ; he must be instant in season and out of season ; he must often and seriously consider what is farther to be done to convert sinners , to instruct the ignorant , to comfort the afflicted , to relieve the poor , to excite the remiss and negligent , to encourage the diligent , to strengthen the weak , to confirm the strong , to direct the zealous , to reclaim the erroneous , to convince gainsayers , to put to silence the ignorance of foolish men : and besides all this , he must be ready and willing to sacrifice his life in the service of his great master , if he be called thereto ; he must count nothing too dear , that he may finish his course with joy , and approve himself to the great shepherd and bishop of souls . thus parents , when they design any of their children for the holy ministry , ought to consider that they are to be employed in the greatest , the most painful , and most dangerous work in the world , and therefore , dly . they ought to do all that in them lies , to fit and prepare such children , that they may undertake this sacred employment as they ought to do . more than ordinary care is to be taken that their minds be furnished with good impressions , that they be inspired with a great love to god , and with a mighty zeal for his honour and glory . they must be daily trained up in the practice of humility , of meekness , of patience , of temperance , of charity , and of all other virtues and graces ; they must be kept from seeing and hearing bad things , so far as may be ; their minds must be strongly fortified against temptations : and all that is possible must be done , to keep them from the danger that comes from evil company , and corrupt example . they must be entrusted to the good conduct of excellent and worthy persons , by whose means they may be formed to as high a sense of true piety as may be , that so , when they come abroad into the world , their light may shine before others . if parents , who dedicate their children to the holy ministry , would , in this manner , endeavour to act the part of men who have a lively sense of god upon their souls , who are possessed with a mighty zeal for his glory , and are earnestly desirous to promote the kingdom of jesus christ , we might hope to see very speedily the blessed effects of their pious endeavours , religion would flourish more than it does at this day , and impiety and irreligion would not so much triumph as , alas ! they do . secondly , when they are fit for marriage , parents are so to dispose of them , as that in all likelyhood they may be happy in such a state of life : * they are not to constrain then to marry against their will ; for such marriages are seldom happy ; they end too often in somewhat or other very tragical and calamitous , to one or t'other party , if not to both . great care is to be taken , that there be not too great inequality of outward state and condition ; for that occasions often neglect and contempt of the person that is inferiour to the other in some external advantages : nor yet too great inequality of years ; for that doth likewise , sooner or later , cause an abatement and decay , and sometimes an utter extinction of that respect and love which is necessary to make those who are married happy . parents are not , in disposing of their children in marriage , to govern themselves wholly by their respect to riches and honour ; but are to have a regard to virtue and goodness , so far , as to prefer one who is discreet and wise , of a virtuous and good disposition , to another that is foolish , or indiscreet , and prophane and atheistical , tho' attended with greater degrees of wealth and earthly honour . * 't is reported of themistocles , a famous athenian captain , that when several young men came i● suit of his daughter , he preferred one who was a wise and virtuous person , to another that was very rich. when some people wondered at this choice , he told them , he had rather have a man without money , than money without a man. what a great reproach is it to our religion , to think that so many parents , in disposing of their children , only consider how much wealth they may have , and what friends and alliances they may make , by marrying into such a family ? or what profits and preferments may be expected thereby ? as for any other thing , they do not much trouble their heads about it : they know no other happiness but in the things of this life , and therefore they seek nothing else for their children , but to make them great and wealthy ; * by which means it often comes to pass that they bring their children into a most miserable and unhappy state of life , in which they must pine away their days in sorrow and grief , in the company of foolish and wicked wretches , who are often in a fury and rage , who spend their time in gaming and drinking , in cursing and swearing , in quarrelling and fighting , in whoring and ranting and such like woful doings ; which cannot but prove to those , who have any the least degree of real goodness , so very uneasie and afflictive , that wealth and riches can make no amends for them . such unfortunate persons cannot but often envy ▪ the happiness of those who are in a very poor and low estate and condition , but yet live in peace and quietness , in love and concord , and in the fear of cod ; and so enjoy real satisfaction and contentment , and have a great deal of comfort to sweeten their outward wants and necessities . for as the wise man says , prov. . , . better is little with the fear of the lord ; than great treasure , and trouble therewith . better is a dinner of herbs where love is , than a stalled ox , and hatred therewith . but besides all this , it too often falls out , that they who are given in marriage to vicious and profligate persons , are , sooner or later , involved in those judgments , which are caused by the sins and follies of the persons to whom they are matched . 't is true , such persons have a great deal to support their spirits , if they have not been partakers with them in their works of darkness : in this case , there is no doubt but their merciful and gracious god will order what they suffer for their good . but , alas ! it too often comes to pass , that they who are unequally yoked , either with persons of a false religion , or of a wicked life , do by degrees degenerate from their strict and virtuous education : tho' formerly they seemed to have a right sense of religion , and a great inclination to the best things , yet sooner or later , by the example and perswasions of their irreligious and atheistical relatives , they lose all sense of god , and give up themselves to all manner of wickedness . 't is said of jehoram , who was educated under a religious father , jehosaphat , chron. . . that he walked in the way of the kings of israel , like as did the house of ahab , for he had the daughter of ahab to wife , &c. where 't is very observable , that this unequal marriage of jehoram , is noted as the cause of his great wickedness . and from the following verses it appears , how many heavy judgments fell upon him for his impiety . to what hath been said may be added , that the hurt and inconvenience attending such marriages , does not only affect the married persons themselves , but likewise extends to their off-spring and posterity , who are in great danger of being corrupted , as to their religion and manners , by the influence and example of their parents . 't is observed as one principal cause of the wickedness of rehoboam , ( kings . . ) that his mother was an ammonitess ; which is repeated , v. . to shew us that 't is a matter which deserves to be taken notice of . to the same purpose 't is said of ahaziah king of judah , ( king. . . ) that he walked in the way of the house of ahab , and did evil in the sight of the lord , as did the house of ahab ; for he was the son in law of the house of ahab . thirdly , parents are to provide for them , if they can , somewhat that may be a foundation for their comfortable subsistance in the world ; which by the blessing of god on their callings , may be improved towards their living decently and honestly . for this end , they ought to keep within compass , and to avoid all vain and unnecessary expences . parents ought to lay up for the children , says the apostle , cor. . . and tim. . . he that provideth not for his own , is worse than an infidel . parents are not to propose to themselves , the rendring their children very great and rich : but as they themselves having food and rayment , are to be therewith content ; so , if they can get necessaries for their children , they ought to rest satisfied , and be thankful . our life ( that is , the happiness of our life ) doth not consist in the abundance of the things we possess , luke . . tho' you are to provide for your children , yet you are not , out of too great thoughtfulness about the time to come , to restrain your selves from doing all necessary offices of charity to the poor , who do now stand in need of your help : never neglect a present duty for fear of an uncertain inconvenience : you are forbid to take thought for the morrow , mat. . . but you are required to do good to all men , while you have opportunity , gal. . . to cast your bread upon the waters : to give a portion to seven , as also unto eight , because you know not what evil there may be in the earth , eccles. . , . this is the way to lay up treasures for your children ; to entail upon them great blessings ; to make god their guardian ; to leave them to his merciful and kind providence , and to his almighty protection . psal. . , . i have been young , and now am old ; yet have i not seen the righteous forsaken , nor his seed begging bread. he is ever merciful and lendeth , and his seed is blessed . so that by your bounty and charity , you bring your wares to a good market , you put forth your money into god's hands , who will not fail to repay it with usury . for as the wise man saith , he that hath pity upon the poor , lendeth unto the lord , and that which he hath given will he pay him again . prov. . . the liberal soul shall be made fat , and he that watereth , shall be watered also himself , prov. . . he that gives to the poor shall not lack , prov. . . and deut. . . it is written , thou shalt surely give him , ( to wit , thy poor brother ) and thy heart shall not be grieved , when th●● givest unto him ; because that for this thing , the lord thy god shall bless thee ▪ in all thy works , and in all that th●● puttest thine hands unto . and in the epistle to the hebrews , chap. . v. . it is said , god is not unrighteous to forget your work , and labour of love , which you have shewed towards his name , in that you have ministred to the saints , and do minister . from all which it appears , that charity and liberality are the best husbandry . as you are to beware , lest your care for your children , make you neglect necessary duties of charity ; so you are to take heed , lest you use any unlawful method to get wealth to bestow upon them : this is not a way to make them rich ; for such riches seldom prosper : there is a curse which attends all unlawful gain , and like a canker eats it out , and consumes it . all ages and places afford examples , which confirm this observation . wealth gotten by vanity , saith solomon , shall be diminished , prov. . . and again , prov. . . he saith , treasures of wickedness profit nothing . and jer. . . 't is said , as the partridge sitteth on eggs , and hatcheth them not , so be that getteth riches and not by right , shall leave them in the midst of his days , and at his end shall be a fool. a small estate got honestly , is a hundredfold better than a vast and plentiful estate purchased by unrighteous methods . a little , saith the psalmist , psal. . . that a righteous man hath , is better than the riches of many wicked . and , better , saith solomon , prov. . . is a little with righteousness , than great revenues without right . as it is the duty of parents by all honest and lawful ways , to provide somewhat for their children , and to preserve it for them ; so they ought in due time to bestow upon them more or less of what they have acquired and purchased , and not wholly to delay the doing of this until their own decease . they ought , so far as they can , to afford their children whatever their present necessities or their lawful occasions do require : and the more virtuous and industrious they see their children , they ought to give them so much the more liberally , that they may have not only what is absolutely necessary for them , but likewise , what they may improve for the bettering their estate in the world ; that they may live decently , and may also have somewhat wherewith to help and relieve others . how great a reproach is it to some persons , who have a great deal of wealth , out of a woful covetous temper to suffer their children to go in rags , and to depend upon the charity or good nature of others , for a piece of bread ! such parents must needs be very unnatural , whose bowels are not stirred with compassion towards their children , when they see them in distress and want ; and who do not all they can for their necessary supply and assistance . but , tho parents ought to give their children chearfully and seasonably more or less of their worldly goods , yet they must have a care , lest out of an indiscreet fondness , they give them more than their own circumstances will permit . how many sad examples are there of children , who have either wholly neglected their parents , or who have not cared for them as they ought to have done , so soon as they were put into the possession of their estate and fortune ? whereas formerly , they seemed to carry themselves with all possible duty and affection , no sooner did their parents bestow all they had ( or at least , the greatest part ) upon them , but they begun to grow insolent towards them , and went on to so great a height of undutifulness , that their poor parents were forced to leave them , and thenceforth to live in a very melancholly and mournful condition . 't is therefore the wisdom of parents , so to give their children , as still to reserve to themselves what is needful for their own support : they ought rather to keep their children in a dependance upon them , than that they should depend upon their children . to this purpose is the advice of the son of syrach , ecclesiasticus . , , &c. hear me , o ye great men of the people , and hearken with your ears , ye rulers of the congregation . give not thy son and wife , thy brother and friend , power over thee while thou livest , and give not thy goods to another , lest it repent thee , and thou intreat for the same again . as long as thou livest and hast breath in thee , give not thy self over to any . for better it is that thy children should seek to thee , than that thou shouldest stand to their courtesie . in all thy works keep to thy self the preeminence , leave not a stain in thine honour . at the time when thou shalt end thy days and finish thy life , distribute thy inheritance . thly . 't is the duty of parents to have their will and testament in readiness . they ought , while they are in health , to determine the several proportions of their worldly goods , which they intend to bestow on their children , and not to leave the doing of this till the very immediate approach of death . a wise man ought so to dispose of his affairs in time , that when he comes to die , he may have as little work to do as is possible . 't is very unfit , on many accounts , to leave the ordering of those things which relate to a man's estate unto the last hour . for , . no man knows if he shall have a leisurely passage out of the world , so as to have time to settle his affairs ; a thousand accidents may prevent this ; of which see [ discourse about the right way of improving our time , motive d. ] dly . tho' you should have time on your death-bed , for ordering your temporal affairs , yet what signifies time ( considered abstractly and separately ) if you are not fit to use it ? for ought you know , your sickness then may so affect your head , that you shall not be able to act any longer as rational creatures , but must be governed and taken care of by others , as if you were children upon the breasts , or perhaps as persons in a much more sad and lamentable condition . now therefore , it is fit for all who are wise , to provide against such casualties , and not to delay so important and necessary a work to an uncertain moment . dly . supposing you have a leisurely passage out of this life , together with the use of your reason all the while , yet consider , that you are likely to have enough to do in your last hours , tho' the ordering of your temporal concerns do not then lie upon your hands . your spiritual enemies will , very probably , at that time , muster up all their forces , and use their utmost effort , either to conquer you , or to frighten and disturb you : you will then find that all your preparation is little enough , that you may finish your course with joy : the sight of death will make you see a great many things , far otherwise than you saw them in time of health : the things of this life will then appear very little and inconsiderable , and eternity will appear as a vast and boundless ocean : your good actions will appear but very few and imperfect , and your sins and follies very many and great . thus it is generally with the best and most holy persons ; and therefore , 't is your wisest and safest course , to dispatch , not only as much of your great business as you can before the approach of death , but likewise to dispose of your worldly concerns in such a manner , that they may not prove a hindrance and a burthen to you at that time , when you are to have a sharp conflict with the king of terrors . but besides all these considerations , which ought to excite you to put your house in order , in time of your health ; consider farther , that by so doing , you will prevent a great deal of trouble and confusion , and of strife and division , which oft-times happen amongst children , when their several portions are not assigned them by the will of their parents . how sad is it to reflect upon so many instances of this kind , as have happened in our days ! it cannot but be look'd upon as a great reproach to our holy religion , to see brethren , and other near relations , contending , and going to law with one another , and thereby laying the foundation of lasting variance and discord , of bitterness and wrath , of anger and clamour , of malice and envy , &c. which too often are concluded , with the desolation and destruction of one or other of the contending parties , if not of the whole family . how needful therefore is it for parents to make their will in good time ? when they are in health , when their understanding is good , when their memory is perfect , when they are able to think of business , and to judge calmly and discreetly of what they do ; when they can call to mind what they owe , and what is owing to them . and because of the great falsehood and wickedness of the world , by which it often happens that the true sense of mens words are perverted , it is likewise very fit that parents , in setting their house in order , have the advice of those who are skilful , upright , and faithful persons , by whose assistance their will may be framed in such terms and expressions , as may ( so far as is possible ) prevent the cavils of crafty and ungodly men. as parents ought to use a great deal of caution and circumspection in all things relating to their last will , so particularly in the choice of guardians for their children , who , after their own decease , may act the part of parents towards them , and may promote their happiness and welfare , both in temporal and spiritual things . if you know amongst your near relations those who are wise and prudent , true and upright persons , who fear and love god , and of whose sincere kindness you have had long experience , 't is very reasonable to prefer them before strangers . * but if you have found others more sincere and upright , more prudent and discreet , more kind and loving , more constant in their friendship , and more faithful to your true interest , than your nearer relations have been , you ought rather to entrust your children to their care , than to those , who , tho' your kinsmen , have given you no great ground to expect much kindness and faithfulness at their hands towards your children . if they have not been very faithful to you , 't is but madness to expect that they should prove more faithful to them . tho' they may grow better , yet no wise man ought to trust so great and dear a concern to such an uncertainty . thus i have shewed you what are the principal duties you owe to the souls and bodies of your children , and what you are to do for them as to their outward estate . the above mentioned particulars earnestly recommended to parents . from what hath been said you may see , what a weighty and difficult charge you have ; the sense whereof should excite you to beg of god earnestly every day , that he would direct and assist you , to perform the duties that belong to christian parents . that you may the better act your part ; 't is fit for you , when you call your selves to an account about your lives and conversations , to make enquiry particularly how you perform the duties of parents towards your children , as to their souls , their bodies , and outward concerns : and if , upon serious enquiry , you find that you sincerely endeavour to do whatever you know your selves to be bound to do for them ; then bless and praise god , who gives you both to will and to do according to his good pleasure : beg his pardon for those imperfections and defects that attend all humane actions , resolve to go on , and not to grow weary in your duty towards them ; that so they may be as happy in all respects , as is possible for you , by the help of god , to make them . but if upon inquiry , you find that you have been very negligent in your duty towards your children ; that you have done very little good for their souls , and not what you should , and might have done for their bodies and outward estate ; and that perhaps you have done them a great deal of hurt by your evil counsel , and prophane and wretched example ; that you have led them on in the broad way , which leads to the chambers of death , that you have robbed god , who bestowed them on you , of their service and obedience ; and have made them the servants of sin ; that you have contributed to the making them heirs of wrath , and children of disobedience , who were made by their baptism , children of god , and inheritors of the kingdom of heaven ; that you have done what tended to destroy eternally those souls and bodies , which god intrusted with you , that you might take care of them , and do what you could to make them happy . if , i say , upon enquiry into your hearts and lives , you find your selves guilty of those things , how great reason have you to be in bitterness and grief of heart , to weep and lament , to abhor your selves in dust and ashes , to confess and acknowledge your sins with great humility and contrition , to implore the divine mercy and forgiveness with all earnestness , for the sake of his dear son ; to resolve and purpose sincerely to amend your ways and doings ; to beg grace from god , that he would assist you , that he would compass you about with his salvation , and never leave you nor forsake you ; that he would give you his holy spirit to sanctifie you , to wash and cleanse you , to lead and guide you , to support and strengthen you , to revive and quicken you , to carry you from strength to strength , and from grace to grace , till you come and appear before him in sion . consider the particular things wherein you have hurt the souls of your children , and failed in your duty to them , as to their bodies and outward concerns : and the more you find you have done amiss , resolve so much the more to be zealous to do them good ; to double your diligence in promoting the welfare and happiness both of their souls and bodies . tell them so far as is meet , what you now see and feel ; let them know that you have been out of the way , that you have misled them , and brought both your selves and them in danger of being undone , and ruined eternally : tell them what you resolve to do , and what you and they ought to do , and must do , or else that you will certainly perish . delay not to do this one moment : fly like a bird out of the snare of the fowler . your souls lie at the stake , and therefore do what men use to do to save their lives ; skin for skin , and all that a man hath , will be give for his life . men are ready to part with any thing to save their lives ; they 'l part with house and lands , with silver and gold , with their whole estate and substance , to save their bodies alive , which must die at last , and , for ought they know , may die within a very few days or hours . how much more ought you , that you may save your own souls , and the souls of your children , to part with your ●ile and unruly lusts and passions , your vain foolish habits and customs , which are your reproach and dishonour , which are the worst things in the world , which can do you no good , if you hold them still , but will certainly do you a great deal of mischief ? they will prove the cause of your destruction ; they will deprive you of all that is good and excellent ; they will cut you off from the favour of god , the love of christ , and the fellowship of the blessed spirit ; they will likewise deprive you of the assistance and ministry of the holy angels , and the comfortable society of the saints departed ; they will exclude you for ever from the kingdom of heaven , the crown of righteousness , the peace , the joy , the love , and glory of the future state : all this your sins will deprive you of ; and instead thereof , they will expose you to the wrath of god , to the devouring fire , to everlasting burnings , to blackness of darkness , to weeping and gnashing of teeth , to the wretched and cursed company of devils and damned souls , to the worm which never dieth , which will gnaw you , and torment you for ever : and will you chuse all this rather than part with your lusts , that you may be for ever happy , and have fulness of joy and pleasures for evermore ? will you be so mad , as to prefer hell and death , everlasting misery and woe , to heaven and everlasting life , to blessedness and glory ? and will you still continue to be so cruel to your poor children , as to draw them along with you to the bottomless pit ? now is the time for you to become either happy or miserable ; if you repent and amend , and act the part of wise and religious parents , you may be happy ; for god will have mercy upon you . isa. . . let the wicked forsake his way , and the unrighteous man his thoughts : and let him return unto the lord , and he will have mercy upon him , and to our god , for he will abundantly pardon . follow therefore the example of the psalmist , psal. . , . i thought on my ways , and turned my feet unto thy testimonies , i made haste and delayed not to keep thy commandments . resolve without delay to forsake your wicked customs and practices : begin in earnest to work out your own salvation : and do all that lies in your power to make your children wise and good . but if , instead of this , you continue in your sin and folly , setting at naught god's counsels , and despising his reproofs , putting the evil day far from you , promising your selves peace and safety , tho' you walk after your own hearts lusts ; making a mock at sin , and laughing at all that is sacred and serious ; and by your wicked example destroying the souls and bodies of your poor children ; then assure your selves god will not be mocked ; he will at last whet his sword and bend his bow , and make ready his arrows against his adversaries ; he will render to you according to your works ; he will in no wise clear the guilty . consider the terrible threatning which is mentioned , deut. . , . against the man , who , when he heareth the words of the curse , does bless himself in his heart , saying , i shall have peace , tho' i walk in the imagination of my heart , to add drunkenness to thirst : [ the lord will not spar● him , but the anger of the lord and his jealousie shall smoke against that man ; and all the curses that are written in this book shall lie upon him , and the lord shall blot out his name from under heaven . ] concerning the duty of parents when god removeth their children by death . the death of children as well as aged persons , falls out so very often , that it cannot but be seasonable to a great many parents to suggest to them some plain and easie considerations , which they may sometimes reflect upon , and imprint on their minds , that so they may not be surprised with the death of their children , nor swallowed up of excessive and immoderate grief . parents ought to consider , when their children dye , first , that it is the lord who does it : he who is lord of life , who gave life to themselves and to their children , is also lord of death , and removes out of the world whom , and when , he sees fit , he is the great potter ; and man is the clay , which he hath formed and fashioned into a curious and beautiful shape ; and animated with an immortal soul : when he sees fit to break this brittle vessel in pieces , and to separate the soul from it , who can stay his hand ? or who dare say unto him , what dost thou ? may not he do with his own , what he thinks good ? or must he give an account of his actions , unto the work of his own hands ? he is infinitely great and powerful ; and therefore will do according to his own good pleasure : he is infinitely wise , and knows what 's best and fittest to be done : he is infinitely good and kind , and therefore will order all things for good : and he is infinitely just and righteous , and therefore can do no wrong . it 's fit therefore that parents , when god removes their children from them by death , submit chearfully to the will of him , who is infinitely powerful , wise , good , and just ; and that they adore him , and say with ely , sam. . . it is the lord , let him do what seemeth him good . and with the royal psalmist , ps. . . i was dumb , i opened not my mouth ; because thou didst it . secondly , they should consider that their children were born mortal , frail by nature , subject to a necessity of dying , by their very composition and frame ; and also by the decree of heaven , heb. . . it is appointed for all men once to dye . and therefore when god sees fit to remove them by death , to make the house of clay fall down about their ears , parents ought not to be surprised . this is nothing but what falls out daily : some are going out of the world , and some are coming into it : some are a great while upon the stage , and some but a very short while ; some no sooner enter upon it , but presently they are gone , and are seen no more ; some take a few turns , and then they are withdrawn ; some tarry longer , and act a great part on the stage , for a considerable time , and give hopes of yet greater actions and performances ; but on a sudden they are gone likewise , as a shadow ; and all their own designs and projects , and the hopes and expectations of others fall to the ground . all this happens every day in the course of things here in the world ; and therefore parents have no reason to think it strange when they see their children dye . the thing that hath been , it is that which shall be ; and that which is done , is that which shall be done ; and there is no new thing under the sun , eccles. . . and as it is with men , so it is with all things else , which live upon the earth , or grow out of it : some live longer and some a shorter while than others of the same kind : some prosper and thrive , and others decay and perish . some things grow up in the morning , and are withered e're night : some things grow apace till they are very near the time of ripeness and perfection ; and then somewhat happeneth , which prevents the perfect growth , and makes the goodly appearance come to nothing : now , what are men ? moses in his prayer ( ps. . , . ) tells us , in the morning they are like grass , which groweth up ; in the morning it flourisheth and groweth up : in the evening it is cut down and withereth . and to the same purpose the psalmist david speaketh , psal. . , . as for man his days are as grass , as a flower of the field , so he flourisheth , for the wind passeth over it , and it is gone , and the place thereof shall know it no more . likewise esa. . , . it is thus written , the voice said cry. and he said , what shall i cry ? all flesh is grass , and all the goodliness thereof is as the flower of the field . the grass withereth , the flower fadeth , because the spirit of the lord bloweth upon it : surely the people is grass . by all which it appears what man is by nature , to wit , a very weak and vanishing thing , soon nipt and brought to nothing ; like the tender grass , and the flower of the field , which is more exposed to the winds and other inconveniences , than the flowers of the garden , which the gardiner preserves and secures . the consideration of these things , will tend mightily to quiet the minds of those who calmly and wisely reflect upon them , when god removes their children , or other relations from them by death . their case is not singular , it is that which is common and usual amongst men ; it is according to the course of nature for a mortal thing to die . plutarch reports of anaxagoras , an ancient philosopher , that when he was discoursing to his hearers concerning the causes of natural things , one brought him the news of his sons death ; upon which , after a little pause , he said to those who were present , i knew i begat a son that was mortal . the consideration of this did quiet the thoughts of this heathen . but what if the manner of the death of your children be somewhat extraordinary , by some sudden and unusual accident , or by some strange and odd distemper ; are you on this account to allow your selves in the excesses of sorrow and mourning ? no , in no ways : you are not therefore to be transported into immoderate grief and mourning . shall you be vexed and disquieted , because a worm did eat up your pleasant fruit , or because the stormy wind did blow away your lovely flowers ? are you therefore to be enraged and mad with anger against the worms , or against the winds ? what would it mend the matter , if you should give way to your passion and anger never so much in such a case ? this would only multiply your losses , by making you lose not only your fruit and your flowers , but your selves too : which they all do , who lose their patience , in which it is that we possess our souls . when therefore your children are removed from you by death , in some unusual and extraordinary manner , you ought to look beyond diseases , or accidents , unto the lord of life and death ; who by his providence ordereth not only their death , but the manner of it . if the sparrows fall not to the ground , that is , die not , without your father : you may be sure your children do not die by chance , or without the particular disposal of their heavenly father . as to the particular grounds and reasons , for which god does after such a manner see fit to put an end to your childrens days , you are not to be too curious and inquisitive . the counsels of god are a great deep : his ways are in the deep waters ; and none by searching can find him out unto perfection , job . . upon such occasions all ought to remember the words of our lord , when they told him of the galileans , whose blood pilate hath mingled with their sacrifices , luke . , , , . suppose ye that these galileans were sinners above all the galileans , because they suffered such things ? i tell you , nay : but except ye repent , ye shall all likewise perish . or those eighteen upon whom the tower of si●oe fell , and slew them , think ye that they were sinners above all men that dwelt in jerusalem ? i tell you , nay : but except ye repe●t , ye shall all likewise perish . we see what was aarons carriage , when god removed his two sons nadab and abihu by a very extraordinary stroke . levit. . . there went fire from the lord and devour'd them , &c. and v. . 't is said , that aaron 〈◊〉 his peace . he did not murmur against the justice of god , or complain as if he had been too severe . no , he was silent ; he submitted to the will 〈◊〉 god , and considered that the honour of god ought to be dearer to him tha● the lives of his two sons . in like manner we see how job carried himself , when god removed 〈◊〉 seven sons and three daughters , all at one blow , in an extraordinary manner , job . , . thy sons and thy da●ghters were eating and drinking wine 〈◊〉 their eldest brothers house ; and 〈◊〉 there came a great wind from the wilderness , and smote the four corners 〈◊〉 the house , and it fell upon the young men , and they are dead . this was sad news to the good old man , who had ●●rd so much ill news before . but yet for all this , you see how patiently ●e hare his affliction . he fell down ●pon the ground and worshipped , and said , naked came i out of my mothers womb , and naked shall i return thither : the lord gave , and the lord hath taken 〈◊〉 , blessed be the name of the lord , job . . , . this good man was so far from cursing god , which satan said ●e would do , that he humbly adored and worshipped him . he was so far from blasphemeing god , and from entertaining any dishonourable thoughts of him , as if he had done any thing which he ought not to have done , that , 〈◊〉 the contrary , he approved of all , he acquiesced in the divine pleasure ; he considered , that all that he once enjoyed , was a free and undeserved gift from god , which he so gave , as still to reserve to himself the supreme power of disposing of it , as he should think good ; and therefore , when all was taken away from him , he blessed the name of the lord ; he did not quarrel with the divine providence , but was heartily thankful , not only for the former mercies , but also for th● present correction and chastisement which he knew to proceed from infinite wisdom , goodness , and justice . to the abovementioned instances from scripture , might be added several examples of the patience and composedness of spirit , which some heathens discovered , when their children were suddenly snatched away by a violent and untimely death . i shall only mention two , related by plutarch . the st is , of dio of syracuse , who , as he was busie in consulting with his friends about matters of importance , heard a great noise and tumult in the house , which occasioned his enquiring what the matter was ; and being told that his son was dead by a fall from the roof of the house , he received this sad news without discovering any perturbation of mind ; and having given orders that the dead body should be delivered into the hands of the women , that they might take care of it , and that it should be buried in the accustomed manner ; he went on in his design , to consult with his friends about the business that was before him . the other instance , is , of xenophon , who , when he was employed in offering sacrifice , received the news of his son 's being killed in battel ; at the hearing of which he pull'd off the garland from his head , wherewith it was then covered , and having askt the manner of his son's death , and being told that he died fighting valiantly for his country , he quickly brought his mind , which was a little disturb'd , into subjection to his reason , and again putting on the garland , he went on with his sacrifice , and told those who brought him the news of his son's death , i never pray'd the gods to make my son immortal , or very long liv'd ( it being very uncertain if that be expedient ) but to make him an honest man , and a lover of his country : and now , said he , i have my desire . thirdly , consider from whence , and whither they are gone . they were here in a life of vexation and trouble ; subject to innumerable vanities , temptations , snares , and dangers : they were compassed about with great and terrible enemies , the devil , the world , and the flesh : they were subject to daily necessities and wants . i● they had lived never so long , they would only have seen the same things in a continual succession and revolution : as for example , heat and cold , fair weather and foul , might and day , summer and winter , health and sickness , plenty and poverty , peace and war , prosperity and adversity , succeeding one to another : all things going round . but now they are delivered from all these ; they are at rest , they are subject to no more necessities and wants ; oppressed with no more troubles and vexations ; exposed to no more enemies , temptations , or dangers ; but exalted to a state of perfect peace , joy , love , and glory . they are as well and better than you can desire : you are not able to comprehend the happiness that they are admitted to . will you then be in continual sorrow and grief for your children , when they are exalted to a state of rest and glory ; when they are where you would rejoyce to be ; when their gracious father hath freed them from the vain company of the world , and translated them into the blessed society of angels , and of the spirits of just men made perfect ; when he hath put an end to their toil and labour , to their fighting and wrestling against their enemies , and bestowed on them a crown of glory , and an everlasting inheritance ; when he hath broken their bonds asunder , wherein they were held and kept in captivity and slavery , and hath put them into a state of perfect and glorious freedom ? the consideration of these things should mitigate and asswage your sorrow and grief , and fill you with unspeakable comfort and gladness . but some are apt to say , i should rejoyce , if i thought that my children , who are dead , were in heaven : but this i do not know . as to this , you are not to trouble your thoughts about it ; for god does not see fit to acquaint you with such things . secret things belong to god ; and things revealed to us and to our children , deut. . . if your children , while they were alive , minded good things ; and if you did your part to instruct them , and to make them what god requires them to be , you are not to be any further solicitous about their everlasting state : you are to hope that they are very happy , and you are to comfort your selves with these thoughts . others are apt to say , i am afraid that my children are not in a happy state ; they did very bad things , and used bad company ; and therefore i have cause to fear , and to be troubled about them , now that they are dead . as to such parents , who have had wretched children , they ought not to suffer their minds to be disordered , and oppressed with grief and sorrow , because their children , who died , were wicked . if they did their duty to make them better ; if they advised and admonished them ; if they reproved them , and , as was fitting , chastened them ; if they desired others to deal with them , to see what they could do towards the reclaiming of them ; if they prayed to god for them , and gave them a good example : they are not any further to be troubled and disquieted concerning them , when god takes them into his own hand ; he is wise and good , holy and just , he does all things well , for excellent and glorious ends ; and therefore parents ought to leave them to his disposal , who is the supreme governour of the world , and judge of the whole earth . whatever he does , whether in mercy or justice , is always best . the inhabitants of the other world , who are translated into a state of heavenly glory , are not under the power of such passions and partialities , as govern us here below . the glorified parents of damned children , are not under any uneasiness on that or any other account : the will of god and his glory is their all ; they know that whatever he does is most perfectly just and good , and for his honour ; and therefore all things afford them great pleasure and delight , true and lasting joy and satisfaction of mind . there 's nothing able to interrupt the happiness and joy of those in glory : they are perfectly and eternally delivered from all sort of evils , both of sin and punishment : they are placed above the reach of whatever may render them in the least uneasie . but there is a third sort ; of those who are troubled , not only because their children were bad and prophane , but because they were so through their example or neglect . as for such , i have already in general shewed them what they ought to do . i shall only add ; that since they have been so faulty and defective in their duty towards their deceased children , they ought to be the more careful of those who are yet alive , and to do all that is possible to make them what god requires them to be . as to those who have no more children left them , it would be very fit for them to take into their care one or more children , upon whom they may bestow all that pains and care which they should have bestowed in the right education of their own ; and endeavour , by god's help , to make them truly pious and religious , and patterns of all sorts of virtue to others . this is an office which will be very acceptable to god , and one of the best demonstrations which parents can make of the sincerity of their repentance , for their not having done their duty to their own children . fourthly , consider , that there will be a resurrection of all those that are dead . the mighty power of god , which made all things out of nothing , will also gather together the scattered dust of those who are deceased , and will reform and rebuild , as it were , their bodies which are fallen down , and consumed . he will raise them up again in a more excellent , perfect , and glorious manner . then shall you meet with your children and friends who died in the lord , and behold them after another manner ▪ than you saw them here in this world. instead of weak and diseased bodies , you shall see them strong , vigorous , and lively bodies : instead of frail and dying bodies , you shall see immortal and incorruptible bodies : instead of filthy and vile bodies , you shall see pure and glorious bodies : and you shall see them so as to be with them for ever , so as never any more to be separated from them by death , or any other thing ; for you and they shall die no more : cor. . , , . so also is the resurrection of the dead . it is sown in corruption , it is raised in incorruption ; it is sown in dishonour , it is raised in glory . it is sown in weakness , it is raised in power . it is sown a natural body , it is raised a spiritual body : and , vers . . this corruptible must put on incorruption , and this mortal must put on immortality . how gladly would poor people part with their dearest children , if they could be assured of seeing them again in an honourable state and condition , exalted to great dignity and honour ? and will not you , who have the hopes of a glorious resurrection , be comforted in the absence of your children ? when their merciful god and father takes them away from you unto himself ; not to do them hurt , but good ; to make them happy and blessed with himself for ever ; to bestow upon them what eye hath not seen , nor ear heard , nor which hath entred into the heart of man to conceive ? consider the words of the apostle to the thessalonians , epist. . , . but i would not have you to be ignorant , brethren , concerning them which are asleep , that ye sorrow not , even as others which have no hope : for if we believe that jesus dyed and rose again , even so them , which sleep in jesus , will god bring with him . fifthly , your giving way to excessive grief and mourning , can do you no good , but will certainly do you a great deal of hurt and mischief in many respects . it cannot bring back your children that are dead . though you should break your hearts into a thousand pieces , by your weeping and mourning , and waste and consume your years in constant heaviness and sorrow ; tho' you should never henceforth allow your selves one moment of relaxation of mind ; after all , you must go to them , they shall not return to you . now what a folly is it for men to consume , to disquiet , and to torment themselves , where it is to no purpose at all to do so ? and not only do you thereby no good at all to your selves , but you do your selves a great deal of mischief and prejudice . you provoke god to anger against you , to bring upon you yet heavier and more grievous punishments , and to deprive you of other mercies and comforts , which you still enjoy . you do thereby no small hurt to your bodies ; you bring upon your selves very dangerous distempers , which will make you unfit for the actions of life , and the duties of your calling . you likewise do unspeakable mischief to your souls ; you deprive your selves of that vigour and chearfulness of spirit , that is needful to make you fit to serve god acceptably . you thereby weaken your memory , and darken and disorder your reason and understanding , and so expose your selves to all the sad consequences of a disordered and distracted mind . your example does also a great deal of hurt to others : your impatience and immoderate sorrow and mourning teacheth others to do so upon the like occasion . hereby you bring no small reproach upon our holy religion , as if it were not sufficient to support and fortifie us against our crosses and afflictions , and to comfort us amidst the uneasie things which god sees fit to exercise us with in this world. what an excellent example is david unto you in this matter ? when god struck his child , so that it was very sick , he fasted and prayed ; but when the child died , he arose from the earth , and washed and anointed himself , and changed his apparel , and c●me unto the house of the lord , and worshipped : then he came to his own house ; and when he required , they 〈◊〉 bread before him , and he did eat . then said his servants unto him , what thing is this that thou hast done ? thou didst fast and weep for the child , while it was alive ; but when the child was dead , thou didst rise and eat bread. and he said , while the child was yet alive , i fasted and wept ; for i said , who can tell , whether god will be gracious unto me , that the child may live ? but now he is dead , wherefore should i fast ? can i bring him again ? i shall go to him , but he shall not return to me , sam. . , , &c. thus ought all parents to do , who fear god. when the lord layeth his hand upon your children , you ought to pray to god for them , and to use all lawful means for their recovery : but when he ●ees fit to take them away by death , you ought patiently to submit to his will ; this is your wisest course ; it is the way to make your selves happy , and to enjoy comfort and satisfaction of mind under your crosses . this is the likeliest and readiest way to obtain new mercies and favours from the lord , instead of those you are deprived of : thus you see the lord dealt with job : jam. . . ye have heard of the patience of job , and have seen the end of the lord : that the lord is very pitiful , and of tender mercy . and , job . , . the lord blessed the latter end of job , more than his beginning . and , vers . , . after this lived job an hundred and forty years , and saw his sons , and his sons sons , even four generations . so job dyed , being old and full of days . but if god see it more fit to withhold from you the blessings of the womb , and to bestow no more children upon you ; he can and will make up this want , with much greater and better blessings . what you want in temporals , you shall have in spirituals . as elkanah said to hannah , sam. . . he will be better to you than ten sons . he will give you a name better than of sons and daughters , even an everlasting name , that shall not be cut off . isa. . . the duty of parents on their death-bed . the shortness and great uncertainty of your time , ought to make you very careful , while you are in health , to improve , as well as you can , the present opportunities of doing good to your children , both as to their spiritual and temporal concerns . there can be no greater folly , than to delay the doing whatever is needful for your childrens real happiness and welfare , meerly out of a vain expectation of having time enough to do every thing of this kind , when you lie upon your death-bed . 't is strange , that men who daily see the casualties which others do meet with , and who have power to consider the great dangers their own lives have been exposed to , should notwithstanding flatter themselves with such thoughts , and be so far bewitched thereby , as to neglect any duty of importance and necessity , which now they have sufficient opportunity to do . and therefore , while you are in health , fail not to do all the good you can to your children both for their souls and bodies , and for their outward estate . but , if it shall please god to afford you time and leisure , upon your death-bed , to do any thing for their benefit , neglect not at such a time to do whatever your weakness and sickness will permit . particularly , st , give them your best advice : direct them according to their capacities : consider what their faults and defects most commonly have been , and suggest to them such things as god shall bring into your mind , to make them sensible of their faults , and to rescue them from their evil habits . consider what those things are , whereby they are most likely to be endangered , and strive to fortifie their minds with such wholesom precepts and maxims , as may tend to preserve them for the time to come . consider what good thing does appear in any of them , and endeavour to stablish their minds in virtue and goodness , in the fear and love of god. amongst other things , 't is 〈◊〉 to recommend to them unity and concord , that they love one another heartily , and be ready to assist and serve one another to the utmost of their power , that they be friendly monitors to one another , and take it kindly and thankfully when they are so deale with . then likewise you may advise them , to endeavour , as much as is possible , to live peaceably with all men ; to be careful , not to wrong any body by word or deed , but on the contrary to seek the welfare of others , to strive to do all the good they can in the world , and to make it as their necessary food to glorifie god. david's example is worthy of the imitation of all religious parents at such a time , of whom 't is said , king. . , , , . he charged solomon his son , saying , i go the way of all the earth : be thou strong therefore and shew thy self a man. and keep the charge of the lord thy god , to walk in his ways , to keep his statutes and his commandments , and his judgments , and his testimonies , as it is written in the law of moses , that thou mayest prosper in all that thou doest , and whithersoever thou turnest thy self : that the lord may confirm his word , which he spake concerning me , &c. dly . pray to god to bless them , to sanctifie them , and to preserve them ; that he would never leave them nor forsake them , that he would be their god and guide , and their portion for ever , that he would possess them with his fear , and keep them in his love , and preserve them from sin , and from all their spiritual enemies , and that he would order all things for their good . the fervent prayer of a righteous man availeth much at all times , but never more than when he is stepping into eternity , and going to his heavenly father . parents therefore , at this time , ought to be importunate with god , especially for spiritual blessings to their children , that he would grant them his grace , to walk in his ways , and to keep his commandments , and that his kind providence may be their inheritance . dly . it will be very fit at such a time , to commend them to some of your friends , whom you have found true and faithful , sincere and upright , and kind and loving to you and yours . this is especially needful to be done for those children , who are less able to look to themselves . 't will be of unspeakable advantage to them , in many respects , to be directed and assisted by those who are their true friends , who by their counsel and advice , and by doing other good offices for them , will be as eyes , and hands , and feet unto them , and will prove a defence unto them against a great deal of danger and mischief , till such time as they are capable to mind their own business , and are fixt and settled in the world. having discoursed of the duties of natural parents , 't will not be amiss to say somewhat concerning the duty of those who are in the place of parents , such as step-fathers and step-mothers ( or fathers and mothers in law ) and guardians . and first , concerning the duties of step-fathers and step-mothers . the first and chief thing which belongs to the care of step-parents , is , to do all that they can for the benefit of their childrens souls . they ought to endeavour to season their tender minds with the fear and love of god , to reform what is amiss in their temper and humour by all kind and prudent methods , to teach them to worship god , to remember their creator in the days of their youth : they ought to see that they be taught to read ; that they spend the lord's day well , and that they frequent the place of publick worship : they ought to make them understand what was promised in their name at their baptism , and to encourage them to renew their baptismal covenant , if they have an opportunity : they ought to advise them to come to the lord's table so soon as they are fit for it , and then , as also at other times , to examine themselves , and to call themselves to a strict and serious account , they ought to observe what remarkable mercies and providences they meet with , and to acquaint them therewith so soon as they are capable to reflect on such things : they ought likewise , to talk to them often of the various providences which either they have met with themselves , or which they have observed in the world , that thereby the childrens minds may be affected with a due sense of the power , the greatness , the wisdom , the mercy , and the justice of god. to render all which endeavours effectual , they must be examples of piety to them : they must see what company they use , and do what they can to keep them out of ill company , and to acquaint them with those who have a sense of good things : they must reprove them when it is needful , but with great mildness and discretion : and as for correcting and chastening of them , they ought to leave that part to the natural parent , if alive ; but if the natural parent be dead , then they may correct them when it is necessary , according to their age : but in this great caution ought to be used , they must do it with the greatest gentleness and tenderness that is possible , not only out of conscience , but prudence , to prevent all occasion , which a great many are apt to take , to reflect upon them , and to censure them severely and unjustly , when they do any thing that looks like unkindness or sharpness to their step-children . 't is therefore very adviseable , when correction is necessary , to acquaint some of the childrens relations ( if they be not at too great a distance ) with their fault , and so to correct them by their advice , and , if possible , in their presence , that they may be , as it were , witnesses of their doing nothing but what is absolutely fit and needful to be done for the advantage of the children . step-parents ought also to take the opportunity of their childrens sickness , or of any other adversity they meet with , to set home upon their minds such admonitions and counsels as they were not so apt to mind when they were in health . and to all their other endeavours , they ought to joyn their daily prayers to god for them , that he would bless them , and make them his faithful and obedient children and servants . as step-parents ought principally to take care of the souls of their step-children , so they must not neglect their bodies . their duty as to this , is , in a word , to take care that they have necessary and convenient food and rayment . as to the outward estate of step-children , tho' parents are not obliged to give them any great portion of their worldly goods , especially if they have , or are like to have children of their own , to give such things to ; yet they ought to be careful , that the portions , which of right belong to their step-children , be preserved and improved for their use and advantage , according to the will of the deceased parent . when they are fit for a trade or any honest way of getting their livelyhood , they ought to assist them all they can , that they may be placed forth as happily and comfortably as may be . in like manner when they are fit for marriage , they ought to express a great deal of readiness and chearfulness to serve them to the utmost of their power ; they ought to assist them with their best advice and hearty counsel in a matter of so great importance . and , in a word , they ought not to be wanting to them in any thing that may be useful and beneficial to them , either as to their souls , or bodies , or as to their outward concerns . some motives to stir up step-parents to do these things . it cannot but excite step-parents , to perform the above-mentioned duties for the benefit of their children , both in their spiritual and temporal concerns , if they seriously consider , st , the nature of their marriage relation , whereby they become one flesh with those to whom they are married . when god made the woman , and brought her to the man , gen. . . he said , therefore shall a man leave his father and mother , and cleave unto his wife , and they shall be one flesh. now , by virtue of this near relation and close union , they ought to have a tender regard for the interests and concerns of one another ; and the dearer any thing is to the one , the greater affection ought the other to have towards it . as therefore 't is past all doubt , that children are the dearest and most valued and beloved earthly thing that natural parents have , upon this account , it is very reasonable , that step-parents should express a great regard and affection for them . . this is the way to preserve and to increase that mutual love , which ought to be 'twixt man and wife . if a step-parent is kind and loving to the children , and careful to promote their happiness and welfare , it cannot but have an influence on the natural parent , so as to produce an increase of love and respect , which will render the lives of the married persons very easie and comfortable . whereas , on the other hand , if step-parents are rough , unkind , and unnatural to their step-children , it must needs cause a great deal of mischief ; it will certainly cool , if not quite alienate the affection of the natural parent , and when once this happens , there is thenceforth nothing but strife and contention , jealousies and suspicions , which are ordinarily attended with very sad and dreadful effects , to the utter ruin of one or t'other party , if not of both . . this is the way to make the children very respectful and kind , and very dutiful and obedient to them , when they use them kindly , are careful to seek their happiness and welfare , and carry themselves towards them in all respects , as they ought to do . whereas , on the contrary , by being unkind to them , and unconcerned for their happiness and welfare , they provoke them to hate them , and to prove disrespectful and disobedient to them . . this is the way to gain a great deal of love and respect from all those who are related to the deceased parents , who cannot chuse but resent it very kindly , when they see the children of their friends well used , and taken care of both as to their souls and bodies : this will make them ready upon all occasions to serve them , and to do them the best offices which are in their power : whereas , on the other hand , if they see the poor children of their deceased friends neglected and contemned , wrong'd and abus'd by unkind step-parents , they must needs take it in very ill part , and resent it heavily ; yea , and all other persons , who see or hear of such unkindness , severity , and injustice , towards poor children , cannot chuse but think very ill of those , who discover themselves to be altogether void , not only of religion , but of humanity also . from what hath been said , it appears how very just and reasonable it is , for step-parents to be heartily concerned both for the spiritual and temporal welfare and happiness of their children . and therefore , how much are they to be condemned , who make no conscience at all of doing any thing for the benefit of either their souls or bodies ? as to their souls , some step-parents are so far from endeavouring to season them with good impressions , and to fortifie them against tentations , that they themselves are their greatest tentation , and do them the greatest hurt and prejudice . as to their bodies , they grudge them necessary food and rayment , and seldom let them have any thing with good will. and as to their outward estate , they are so far from improving for their advantage , the portion of worldly goods that belongeth to them , that , on the contrary , they use their utmost policy to rob them , and to disinherit them , that they may build their own childrens fortune upon the others ruin ; for which end , they make it their business to alienate the affection of their natural parent ; they invent a great many wicked and malicious stories , which , with great boldness and impudence , they fasten upon them ; and they never give over working and undermining , till they have brought about their cruel and cursed devices . but surely he that sits in heaven , and beholds all their contrivances , even he who is the god of recompences , will in due time bring to light their hidden works of darkness , and will vindicate the cause of those poor children , and render to their cruel persecutors according to their works ; he will fooner or later cause them to feel the heavy load of his just and terrible indignation . the duties of guardians . guardians are either chosen by parents before their death , or by children themselves after their parents decease , or by the magistrate . which way soever they are chosen , their duty is , to do what they can for the benefit and advantage of their pupils , both in spiritual and temporal things . as to their souls , they must take care of their good education , according to their age and capacity . if they are not as yet taught to read , they ought to make choice of a skilful and prudent schoolmaster or tutor for them , of whose fitness for such a charge they are well assured . but they must not so intrust them to the care of such persons , as never to mind them more themselves : they ought to enquire after them now and then , and either by themselves or others more fit for it , make tryal of their proficiency , that so they may be able to judge and resolve what is further to be done for them . as for the way of training them up in true piety , the directions given to parents are to be observed and practised . as to their bodies , the former directions likewise to parents , concerning childrens diet and apparel , ought to be followed . as to their outward estate , when they are fit for a trade , or some sort of business , they ought to take care to settle them in good company , so far as is possible , and in such a way of living as is most agreeable to their genius and inclination , and which their friends and relations reckon most sutable and convenient for them . it will afford great peace and satisfaction to guardians , whatever be the event , if in this matter they have a due regard to childrens own inclination , and to the opinion of their friends and relations . as to their marriage , when it is time to dispose of them that way , they onght to do nothing by force and violence : they must not constrain them to marry , unless they have a mind themselves : and tho' they are not bound absolutely to approve of those whom their pupils fancy , without any regard to their fitness , yet they are obliged by the law of justice and equity , not to impose upon them such matches as they cannot like . as to their patrimony and inheritance , they ought to improve it , as much as may be , for the childrens good , and to employ it wholly for their use , except so far as the law does allow them their necessary charges , in which they ought to govern themselves , by that golden-rule , mat. . . all things whatsoever ye would that men should do to you , do ye even so to them . some motives to excite guardians to do these things . the first thing , which should stir up guardians to perform their duty towards their pupils , is , a sense of justice . when they are chosen for this end , if they have no mind to undertake such a charge , or if they cannot attend it , they ought to declare so much , and peremptorily to refuse it , that so care may be taken to get some other body who will undertake it . but when once they have undertaken it , they ought to make conscience of it , and to do all that is in their power for the childrens welfare and happiness in every thing . 't is both their duty and interest to fulfill their ingagement , and to act that part which they have undertaken ; which if they perform wisely and faithfully , then they may expect the praise , love , and esteem , of not only the children themselves , and of their relations , but likewise of all good and worthy persons , who see or hear of their fidelity and carefulness for the benefit of their pupils . if care is not taken in this manner , to fulfill what is undertaken to be done , and if there is no respect had to covenants , trusts and ingagements , then the very foundation of the happiness of society is subverted . if there is no regard to truth and justice , what a miserable thing must it be to live in society ? to be united by any civil ●yes to those , whose promises and ingagements are worse than none at all ? . does not a sense of honour oblige guardians to be careful of their pupils , and true and faithful to them ? 't was the opinion of their kindness and faithfulness , and of their fitness and worthiness for such a charge , which made them be chosen before others . and therefore , if they have any thing in them of true worth , if they have any sense of honour , they must needs strive to answer the expectation of those who have testified so great a value and esteem for them . dly , does not charity oblige guardians to do these things ? orphans have always been reckoned amongst the greatest objects of charity , especially when they are very young , and are not able , either in respect of body or mind , to do any thing for themselves . so great is god's compassion and tenderness towards such children , that he has been graciously pleased to declare himself to be , the father of the fatherless . 't is therefore the duty of all , who are followers of god as dear children , especially of those who are chosen to perform so charitable an office as this , i say it is their duty , to omit nothing that is needful to be done , for the benefit of fatherless children , both in their spiritual and temporal concerns . we see a very worthy president and example in mordecai , esth. . esther's father and mother being dead , mordecai took her , and she was to him as his own daughter . how careful was he both of her soul and body ? how well did he instruct her ? as may be easily gathered from her wise and pious carriage and behaviour . and when she was taken from him , we find he was still mindful of her , for , v. . 't is said , mordecai walked every day before the court of the womens house , to know how esther did , and what should become of her . we find him likewise , from time to time , giving her his best advice , how to carry her self , and how to glorifie god , in that honourable state , to which it had pleased him to raise her . how worthy is such an excellent pattern as this , of the imitation of all those who are called to be the guardians , the guides , and defenders of fatherless children ? and for their encouragement , let them consider how richly god did reward the charity and piety of mordecai , not only in raising him up to great honour by esthers means , but also by making her the instrument of preserving his life , and the lives of all the jews , who were in the provinces belonging to ahasuerus . from what hath been said , it appears how great reason there is , for guardians to be true and faithful to the interests of their pupils , and to do all that ever they can for their spiritual and temporal advantage . now , if it be their duty to do so , what shall be said of those , who are not only careless of seeking their good , but do likewise , too successfully , seek their hurt and ruine ? as to their souls , they corrupt and poyson them by their wicked example , and by atheistical principles which they instill into them ; they breed them up in all manner of licentiousness . as to their bodies , they either too far gratifie their vanity and folly ; or they are too niggardly towards them , in withholding from them not only conveniencies but necessaries . as to their outward estate , they either suffer them ▪ to live idly ; or they put them forth to some trade or other , very unfit and unsutable to them . and when they are fit for marriage , they force them to marry as they think good , according as they see it will best serve their own private and worldly , base , and vile interests , without ever regarding the happiness of their pupils . as for their patrimony and inheritance , they are so far from improving it , that they impair it wofully , and sometimes quite consume and waste it ; they study a great many arts and wiles to ruine the poor children , whom they have got into their merciless hands ; instead of proving their guardians , they prove their robbers ; instead of being as parents to them , they prove betrayers of them , and their most dangerous and cruel enemies . but shall they escape who do such things ? no : they shall not . he who is the helper of the fatherless , will plead their cause , and will avenge them of those treacherous and perfidious persons : for , he beholdeth mischief to requite it , ps. . . i shall conclude this advice with what is written , ex. . . &c. ye shall not afflict any fatherless child . if thou afflict them in any wise , and they cry at all unto me , i will surely hear their cry . and my wrath shall wax hot , and i will kill you with the sword : and your wives shall be widows , and your children fatherless . and , prov. . , . enter not into the fields of the fatherless ; for their redeemer is mighty ; he shall plead their cause with thee . prayers for families . a morning prayer for parents , or masters of families , with their family . o most gracious and merciful lord god , who affords us , thy unworthy servants , the honour and liberty of drawing near unto thee , assist us by thy good spirit to worship thee with sincere devotion , to lift up holy hands without wrath and doubting . we acknowledge , o lord , we deserve not to appear in thy sight , for we are not only vile and sinful by nature , being the corrupt posterity of sinful parents ; but likewise we are guilty of a great many actual transgressions , in our thoughts , words , and deeds , whereby we have provoked thee to wrath against us . we have not only sinned through ignorance , but have sinned also against knowledge ; we have acted contrary to that light , which thou hast made to shine upon us . we have been very inconstant in good purposes and resolutions : we have often confessed our sins , and yet soon after returned to them . o lord have mercy upon us , and forgive us all our sins , for jesus christ's sake . thou who knowest the deceitfulness and desperate wickedness of our hearts , make us what thou requirest us to be ; put thy spirit within us , and cause us to walk in thy statutes , and to keep thy judgments , and do them . give us unfeigned repentance for all our past offences : work in us strong resolutions to observe thy laws for the time to come : make us watchful and circumspect in all our words and actions ; lord watch thou over us for good , and never leave us nor forsake us . make us sensible of thy power and faithfulness , that we may put our trust and confidence in thee : acquaint us more and more with our own hearts and lives , that the sense of our weakness and folly , of our manifold and great sins , may make us very humble , and careful to avoid those temptations which do so often and easily prevail over us . fortifie us with great measures of meekness and patience , that we may bear and endure all those uneasie things , which thou seest fit to exercise us with : possess us with a lively sense of thy wise and just providence , that in all things which befall us , we may say , good is the word of the lord. save us from the immoderate love of all earthly things , from all vain hopes and groundless fears . make us content and thankful in every condition of life ; faithful and just in all our dealings ; careful to do to others what we would have them do to us : and as much as in us lieth , to live peaceably with all men. set a watch before our lips , that we offend not with our tongues ; save us from lying and slandering , from foolish talking and sinful jesting , and from all manner of corrupt communication : and grant that our words , being seasoned with salt , may minister grace to the hearers . keep us mindful of thy all-seeing eye , that we may be in thy fear all the day long , that whether we eat or drink , or whatever else we do , we may do all to thy glory . lord be merciful to the many nations which sit in darkness , send the light of the gospel unto them . grant that all they upon whom this glorious light does shine , may walk as children of the light and of the day , that they may put off the works of darkness , and put on the armour of light. bless all rulers and governours , make them wise and good , just and merciful : let it be their chiefest care to encourage piety , and to restrain whatever is dishonourable to thee , the king of kings and lord of lords . have mercy on these sinful lands : bless and preserve our king and queen , and all the royal family . direct our judges and magistrates : sanctifie and assist all thy ministers . be gracious to all our friends every where ; and forgive those who wrong us by word or deed . let thy blessing be on this family . bless our children ; make them thy children ; put thy fear within them ; grant that as they grow in years they may grow in grace ; shed abroad thy love in their hearts , that they may never depart from thee ; save them from every evil thing . be favourable , o lord , to all others , for whom we are bound to pray on any account whatsoever ; bless them and us in our souls and bodies , and in all our affairs and concerns . we give thee our hearty thanks for preserving us , and watching over us and our habitation the last night , for affording us quiet repose , and for raising us up in health and safety this morning : be with us this day : assist and direct us in all our ways : give thy angels charge concerning us . lord make us ready to leave this vain world. let the sense of our frailty stir us up to redeem our time , and to give all dilligence to make our calling and election sure . grant that this day we may do somewhat worthy of christians , for thy glory , the advantage of others , and our own everlasting happiness and comfort . let it be our constant study and endeavour to follow the example of our blessed saviour , who went about doing good : in whose most blessed name and words we conclude our prayers . our father , &c. an evening prayer for parents , or masters of families , with their family . o lord our god , what shall we render unto thee for the many and great favours , which thou hast been pleased , from time to time , to bestow upon us . we bless thee for giving us a being ; for making us reasonable creatures , capable to know and love thee , and to live for ever with thee ; for preserving us in the world ; and for affording us all things needful for our support and comfort . but above all we bless thee , for thy love in christ jesus , whom thou hast sent into the world to visit us , to make his abode among us , to dye for us , that he might wash us from our sins in his blood. lord what is man that thou art mindful of him , or the son of man that thou doest , in this gracious manner , visit him ! tho' thou hast bestowed innumerable mercies upon us , and hast visited us with this great salvation , yet we have been very unthankful and undutiful to thee : we have abused thy goodness , and turned thy grace into wantonness : we have set at naught thy counsels and , despised thy reproofs ; we have trampled under foot the blood of our saviour ; we have quenched the motions of thy good spirit ; we have refused to obey thy commands , and to follow thy kind and gracious invitations ; we have not regarded thy promises , nor been afraid of thy threatnings ; we have been too often led by the sinful examples and manners of the world ; we have , in many things , gratified our lusts and rassions , we have drawn near to thee with our mouth , and honoured thee with our lips , when our hearts have been far from thee ; we have promised our selves peace and safety , in the broad way that leads to destruction . o lord , we have destroyed our selves ; but in thee is our help ; our only hopes are in thy infinite mercy , who hast hitherto spared us , notwithstanding our manifold and crying provocations . most gracious god , have mercy upon us : for jesus christ's sake pardon us all our sinful thoughts , words , and deeds ▪ renew and sanctifie us by thy holy spirit , that henceforth we may live thy faithful servants , and may be always ready to do , or to endure whatever is thy holy will and pleasure . thou knowest our weakness and inconstancy ; let thy grace continually prevent and follow us , that we may abhor that which is evil , and cleave to that which is good : make us faithful unto death , that at last we may obtain the crown of life . lord be gracious to all mankind ; pity those who are in a state of ignorance and barbarity , and send the glad tidings of salvation to them . grant that they who have this blessed light of the gospel , may walk honestly as in the day , that others seeing their good works may glorifie thee our heavenly father . lord cleanse thy church from the many and great sins which abound in her : let every one that nameth the name of christ depart from iniquity . have mercy on these sinful lands : give repentance to all sorts of persons amongst us , that all of us may search and try our ways , and turn again to thee . lord turn us that we may be turned ; and draw us , that we may run after thee , and follow thee fully . be gracious to our king and queen ; direct and prosper them in all their good designs ; make them the happy instruments of promoting religion amongst us . bless the rest of the royal family . guide ou● judges and magistrates ; grant that they may execute justice without respect of persons . sanctifie and assist all thy ministers ; make them diligent and faithful ; grant that their endeavours for the good of souls , may be attended with great success . raise up many faithful pastors to feed thy flock with wisdom and vnderstanding . shew thy pity upon all who are any ways afflicted or distressed in mind , body , or estate ; sanctifie their afflictions unto them , give them patience under them , and a happy issue out of them . let thy blessing be upon this family ; let no harm come near our dwelling this night , or at any time . lord bless our children , take them into thy gracious protection ; give them a heart to fear and love thee ; cause them to remember thee their creator in the days of their youth ; possess them with a deep sense of thy infinite power , wisdom , faithfulness , and love ; that they may walk before thee in holiness and righteousness all their days : be thou their god and guide , and portion for ever . bless all others , for whom we are obliged to pray to thee ; bless them and us in our souls and bodies , and in all our interests and concerns . blessed be thy name for bringing us safely through the past day , for preserving us from a great many dangers , and for bestowing upon us innumerable mercies : preserve in us an affectionate and grateful remembrance of all thy undeserved kindness to us . lord watch over us this night ; refresh us with comfortable rest and sleep ; defend us from all the powers of darkness ; save us from all vain and sinful thoughts , from all sad accidents , and from every evil thing . when thou seest fit to remove us out of this vain world , translate us into that blessed and happy state , which thou hast prepared for thy ransomed ones . and if thou art pleased to prolong our time , grant that we may spend it to good purpose , in such designs , words , and actions , as may tend to thy honour and glory , through jesus christ our lord. in whose blessed name and words , we continue to pray as he hath taught us , saying , our father , &c. a short prayer for the morning or evening , when through extraordinary occasions there is not time for the other . o lord our god , look down with an eye of pity upon us thy unworthy servants this * morning . pardon us the many sins whereof we are guilty before thee , in our thoughts , words , and deeds . have mercy upon us , and be reconciled to us , through jesus christ thy dear son. sanctifie and assist us by thy holy spirit , that for the time to come we may do thy will , and seek thy glory . we bless thy name for all thy mercies , especially for thy wonderful love in christ jesus , whom thou hast sent into the world to die for us , to purchase for us an everlasting kingdom . give us grace firmly to believe in him , heartily to love him , and constantly to obey him . grant that it may be our sincere endeavour to follow his blessed example , in all lowliness and self-denyal , in meekness and patience , in charity and compassion , in sincerity and vprightness , in temperance and soberness , in thankfulness and contentedness , in purity and holiness , in watchfulness and circumspectness , and in fervent and prudent zeal for thy honour and glory . o lord , we bless thee , for bringing us safely through the last night * ; watch over us this day † ; keep us mindful of thy all-seeing eye , that we may avoid every thing that is displeasing to thee . be gracious to all mankind : have mercy on these lands : bless and guide our rulers , and all thy ministers . be near to all who are in trouble , and sanctifie their afflictions to them . be with our friends and relations every where : bless them and us with all things needful for our souls and bodies . make us sensible of our frailty and mortality ; give us grace so to number our days , that we may apply our hearts to wisdom . when this vain and short life is at an end , make us partakers of everlasting life and happiness , through jesus christ our lord , who hath taught us when we pray to say , our father , &c. some forms of prayer which parents may teach their children according to their age. a morning prayer to be taught children , when they begin to speak . o lord , i praise thee for all thy mercies , and for thy care of me this night . watch over me this day . forgive me all my sins , and make me thy child for jesus christ's sake . this prayer may be used likewise at night , only changing that petition [ watch over me this day ] into [ watch over me this night . ] when children come to be four or five years old , the following prayer may be used . o lord my god , what shall i render unto thee for all thy mercies ! i bless thee for giving me life , and all things needful to keep me alive . but above all , i bless thee for sending christ to dye for me , that he might wash me with his blood , and make me fit for the kingdom of heaven . for his sake have mercy upon me , and forgive me all my sinful thoughts , words , and deeds . give me grace to serve thee as i ought to do ; that i may not do , nor say a naughty thing , lest thou be angry with me , and cast me into hell fire . lord bless and preserve my father and mother * and all my friends and relations . i praise thee , o god , for preserving me this night , watch over me this day ; save me from every evil thing . good lord hear me , and grant me whatever thou knowest to be best for me , for jesus christ's sake , in whose holy name and words , i pray , our father , &c. this prayer may be likewise used at night , by changing only two words , and saying , instead of [ preserving me this night ] [ preserving me this day ; ] and instead of [ watch over me this day ] [ watch over me this night . ] a morning prayer for children , when they come to twelve or fourteen years of age ; sooner or later , according to the ripeness of their understanding . lord teach and assist me by thy holy spirit , to worship thee as i ought to do ; lift up my heart unto thee . what shall i render unto thee , o most gracious god , and most merciful father , for all thy mercies to me , and to all the world ? i bless thee for making me a reasonable creature , and for affording me all things which be needful to support my life ; i bless thee for my health , liberty , and safety ; for my food and rayment ; for the use of my reason and vnderstanding , and of my senses ; for thy corrections and deliverances ; and for all the advantages i have had by good examples , and good instructions : but chiefly , i praise and bless thee for the redemption of mankind by the lord jesus christ : that i was born within thy church , where i was early given to thee in baptism ; that i have had the benefit of christian education ; that thou hast afforded me the means of grace , and called me to the hope of glory . but notwithstanding thy goodness and love , i have gone astray from thee ; i have not cared so much as i ought to have done , to know thee , and to do thy will , but have done my own will in many things , and followed my own foolish and sinful inclinations : i have broken many of thy most holy and just laws , in thought , word , and deed * , whereby i have deserved thy wrath and curse . father of mercies have mercy upon me , and forgive me all my sins for jesus christ his sake , who dyed for sinners . give me a true and hearty repentance for all mine iniquities ; that i may not wilfully break thy laws any more . make me always mindful of my baptismal covenant , to forsake the devil and all his works , to believe in god , and to serve him . lord never leave me , nor forsake me . hold up my goings in thy paths , that my footsteps may not slide . grant that hencesorth i may love thee with all my heart , and may be afraid to sin against thee : work in me a true faith , and a lively hope ; make me humble , meek , and patient , sober and temperate in all things , charitable and compassionate towards all that are in distress , true and faithful in my words , and sincere and upright in my actions , well content and thankful in every condition of life , and zealous for thy glory . grant that i may daily grow in grace and spiritual knowledge . create in me a clean heart , and renew a right spirit within me , and cause me to walk in thy ways . o lord send thy gospel through the world : pour out plentifully the blessings of thy holy spirit on all thy people : bless and preserve our king and queen . guide our judges and magistrates : sanctifie and assist the ministers of the gospel . be with all my friends and relations ; particularly bless and preserve my father and mother : reward them for their care and kindness towards me : make me a loving and dutiful child unto them . * comfort all that are in trouble , and sanctifie their afflictions to them . i thank thee , o lord , for thy care of me this night . watch over me this day . bless and direct me in all i do or say . keep me mindful that i am always in thy sight , that i may be in thy fear all the day long . cause me to remember that i mus● shortly dye and come to judgment ; th●● i may not mispend my precious time , but employ it in a constant ●●d chearful obedience to thy holy and righteous laws ; that when this vain and short life is at an end , i may be made partaker of everlasting li●● , through jesus christ our lord ; in wh●● holy name and words i pray , our father , &c. this prayer may serve likewise at night , until you come to the last part , which begins with these words , [ i thank thee , o lord , for thy care of me this night , &c. ] instead thereof , you may say as follows , [ i thank thee , o lord , for thy care of me this day ; watch over me this night , and grant me quiet repose ; save me from every evil thing , for the sake of thy dear son jesus christ , in whose holy name and words , i conclude my imperfect prayers , saying , our father , &c. ] a grace before meat . we bless thee , o lord , for making this provision for us , who are less than the least of thy mercies . grant that by a moderate use of these thy good creatures , we may be made more fit for thy service , through jesus christ our lord. amen . after meat . blessed be thy name , most gracious god , for all thy mercies freely bestowed upon us ; and for refreshing our bodies at this time with thy good creatures . cause us to hunger and thirst after righteousness : feed our souls with the bread of life : let it be our meat and drink to do thy will. provide for all in want , through jesus christ our lord. amen . finis . notes, typically marginal, from the original text notes for div a -e * chrysost. notes for div a -e plat. l. . de republ. aristot l. . politic. c. . hierom ep. . ad laetam . notes for div a -e how parents ought to be affected while children are yet in the womb. how they ought to be affected when their children are born . the right of children to baptism . children are to be acquainted with scripture histories . † plutar● in lycurgo . what is to be done if they are sturdy and proud . if they be given to lying . if they are cunning and deceitful . if they are peevish and passionate . if they are revengeful and malicious . if they are jealous and suspitious . if they are too credulous . if they are envious . if they are very impatient . if they love their belly too well . * xenophon ●●lls us , that the dyet of the persian boys , till they were or years old , was bread and cresses ; their drink was water . paediae cyr. lib. . if they discover any tendency to vnchast and immodest actions . * nil dictu● f●dum visuq●e , haec limina ●angat , intra quae 〈◊〉 est . proc●● hinc proc●l inde 〈◊〉 l●●●num , & cantus per●●●●● parasit● . maxima debet●r p●ro reverentia , &c. juven . sat. . if they curse 〈…〉 . * pythagoras forbad his followers to swear by the gods , and required them 〈◊〉 to live , that they might be believed without an oath . diog. laert . in pythag. clinias , one of his followers , chose rather to pay a fine of talents , than to violate the precept of his master , tho' he could have made oath very innocently . if they are very changeable and vaconstant . if they are surly and morose . * this way of instructing children by fables , was very much used in ancient times by the wisest nations ; see plato dialog . . de repub. & strabo , lib. . geograph . if they are disrespectful to aged persons . * plutarc . laco●● . apop●● . * plutarc . laco●● . ap●p●● . if they quarrel much with one another . * de fraterno amore. if they are over curious to know their lot and fortune in the world . a that is , who foretelleth what is to come , and discovereth what it secret , by unlawful arts. b that is , who judgeth one day lucky , and another dismal and unlucky , and therefore begins or forbears his designs accordingly . c one that being in covenant with evil spirits , calls upon them by certain words and rites , to get their assistance in some vain or bad design or other . d one that calleth upon the dead , and enquireth of them , as the witch of endor did . sam. . , . &c. if they are unthankful to those who do them good and kind offices . * dixeris maledicta cuncta cum ingratum hominem dixeris . see xenoph . paed. cyr. l. . * see plin. hist. l. . c. . & sen. de benef . l. . c. . aul. gel. l. . c. . if they are of too pr●digal a temper . if they are covetous . * inde fere scelerum causae . juven . sat. . if they are naturally melancholy . if they are of too gay and airy a temper . if they are rash and forward . about chusing a fit person to teach them to read . about keeping them at school . great care ought to be taken what books they read . what they should do before they go to church . how they should carry themselves at church . what they should do when they come from church . why the lord's day ought to be kept . * ambr. de pentec . ser. . children are to be possessed with a great regard for the ministers of the gospel . * they who joyn with us in the publick worship , ought to think of their obligation to this duty , when they hear these words of the litany , ●o god we have heard with our ears , and our fathers have declared unto us the noble works that thou didst in their days , and in the old time before them . see ps. . . . they must give their children good example . . they must chuse good company for them . * etiam sine magistro vitia discuntur . sen. the great danger that children are in from flatterers . * quintilian de causis corruptae eloquentiae . advice to parents who send their children abroad to travel . . they must , as need requires , reprove and chasten their children : and how ? parents ought in correcting their children , to follow the example of our heavenly father . parents must be careful not to oppose one another , when they c●rrect and reprove their children . . they must carefully improve the time of their childrens sickness , or of any other afflictions they meet with , towards the making of them wiser and better . . they must daily pray to god for them . against those who curse their children . † the blessing of the father establisheth the houses of children , but the curse of the mother rooteth out foundations . ecelus . . . * see augustin . de civ . dei , l. . c. ● . & plato de legg . l. . dial . . . motive , from the divine command . . motive , from its being a work worthy of the utmost care and pains of parents . . motive , from the rewards which attend those , who faithfully do these things . . motive , from the great benefit which comes both to church and state by the good education of children . * see plutarch in lycurgo . heraclid . de politiis . xenophon paed . cyr. lib. . . mo●ive , from the s●d effects which attend the neglect of these duties . * augustin . to. . ser. . 〈◊〉 fratres in eremo . notes for div a -e . duty , it belongs to the mother to give suck to her children . * aulus gellius . lib. . cap. . see likewise plutarch de educ . . duty , about childrens diet. . duty , about childrens apparel . . duty , to chuse a fit trade for them . * see plut. in solone . ●dvice to those who have great estates and riches , to bestow on their children . * 't was excellently said by agefilans king of ●acedemon , we must teach children what they should do when they are men. * plutarch . de educat . * antigonus used this as an argument to induce zeno the philosopher to come to him . you may , said he , be well assured , that , by teaching and instructing me , you will at the same time instruct all the macedonians : for he who contributes towards the making the king of macedon a virtuous person does in great measu●● disp se all his subjects for virtuous impressions : for such as rulers and princes be , such likewise ordinarily are they who depend upon the●● diog. laert. in zenone . advice to those , who intend to set apart one or more of their children for the holy ministry . . duty , about disposing of them in marriage . * callias the athenian , was highly commended by the greeks , because he gave his daughters leave to chuse what husbands themselves liked best . herodot . in erato . * plut. in themistocle . * the sad effects of marrying very leud and profligate persons . . duty , about providing somewhat that may be the foundation of their comfortable subsistance in the world. great prudence and caution ought to be used in bestowing their worldly goods on their children . . duty to have their will and testament in readiness . the great inconvenience of delay in this matter . great care to be taken in the choice of guardians for children . * 't was an athenian law , that they should not be chose● guardians , who have a right to the childrens estate , after their decease . diog. laert. in solo●e . . they ought to consider that it is the lord who does it . . they ought to consider that their children were born mortal . . they should consider from whence , and whither they are gone . . they should consider that there will be a resurrection . . they should consider that their giving way to excessive grief and mourning , can do no good , but will certainly do a great deal of hurt . the duty of parents on their death-bed . . duty , to give their children good advice . . duty , to pray to god for them . . duty , to commend them to some faithful friends . concerning the duties of step-fathers and step-mothers , or fathers and mothers in law : some motives to stir them up to do their duty . the duties of guardians . some motives to excite guardians to do their duty . prayers for the morning and evening , to be used in families . * or evening . * or , the past day . † o● ▪ , this night . * if there be brothers and sisters let them pray for them likewise . * here they may make a particular confession of their sins . * if there be any brothers or sisters , he may pray for them , and for grandfather and grandmother , if they be alive . the sirenes, or, delight and judgment represented in a discourse concerning the great day of judgment and its power to damp and imbitter sensual delights, sports, and recreations / by anthony horneck ... horneck, anthony, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing h estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english 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sirenes ; or , delight and judgment . represented in a discourse concerning the great day of iudgment . and its power to damp and imbitter sensual delights , sports and recreations . by anthony horneck , d. d. chaplain in ordinary to their majesties . the second edition , corrected and enlarged . london : printed by h. clark , for henry mortlock , at the phoenix in st. paul's church-yard , . the preface . though practical writers have this advantage of controversial , that they do not make themselves so many enemies , as the other , yet i know not , what the fate of the ensuing discourse may be : for tho' the subject relate to manners , and the behaviour of men , as christians ; yet it is to be feared , that not a few who think themselves religious , and notwithstanding their pretended piety , securely bathe themselves in delights , this book condemns , may put no very favourable construction on such endeavours , as being levell'd against things , they are used to , and the humour of the age hath allowed of , and rendred unquestionable ; and such it 's like will call these attempts , pragmatical , and bid us , as constantine did acesius in another case , erect a ladder to heaven , and climb up thither by our selves . but it 's god's mercy , that while christianity is decay'd in the glory and brightness of its life , the bible is still among us , and that we are not to regulate our religion by the sickly fancies of half christians , but by the standing laws of that jesus , whose disciples we profess our selves to be , and whom the primitive believers thought themselves obliged to follow in external , as well as internal simplicity . it 's true , the church is not now under persecution , as it was in former days , when men made those mighty progresses in self-denial , but it is to be observed , that when the saints of the first ages pressed those severities , they did not lay the stress on their persecuted condition , and the necessity of the dismal times they lived in , but on the laws of their great master , which they look'd upon to be as immutable , as the god that gave them : nor can prosperity make any alteration in those lessons , which christ required as essential to his religion ; prosperity indeed was intended to prompt us to a more cheerful discharge of our duty , but not to a neglect of those austerities , which are the best ornaments of the best religion in the world. as men have managed prosperity , it hath been the greatest bane of religion , and the wisest men have taken notice how christianity since it hath crept out of the thorns & briars of barbarous tyranny and oppression , hath been unhappily decreasing in its zeal , and fervour ; whether it is fable , or history that tells us , that a voice came from heaven , saying , this day poyson is poured out into the church , when ease & plenty , and rivers of gold flowed into it , i shall not now enquire ; certain it is , that external felicity hath smilingly undermin'd the foundations of that admirable doctrin , and that which was formerly built on the greatest innocence , hath since changed its bottom , and stands too much on shew , and formality . prosperity at this day , to the great sorrow of all considerate persons , gives law to mens religion , and whatever crosses prosperity , is thought to cross religion too . what is consistent with our ease , is allow'd of as good divinity , & whatever runs counter to our sensual satisfaction , appears so aukward , that we fancy it no religion , because flesh and blood would not have it so ; all which must necessarily arise from unbelief , or a wavering faith of a life to come ; either that future life , the son of god hath purchased , and promised , is not look'd upon to be so great , as it is represented in the gospel , or it is not seriously thought of ; for if it were , the pleasures of this life would grow pale , and their beauty vanish , if compared with the glorious delights hereafter ; and the satisfactions of this world would soon lose their charms , if view'd by that light , which irradiates the holy cherubim : if that life deserves not self denial in the pleasures of this present , christ and his apostles must needs have been out in the lofty descriptions , they have given of it , and our faith is vain ; and in vain did the son of god take all those pains , and suffer all the agonies he did , to purchase a thing so trivial , and inconsiderable . if it were a thing of no great moment , the but moderately pious , would not be excluded from its glories ; but when nothing but heroick virtue can promise it self a share in that felicity , it cannot be otherwise , but that the prize doth answer the difficulties in the pursuit of its attainment . they are great and masculine acts , that christianity prompts us to ; and wherein can this heroick vertue be expressed better than in a noble contempt of what foolish mortals count pleasant and tickling to their flesh and fancy ? such acts are arguments of a brave and generous mind , and signs that our understandings soar above the moon , and rely more on what god hath promised , than on what the world for the present pays . this shews that our souls do act like themselves , and not to be biassed by vulgar sentiments , is that which gives a man reputation with the best of beings . christ in pressing these lessons , hath only made a clearer revelation of what the philosophers of old guessed at by the glimmering light , which nature gave them , and what can be more for a man's credit , than to do that , which both nature and grace have judged to be most honourable and glorious ? there is no question , but if that eternal life hereafter , were shewn in all its glories , and riches , and contents to a sensual man at the same time , that he beholds the most charming delights of the flesh ; and had he as lively a view of the one , as he hath of the other , the infinite brightness of the one would so eclipse , and darken the feebler splendour of the other , that he would not only be content to quit his inferiour delights for the enjoyment of the other , but would very much wonder at that monster , that should refuse the greater for the lesser pleasures ; so that all the difficulty is , how to make that eternal life so visible , that it shall move , and affect , and preponderate above all earthly satisfactions . and the way to do this , is the same with the method , that must be taken in making the day of judgment visible to us , which is the attempt of the following discourse , in which i hope i have said nothing but what is agreeable to the doctrin of the primitive church . if any shall find fault with some passages in it , because they contradict the vanity and luxury of the age we live in , or charge me with medling with things , which do not belong to me to determine , all i shall reply , is this , that i have done no more , but what i have excellent precedents for , even some of the best divines of our church since the reformation , whose example as i am not ashamed to follow , so since they thought it their duty to discourage such vulgar errours , it cannot be a crime in us to follow their faith , knowing the end of their conversation . the summary of the whole discourse . the explication of the text , pag. — . the proposition ; that the prospect of a future judgment is enough to imbitter all the sensual , and carnal delights of men , particularly of young men , and to bring a damp upon the most youthful , and most jovial temper imaginable , p. . the illustration of this proposition , p. — . the heads of the discourse : i. what reason we have to believe that there is a day of judgment . the reasons drawn : . from the universal consent of the wiser sort of mankind . . from the being , and justice of god. ii. what there is in that future judgment , that 's able to cast a damp on the mirth , and jollities of men , especially the younger sort . . in the prospect of this judgment there appears a very serious judge , the mighty jesus , the son of god , p. . . a very strict examination of what we have done in the flesh , p. . . a very wonderful scene ; the person that is the judge is the law giver too , the party offended , the witness , and his own advocate , p. . . the unspeakable anguish and misery of those , who have been most jolly and merry in this life , p. . iii. how the prospect of that future judgment must be managed , that it may actually damp , and put a stop to these carnal delights ? . by thinking , reflecting , and ruminating upon that future judgment , p. . . by applying the particulars of this future judgment to our selves , p. . . by seconding all this with earnest prayer , p. . iv. whether every man is bound to imbitter his carnal delights with this prospect ? aff. . because if not imbitter'd they will infallibly lead the soul into innumerable dangers , p. . . because to imbitter such delights to our selves is a thing of the greatest concernment , p. . . this imbittering our sensual delights with such a prospect , is that , which men will certainly wish they had done , when they appear at the great tribunal , p. . v. whether a christian , that would be saved , is upon this account obliged to forbear , and abandon all sensual and worldly delights , and recreations whatsoever ? the answer to this query laid down in several articles : . spiritual delight is and must be the chief delight of a christian , p. . . worldly delights , as are neither sinful in themselves , nor apparent occasions of evil , are allowable , p. . . delight in gardens , rivers , orchards , &c. considered , p. . . of delight in musick , either vocal , or instrumental , p. . . of delight in books , p. . . of delight in drinking and tipling , p. . . of delight in cards , and dice , p. . . of delight in feasting , and going to feasts , p. . . of delight in fashionable cloaths and habits , p. . . of delight in painting and patching , and artificial meliorations of the face and skin , p. . . of delight in dancing , p. . . of delight in seeing and going to stage plays , p. . inferences drawn from the premises . . how far sorrow is better than laughter , explained , p. . . how differently spiritual things affect men , as they either attentively , or inattentively think upon them , p. . . how much the greatest part of the world is to be pitied , that can delight in nothing , but what they can grasp and feel , p , . . how unreasonable it is to harbour any hard thoughts of religion , because it debars us of dangerous , sensual delights , p. . . how necessary it is to prepare for the great day of account . directions . . to pity those inconsiderate men that live , as if there were no future judgment , p. . . to spend some time every day in reflecting upon this day , p. . . to walk circumspectly every day , and to use that conscientiousness we would use , were we sure , we should be summon'd to judgment at night , p. . . to reflect and think on this day , whenever we see , or hear of the judicial process of a malefactor , p. . . to reflect on this day , whenever we converse with sick , and dying men , or are present , when their breath leaves their bodies , p. . . to reflect on this day , whenever we go to a funeral , p. . . to judge our selves here on earth , in order to avoid the terrour of god's future judgment , p. . . in our actions to regard not so much how they are relished with men , as whether they will endure the test before the judge , when our souls shall appear before him , p. . . to bear injuries patiently out of regard to this day of judgment , when god will set all things to rights , and take care , that we shall lose nothing by our sufferings , p. . . to consider particularly , that it will be more tolerable for heathens , and professed infidels at this day , than for christians , p. . . to make this day a motive to christian charity , and compassion , p. . . not to suffer our selves to be discouraged from admiring those men , who have always lived in the thoughts and contemplations of this future judgment , p. . advertisements of two books , published by the reverend doctor horneck , and sold at the phoenix in st. paul's church-yard . the happy ascetick : or , the best exercise . to which is added , a letter to a person of quality , concerning the holy lives of the primitive christians . octavo . the exercise of prayer , or , a help to devotion : being a supplement to the happy ascetick , or best exercise . containing prayers and devotions , suitable to the respective exercises : with additional prayers for several occasions . twelves . the sirenes : or , delight and judgment . eccles. xj . . rejoyce , o young man , in thy youth , and let thy heart chear thee in the days of thy youth , and walk in the ways of thy heart , and in the sight of thine eyes ; but know thou , that for all these things god will bring thee into judgment . there is no man certainly better able to give us so true an account of the nature , extent , danger , exit , and end of sensual pleasure , as solomon , the son of david ; a wise son of a wise father , a man wise to a prodigy , wiser than all the children of the east , to whose comprehensive brain nothing came amiss ; whose penetrating mind contained the whole circle of arts and sciences , and whose insatiable desire after knowledge , made him enquire into the nature of sin ; and not content with the speculation of the delights it caused in corrupted souls , ventured even upon the practice of them ; he walked through the whole garden , tasted of all the fruits , smelt to every flower , and i believe many times sinned , not so much out of fondness to the sin , as for tryals sake , to acquaint himself with the nature of the folly , and to see , whether there was really that satisfaction in it which the brutish part of the world said there was : but while he tried experiments upon the viper , the beast flew into his face , and poyson'd the empirick . he went on in these slippery ways , and walk'd on this sea of glass a considerable time , spread the sails of his sensual desires , and bid his carnal mind ask and crave whatever it could fancy , and if either love , or money , or force could procure it , it should have it . he hugg'd all the little shooting flames he met with , and kissed every thing that had the name and reputation of mirth ●●d jollity . but see the sad catastrophe , and woful turn of that pleasant wheel ; when he thought himself in paradise , he found himself in hell , and that which tickled his senses at the first , proved after some time his greatest torment and vexation . providence can be silent for a time ; but at last the sleeping lion wakes , and roars so , that all the beasts of the field do tremble ; and solomon , on whose head the candle of the lord had shined so long , found that light at last go out in a snuff , and himself the object of gods wrath and indignation ; he found by sad experience , what it was to abuse the wisdom god had bestowed upon him , how dangerous the paths were he had walked in , what it was to pervert the end and design of the gifts of god ; and what darkness and confusion it brought upon men , and that makes him impart this sad memento to the man who hath blood , and youth , and strength enough to be vain and foolish ; rejoyce , o young man , in thy youth , and let thy heart chear thee in the days of thy youth , &c. by way of explication , i must take notice of these few things : . that the words young man , and youth in scripture , especially in this book , are not only meant of that time we commonly allow to youth , which is from ten or fourteen to twenty or five and twenty , but include all that age which is fit for action , and the hebrew words import so much , being derived from a root , implying choice and election ; so that the time here aimed at , is the most vigorous time of our life , or that time which any man of sense would chuse for action . . that those sentences which sound like exhortations , are perfectly ironical , or spoke by way of derision , as if we should say to a man , go play the fool , burn thy finger in the candle , and see what thou wilt get by it ; whereby , we do not mean that he should do so , but do rather express the silliness and simplicity of the thing , to make him avoid it : and such ironical expressions , or mocking exhortations are very frequent in scripture ; as , reg. . . cry aloud , for he is asleep ; which is a kind of mocking the stupid priests of baal , that called on a stock or stone ; so , jer. . . leave thy fatherless children , and let thy widows trust in me , i. e. ay , go , comfort thy self with this , that i will take care of thy fatherless children , and provide for thy widows , but thou shalt find thy self egregiously mistaken ; so cor. . . for what is it wherein you were inferior to other churches , except it be , that i my self was not burdensom to you ? forgive me this wrong ; i. e. if i did wrong you in doing so , it was a very pleasant wrong or injustice , for which you have more reason to thank me , than to be angry with me . so here ; rejoyce o young man , &c. i ▪ e. go play the mad-man , let thy sensual appetite rove , gratifie thy flesh , please thy besotted heart , fix thine eyes on what beauty thou thinkest fit ; sing care , and reason , and thy wits away , and see what the issue of all will be ; and so much is evident from the following words , which are a bridle to all these extravagancies , and the gall that embitters all these sweets ; and therefore the chaldee paraphrase justly turns these mock-exhortations into a serious admonition ; walk in humility , let not thine eyes gaze upon that which is evil , but be exceeding cautious ; and so the septuagint ; walk spotless in the ways of thy heart , and not in the lust of thine eyes . . god brings a man into judgment two ways , either by causing his conscience to awake with horror in this life , and laying some other heavy affliction upon him , and there is mercy in this process ; for this may yet lead the forlorn soul to serious thoughts of repentance , bring the pangs and throws of the new-birth upon her , and deliver her into a new-creature : or , where god intends a higher degree of wrath , and indignation , he lets the jovial sinner alone on this side hell , and the burthen shall not fall on him , till he comes to look the angry judg in the face , at which time , as the surprize will be greater , so the horror and anguish of mind , which will seize on the sinner , will , like nebuchandnezzar's furnace , prove seven times hotter than ordinary ; upon which follows eternal despair , and endless howling and gnashing of teeth . the result of all , is this proposition : that the prospect of a future judgment is enough to embitter all the sensual and carnal delights of men , particularly of young men , and to bring a damp upon the most youthful and most jovial temper imaginable . not only the sense of the text , i have already laid down , imports so much , but there is this farther in it , that the wise-man seems to couch his argument plainly thus ; do but take a view of that dreadful judgment god is resolved to bring thy guilty soul to , and thou wilt not dare to indulge thy self in the mad rejoycings of thy youth , nor walk in the ways , and after the fancies of thy corrupted heart , nor suffer thy wanton eyes to fix on those objects , from which god hath bid thee turn thy face away . you know the story of the young gallant , who riding by a lonely hermit's cell , and finding the solitary man very devout and fervent in prayer , and looking with a severe and mortified countenance , called to him , father , father , what a fool are you to debar your self of the charming refreshments and pleasures of this life , and live here immured within walls of mud , and clay ? what if there should be no other world , to what purpose is all this rigor and mortification ? the hermit heard him , smiled , and replied , ay , but friend , what if there should be one , where are you then ? what a fool will you be then ? how will you wish , that you had been in my condition ? the youngster startled at these words , went home , left his women , and his swine , his lusts , and dry husks of brutish delights , and like the prodigal , became another man. the truth is , we have seen this prospect of a future judgment , have very strange effects upon a man , who was not apt to be frighted with sad prognostications , and that was felix , a person , who had drunk as deep of the stolen waters of sensuality , as any man then living ; for he lay in the embraces of drusilla , who was another mans wife , and enjoy'd that beauty which his lustful appetite desired , without lett or control : his greatness bore him out in the commission of the crime ; and whatever censures the soberer part of men might pass upon him , his grandeur over-aw'd them , that they durst not speak aloud of his impiety , and all men flatter'd him , and himself drowned all the internal twitches and stings of conscience with noise , and pomp , and multitude of businesses ; yet , behold , when s. paul reasoned of temperance , righteousness , and judgment to come , the text saith , felix trembled . the sermon awaken'd the notions of divine justice , that were engraven on the tables of his heart , made him uneasie , put him into consternation , and for the present forced him to loath the bed where his abomination was wrought . we are told of a custom in some kingdom , that the night before a condemned malefactor is to die , a very shrill trumpet sounds before the prison-door , which is a certain sign that he is to die next day ; and before whose door soever the fatal trumpet sounds over night , no prayers , no tears , whatever condition he is of , or whatever figure he makes in the world , can save him from being executed . it happen'd in process of time , that the king who had made this law , after he had streamed out a considerable part of his life in extravagant actions , on a sudden became serious , was often seen to retire into his closet , gave strict order for extermination of all vices ; and though before he had doated on mirth , and jests , and sensual satisfactions , yet these were now all abandon'd , and turn'd into a scene of gravity and sobriety : such an alteration , we must think must be a very strange surprize to courtiers ; who , impatient of this change , and supposing it to be a fit of melancholy , took the freedom to ask him , what the reason of this reformation was ? the kings brother especially , none of the most religious , sought often to divert him , tempting him to see shows , and plays , and women , and such baits as served either to plant or cherish vanity in his mind and affections , but all in vain . one night , the king desirous to bring his brother to a better sense of spiritual things , bids the fatal trumpet to be sounded before the jolly princes house , who , sensible of the meaning of that noise , that he was to die next morning , starts out of his bed , throws by his stately robes , puts on a ragged garment , weeps rivers of tears , and a mighty horror seizes his mind , and as soon as it was day , comes to the king in this posture , and intercedes for his life : to whom the king said , o brother , are you frighted with the sound of this trumpet , which foretels my subjects approaching and inevitable death , and doth this noise force you into tears , and sackcloth , and humble supplications , and can you blame me for being serious , who know not how soon the archangels trumpet , of far greater consequence and importance than this , will sound in mine ears , and summon me and you , and all my subjects to the judgment-seat of god , and perhaps to eternal despair and agonies ? go home , said he , and by my example learn to despise the world , and prepare for that day . but this subject will invite us to a larger discourse , and therefore it will be necessary to enquire , . what reason we have to believe , that there is a day of judgment . . what there is in that future judgment that 's able to cast a damp on the mirth and jollities of men , especially the younger sort . . how the prospect of that judgment must be managed , that it may actually damp and put a stop to these carnal delights . . whether every man is bound to embitter his carnal delights with this prospect . . whether upon this account a man be obliged to mind nothing that savours of worldly delight and sensual satisfaction . . what reason have we to believe that there is a day of judgment ? having to deal with christians , at least with men that profess themselves such , this query seems needless ; for the scripture , which the christian world pretends to believe to be derived from god , is full of passages of this nature , and assures us , that this belief of a future judgment , is as ancient as the creation of the world ; for enoch the seventh from adam , who in all probability had it from his ancestors , prophesied of these , saying , behold , the lord cometh with ten thousand of his saints , to execute judgment upon all , and to convince all that are ungodly among them , of all their ungodly deeds , which they have ungodlily committed , and of their hard speeches , which ungodly sinners have spoken against him , jude v. , . and this faith hath been followed by all the succeeding saints , patriarchs , prophets , and judicious men , was confirmed by the great messiah , the lord jesus , and his apostles , who gave us a more lively description of it , and hath since been entertained by all the christian world , at least in profession , though there are but few that act and live like persons influenced or over-aw'd by that belief ; so that if christians keep close to their principles , it can be no difficult thing to perswade them to believe that which they imbibe with their mothers milk , and education advances into an open profession and daily declaration . but we have seen , and do see a strange degenerateness in most christians , and not a few that go under that name , though they do not openly question this truth , yet they either live as if they did , or infidelity reigns secretly in their hearts ; and it is to be feared , that whatever their tongues may speak , in their minds they are not fully perswaded of it . and were such men willing to be perswaded , it should be no contemptible argument to convince them , one would think , that the greatest part of the world is of that belief , not only christians , but jews , mahometans , and the heathens themselves ; that it is a grand article of the jewish faith , none can deny that ever convers'd with them ; that the mahometans are stedfast and sincere in their assertion , and clear in this point , any one may see that hath read their alcoran ; and that the heathen world is no stranger to it , appears from what their sybilline oracles , their philosophers and poets have professed . the sybilline oracles indeed are suspected by learned men , and looked upon as pious frauds , used by the fathers , thereby to convince the heathens the better of the mysteries of christianity ; though it will not enter into my head , how the fathers could have confirmed any of their doctrines from these oracles , if the heathens they had to deal withal , either were not satisfied that those things had been spoken by their prophetesses , or had believed that the fathers had foisted those oracles into the sybils writings , which either were not , or had never been there ; for this would have been so far from being an argument against the pagans , that the christians would have laid themselves open in nothing so much , as in these quotations , had they been false or supposititious . however , plato's writings have been conveyed to us without any signal corruption , and he gives us a very accurate account of this great day , as hydaspes , an ancient king of the medes , had done before him , and the heathen poets , though indulging their fancies in some things ; yet have delivered many excellent truths to us , whereof this future judgment is not the least ; we need go no farther than the sixth book of virgils aeneids , where the opinions of the ancient heathen sages are collected and expressed in verse ; and it is worth observing , that he makes his judge rhadamantus inflict particular punishments on those souls that have deferred their repentance to their death-beds . and how can we imagine , that the whole world , at least the wiser part of it , should so unanimously believe a future judgment after this life , if either there had not been a great propensity in their nature , to believe the notion , or reason had not convinced them of the certainty and reality of the thing : if we grant , that god hath given a law to man , we must necessarily grant , that there must be a judge to call those to an account , who have violated and broke those laws . man we see is capable of being governed by a law , and without a law to govern him , would run wild , and become a meer brute , we must therefore necessarily believe that god hath given us a law ; and what law more sutable to his nature , or the principle of reason , than what we have in the bible , which is indeed the law of nature , expressed in livelier and more legible characters ? it is fit therefore , there should a time come , when the obedience and disobedience of men may be taken notice of , and the obedient rewarded , and the disobedient punished . god hath made man his viceroy here on earth ; to which purpose david said , thou hast set him over the works of thy hands , and hast put all things under his feet ; and experience shews , that man hath a dominion over all irrational creatures ; and is it not convenient , that at the end of the world , when all men have acted their part on this stage , this viceroy should be examined , and asked , how true he hath been to his sovereign king ? what he hath done with the creatures which have been given him for his use ; and whether he hath not minded his own business more than his masters ? if there is no judgment to come , there can be no god ; for without a future retribution this god cannot be just , and a god that is not just , is imperfect , and if imperfect , he cannot be god ; so true is that saying of averroes , that whatever is most noble , and most praise-worthy in man , must be attributed to the best and greatest being , god blessed for evermore ; justice we see , is that , which makes a prince on earth great , and is one of the highest perfections he is capable of , which was the reason that when ptolomy asked the seventy interpreters of the jewish law , what king lived freest from fear and violence ? he was answered , he that exercises justice , punishes the bad , and rewards the good ; and consequently this justice must be ascribed to god , as the most perfect being : it would be the most unreasonable thing imaginable , that those who love and fear him most , should be most oppressed , and go without reward ; and those that abuse and dishonour him , slight and undervalue him , should live prosperously , and never feel his displeasure or indignation . if god be wise and just , this cannot be ; and since this reward of the innocent , and severity on the wicked , is not administred and dispensed in this world , it must needs follow , that it must be in another , and the day of this future recompence , we call the day of judgment . and though the apprehensions of that vast multitude of men , which believe or profess it , about the manner and method of this day , be very different , yet it is enough , that all agree in the thing , even those who have not the revealed scriptures of the old and new testament ; from whence we may justly fetch the truest and exactest description of it , those revelations and writings the christians have , and what is said in them concerning the righteousness of god , being most agreeable to the nature of god , and the actions of men , and the rules , the supream architect hath engraven on our reason . that there are some men , who deny a future judgment , we need wonder no more than we do , that the fool should say in his heart , there is no god. that which makes a man deny the one , tempts him to be bold in disbelieving the other . it is the true interest of a sinful life , there should be no retribution ; and how can a man act against god with any chearfulness or alacrity , except he puts him out of his thoughts , and to compleat the folly , fancies that he will never call him to a reckoning . it s mens vices that are the cause of their atheism ; and were it not , that they are enamoured with their lusts , their reason would soon joyn issue with these verities : it is not for want of arguments that men are unbelievers in this knowing age , but for want of sobriety and consideration ; and while they suffer themselves to be drawn away by their sensual appetite , no marvel , if in time , their flesh incroaches upon their understanding , and their brutish desires corrupt their very reason , and they begin to think , that god is altogether such a one as they themselves . love to vice darkens the understanding , which is never clearer than when virtue governs the man ; its notions then are clear , and the reasonableness of the things unseen appears without shadows and uncomfortable obscurities . vice by degrees clouds the mind , and love to that makes the man first regardless of those truths ; soon after he questions those verities , and he begins to doubt whether he hath not been imposed upon all this while , and at last he sinks into a downright denial . the devil we may suppose is not idle in these cases ; and having first debaucht the lower faculties , he soon corrupts the higher ; and the sinner once in the net , comes to be involv'd in greater dangers , not to mention that a just god withdraws his light , and spirit , whereby the soul falls into greater darkness . but let 's see , . what there is in the prospect of this future judgment , that is able to damp the greatest mirth and jollity . . in the prospect of this judgment , there appears a very serious judge , even the mighty jesus , the son of god , who was seen to weep often , but to laugh never ; even he that came into the world to teach men self-denial in sensual pleasures , not only unlawful , such as wantonness , effeminacy , fornication , adultery , uncleanness , drunkenness , feeding our eys with lustful objects , and which produce ill desires in us , deriding and jeering our neighbors for their infirmities , luxury in cloathing , eating and drinking , mimick gestures , filthy jesting , love-tricks , talking loosly , &c. but in some measure in lawful also , especially where a greater good is to be promoted , and hath bid us use these outward comforts as if we used them not , and rejoyce in them as if we rejoyced not , with fear and cautiousness , that they draw not our hearts away , and with a generous indifferency , as persons who have laid up their treasure in another world , and look for the blessed hope , and the glorious appearing of the great god. such a judge appears in this prospect ; one who descended into this vally of tears upon the most serious errand imaginable , even to call sinners to repentance , to make them sensible of what god expects at their hands , to convince them , that they have souls to be saved , to assure them , that though god is patient , yet he will not be everlastingly affronted by bold and daring men , and judges otherwise of things than besotted mortals , and is in good earnest , when he bids them set their affections upon the things which are above ; one who will not be put off with fooling , nor spare a malefactor for a jest ; one who gave mankind a being and habitation here , not to play , but to work , not to mind trifles and rattles , but the concerns of a tremendous eternity ; a judge , whose eyes are like flames of fire , and his feet like brass glowing in a furnace , who was indeed a lamb when he had his conversation here on earth , and like one was led to the slaughter , not opening his mouth , and is still so to all those that take his yoke upon them , and learn of him to be humble and meek , but will at last appear in all the robes of majesty which the clouds of heaven , and a guard of ten thousand times ten thousand angels , and all the light of the throne of god can furnish him with . this judge knows all the secrets of our hearts , and before him all things are naked and open , and no creature can hide himself ; he is one who cannot be imposed upon by sophistry , nor nor wheadled into a wrong judgment of things by equivocation ; whose presence will shake the world , and put the greatest captains and stoutest souldiers into fits of trembling , and make them cry to rocks and mountains , fall on us , and hide us from the face of him that sits upon the throne , and from the wrath of the lamb. this judge is not to be corrupted , nor to be bribed ; cannot be carried away with outward respects , which make judges here on earth pervert judgment ; these judge too often according to affection , and call white black , and black white , good evil , and evil good , defend vice under the notion of virtue , rashness under the name of fortitude , laziness under the colour of moderation , and timorousness under the title of cautiousness ; these do too often become advocates for the prodigal , and call them liberal and generous ; the covetous with them pass for frugal ; the lascivious for courtiers ; the talkative for affable ; the obstinate for men of resolution , and the dull and idle for persons who act with great deliberation : love to their kindred and blood , makes them extenuate faults in their relations , and that which appears an inexpiable crime in strangers , seems but a peccadillo or infirmity in a child or brother : herod hurried away with his amours to herodias , beheads the innocent baptist ; flaminius out of love to his harlot , violates the publick faith ; julius caesar , out of fondness to cleopatra , gives sentence against her brothers ; david's inordinate affection to a rebel-son , tempts him to give the army charge to take care of the young man absolom . but the judge we speak of , is of another temper ; it was his character here on earth , that he was no respecter of persons ; nor could the sons of zebedee prevail with him to place them , one at his right hand , the other at his left ; and it was not kindred he would advance to that dignity , but such for whom it was prepared by his father : hence it was , that his mother and brethren found no farther acceptance with him , than they were obedient to his word ; and he deliver'd it as his eternal rule , they that do the will of my father , they are my mother , and brethren , and sisters ; and with this motto he gave a reprimand to the woman that cried , blessed is the womb that bare thee , and the paps which thou hast sucked ; yea , blessed are they , said he , who hear the word of god , and do it : and he that here on earth could not be wrought upon by kindred , or consanguinity , nor blinded by affection , sure will not be misled by these false fires in the great day of judgment . judges here on earth , if passion , or hatred to a man , reigns in their minds , are too often tempted to pass wrong sentences : what the effects of prognes hatred to her husband tereus were , and how the innocent son suffered by it ; how dire the hatred of medea to jason was , and drew the death of their children after it ; how joseph's brethren condemned that guiltless soul , meerly because they hated and envied him ; and how the jews dealt with our great master the lord jesus upon this principle , both civil and sacred histories do sufficiently manifest . but this impotent passion cannot light upon him , who is to be the judge in the last day . he hates nothing that he hath made , and is so great a lover of all mankind , that he would have all men to be saved , and come to the knowledg of the truth , and would give them all eternal life , if they would but take the way he prescribes them . the devils themselves , could they be penitent , would be received into favour ; and let a man be born of a jew or turk , if he do but bring forth fruits meet for repentance , neither his odious name , nor loathsome kindred shall exclude him from his bosom . he hath no secret spleen or pique against any person living ; and though god under the law seems to vent a particular displeasure against the seven nations , and especially against the amalekites , yet it was for their monstrous and unnatural sins , that his just displeasure rose against them , not any private grudge , or envy he bore to them as men , above other of his creatures . such imperfections are not incident to our judge , who detests and abhors no person , but what makes himself deformed and odious to his purer eyes ; and in every nation whosoever serves him , and works righteousness , is accepted of him . fear very often prevails upon governors and men in office here upon earth , that they dare not speak their mind in passing sentence , for fear of offending a favorite , or losing their places , or being accounted pragmatical , or missing such a preferment , distorts their judgments , and makes them take wrong measures of things . this makes laws cobwebs for great men , and traps to catch lesser animals ; this tempted pilate to crucifie the holy jesus , and though he was sensible of his innocence , yet the word , if thou let this man go , thou art not caesar ' s friend , turns the scales , and makes him comply with the fury of the people : but such fears cannot fall on this judge of the whole earth : whom should he fear ? of whom should he be afraid ? he is omnipotent : will a painter be afraid of his picture , or a man of his shadow ? man is but god's picture , and his shadow , and shall the almighty be afraid of his own creature , whom he can crush into atoms , into nothing with a frown ? who can make this judge happier than he is already ? what place can any creature promise him , who doth what he pleases in all the armies of heaven , and among all the inhabitants of the earth ? there is no caressing him with gold ; for all men and women will appear before him poor and miserable , destitute of that pomp , and grandeur , and finery , on which here they doated ; and suppose they could carry their wealth with them to the great tribunal , what can they give him , who commands all the treasures of the world , whose is the earth and the fulness thereof , and who is himself the giver of those things which mankind preposterously place their happiness in ? here the greatest emperors and princes must appear without their guards , without their armies , without their swords and spears ; here popes must leave their triple crowns behind them , kings their diadems , bishops their miters , noblemen their lacqueys , and all stand naked and unarmed before the throne ; and suppose that men were permitted to come with their former retinue and attendance into the presence of the almighty , yet this would cause no fear in our judge , who will come attended with an innumerable company of angels , one of which did once slay one hundred fourscore and five thousand men in the assyrian camp. such a serious , such a magnificent judge appears in the prospect of that future judgment , even jesus , the son of the living god. he who was once despised and rejected of men , will at this time sit on the throne of glory , and all eyes shall see him ; and though god himself is sometimes said to be the judge , sometimes christ as man , sometimes the apostles , sometimes the saints in general , sometimes even wicked men ; yet this implies no contradiction . in god no doubt , lies the sovereign power , and no creature can either absolve , or condemn without his will and order ; and this his power of judging in the last day , he hath committed to the son of man , or to christ as man , whom he hath not only made heir of all things , but for a reward of his sufferings , given a name above every name , and delegated him to be judge of the quick and the dead ; and this glorious commissioner calls in the apostles in the first place , and all other saints after them , to sit with him on the bench , and by their suffrage to applaud the sentence he shall pass on the stubborn and obstinate ; wicked men shall be judges only comparatively , as the means of grace they had , were less powerful than those of their neighbors , and yet went beyond them in goodness and holiness , at least were not so bad as they ; and consequently shall be witnesses against them , and in a manner judge and doom them to unspeakable anguish , because they trampled on the grace which was offered to their souls , in which sense the men of nineveh , and the queen of sheba shall rise in judgment with that generation , who saw the miracles of christ , and repented not , and condemn them , because a greater than jonas , a greater than solomon was here . . in the prospect of this judgment , there appears a very strict examination of what we have done in the flesh , not only of visible actions , but of words spoken in secret , and thoughts , desires , intentions and resolutions of our hearts ; an examination , which will be a very great surprize to the sinner , who hath made light of things of this nature ; for there is nothing covered that shall not be revealed , neither hid , that shall not be brought to light , saith he that understood this day better than any man living , luke . . not only the bigger crimes , such as murder , adultery , fornication , blasphemy , unnatural lust , stealing , perjury , atheism , idolatry , apostasie , cursing , swearing , drunkenness , extortion , covetousness , contempt of god , and of his word , &c. will here be manifested and censured , aggravated and searched into , but the secret lustings of the soul , the hidden things of dishonesty , the cunning craftiness of men , whereby they lay in wait to deceive ; the mines and pits men have privily digg'd for their neighbors , their underhand dealings , their chamberpractices , their sinful contrivances in the dark , or in their closets , their sailing to the port of vain-glory by a side-wind , their speaking truth for ill ends , their misinterpretations of their brethrens words and actions , their reporting things to anothers prejudice ; all these will be laid open before the whole world. sinner , thy unchast embraces , thy impure wishes , thy wanton glances , thy lascivious looks , thy delight in amorous songs , thy acting thy lust over in thy mind again , thy ruminating upon thy last nights revelling , thy tempting thy self sin , and being thine own devil , and thy committing impurity with thy self , will all be set in order before thee , and the judge will demand , how it was possible for thee , who didst profess thy self a follower of the chaste and holy jesus , to dishonour him and his religion with such extravagant actions , and irreligious proceedings ? thy slovenliness in devotion , thy hypocrisie , and seeming to be better than really thou wert , thy inattentive prayers , the wilful wandrings of thy thoughts when thou wast speaking to god , thy not redeeming the time , thy neglecting to observe the greater and weightier matters of the law , thy mispending thy precious hours , thy idleness and laziness in gods vineyard , thy not giving to the poor according to thy ability , thy pride , and secret envy , and desire of applause , and sinister ends and designs in preaching , praying , administring and receiving of the holy sacrament , and in other good works , thy flattering , and dissembling , and unwillingness to do good when thou hadst a fair opportunity ; these will all be laid open to ●●y sorrow and confusion . thy not being led by good examples , thy slighting wholesom admonitions , thy laughing at excellent counsel , thy scorning reproof , and hating him that gave it , thy resolvedness to do that again for which thou wast reproved , the delay of thy seriousness , thy suffering the convictions thou hadst to be choaked with the cares and riches of the world ; thy being at an ale-house when thou shouldst have been in thy closet , thy being at a play when thy hand and heart should have been lifted up in holy supplications , thy being in bed when thou shouldst have been upon thy knees , and neglecting a greater duty for a trifle or impertinence , the supper of the lamb for farms and oxen , and thy preferring the silliest and most ridiculous discourses before a conference about the momentous concerns of eternity ; these will all be rehearsed at large : for i say unto you , that every idle word that men shall speak , they shall give account thereof in the day of judgment , saith christ , matth. . . not having repented of things of this nature , either through unbelief or carelesness , when these points shall come to be examined , and thy soul interrogated upon these particulars , and so many too , it stands to reason , that it must necessarily cause very great astonishment ; for these things were most certainly forbid in that gospel thou didst profess , and that notwithstanding , as if such things had never been spoken of , thou shouldst slight them and undervalue them , and not think them worth thy care to shun them ; what sad reflexions will this examination cause ? in vain dost thou hope that eagles catch no flies , and that god will never mind such small , trivial and inconsiderable errors . he that minded these smaller faults , as they seem to carnal men , and took notice of them in this life , may justly be supposed resolved to call men to an account for them in that solemn day of reckoning ; for indeed god's proceedings here are an emblem of his process in judgment hereafter . eating of the forbidden fruit in paradise , seem'd but an inconsiderable oversight ; yet did god curse the very earth for that fact , made it bring forth briars and thorns for the future , condemned adam to the eating of bread in the sweat of his brows , and threatned the woman , his partner in the error , to multiply her pain and sorrows . it doth not appear from moses , that the children of god , or professors of the true religion did any more than marry with the daughters of the prophaner crew , a small fault , a brutish man would think ; yet was the insolence lash'd , and the inordinate fire quencht with a deluge of waters ; lot's wife looks back to sodom , out of curiosity perhaps , a venial folly , natural to women , it seems to be , and no more ; yet for doing so , she is turn'd into a pillar of salt : achan , as a souldier , ( and that sort of men , we know , live much upon prey ) takes in a time of war a golden wedge , and babylonian mantle ( no great matter one would think ) yet god orders him to be stoned ; uzzah , out of his over-care that the ark might not fall , lays hold on 't , to support it ; yet for so doing , is struck with death immediately ; the prophet who came from judah to prophecy against the altar of bethel , in suffering himself to be persuaded to eat bread , by another prophet , who pretended visions too , to ones thinking , committed no great crime , yet god revenged his disobedience with a violent death ; for a lion , sent by god , slew him . moses grows impatient at the waters of meribah ; who would not have done so that had to deal with so stubborn a people ? yet that act of mistrust and impatience cost him the loss of the land of canaan , he had so long desired to behold ; the people of israel murmured in the wilderness , a thing that people might easily do who were kept so long in a barren desart , without seeing an end of their travel , yet of that vast number of six hundred thousand men , not one enters into the promised land , save caleb and joshua ; ananias and sapphira seemed to be guilty of no great misdemeanor ; for they were content to give half of their estate to the poor , but kept the other to themselves ; yet is god so angry , that he punishes their violating of their vow to give all , with sudden death . go now , sinner , and fancy , that god will not call thee to an account for faults the world makes nothing of ; because he doth not do it here , he will certainly do it hereafter , and the examples of the bible are items that he will do so . it 's no matter , whether the thing , in which the offence is committed , seem inconsiderable or no , the disobedience is all in all ; if god commands thee to avoid a thing that 's trivial , it s the easier task to do according to his will ; and because it was so easie to obey , and thou wouldst not , it s that which makes thy disobedience grievous and heinous , tho' the matter of the offence seems mean and contemptible . rebellion is as the sin of witchcraft , and stubborness is as iniquity , and idolatry , said samuel , in a case much like this , where the thing done by saul , was so far from seeming ill , that it appeared like a work of mercy , and an act of gratitude ; for he spared the best of the sheep , and brought home agag the king alive in triumph ; yet this excused not the fact , but rather aggravated it ; for hath the lord as great delight in burnt-offerings , and sacrifices , as in the obeying the voice of the lord ? behold , to obey is better than sacrifice , and to hearken , than the fat of rams , as the prophet tells him , v. . this confirms the method of christ's proceeding in the last day ; and indeed how could that judgment be perfect , if the lesser , as well as the greater errours were not to be accounted for , and mens disobedience against the lesser , as well as the greater commands of the gospel , was not to be manifested and proclaimed before the world ? and though this is chiefly to be understood of men who die without sincere repentance , yet it is more than probable , that even the sins of those who were justified and sanctified , will be brought to light , and discovered before the vast assembly that shall appear before the throne of god in that day ; not that they need fear any hurt or disadvantage that will arise from that examination and publication , but by these means both the glory of god , and the glory of these true converts will appear more illustrious ; the glory of god , who hath snatch'd such persons like brands out of the fire , pull'd them out of the miery clay , in which they were ready to perish , and taken them out of the devils clutches , than which , there cannot be a greater sign of the power and goodness of god ; and who sees not how much it will be for the credit and honour of the saints themselves ? for to let the world see first the bands and ropes that once held them , and how , like samson , they broke them all , and carried away the gates of gaza , and escaped out of hell in despight of all the devils , that raged and stormed , and domineer'd there ; what can be said more for their renown and glory ? what hurt doth the penitent mary magdalen receive by the evangelists recording , or our speaking of her former whoredoms ? no more will the revealing of holy mens faults and errors in the last day , eclipse , but rather advance their goodness , because they extricated themselves from the snare of the fowler , and generously rouzed themselves from their fatal slumber , and in despight of temptations , would press towards the mark of endless glory . their errors being published , with their true repentance , and change of life , justifies god in accepting of them , while he refuses others , and proclaims their wisdom in chusing the better part , and condemns the impenitent , and discovers how justly they are left to gods vengeance , who would in despight of all the offers of gods favour , prefer their dirt and trash before an invisible , lasting and solid felicity ; and though its true , that holy mens sins are said in scripture to be covered , and god is brought in , promising to remember their sins no more , but to drown them all in the depth of the sea , yet can the meaning of such passages be no other than this , that god will not remember them , so as to make use of their errors against them to their ruine and condemnation ; notwithstanding this , he may justly publish them , that their wisdom being compared with their folly , that may appear to go beyond this , and themselves from the thoughts of their former sins , may reap the greater comfort ; as agathocles , being advanced from the trade of a potter to a throne , at his meals would still make use of earthen pots , not only to remember his original , but from the contemplation of his former poor and miserable condition , to increase his present satisfaction ; for as in our fall from a high degree of prosperity , to the greatest poverty and misery , nothing torments the mind more than the remembrance that once it was otherwise with us ; so , where providence is so kind , as to bring us out of a horrible pit , and sets our feet upon a rock , the remembrance of our former misery signally increases our joy and comfort in the present mercy . so then , in this great day all mens sins will be examined and published , though with different effects ; the penitents , to their absolution and glory ; the impenitents , to their terror and condemnation ; for to be presented there with a list of innumerable offences and affronts of the divine majesty , which their own consciences know and must acknowledg , which yet they either never seriously thought of , or never seriously attempted to forsake ; or if they repented , discovered only a mock-repentance ; what effects can this be supposed to cause , but monstrous confusion ; and horror of mind ? enough to put men into the greatest rage and distraction , to think , that they should neglect purchasing the pearl of price , when it was offered to their choice by god and man. here particular enquiry will be made , how we have discharged the duties of our several relations ; it 's not the purple of princes , nor the rods and axes of magistrates that will make the almighty afraid of demanding of them , whether they have ruled their subjects in the fear of god , shewn them a good example , and punished the obstinate , and encouraged the good , and made it their business to advance gods glory , and to maintain the true worship of the living god ; nor will subjects be excused here , neither must they think to come off without making distinct answers to these interrogatories ; whether they have obeyed , not only for wrath , but for conscience-sake ; whether they have behaved themselves peaceably under the government they have lived under ; whether they have paid tribute to whom tribute was due , honour to whom honour ; and whether they have not used their liberty for a cloak of maliciousness . in the same manner , parents will be strictly examined , whether they have brought up their children in the nurture and admonition of the lord ; children , whether they have honoured their parents as became persons , who under god owed their being to them ; servants , whether they served their masters according to the flesh in singleness of heart , as unto christ : and likewise all other persons according to the relations and offices they stood in ; for in all these relations , men are stewards , and both reason , and gods justice , and his word require , that all should give an account of their stewardship . at this time , the soul being throughly awaken'd from her former lethargy , every sin will appear more dreadful , every error more red , every fault more bloody , every offence blacker than ordinary ; for the fire of that day doth not only scorch , but enlighten and elevate the soul into a thinking state , and none of the former impediments will now be able to divert her thoughts , which will be fix'd upon an offended god , and his majesty , greatness and holiness , and make at this time more sensible impressions on her , while every thing , especially , what hath been committed against god , will appear in more lively colours ; and consequently , if the conscience hath not the remembrance of a former sincere repentance to support her self withal , the frights must necessarily be great , and the whole frame sink into inexpressible confusion . there are innumerable sins , which neither prince , nor magistrate can take notice of : how many poor are oppressed ? how many innocent men wrong'd daily ? a socrates is abused , and hath no helper ; but neither this mans misery , nor the others oppression shall escape the eyes of that all-seeing judge , who will infallibly publish both the one and the other , and make good the type st. john speaks o● ▪ rev. . . and i beheld a black horse , and he that sate on him had a pair of ballances in his hand ; ballances to weigh every mans evil works , which if they be found to preponderate above the good , or to be pure sins , pure offences , without a godly sorrow to take off either the colour or the weight , all will be turned into blackness and desolation . . in the prospect of this judgment , there appears a very wonderful scene ; the same person that is the judge , is the lawgiver too , the party offended , the witness , and his own advocate : he that shall sit on the tribunal in that day , was the person that came down from heaven , and blessed the world with the equitable precepts of the gospel ; it 's he that went up into a mountain , and from that pulpit pronounced , blessed are the poor in spirit , for theirs is the kingdom of heaven ; blessed are they that mourn , for they shall be comforted ; blessed are the meek , for they shall inherit the earth ; blessed are they which hunger and thirst after righteousness , for they shall be filled , &c. matth. . , , , , , . it 's he that came to undeceive both the jewish and heathen world in the false notions they had imbibed concerning their duty , and cleared the moral law of moses , of the false glosses the pharisees had put upon it , explain'd the will of god , set it naked and pure before the people , he came to call to repentance , and let them see what were the proper preparatives for the everlasting joys of heaven : it 's he who guarded the law which he promulged with sanctions sutable to his majesty and greatness ; and as he made the rewards eternal , so the punishments he threatned to the stubborn and impenitent were endless too ; so it became him who appeared in the world to offer infinite mercy to poor sinners , to reveal to them gods infinite love to their souls , and to acquaint them with the infinite condescension of the son of god , who would humble himself to the death of the cross , to redeem them from the bondage of the devil . he that came into this valley of tears with so much love and light about him , might justly enjoyn reformation of the whole man , and a transformation of the mind , and temper of the soul , and require a conformity to his own life , and insist upon mens becoming patient , and humble , and charitable , and contented , and peaceable , and watchful over their thoughts , and words , and actions , and heavenly-minded : how could this grace , which appeared to all men , challenge less than self-denial , and contempt of the world , and living in the thoughts and expectation of a better life , and seeking earnestly for glory , and honour , and immortality ? and as he , that will be the judge in that day , is the lawgiver too , so he understands best the meaning of his laws ; nor will tricks , and evasions , and false constructions of those laws signifie any thing before him , who will not depart from the sense his eternal wisdom put upon them , and which by his prophets and ministers he once caused to be proclaim'd in the ears of men . the sinner in that day , will not have to do with deputies , and lieutenants , and delegates , who too often make the law a nose of wax , and can turn and interpret it to what sense they please , and their interest dictates ; are sometimes unskilful , and apt to mistake the law of their superiors ; and these laws not being of their own making , are the colder , or the more remiss in executing them ; but here men shall see the law-giver himself , who will not be put off with pretexts and pretences , as ordinarily deputies , and such persons are , as are employ'd by the supreme law-givers in a commonwealth or kingdom . even here on earth , where the law-givers themselves sit judges , the malefactor must expect severer dealings ; in this case , even lycurgu's wife shall not escape , that durst break her husband's law against riding in a chariot during the time of divine service ; and zaleucus , his son , must lose his eye , for slighting his father's order against adulterers ; not to mention the severities of manlius torquatus , epaminondas , tenes , &c. on their own children where the legislators have sat judges of their crimes and errors . the almighty judge in that day will justly resent the affront done to his laws : he hath reason to resent it ; greater reason than any potentate in the world hath to take it ill that their laws are set light by ; gods law being holy , and perfect , and infallible , and under an impossibility of errour ; and a mercy it is , a wonderful mercy , that he vouchsases to give such a law to the children of men ; and a greater mercy yet , that his son came into the world to publish it , and so many thousand messengers besides are sent to declare it , so that in this affront mercy and goodness , as well as justice , and sovereignty , and power , are wronged and abused ; and as all perfections in god are infinite , so whatever injury is offered to any of them , it receives a deeper dye and greater aggravations from the infinity of those attributes ; god , who is omniscient , sees the virulent nature of this affront ; and indeed none is better able to declare the heinousness of such contempt than he , and this must necessarily encrease the terror of that day , and as he is the law-giver , against whose precepts the sinner hath offended , so he is the party offended too . sinner , this is he , whose body and blood thou hast so often receiv'd unworthily in the sacrament ; this is he , to whose cross thou hast been an enemy so many years , on whose merits thou hast trampled , whom thou hast so often crucified afresh , whose temple thou hast defiled , whose house thou hast dishonoured , whose gospel thou hast been ashamed of , and therefore wonder not , if such thundring queries come forth from the throne at last ; dost not thou remember how oft thou hast broke thro' the guards and fences i have set betwixt thee and sin ? how couldst thou find in thy heart to afflict and grieve me so often , who have endured such agonies already on the cross ? why wouldst thou forsake me , the fountain of living waters ? how is it that thou wast not afraid to make thy belly , thy gold ; thy harlot , and such a great man thy god ? did ever any person oblige thee more than i ? didst thou ever receive such favours at any mans hand , as thou hast received at mine ? and why could not i have thy heart , and thy will and affections ? why must a sottish lust and passion engross thy desires , and my law be cast behind thee ? if ever law-giver had reason to be offended , this judge in the last day hath ; for his commandments were not grievous , his yoke was easie , and his burthen light ; all that was required , was love ; and it 's hard , if so small a tribute for his ineffable and incomprehensible mercies must not be paid him . it s true , this love must extend , and branch it self into various acts of meekness , and patience , and humility , &c. but still where love is the principle , none of all the other things which are required , can seem tedious or difficult . nor is this all ; for the same judge will be witness against the sinner too : indeed no creature can be so true a witness against him , as the judge himself : there are many sins no creature ever saw , but he , and therefore who so fit a witness against those crimes as he ? i will come near to you to judgment , and i will be a swift witness against the sorcerers , and against the adulterers , and against the false swearers , and against those that oppress the hireling in his wages , the widow , and the fatherless , and that turn aside the stranger from his right , and fear not me , saith the lord of hosts , mal. . . this judge sees all , nor will the sinner be able to elude this testimony of the invisible god. when thou wast under the fig-tree , i saw thee , said christ to nathanael ; his conscience knew he had been there , and he believed . but this was in love . in that day we speak of , such language as this will be pronounced in wrath and indignation , and therefore will cause other thoughts in the hearts of the wretch that shall hear it ; thou careless creature , couldst thou imagine that any thing was hid from me ? did not i see thee at such a time , in such a place , in such a garden , in such a chamber playing the rebel , and the wanton ? did not i see thee treating with mine enemies ? did not i see thee conspiring against me ? hadst not thou such base thoughts , such wicked intentions , such impure desires in such company ? i opened the windows of heaven , and looked upon thee , when thou wast committing fornication with such a woman : wilt not thou believe me , who look'd within the curtains , and saw thy abominations ? couldst thou think i would look on , and not set thy sins in order before thee● ? there will be no contradicting of this testimony ; for thy conscience , o man , will immediately joyn issue with it , and say , as nathan to the guilty king , thou art the man. for , besides this grand witness , there will abundance of other witnesses come in , which will all help to cast thy impenitent soul ; thy conscience here will have a great share in the accusation ; that conscience which once thou didst smother , and curb , and put by , when it pull'd thee by the sleeve , and bid thee be wise and serious ; that conscience that once bogled and winced , when thou offeredst violence to it , and said to thee , as the baptist to herod , it is not lawful for thee to espouse this sin ; that conscience , which was a ware of this judgment , and gave thee warning , and could not with all the strongest arguments it used , prevail with thee to stand in aw of god ; this , like one of job's messengers , when the house falls , and all these outward things are gone , alone escapes , to tell the sinner of his folly. conscience , even in this life , doth sometime force the guilty to make confession of their sins : it forced the multitude that came to st. john , matth. . . it forced judas to cry , i have betrayed innocent blood , when no creature prompted him to the confession . it forced those who had used curious arts , acts . , . to bring their schemes and figures , and astrological tables , and burn them before the apostles of our lord. how much greater then , may we suppose , will the force of it be in that day , when terror will surround it , when it will be readier to speak , and to accuse , than god to ask , and when no noise , no tumult , no croud , no business will be able to divert it ? with the conscience , the devils themselves will joyn , who are therefore emphatically called the accusers of the brethren , rev. . . these cannot but know our sins , for they were the tempters , and remember how we yielded , and consented to their suggestions . these were the constant and indefatigable observers of our lives . these watched our going out , and our coming in ; these were about us when we lay down , when we rose , when we walked , and when we sate , and whatever we did ; these were still at hand to take notice of our doings , our words , and our behaviour ; nor is their memory so frail , as to forget it , nor their malice so little , as to let it slip without making publication of it . these rejoyce in our ruine , and will be sure to make the worst interpretation of our deportment . these are they that presented us with charming objects , and were restless till they had made us enamoured with them , first drove us into the snare , and now will be ready to accuse us for being taken . and therefore the fathers , in their discourses concerning this day , do justly bring in the devil , arguing , and pleading with the almighty judge , behold these men ; its true , they were thine by creation , but they became mine by imitation of me ; they had thy image upon their souls , but see , they have defaced that , and chosen mine ; thou didst breath on them by thy holy spirit , but they were more fond of my suggestions , than those motions . thou didst indeed draw them with cords of love , and by temporal and spiritual mercies soughtest to make them in love with thy will , but they turned a deaf ear to thy call and invitation ; i never gave them any , nor promised them any thing , yet they served me like slaves ; thou courtedst them , and didst oblige them to love thee , yet they had rather be my favorites than thy darlings ; if thou didst command them any thing , that was against their lusts , either they did nothing , or would be sure to provoke thee with their inventions ; i did but becken to them , and they flew to my camp ; nay , they were more impudent than i , believed less than i , found out sins i did not dream of , durst do more than i bid them ; i bid them deny a thing , they had done ; and they not only denied it , but swore to it by all that 's good and holy ; i bid them take their ease and be merry , and they made themselves swine ; i bid them neglect god's service on the lord's day , but they prophan'd it besides , by playing , and drinking , and other enormities ; i bid them keep what they had got , but they went beyond what i prompted them too , oppressed , cheated , dissembled , and made way to their wealth through oppression of the widow and fatherless . these therefore have my image and superscription , and consequently must be mine . i claim them as mine own ; i challenge them as they are apostates and traytors to thee : it is thy statute , which like the laws of the medes and persians , is irrevocable , that those shall be despised , who did lightly esteem thee . nor can god be worse than his word , but must deliver up the sinner , whom no mercy could reform , to these tormenters . nay , if we have opressed any persons , those very persons will be witnesses against us . abel will in that day bear witness against cain his murderer ; naboth against ahab , whole countries against their tyrannical princes ; israel against pharaoh ; in the same manner , those whom we have corrupted with gifts or moneys , or some other way , will stand up against us ; herodias against herod ; drusilla against felix ; the harlot against her inamorato ; helena against paris ; danae against jupiter ; and men and women perverted by hereticks , against the broachers of false doctrines ; and how can there be want of witnesses , when our schoolmasters , our parents , and other good men , whose counsels we rejected , whose admonitions we despised , and whose frequent exhortations we laughed at , will be forced to speak what they know against us . sinner , the ministers of the gospel , those who followed thee with checks and intreaties to be reconciled to god , will be obliged to speak of thy stubbornness and impenitence : nay , this pulpit , these walls , these stones ▪ these pews will cry out against thee ! heaven and earth are even in this life called in as witnesses against the monsters , who were more inconsiderate than the ox or ass ; much more in that day , when god will bring every thing into judgment , not only the sinful actions , but the very places in which those actions were committed . such witnesses will be the riches and goods thou hast abused ; the gold thou hast spent upon thy luxury , the silver thou hast thrown away in a frolick , the garments thou hast abused to pride , the corn and bread thou hast play'd withal , the hungry whom thou hast not fed , the thirsty , to whom thou hast not given drink , the naked , whom thou hast not cloathed , when it lay in thy power ; the prisoners , whom thou hast not visited ; these will all be accusers of thy abuses and uncharitableness . but the accusation of all these might yet be born with ; it 's the testimony of the judge , who shall approve of all that these witnesses aver ; which appears most dreadful and terrible , and therefore certainly , the prospect of this judgment is able to damp the greatest mirth and sensuality . and as this judge will himself be witness in that day , so he will be his own advocate too . to this purpose , saith the pathetick nazianzen ; what shall we do , my friends , what shall we say , what apology shall we make , when this judge shall plead for himself in that day ? thou disobedient wretch , i made thee of clay with mine own hands , and breathed the breath of life into thee ; i made thee after my image , i gave thee reason , and understanding , and power and dominion over the beasts of the field ; a mercy , which i● i had not vouchsafed unto thee , those creatures , which are stronger than thou , would have master'd and destroy'd thee ; i placed thee among the pleasures of paradise , made thee a happy inhabitant of eden , and when thou wouldest needs hearken to the false and treacherous suggestions of thy sworn enemy , behold , in pity and commiseration to thee , i resolved to be born of a virgin , and accordingly took flesh , and became man for thy sake , was born in a stable , lay unregarded in a manager , swadled in rags and clouts , endured all the reproaches and injuries that childhood is subject to , bore thy griefs , and assumed thy infirmities , and was made like thy self , that thou mightest be like me in felicity at the end of thy race . i suffered men to trample on me , to buffet me , to spit in my face , to give me gall and vinegar to drink , to scourge me , to crown me with thorns , to wound , and nail me to the cross , and all this , that i might deliver thee from eternal contempt and torments . behold the mark of the nails which were struck into my flesh. behold my wounded side ; i suffered , that thou mightest triumph ; i died , that thou mightest live ; was buried , that thou mightest rise ; and made my self a scorn , of the people , that thou mightest reign in heaven ; and why wouldest thou throw away this mercy ? why wouldest thou refuse this treasure ? what evil spirit did possess thee to make light of these kindnesses ? why wouldest thou pollute that soul which i redeemed with mine own blood ? why wouldest thou make thy heart a habitation of devils , which i intended for my throne ? why wouldest thou lose that which i purchased at so dear a rate ? what pleasure couldest thou take in doing that which cost me so many sighs and tears , and a bloody sweat ? why wouldest thou make a mock of so great a mercy ? how couldest thou undervalue a favour of that importance and consequence ? can any hell be thought too much for such stubbornness ? either thou didst believe , that thy god did all this for thee , or thou didst not : if thou didst not believe it , why didst thou make confession of it with thy mouth ? if thou didst , how couldest thou be so ungrateful ? how couldest thou abuse a friendship of that worth and value ? thou lovest a friend , a neighbour , a man , a woman , for kindnesses , which are meer shadows , and bubbles to my love , and hadst not thou reason to love me beyond all earthly comforts ? hadst not thou reason to prefer my favour before the smiles of a transitory world ? how did i deserve such preposterous usages at thy hands ? couldest thou have dealt worse with a slave , or with an enemy , than thou hast done with me ? did this condescension deserve , dost thou think , such affronts and injuries , such contempt and disobedience , as thou hast returned to me ? therefore , as for those mine enemies , which would not have this man to reign over them , bring them hither , and slay them before me . all this appears in the prospect of a future judgment , and therefore there must be vertue in it , to check that mirth and jollity , which infatuates souls , and leads them into ruine . . in the prospect of this future judgment , there appears the unspeakable anguish and misery of those who have been most jolly and merry in this life . dives , who cloath'd himself in purple and fine linnen , and fared sumptuously every day , appears there quaking , and trembling , and crying , father abraham , have mercy on me , and send lazarus , that he may dip the tip of his finger in water , and cool my tongue ; his tables , which were overlaid with silver , his richer beds , his tapestry , his ornaments , his ointments , his balsams , his cordials , his delicate wines , his various dishes , his cooks , his flatterers , his parasites , his retinue , his servants , and all the noise and pomp that attended him , are not only extinct , and turned into ashes , and dust , and dirt , but his naked soul is dragg'd and carried before a tremendous majesty , to endure intolerable torments ; and before this terrible god ●e appears with his eyes cast down , blushing and ashamed , trembling and fearful , and all his former comforts seem to have been but dreams to him . see how the scene is changed ; he to whom the poor man formerly supplicated for relief , now is forced to supplicate to the poor man to be relieved of him , & would be glad of lazarus's table , who once scorned to let lazarus gather the crumbs that fell from his ; when lazarus was near him , he slighted him ; now he is afar off , he adores him , and himself now is the poor man , while lazarus swims in riches ; such a discovery doth that last day make , who are the rich , and who are the poor , who the wise , and who the fools . in this judgment nimrod , senacharib , nebuchadnezzar , belshazzar , tiberius , nero , domitian , men who would be thought gods , and denied themselves in no pleasure their fancies craved , stand all ashamed and confounded , flames of a guilty conscience burning in their breasts , and forcing their voices into bitter lamentations ; there sardanapalus , croesus , cambyses , herod , and all the mighty men , that spared no woman in their lust , and no man in their anger , appear all like guilty malefactors , their hearts failing them for fear , and they cha●tering like a crane , and mourning like a dove , and bewailing their aiery , short and transitory satisfactions , and cursing the hour and the minute when the first temptations courted them to those dangerous embraces ; there cleopatra , that sailed in a vessel glistering with gold , a vessel fitted for pride , and luxury , and magnificence , and tried how far sensuality might be improved , and to what height brutish pleasure might be advanced ; there the wretched woman is seen , not so much with serpents clasping about her breast , as with a worm within , that dies not , tormenting her awakened conscience with shapes of death , and images of ruine , and all the beasts , that here could not be satisfied with pleasure , there cannot be eased of gnawing vultures and agonies ; for these the just god must at last inflict , to make them sensible that his threatnings were no fables , and to let them see , that the advices of wise men and philosophers , who exhorted them to the study of virtue , were grounded on rational foundations . these tortures and vexations must not expire till the ancient of days , who was affronted by their sins , doth die , and that 's never , he being the same yesterday , to day ▪ and for ever : thus their sweet meat must have sour sauce , and if they will have their pleasures , they must feel the sting too , that 's inseparably affix'd to them . the bait cannot be swallowed without the hook , and as pleasant as the honey is , the gall which is part of it , must be tasted too . god will not be always mocked , and they that durst in despight of his will and prohibitions , feed upon that luscious fruit , shall feel the smart of the prickles too . in this judgment their postures , gestures , and behaviour and deportment appear in another figure , and they that before laught at the thunders of the law , made light of the threatnings of the gospel , and let the warnings of the ministers of the gospel go in at one ear , and out at another , now call themselves fools and sots for doing so ; and they that before thought of no after-reckoning , now fall a wishing , but in vain ; o that i had been wise ! o that i had bethought my self ! o that i had looked beyond this world ! o that i had believed ! o that i had retired , and considered what these satisfactions would end in ! fool that i was , to think that god would prove a liar ! where was my reason , to think , that all that the wisest and holiest men have said , were but dreams and idle tales ! i that might have been a terror to devils , how am i become their scorn ! i , that might have been a favourite of god , how am i become his enemy ! i , that might have triumphed with other saints , how am i fallen from their bliss ! o what would not i give to be rid of the torment i feel ! help , help , ye souls that have any pity in you : i sink under the weight of my former pleasures ; they are loathsom to me ; they appear monsters , furies , hideous things to me ! cursed be that lust i cherished ! cursed be that bed on which my wickedness was wrought ! o that my tongue had dropt out of my head when i pleased my self with lascivious discourses ! o that i had been deaf when i was tickled with hearing a smutty jest ! o that i had been struck blind , when with joy and satisfaction i beheld that charming beauty ! o that my feet had failed me when i was going into that jovial company ! o that i had locked my self up , that i might not have seen those temptations which enticed me ! o that i had spent those hours i threw away in carding and dicing , and drinking and revelling ! o that i had spent them in holy contemplations of the vanity of these sublunary objects ! now i would do it , and it is too late ; now i would repent , and it profits me not ; now i would be serious , and it signifies nothing ; my time is lost ; the day of grace is gone ; the opportunities are past : o that i could tear out this heart ! o that i could pull out these eyes ! o that i could dispatch my self ! o that i had a sword , that i might put a period to this miserable condition ! i see nothing but ruine before me , nothing but darkness , nothing but confusion , nothing but horrors , and no creature will help me to annihilate my self ; i am not able to endure this torture for a moment , how shall i be able to endure it to infinite millions of ages ? i see no end of it ; the farther i look , the more of my misery i see : where-ever i cast my eyes , i see nothing but terror devils , and miserable souls in the same condition with my self , all howling about my ears : a thing so far from affording comfort , that it fills me with greater horror . whither shall i ●lee for remedy ? heaven is shut up ; there is a vast gulph betwixt me and that ▪ there is no passing from hence thither ▪ nor from thence to this doleful place ▪ i swim in a sea of sorrow , i swim , and see no shoare ; i labour , and not a plank appears , on which i may save my life ; here are no hills , no mountains , no rocks i can cry to ; and if there were , they are all deaf ; god hath forsaken me , and good reason ; for i left him for a lust , and undervalued him for trifles : i pleaded , i could not withstand the charms the world offered to me : mad man ! i could withstand them now , why could not i have withstood them then ? i might have considered of this place , and of this state , and of these ▪ vexations , and checked my self : o that i were but to live again in the world ! o that god would but try me again ! how would i scorn the very thoughts of mirth and raillery ! how would i run away from the very mention of these impostures ! break my heart , break ! if god will not kill thee , call upon the infernal spirits , and see what they will do : but oh , they delight in these groans ! themselves lie under the same condemnation , banish'd from the gracious presence of god ; they would die as well as i , if they were able : o what a torment is i● ! i see the everlasting joys before me , and cannot reach them ; they are over my head , and i cannot come near them ; paradise i see , but cannot enter into it : i knock my head , i smite my breast , i stamp with my feet , but am never the better . that jesus , on whose blood i trampled , i see rejoycing with his followers at the right hand of god , and not a drop of comfort drops from his lips , on mine ! i feel flames within , which no waters can quench ; a drop of water would be some refreshment , and give me some hopes of ease ; but here is none : all the rivers of consolation are dried up to me ; i walk in darkness , i see no light : o god , tear the heavens , and come down ! canst thou hear these shrieks , and be unconcerned ? canst thou see this poor creature lie in torments , and give no relief ? hast thou no mercy left ? o then my state is desperate ! i shall not be able to refrain from blasphemy ; for i see none can help but thou , and thou wilt not ; i rave , i am distracted with fear ; i tremble , i quake ; stand off devils ! i have furies enough within : ye damned pleasures , whither have you brought me ? ye have made me lose the favour of him who alone is able to give me ease ! i might have been happy , if it had not been for you ; i might have escaped these regions of anguish , if you had not tempted me : but why do i accuse you ? this brutish heart of mine was in the fault , my devilish lust hurried me into ruine ; i had reason , and would not use it ; means of grace , and would not apply them ; offers of mercy , and would not accept of them , o all ye that pass by , behold and see , if there be any sorrow like unto my sorrow , which is done unto me , where with the lord hath afflicted me , in the day of his fierce anger ; from above he hath sent a fire into my bones , and it prevails against them ; he hath spread a net for my feet , he hath turned me back , he hath made me desolate , and faint all the day ; the yoak of my transgressions is bound by his hand , they are wreathed , and come up upon my neck , he hath made my strength to fall , the lord hath deliver'd me into their hands from whom i am not able to rise up . all this certainly appears in the prospect of that future judgment , and consequently is enough to check and damp the greatest jollities on this side hell ; and though it 's true , that it doth not cause the least disturbance in thousands of men , that drink of these stollen waters ; for men in this age are as jovial as ever , and a judgment to come frights them no more than an house on fire a thousand miles off ; but sure this is for want of taking the proper way and method , which god and reason doth prescribe ; and what that way and method is , shall be shewn in the following paragraph . . how the prospect of that future judgment must be managed , that it may actually damp and put a stop to these carnal delights . this is to be done no other way , but , . by thinking , reflecting and ruminating upon that future judgment . this stands to reason ; for except things be made visible to us , how shall they move or fright us ? this future judgment being out of sight , and afar off , it must be brought near , and set before us ; and there is no way to do it but by thinking . our thoughts are the picture-drawers , which make the land-skip of that judgment so lively , that our faculties cannot but be signally affected with it . these are the divine part within us , which can make things past and future , as present , and summon the remotest objects to become familiar and palpable . these are the glasses in which all that god hath said , or promised , or threatned , becomes visible , and with the help of these we may make that substance , which seemed but air before , and condense that into solid notions , which to a carnal man seemed but fancy and wind before . these can make us in a manner grasp and feel that which was out of our reach before , and make us concern'd about things which we neither see , nor hear , nor feel with our grosser organs . these can transplant the other world into this , and make eternity appear before us , though we live in tabernacles of clay : to prove this , we need only appeal to experience . behold those pious souls , that take a course contrary to that of the world ; what makes them afraid of sinning ? what makes them afraid of running with their neighbors into riot ? what makes them that they dare not do what some of their carnal acquaintance and relations do ? what makes them mourn ? what makes them rejoyce in spirit ? you see nothing that have reason to mourn for : they have a competency , they want nothing in the world , they have necessaries and conveniencies , and they prosper in their lawful undertakings ; and under some of their greatest afflictions , you see nothing that should make them chearful , no outward cause of their joy , but rather all that is about them is an invitation to sorrow and dejection : why ? they are invisible things , that make them mourn and rejoyce , and by thinking of them , they make them visible , and so visible , that they are affected with them as much as other men are with objects that incur into their senses ; by thinking they see the terrors of the lord , and the affronts they have offered to the divine majesty , and the wounds they have given to their own souls , and that makes them weep ; by thinking they see the glory that is set before them , and the recompence which is promised them , and the right and title they have to it , and that makes their soul rejoyce : so then , by thinking this future judgment may be seen and if it be seen in any lively colours , there is no sinner so stout , no man so perverse , no creature so dull and stupid , but it will startle him , and put wormwood into his cup. when i eat , or drink , or whatever i do , the last trump sounds in mine ears , and i think i hear the terrible voice of the arch. angel , arise ye dead , and come to judgment , saith st. hierom : these thoughts made him eat and drink with great moderation : these brought a holy fear upon him in all his actions : these kept him from going beyond the bounds god had set him : these struck seriousness into him in all places : these made him as circumspect in the market-place , as if he had been at church , and as devout in the street , as if he had stood at the high altar . and therefore i do not wonder at that hermit , that he became so serious a man as antiquity reports him , who carried a little book about him , consisting only of four leaves , in which he was always seen reading , and after reading , meditating ; in the first leaf was expressed christ's passion , and what that darling of mankind suffered for poor mortals , during his abode in the world ; in the second , was represented the process of the future judgment , with the terrors and consternations that guilty men will be in at that time ; in the third , were described the glories of paradise , and of that third heaven which all holy souls shall enter into , there to possess the inheritance of the saints in light ; in the fourth , was drawn to the life the picture of hell , and of the miseries which shall await the stubborn and impenitent in the next life ; these four leaves were soon read over , but they afforded infinite matter for thoughts and meditations ; and by these his soul was so warmed , that he cared not what became of him here , so he might but enjoy the promised glory , and that life and immortality christ had brought to light by the gospel . so true is that saying of st. chrysosiom ; there is no man that thinks much of hell , that will ever fall into it ; as indeed there is no man who makes light of it , that will ever escape it . for as it is among men , they that are afraid of the penalties of the law , seldom or never feel them ; for their fear makes them shun those actions which deserve them : this keeps them from theft and rapine , from murder and adultery , from burglary and wrong , from violence and oppression , and consequently from the punishments the law inflicts in such cases . the plagues and the stripes they fear , make them cautious , and whatever their inclination may be , the rods and axes they fear , restrain them ; whereas those that are regardless of the mulct , bring it upon themselves ; so it is here , the frequent thinking of it , is the best antidote against the terrors of that future judgment : if the ninivites had not feared their overthrow , they had certainly been overthrown ; and how could they have feared it , if they had not thought of it ? if the men that lived before the flood , had thought of it , and been afraid , they would not have been drowned ; nor would the people of sodom have been consumed by fire , if they had taken this course : it 's a great misfortune not to think of the fulfilling of gods threatnings ; for he that thinks not of it , of all men , will be the first that shall have woful experience of it . it is reported of agatho , that in his last sickness , falling into a trance for three days together , he lay with his eyes fixed upon heaven , and all that time look'd very ghastly ; recovering out of the extasie , and being asked by his friends , where he had been , and what his thoughts had been during those three days , and what made him look so strangely ? o my friends , said he , do you ask me where i have been ? alas ! i have been these three days standing before the great tribunal , and seen how the most just judge sentenced divers souls to eternal darkness ; and who would not stand amazed at the dreadful spectacle ? it was therefore a very good prayer of st. ambrose : i do most vehemently desire , o lord , that thou wouldest be pleased to imprint , and very deeply imprint the land skip of the future world , the miseries of the disobedient , the groans of the stubborn , the agonies of the impenitent , the shrieks of the prophane , the vexations of hypocrites , the fears of the careless , the destruction of the covetous , the perdition of worldlings , the flames of the revengeful , the terror of damnation , and eternal torments , and the future felicity of thy kingdom , upon my mind ; for it is impossible that he that thinks much of these things , should not become thy child and servant , and one of those whom thou host predestinated to eternal life . dost thou laugh , said the old man in ruffinus , to a youngster ( whose behaviour was very light ) when you and i are to be judged before heaven and earth ? and indeed that person that surveys what the divine jesus hath said of this future judgment , thinks how in that day the powers of heaven will be shaken , the sun turned into darkness , the moon into blood , and the stars forbear to give their light , how the world , and all the elements will be on fire , the universe melt like wax , the earth be burnt up , the seas dried , and the rivers consumed , and with what glory and bravery the once afflicted son of god will then appear , with an army of angels about him , displaying their banners , and carrying the sign of the son of man before him ; how before him all nations will be assembled , and all that are in their graves , upon hearing the voice of god , loud as thunder , and more dreadful too , will be summoned to appear before his bar , the judge shining in his meridian-glory , brighter than moses , clearer than the sun , and how the consciences of guilty men will quake at this sight , their hearts misgiving them , that their portion will be in outward darkness , how formidable all the transactions will be , how immutable the sentence , after it is once passed , not to be altered , or deprecated by saints or angels , how all evasions & subterfuges will be out of doors there , and all possibility of transferring our errors upon others who have been partners with us in our sins , will vanish , how those that make themselves fools for christ's sake in this life , were reproached , reviled , derided , and laughed at for their severities , would not lose their souls for a trifle , nor sell their birthright to eternal bliss for a morsel of meat , would hold fast their integrity , though solicited by innumerable losses and crosses , and by their nearest relations to curse god and die ; how these who were here made the off-scourings of all things , will then be absolved and quitted , and have seats appointed them in the mansions of glory , there to reign , and sing the goodness of god to all eternity . i say , he that seriously surveys these things , if he be a person who hath not debauch'd or lost his reason , cannot but be affected by passages of this nature , and think it time to curb himself in his sensual delights and satisfactions . but , . bare thinking is not enough , but the particulars of this future judgment must be actually applied to our selves ; general things , and what is done to others , though they may touch the heart , yet do not subdue it till particular applications give them force and power . a fire , that is a mile off from me , though it causes in me some sense of the calamity , yet if it threatens the house i live in , my faculties soon bestir themselves , and i fall to work , and secure my self in good earnest ; so here , when i behold the tremendous process of this judgment , i must reflect , that as god deals with others , so he will certainly deal with me ; that i have no greater privilege than others , but must stand and fall by the same law that they stand and fall by ; that to fancy any more favourable proceedings towards me , than god intends to others , is but a dream , and contrary to the impartiality of the judge ; that as i have a soul to be saved as well as my neighbour ; so god will expect i should live here , as he bids my neighbour live , that neither my estate , nor dignity , neither my offices , nor friends , neither my riches , nor my greatness , will excuse my living more carelesly than my poorer friends ; nay , that my outward advantages make my account greater ; and as i have had greater talents bestowed upon me , so more will be required of me than of them who have not had those opportunities of being good and holy , which i have had ; that as god hath advanced me in the world , placed me in a higher station , given me a considerable figure here on earth , made his candle to shine upon me , caused my root to spread by the waters , and the dew of heaven to lie all night upon my branch , and afforded me credit and respect among men , so he looks for greater fruitfulness in good works , and more than ordinary exemplariness to advance his glory , and to spread the power of religion among my inferiors and dependants ; and therefore upon a view of this future process , i must needs rouze my soul by such questions as these ; if god be resolved to judge the secrets of mens hearts according to his gospel , what will become of me ? should god call thee to judgment , o my soul , this night , or this hour , art thou in a condition to appeat before so great , so dreadful a god ? is this foolery thou pleasest thy self with , this wanton dress , this jolly life , these merry hours , this gaming , this carousing , this extravagant laughter , this fondness of the humor of the age , this immodest and frothy talk , this foolish garb , this phantastick fashion , this mispending thy time , this keeping of vain company , this unprofitable way of living , this thy being intent altogether upon the profits and pleasures of the world , this indifferency in religion , these faint resistances of temptations , this neglect of known duties , this unfaithful discharge of the duties of thy relations , this unwillingness to mind any thing that 's serious , this aversion from spiritual discourses and actions , this want of gravity , &c. are these fit wedding-garments to come before the king of heaven in ? thou maist be summon'd to come to his bar within this day or two ; think what an infinite majesty thou must be presented to : should god speak the word within a few minutes , come away , come away , and give an account of thy behaviour ; how unprepared art thou ? so great is thy danger , and canst thou loiter ? so near art thou to a tremendous eternity , and oh wilt not thou be clean ? thou standest upon the brink of hell , and wilt not thou step back ? thou art within a bows-shot of the great tribunal , and doth not thy countenance change ? thou art within hearing of the thunders , that come forth from the throne of god , and do not thy thoughts trouble thee ? thou seest the fatal hand upon the wall , and do not thy knees smite one against another ? thou must shortly appear before all the host of heaven , and art not thou got farther yet in holiness ? dost not thou quake to think , that the revenger of blood is upon thy heels ? as thou art a christian , thou art a son of god , and dost thou express that filial disposition in thy gate , and looks , and face , and life ? art thou born of god , and canst thou degenerate from his nature ? art thou made after his image , and by grace renew'd after his similitude , and canst thou be contented under a temper so different from that holiness , which is thy great father's perfection and glory ? does god expect thee at his tribunal with the qualifications of a child , and wilt thou appear before him as a rebel ? hath he given his son on purpose to adopt thee , and thinkest thou to present thy self before him in the shape of a prodigal ? thou art designed for a citizen of the celestial jerusalem , and wilt thou appear before him as an inhabitant of hell ? thou art one of god's family , and wilt thou appear before him as a traytor ? thou art purchased by his blood , and wilt thou live as if that blood had been spilt in vain ? thou art wash'd in the laver of regeneration , and canst thou wallow with the swine in the mire ? thou hast known the way of righteousness , and wilt thou with the dog return to the vomit ? or art thou not afraid of that saying , that dogs must stand without ? thou art called to be faithful , and hast given thy faith to god ; wilt thou break thy faith , and hope to be guiltless at this bar ? will not god revenge this breach , or canst thou think he will let thee go unpunish'd for thy treacheries ? how canst thou expect the performance of his promises , while thou art so false to thy engagements ? thou hast vow'd thy self to him both in baptism and the supper of the lord , and canst thou imagine , that thy perjuries will not be remembred when thou comest to look the judge in the face ? by giving thee opportunity of becoming a christian , god hath made thee a king , and wilt thou run to the bramble , and say , come thou and reign over me ? as a king , thou hast power given thee to vanquish flesh and blood , to tread upon lions and adders , to defie principalities and powers , and to crush devils , and wilt thou make thy self a slave to those enemies , over which god hath given thee power to trample them under thy feet ? as a king thou art to appear before him , and wilt thou come in the posture of a miserable vassal ? shall those passions rule over thee which thy god hath given thee for servants and handmaids ? and what a dismal sight will it be , when thou art to come before the throne laden with conquests , to appear fettered with chains and the devils trophies ? god designs thee to be his priest ; this is one of the priviledges that came by the blood of christ ▪ but where are thy sacrifices ? the sacrifice of fervent prayer , the sacrifice of an humble and contrite heart , the sacrifice of praise , and delight in god and wilt thou come without the mar● of thy office before the great shepherd and bishop of souls ? thou art enlightned by the spirit of god , and do● thou think to live in darkness , and after all to share in the boundless inheritance with the children of light how unlike thy self wilt thou appea● before god , if thou come without these qualifications ? thou art a christian but where is the life of christ tha● should be in thee ? will the judg● ever take thee for his sheep , when it'● evident , thou dost not hear his voice ? how ridiculous is that man that hangs out a bush , and yet hath no wine to sell ? and how foolish is that apothecary that writes glorious names upon his pots , when the rich drugs that are named , have no being in his shop ? and will it not tend to thy everlasting confusion that thou hast had the name of a christian , and done nothing like a christian ? thus the particular proceedings of that future judgment must be applied to our selves , if we resolve that the prospect of a future judgment shall damp our carnal delights and satisfactions , and without using this method , we do but trifle , and talk of breeding mountains , and bring forth ridiculous mice ; play with religion , and are not in good earnest , when we say , we believe a future account . . but neither the reflections aforesaid , nor the application we have spoken of , will make any deep impression , except all be seconded with earnest prayer , that god by his holy spirit working in our minds , would make the attempt effectual ; this must set to the seal , drive in the nail , and clench it . the eternal spirit must give success to these enterprizes , and in vain do we plant or water , except he gives the increase . he is that anointing , which must supple the soul , and crown all with laurels and victory . by strength of thought , and application , the fort of sin may be assaulted ; but without this spirit lends his helping hand , it will never be taken or subdued . his power must overcome the oppositions our flesh and the world will certainly make in this case , and if he blows upon our hearts , the strong holds of iniquity , like the walls of jericho , will fall , and nothing can stand before him , and he will certainly come in to our assistance , if our prayer and addresses be fervent and importunate . upon such devotions , the frequent discourses of this day of judgment , we read or hear , will be so far from bringing the thing into contempt with our souls , that our hearts will be awakened more , and it 's impossible , we can miscarry in the pious design , if with strong cries we apply our selves to him , who hath appointed a day , in the which he will judge the world in righteousness , by that man whom he hath ordained , whereof he hath given assurance unto all men , in that he hath raised him from the dead , acts . . that which we are chiefly to insist upon in these addresses , is , that we may get lively apprehensions of that day , and such apprehensions , as no pleasure , no folly , no temptation of the world may darken or destroy ; and here let the soul break forth into such ejaculations : o god , great and glorious , make me deeply sensible of that day , and of that hour , when the son of man will come , when the goats shall be separated from the sheep , the tares from the wheat , the good from the bad ; when neither prayers nor tears shall be able to deliver the guilty and polluted soul from the impendent danger ; when it shall be said to the humble , friend , sit up higher ; and to the proud fool , give place to him that is more honourable than thou art ; when the book of conscience shall be opened , and the dead judged by the contents of that book ; when the sinner will not know where to flee , and his spirits will fail him , for fear of him that sitteth upon the throne . o god! fix these considerations in my soul ; strengthen my faith , that i may believe these things unseen , without wavering . how apt is the world to get between this tremendous day , and my sight ? quicken thou mine eyes , that i may see through all impediments into that process , and reflect , what manner of person i ought to be in all holy conversation and godliness . lord jesu ! great judge of the world ! let the lines of that judgment be written so legibly in my mind , that my soul may delight to read them , that nothing may divert me from studying and considering them ; let this be my chief study , and let me feel the fame effect , that those men did , who were converted at thy apostles sermon ; let me be prickt at the heart , and cry out , what must i do to be saved ? let the thoughts of this day make a reformation in my outward and inward man , that it may appear , that thou hast touch'd me with a coal from the altar . o god , to whom vengeance belongs , shew thy self , and disperse my foolish desires . let my soul feel the transactions of that day as well as believe them . clear my understanding , and enlighten my mind , that i may have a livelier prospect of it . i will not let thee go except thou bless me : look down from the habitation of thy holiness , and visit my soul. expel the prejudices i have against severity of life , and with the thoughts of this day destroy them utterly . let the consideration of this day so work upon me , that my ambition , covetousness , pride , and anger may tremble at this sight , and leave their habitation , and may be ever afraid of returning . oh tell me , that this day will certainly come , and that the day of my death will be the emblem of it . oh assure me of the terror of that day , that shall burn like an oven , wherein all that do wickedly shall be stubble , and the fire shall burn them up , that it shall leave them neither root nor branch ; let me not take example by the careless world , that put this evil day far from them . let it be always before me : let my mind be never free from the contemplations of it . let it mingle with my business , with my meals , with my converse , with my sleep , and with all my undertakings . in every sin i am tempted to , let it frighten me in my going out and in my coming in , let it continually beat upon my mind . oh my lord ! let me muse upon this day of retribution , this day of recompence , this day of trouble , this day of terror , this day of joy , this day of comfort , this day wherein thy promises and threatnings will be fulfilled , this day which must decide the controversie of my life and death , this day which will bring to light all hidden things , this day which will revive the good , and confound the bad ; this day of consolation , this day of consternation , let me ruminate upon it , till thoughts of this judgment prevail with me to become a new creature ; thy grace must melt my stubborn heart ; without thee i can do nothing . o relieve me ! o come in with the light of thy countenance ! stir up my soul , and rouze it from its carelesness ! call to me as thou didst to thy people of old : let that voice sound in my ears , the great day of the lord is near , it is near , and hasteth greatly , even the voyce of the day of the lord ; the mighty man shall cry bitterly ; that day is a day of wrath , a day of trouble and distress , a day of wastness and desolation , a day of darkness and gloominess , a day of clouds , and thick darkness , a day of the trumpet , and alarm against the fenced cities , and against the high towers , and i will bring distress upon men , that they shall walk like blind men , be cause they have sinned against the lord , and their blood shall be poured out as dust , and their flesh as the dung ; neither their silver nor their gold shall be able to deliver them in the day of the lord 's wrath. o let me not lose the sense of this day ! oh let me consider , how much better it is to be humble and contemptible , and to hunger and thirst , and to suffer here , and afterwards to enter into my great masters joy , than to be a slave to my lusts and pleasures here , and to be bound at last with everlasting chains of darkness , chains which never wear out , chains which always bind , are always grievous , always painful : oh let me consider , how much better it is to mourn here , and to water my couch with my tears , and to afflict my soul , and after this , to triumph with the spirits of men made perfect , than to feed upon pleasures , which at the best , are but like the crackling of thorns under a pot , and then to be sent away to howl with devils : help lord , help , that my soul may be concern'd at her danger , and despise the world , and prepare against that day , and encounter with powers , and principalities , and spiritual wickednesses in high places ; if by any means i might attain unto the resurrection of the dead . such prayers offered from a heart , that hath no reserves ; from a heart , resolved to do any thing rather than miss of salvation ; such prayers , i say , if they express the very desires of our souls , will certainly put death and paleness into our sensual pleasures , and oblige us to entertain other thoughts of the gauds and gaieties of the world , than now we have , and make us sensible , that this casting such a damp on the foolish fatisfactions of the flesh with the prospect of that day , is not only a task fit for hermits , and melancholick scholars , and contemplative men , but a duty incumbent on all that carry immortal souls in their breasts , which calls me to the fourth point . . whether every man is bound to embitter his carnal delights with this prospect ? to this i must answer in the affirmative : for though the young man be particularly mentioned here , yet since the expression in the text reaches all men who are fit for action , all such must necessarily fall under the obligation of this duty , and all that are capable of such delights , are bound to make use of the aforesaid consideration , in order to this self-denial ; if the young man is obliged to this seriousness , much more older men ; if god will not allow of these delights in youth , they must necessarily be intolerable in years of greater maturity ; and if the tender age be concerned to embitter them with this prospect , when it meets with any temptation to them ; without all peradventure the stronger cannot be excused . and the reasons are these following : . if they be not embitter'd with such thoughts as these , they will infallibly lead the soul into innumerable dangers ; and there is no man but is obliged to preserve his soul from danger . it is said of the prodigal , luke . . that he took his journey into a far countrey ; these sensual pleasures alienated his soul from god , drove it away from him , made him travel as far as hell ; the truth is , the soul is lost in such sensual pleasures , they wear out the bright notions the soul had of god and religion ; as it is said of the sicilian dogs , that running through the sweet and flowery fields , they lose their sent in hunting ; so the soul , where these pleasures , these white devils become her familiars , loses the noble apprehensions it once had of gods omniscience and omnipresence , of his holiness and goodness , and of the truth of his promises and threatnings ; and these characters , like letters written with bad ink , vanish , and consequently the life of the soul ; for which reason the prodigal , who drowned himself in these delights , is said to be dead , v. . these choak the good seed that 's sown in the noble ground ; and as you have seen a field of wheat , where the red poppies spring up as fast as the richer grain , though the proud flowers are pleasing to the eye , yet they retard and hinder the growth of the more useful blade , and suck away the moisture that should have fed the other ; so sensual delights , where they are taken in as partners , and suffered to grow in the soul , in which some fruits of the spirit do appear , in a short time blast those excellent fruits , the effects of the holy ghost , or education , or the ministry of the word , and prove bryars and thorns , which will not fuffer any of the better corn to grow under them . mans soul and body are like two buckets , while the one comes up full , the other goes down empty : carnal delights advance the brutish or fleshly part , make it grow strong , lusty and vigorous , whereby it wrests the scepter out of the hand of reason , and the soul loses her strength , and power , and sagacity in spiritual things , grows weak and faint , and at last expires and dies ; i mean the vertuous principles , which either kind nature , or kinder grace , or afflictions , or some other means and instruments have incorporated with the soul , which indeed are the life of that excellent creature ; and the soul being thus dead , it falls a prey to devils , who rejoyce over so great a prey , and lead it in triumph , take it prisoner , and make it draw in their victorious chariot ; and now all the curses of the law are in force against it , the threatnings of the gospel become her portion , and there is nothing left to stand betwixt her and eternal grief and anguish , but the slender thred of this mortal life ; which , if it chance to break or tear , the soul sinks irrecoverably into the gulph of perdition , from whence there is no returning ; so fatal is the influence of these flattering guests , which in time starve their keeper , and finding the house empty , swept and garnished , like the evil spirit spoken of , matth. . . go and take with them seven other spirits more wicked than themselves , and they enter in , and dwell there , and the last state of that man is worse than the first ; and thus they plunder , and boldly rob the soul of her riches , and hinder her from that holiness which is her food , her cordial , and her greatest support , and without which no man can see the lord ; they had need therefore be embittered with something that 's sour and unpleasant to flesh and blood , can smite the stream , and turn those sweeter waters into blood , which nothing will do more effectually than the aforesaid prospect . . this embittering of sensual and carnal delights is a thing of the greatest concernment , and therefore must be necessary , and all must be concerned in the vertuous enterprize ; the greatest blessings ( the want of which make a man perfectly miserable ) depend upon it , even god's love of complacency , and the application of christ's merits , and the benefits of his death and passion ; these belong not to the soul , that is enamoured with sensual delights , no more than they appertain to dogs or swine ; nay , they are useless and insignificant to such a soul , as much as the mathematicks are to an ass or ideot . there is a perfect antipathy betwixt these and the comforts we speak of ; for they are intended only for humble , broken , contrite hearts , which temper a person that 's fond of sensual delights ; is not capable of , nor can such a man relish them , they are as hay , and straw , and stubble to him , and like a person , whose appetite hath been spoiled by a raging fever , he looks upon them as unsavoury and insipid food , and though he may talk of them , yet it is only as blind men do of colours . as it is in nature , the meat we eat must be agreeable to our stomachs , so it is in grace . there must be a holy principle within , that makes these spiritual comforts agreeable to it ; but sensual delights destroy that principle , and as darkness drives out light , so these two are incompatible ; and indeed our blessed saviour is very peremptory in his assertion , that he who doth not deny himself , cannot be his disciple , matth. . . and what self-denial can there be , where we do not deny our selves in that which is most pernicious to our better part ? for so are these sensual delights : not to be christ's disciple , is to have no part in him : not to have any part in him , is to be none of his sheep ; and not to be of his sheep , i● to be placed with the goats at the lef● hand in the last day ; and what the consequence of that is , you may read , matth. . . it 's true , maugre all that we can say to the contrary , men who are resolved to indulge themselves in their brutish delights , will , notwithstanding the contradiction they must needs be guilty of , believe that they are christ's disciples , and favourites of heaven , and that christ hath purchased eternal life for them , and that at last they shall enjoy it ; but alas ! they know not what eternal life , nor what believing means ; as well may a man in bedlam fancy him self to be a king , as such persons , that they are the beloved of god , while they live in that which is most contrary to his nature , and like enemies to the cross of christ , like persons that have nothing but body , nothing but flesh ▪ nothing but sense about them . if men may be saved contrary to christs word , contrary to his declaration , contrary to all the most solemn protestations he hath made in the gospel , then such men may be saved , not else ; who can reflect upon these doings without indignation , or grief , or sorrow , or wishing for rivers of tears ? that men should pretend to own the gospel , and yet live directly contrary to the laws of it , argues either malice , or distraction , or stupid ignorance ; yet with such men for the most part we have to deal ; which makes s. paul's exhortation highly reasonable , finally , brethren , pray for us , that the word of the lord may have free course , and be glorified , and that we may be delivered from unreasonable and wicked men ; for all men have not faith , thes. . , . . this embittering our carnal and sensual delights , is that which men for certain shall wish they had done , when they come to stand before the great tribunal . in that day mens eyes will be opened , and things will appear to them in other colours than now they do . their understandings will not be clogg'd with this world , or divertisements . they will have other apprehensions of the nature of vertue and holiness , and the truth of what christ hath delivered in the gospel : the reasonableness of his precepts , the equity of his commands , the excellency of his doctrine , the divinity of his miracles , the infallible certainty of his promises and threatnings will all shine bright in their eyes ; of all these they will be throughly convinced , and no doubt , no scruple , no ambiguity will remain as to any of these points ; the vileness of their pleasures , the brutishness of their satisfactions , the rashness of their delights , the baseness of their enjoyments , the brightness of those vertues they have despised , the glory of that grace which they might have had , and would not , and the trivialness of the things they preferr'd before these , will then appear so plain , so legible , that there will be no room left for ignorance . it 's true , these things might be known here , and would men take the right way , they might come to be convinced and perswaded of them on this side eternity ; for some we find are fully satisfied as to these particulars , and walk sutably to them , and therefore it cannot be impossible for others to attain to it ; but their insensibleness is rather an argument of stupid negligence , and wilful laziness ; and so it must be , where people are not , or pretend not to be satisfied in things of this nature . it is therefore necessary there should a time come , when they shall be able to make no excuse , nor to evade the force of these truths , and when they shall behold how wise a choice the self-denying soul hath made , and what her mortifications , and severities do end in , what applauses they receive in heaven , what kind looks from the everlasting father , what honour , what dignity , what preferment is designed and appointed for her , how such a soul triumphs at this time over hell , and devils , dares all the furies of the burning-lake , scorns those foes which led the sensual sinner captive , makes her nest among the stars of heaven , is placed in the quire of angels , meets with all the caresses of a gracious god , is encirled with laurels , and crowns of joy , and all her misery , and sorrows , and fears are at an end . reason tells us that the sensual sinner , when he shall behold all this , will wish , he had follow'd her example , for that 's the necessary and eternal consequence of all imprudent actions , especially those that are grosly so ; for afterward men do as naturally wish , that they had acted the part of wise men , as balaam , that he might die the death of the righteous . thus men become wise after the fact , and when they find what fools they have been , would be content that they had foreseen the evil , and hid themselves : who would not wish in that day he had embittered his sensual delights , that finds he is undone by eating of those luscious apples ? and i need not tell you , that it is every man's interest not to do that which he will wish he had not done , when it is too late . but of this i have said enough before . the next point follows , and is a case of conscience , how far sensual delights must be embittered with this prospect . . whether a christian that would be saved , is upon this account obliged to forbear and abandon all sensual and worldly delights and recreations whatsoever ? so not a few have thought in the primitive times which made them retire from the world , and deny themselves in all the comforts of this life , and put themselves to very great hardships and self-denials , being of opinion , that they who laughed here , would mourn hereafter , and such as enjoyed the good things of this life , would be miserably poor hereafter . they looked upon the two worlds as opposites , and consequently believed , that the means to arrive to the happiness of the future , were directly contrary to all present satisfactions ; they concluded , that they who would be happy hereafter , must be unhappy here ; and that they who would be happy here , could not be so hereafter ; from hence rose their selling all they had , and giving it to the poor , and the strange severities they used upon their bodies , whereof i have discoursed elsewhere ; and indeed the gospel gives very little encouragement to any thing that savours of worldly pleasure , nor do the apostles allow much liberty in this particular ; whether it were that they thought that all sensual delights were improper for a state of persecution , in which the church then lived , or whether it was , that they were afraid such delights would damp their spiritual fervour ; this is certain , that there is little to be gathered from their writings in favour of sports and recreations . yet as strict as the gospel is , it grants that we have bodies as well as souls , and that if the bow be not unbent sometimes , the string will crack and become useless ; and though its possible for our minds to soar so far above the world , as to know and care for no other delights but what savour of god and the glories of another life ; yet those spiritual delights will not be of any long continuance , without the body be allowed sutable refreshment , and hath its intervals of ease and relaxation . were not some divertisements lawful , christ would scarce have vouchsafed his presence at the wedding-feast in cana , much less provided them wine to encourage temperate chearfulness ; and hither may be referred st. john the evangelist's playing sometimes with a bird , and going into a common bath , whereof ecclesiastical histories give us an account ; yet since there is nothing more common with men , than to confound their sinful delights with lawful recreations , it will be necessary here , to explain the point in these following porticulars : . this must be laid down as a grand principle of our religion , that a spiritual delight in god , in a crucified saviour , and in the blessed effects and influences of the holy ghost , in the graces and fruits of the spirit , in feeling the operations of the divine power and glory upon our souls , in the precious promises of of the gospel , in the revelations , god hath vouchsafed to mankind , in the good we see wrought in our selves and others , in the providences of god , and in contemplation of his various dealings with the several states , orders and degrees of men , in psalms , and hymns , and praises of the divine majesty , in the thoughts and expectations of a better life , in the treasures god hath laid up for them that fear him , in another world , and in the various priviledges , prerogatives and advantages of holy men , &c. it is certain , i say , that delighting and rejoycing in such spiritual objects , is the chief , the principal and sovereign delight which a christian is with greatest application of mind to labour after , and in comparison of this , is obliged to count all these outward comforts dross , and dung , and dogs ▪ meat ; this is the delight which must engross his desires , affections and inclinations ; this must rule in his soul , this must be mistress and queen regent in his mind ; to this all must stoop , and then things cannot but go well , if this be secured and established . without worldly pleasure , thousands of saints have arrived to everlasting bliss , but without this none ; sensual delights are no part of a christians comfort ; but this spiritual delight is the one thing necessary ; and till a prospect of a future judgment causes this delight to rise in our souls , whatever sudden impression it may make sometime , the plant is not of our heavenly fathers planting . such must be the temper of our souls ; in the aforesaid objects our souls must delight more than in all riches ; and this delight being once setled in us , such worldly delights as are subservient to this , and do neither diminish , nor darken , nor hinder , nor quench it , may justly be said to be lawful . . this being premised , we do not deny but such worldly delights , as are neither sinful in themselves , nor apparent occasions of evil , are allowable . and of this nature are all those masculine exercises , whereby the body is preserved in health , and rendred more capable of serving the soul in her religious severities ; as walking , or riding abroad to take the air , planting , gar , dening , raising curious plants and flowers , running , wrestling , fowling , hawking , hunting , fishing , leaping , vaulting , casting of the bar , tossing the pike , riding the great horse , running at the ring , and such divertisements which stir the blood , make us active and vigorous , fit us for greater and more useful enterprizes , and promote chearfulness and liveliness ; such cannot be supposed to be forbid by the gospel , provided that they be used , . seasonably ; not on those days and hours which are appointed , either for devotion , or more weighty business ; and therefore these cannot be proper exercises of the lords day , or days of fasting and abstinence , or days of mourning . . with moderation ; so that much time be not spent upon them , and our love to them may keep within its due bounds and limits . . for a good end ; which must be to render our selves fitter for the discharge of our duty to god and man. . with purposes of self denial ; so that we can leave or quit them for a greater good ; when either a work of piety , or an act of charity is to be performed , or scandal to be prevented ; where these limitations are not observed , the honey turns into gall , and that which deserv'd only our civility and transient respect , becomes our idol , and our souls receive considerable hurt , which , had these divertisements been used with circumspection , might have been beholding to them in some measure for their welfare and edification . . from this rule we may rationally infer , that delight in orchards , gardens , rivers , ponds , either natural or artificial , and in the comforts of wife , children , friends , in our trades , and relations , houses , buildings and possessions , the bountiful hand of heaven hath bestowed upon us , is consistent with a serious prospect of a future judgment ; not but that excesses may be committed in this delight , as the best and most harmless things may be abused ; yet where we delight in them , as they are the gifts of god , more than as they are satisfactions to the flesh , and build not upon them , rest not in them , but still look upon them as things volatile and transitory , and are ready to part with them , whenever providence shall think fit to remove them , without grumbling or murmuring , and do let the world see , that in these delights we forget not the rules of gravity , modesty , decency and charity , they may lawfully be called inoffensive , and as a snake whose teeth are pulled out , handled without danger : and though solomon calls these delights vanity , yet that which made them so , was the immoderateness of his love toward them , and his setting his heart , and doating upon them , and placing felicity in them , making them his mark , which should have been only a passage to nobler enjoyments , and fixing there , where he should have lodged only as in an inn , and so marched on to the city , which hath foundations , whose builder and maker is god. delight in things of this nature , may soon run beyond its bounds , if either too much cost be spent upon them , whereby the poor are robbed of their due , or men forget to employ their thoughts upon sublimer objects . . the same may be said of delight in musick , whether vocal or instrumental ; a delight harmless enough , if used as salt , not as meat ; as sauce , not as food ; as a bit on the by , not as a standing diet ; and though the men the prophet speaks of , isa. . . are severely checked for the harp and the viol , the tabret and pipe in their feasts , yet it was because they made their musick an appendix to their drunkenness , and as it is said in the same verse , regarded not the work of the lord , neither considered the operation of his hands . david's playing upon the harp was no sin , while it was not to encourage wantonness , but with an intent either to praise god , or to divert saul's melancholy ; nor can i discommend the pythagoreans , who , before they went to sleep , composed their minds with musick . we read in gellius , aelian , and others , how men have been cured not only of irregular passions , but of very strange distempers of the body by musick ; and what is signally conducing to the good and benefit of mankind , we must suppose is allowed by that god , who himself consults the health and welfare of his creatures ; and this made jubal's profession lawful , who was the inventer of musical instruments , and therefore called the father of all such as handle the harp and organ . the end for which such delights are used , makes them either tolerable , or impertinent ; and as he that designs them to refresh either his own , or other mens weary spirits , and to glorifie god by them , deserves commendation , so he that makes them instrumental to feed mens lusts , or to promote lasciviousness and lightness in conversation , renders himself unworthy of the name of a christian ; and therefore those fidlers and musicians , who shew themselves at merry meetings , or promiscuous dancings , which serve only to pamper the flesh , and to encourage extravagance and luxury , will be able to give but a very sad account of their profession ; and if ever they come to take a serious view of their past lives , will have reason to wish that they had spent that time in mourning for their sins : christianity , which allows us moderate recreation , bids us abhor all delights which serve to render the mind vain and foolish , and alienate the soul from her true centre , or tempt us to mispend the precious hours , the almighty hath lent us to work out our salvation with fear and trembling . . delight in books , and natural sciences , such as astronomy , physick , philosophy , mathematicks , histories of all sorts , and in searching into the nature of plants , stones , minerals , fruits , juices , herbs , gums , birds , fishes , beasts , &c. as it is a thing useful , so it cannot be contrary to the rules of christianity ; and though astrology , as it is abused into telling of fortunes , and good or ill success in businesses , discovering of thefts and stoln goods , and knowing future events , is no proper object of this delight , partly , because the rules are uncertain and imaginary ; partly , because it tempts people to unlawful curiosities ; partly , because the scripture forbids these fears and hopes , which are grounded upon the aspect of the signs of heaven , and looks upon them as mistrusts of the divine providence ; yet that 's no argument but that a man may lawfully with some delight enquire into the nature , and influences of the stars , to see , whether what the world hath talked of them , is grounded upon any scientifick principles . i need not say here , that delight in magick , or the black-art , as they call it , is as great abomination in the sight of god , as the sin it self ; nor can i give any favourable judgment of delight in palmestry , because that art seems to interfere with that self-resignation and dependance upon the wisdom and goodness of god , which is required of us ; and even delight in lawful arts , books and sciences , must have its rules , whereby it must steer its course ; for the affections may stick too close to delights of this nature , and the delight justle out our warmer desires after that knowledge , wherein consists eternal life . an inordinate delight in knowledge , was the cause of our first apostasie ; and it is too often seen that our ambition to know , slackens our endeavours after a practical love of god ; and while we doat upon speculation , we forget to do that which would make us like our father which is in heaven . . delight in drinking and tipling , must needs be as odious to god , as delight in wantonness , or uncleanness , or lasciviousness , or lechery , or impure kisses , touches , glances , passions , desires , thoughts , gestures , postures and imaginations , or feeding our eyes with obscene sights , and spectacles , or filthy , smutty , and lewd communications , discourses , jests and expressions , &c. for this is to delight in things god hath forbidden , and to take pleasure in that , to which he hath threatned the burning lake , and the worm that dies not ; and though custom hath made delight in drinking fashionable , and he that doth so , is not at all reproached , or thought the worse man for it , yet who knows not , that god's thoughts are not as our thoughts , nor will the almighty make the customs of this world his rule in passing sentence in the last day . not but that a man may delight in a cup of drink , as it is the gift of god , when he is dry , and nature requires it , and necessity calls for it ; but there is a vast difference betwixt satisfying the meer necessities of nature ▪ and gratifying the desires of voluptuousness and idleness ; to delight in the former , is to preserve , but to delight in the other , is to weaken and destroy nature ; and where men are at a loss how to spend their time , and therefore make drinking their delight and sport ▪ they act like solomon's mad-man , who cast fire-brands , arrows and death and said , am i not in sport ? prov. , . nor is it the example of gentlemen , and persons of wealth and quality , that will justifie this dangerous delight at the great tribunal ; since believing the word of god is a greate● duty , than to regard our neighbours practices ; and did the whole world espouse a vice , this would not absolve a man from his obligation to obey that known law , exod. . . thou shalt not follow a multitude to do evil . the pretence men have in this case that they have no calling or imployment , or have nothing to do , and therefore must some way or other divert themselves , is as vain and sinful , as their delight ; and the time will come when they will be convinced , that they were under no impossibility to employ themselves in useful exercises , there being innumerable opportunities of doing good , of exhorting , teaching , admonishing , helping , assisting and encouraging our neighbours , and improving our own minds , and far better ways of spending our time , than in drinking , pledging of healths , talking idly , censuring our neighbours , pleasing our appetite , keeping ill company , and throwing that away upon our lusts which might with greater satisfaction have been given to christ's distressed members . . delight in cards and dice , is a sport , which very few divines and wise men do approve of ; and those that have allow'd of it , have given such restrictions and limitations , as makes it evident , that they wish it were rather totally left , than practised with so much danger as this delight is commonly attended with . the council of eliberis would not admit any person to the holy communion , that plaid at tables ; and if the offender did repent of his sport , it was a whole year after his repentance , before they would admit him to the holy table ; and to this purpose speaks the sixth council general of constantinople . the truth is , this delight is a manifest occasion of evil ; and where there is one that comes off without sinning , there are forty that involve themselves in various transgressions . what wise man would stand upon a precipice , when he can walk in a beaten road ? and where men love to go to the utmost limit of what is lawful , they commonly fall , and engage themselves to commit errors they did not think of ; the holy ghost therefore hath not thought fit to reveal to us these utmost bounds , that we might keep within the compass of known duties , and by a due distance from what is sinful , preserve our innocence , and gods favour . we blame children for medling with knives and swords they know not how to use ; and why should we be guilty of a folly and imprudence we condemn in them ? he that abstains from cards and dice , most certainly doth not sin , and who would not take the surest side of the hedge ? those casuists who do allow of this recreation , make it lawful only with these provisoes : . provided , that men play without eagerness , or being much concern'd . . that they give no occasion to men to quarrel . . that they give all the money they win to the poor , or some pious use , else it is a sign they do not play for recreation , but for gain . . that they spend but very little time in it , not above an hour or two . . that they avoid all light , vain , and foolish words , jests and expressions . . that the end they propose to themselves , be only to exhilarate their spirits ; that they may with greater chearfulness apply themselves to more useful labours . . that they play without using any fraud or deceit , . that they give no offence to them who are weak in faith. . that they do not comply with the sinful actions , speeches and behaviour of those they play with . and with these restrictions , i question not , but this recreation may be lawful ; and the same may be said of bowling , and some other divertisements of this nature . what some divines object here , that playing at cards and dice , is a thing of the nature of lots , and these being things sacred , ought not to be made jocular , hath not that substance in it , which at first it seems to have ; for though these games and the events of them , be things casual , yet every thing that 's casual , is not of the nature of a lot , else a mans putting his hand in his pocket , and taking out what money comes next to his hand , and dropping it among people that stand underneath , whereby one gets a shilling , another sixpence , a third a groat , must be called a lot too : but however , let 's grant , that these games are of the nature of lots , how doth it follow from hence , that all lots are things sacred , because sometimes there is a sacred use made of them , must therefore the use of them be sacred at all times ? there is a sacred use made of dreams , of bread and wine , of clay and spittle , &c. but must these things therefore be sacred at all times , and in all places ? as well might a man infer , that all worship is religious , because some is such ; if it be said , that in lots there is either a tacit or express imploring of a divine determination ; i answer , that in some lots there hath been such a thing practised ; but that therefore the same must be practised in all lots whatsoever , is absurd to imagine . the apostles indeed , acts . . when they cast lots , add a prayer to it ; but the additional prayer is not therefore necessary in all lots , because some persons upon special occasions have made use of it . a lot , or casting of lots , is properly an action of meer contingency , used to determine a question by the event , which action , if it be used in things sacred , and of great consequence , may justly be seconded with formal prayer and imploration of the divine direction ; but if used in things civil , ordinary and trivial , there is no need of any such sacred rite or ceremony : that god hath a hand in all lots , is no argument , that no lot may therefore be jocular ; for god hath a hand in our laughter , and in other contingent things which are jocular , yet doth it not follow from thence , that they are therefore absolutely unlawful , but only as circumstances , and the abuse of them may make them so . however , my intent is not to turn advocate for gamesters , who abuse these recreations , as much as the drunkard doth his wine and strong liquor . i have therefore limited the sport , which limitations shew how dangerous the recreation is , and how he that plays at these games walks in a manner upon thorns , and had therefore need walk very cautiously , that some mischief doth not befal him . if the aforesaid restrictions be observed , it is a sign we make some conscience of our ways , and with david , set the lord in all places before our eyes . i am sensible , men will plead impossibility of keeping to these bounds , and pretend that this way they shall have no sport ; but if it be so , and they cannot play without greater liberty or licentiousness , it is not only far better , but necessary totally to abstain from it . he that knows such a diet will not agree with him , by a natural instinct forbears , and refuses to meddle with it ; and if we know that by such recreations our souls cannot live according to the strict rules of conscience , what can be more reasonable than to shun and avoid them ? wisdom is as necessary in spiritual things as in temporal ▪ and he that doth not practise it in the concerns of his soul , as well as in those of his body , cannot be supposed to be a man of any ardent devotion . . delight in feasting , or in going to feasts , though this seems to be harmless , and some will wonder , why this should be brought upon the stage , and the lawfulness of it questioned ; yet there are rocks even in this delight , which if the soul doth not shun , it may be in danger of ship-wrack ; and though its true , that eating , and drinking , and sleeping , and using physick , where the body is in danger , are necessary delights , and such , without which nature cannot be kept in its due order and health , and aptitude for working ; yet intemperance may be committed in all these , and consequently , these delights deserve to be taken notice of , and fenced with sutable cautions , that we do not exceed our measure . and as nothing is more certain , than that the voluptuousness of cleopatra , heliog abulus , apicius , and other gluttons , is a most detestable vice , so it may justly be demanded , whether feasting , which borders upon that voluptuousness , especially if a man take delight and pleasure in it , may not deserve very great circumspection ? plato looked upon dionysius as a monster , because he did eat twice a day ; yet cannot this be a rule , whereby we may give judgment of this delight , since the constitutions , climates , countreys , and the complexions and necessities of men require various applications of food and nourishment . that feasts are things lawful in themselves , no man of sense or reason can deny ; for not only the examples of holy men in scripture , but gods command , or permission to the jews , deut. . . are a sufficient demonstration ; and the love-feasts the primitive christians used , st. jude approves of , v. . not to mention that they are bonds of union , and preservatives of friendship and respect , and that the universal consent of nations doth warrant them . these feasts , as they are usual either at inaugurations , or at nuptials , or upon some other solemn occasions , or among friends and relations , so the delight a christian takes either in making them , or in going to them , must be regulated by these following observations . as to the party that makes them ; . that he do not confine his invitation to the rich and wealthy , and who are able to feast him again , but extend it withal to the poor and naked , to the blind and to the lame , according to christ's rule , luke . , . . that he do not make any feasts for ostentation sake , but with a pious intent of preserving and augmenting friendship , love and charity ; for ambition to be talked of and commended , is against the general prohibition of desiring vain glory , gal. . . . that he do not feast on those days on which a nation fasts , or humbles it self , to deprecate gods wrath and anger ; for this is expresly forbidden , amos . , , . . that he do not study too great curiousness , or delicacy in his dishes , nor bestow too much cost upon the entertainment ; for this looks like expecting of applauses , and catching the praises and admirations of men , which is below a philosopher , and therefore much more a christian. . that he leave every guest to his choice and liberty , and press no person to eat or drink more than satisfies nature , in which particular , ahashuerus his practice is to be commended , est. . . . that he suggest unto his guests opportunities to discourse of subjects grave and serious , either divinity or history , or something useful to the publick , or philosophy , whereby his friends may receive some edification ; and this seems to be the purport of st. paul's admonition , cor. . . . that he encourage nothing of ribald talk , no promiscuous dancing , no ballads , no vain drinking of healths , no apish actions of fools and jesters , and give no occasion by word or deed to contention or unseemly behaviour in any man ; for this were to make himself accessory to other mens sins ; a thing contrary to the law of christ , tim. . . as to the party that goes to a feast , his delight deviates from the rule of the gospel ; if , . he goes to it with no higher intent than to please , and to fill his belly with the good chear he hopes to find there . these are base ends , differ not from those of brutes , and discover a temper that hath not yet tasted of the powers of the world to come . it is true , whoever goes to a feast , goes with an intent to eat there ; but to a christian philosopher this is only a subordinate end ; in this he places no felicity , with this he doth not greatly please himself , but a desire to express his respect and affection to his friend , hopes of hearing or doing some good at such times , and a design by his own temperance and sobriety , to teach or invite others to their duty ; these are the principal ends which make him go : and this is most agreeable , not only to the rules of his faith , but to reason too . . his delight grows irregular and sinful , if he sits very long at it ; for hereby much time is lost , and god expresly condemns it , es. . . time , as it is one of the richest talents god vouchsafes us , so care must be taken , that much of it be not spent upon carnal satisfactions , which are things too mean to throw away so great a treasure upon ; and though that time at feasts and entertainments is well spent , which is spent in serious and profitable discourses and conferences , yet since these are altogether out of fashion , and people think they are not welcome except they may laugh at every trifle , and speak whatever comes next ; this makes spending but little time at such meetings necessary ; for the longer this unprofitable spending lasts , the greater grows our account , and with the account our inexcusableness . . his delight degenerates , if at such times he be not a strict observer of the rules of temperance . feasts , as they require guests , so they require self-denial in the guests too ; and though i cannot much commend the custom of the pythagoreans , who would come to a feast , and to let men see their victory over their appetite , depart from it without eating any thing ; yet to eat and drink with great moderation , is at such times the more necessary , by how much the temptations are greater ; and st. hierom's rule in this case , is so to eat and drink , as not to indispose our selves after it for prayer and meditation . . delight in fashionable cloaths and habits ; though the great liberty men and women take in things of this nature , hath infected peoples minds with that stupidity , that few do think it worth questioning whether it be lawful or no ; yet notwithstanding all this , he that shall impartially examine the various invectives the holy ghost makes against this delight , will think himself concern'd to be more inquisitive in this point ; cloaths as they were given , . to cover our nakedness . . to keep out cold and other injuries of the air. . to make a difference betwixt men and women . . to consult the health of our bodies , which being subject to sweats and perspirations , are hereby refreshed . . to distinguish men in places , offices , dignities , from the meaner sort , the noble from the ignoble , and consequently to keep up order in a common . wealth or kingdom ; as they were designed by the almighty for such uses , so we see that where persons suffer their affections to delight in the fineries , and fashions , and modishness of them , their minds are too often drawn away from more excellent satisfactions , vanity enters into them , and whatever formality they may keep up in matters of religion , spiritual things begin to be dull and insipid to them , at least their relish and admiration doth in a great measure decay and vanish . i know not how it comes to pass , but experience assures us , that simplicity in cloaths doth very much cherish seriousness , as vanity and excess in such things doth strangely weaken & debilitate its force and power ; and though cloaths seem to be foreign to religion , and small , inconsiderable trifles , yet so it is , that the smaller and the more trivial some things appear , the more insensibly they incroach upon the spiritual part , the soul , and render it earthly and sensual , and therefore deserve our greater cautiousness and circumspection . st austin therefore is very peremptory : he that is fond , saith he , of outward splendor , whether in cloaths , or other things , soon betrays himself that he is in love with the pomp and glory of the world nor can such a person deceive any serious man with a shew of holiness . as it was part of our saviour's province to reduce things to the primitive institution , so , if we reflect , how god ▪ when he cloath'd our first parents , did not study splendor , but necessity ; no● gayety , but conveniency ; and made them coats of skins , and by so doing ▪ warned us against pride and extravagance ; we shall find but little reason to be fond of over-curious and fashionable habits , especially if we cast our eyes upon the original of cloaths ; for sin caused shame , and shame produced cloathing . i do not deny , but that it is lawful to make use , not only of a plain and homely suit , but of richer vestments and habiliments ; for since god hath allowed us not only bread and water for our sustenance , but variety of food , if used with moderation and thanksgiving ; so i doubt not , but richer habits , especially if our places , offices , and stations , and ranks oblige us to it , may be allowable ; but it is one thing to go rich and gaudy meerly because our condition requires it , another to delight and take pleasure , and great satisfaction in it ; for this insensibly emasculates the mind , depresses it , and renders it vain and enamoured with the world , every man that strives for mastery , is temperate in all things , saith st. paul , cor. . . it is evident , that we all profess striving for an incorruptible crown , and if temperance in all things be necessary in order to it , this temperance must necessarily appear in our cloaths , as well as diet , else the temperance is partial , and consequently no part of that wisdom which is from above . a christian should be the humblest , gravest , and modestest creature living ; and who can be so irrational as to think that delight in imitating every fashion , is agreeable to this gravity , modesty , and humility ? and though what judas said , john . . was spoke with an ill end , yet it may justly enough be applied to the case in hand ; why might not such things purely superfluous , be sold , and given to the poor ? that by such things there is injustice done to the poor , who might be fed with these superfluities , wise men have complained in most ages ; in the primitive church , when men priz'd religion at a higher rate , it was a thing very common for persons who were converted , for women especially , when god was pleased to give them a vehement desire after the felicity of the next life , to sell all their richer garments , and feed christ's poor disciples with the money , and for the future , to give that away to charitable uses , which formerly they used to bestow upon their luxury in cloathing . they knew they had nobler things to mind , than adorning this lump of flesh , which was shortly to be meat for worms , and to putrifie in the grave ; and thought , while they were curious in dressing , and covering their bodies , they should forget to trim their souls ; and while their better part and its beauty engrossed their desires and affections , they were the less curious in the setting out and garnishing of the other . women , as they are naturally more prone to this delight , so the apostles , in giving precepts about cloathing , do in a peculiar manner address themselves to them , justly supposing that if it be unlawful for them , men , who have not ordinarily that inclination nor those temptations to it that they have , ought to think themselves obliged to live above it ; and though i do not think , that in those places broidered hair , and gold , and pearls , and costly array , are absolutely forbidden , yet they are so far forbid , as they are impediments to godliness , to shame-facedness , sobriety , modesty , good works , and the growth of the hidden man in the heart , and to that ornament of a meek and quiet spirit , which is in the sight of god , of great price ; as is evident from the opposition the apostles make between the one and the other ; and that delight in such cloaths , is a great enemy to all these , i need produce no other argument , but what is drawn from common experience . that which is usually pleaded for peoples going rich , and splendid , that by doing so , they set poor men to work , who would be at a loss for a livelihood , if they did not take off their commodities , such as modish laces , ribbands , silks , velvets , embroideries , &c. is a pretence rather than an argument , and seems rather invented , as a salvo for peoples vanity , than a testimony of the sincerity of their intentions ; for , not to mention , that at this rate men might argue , that players , fencers , bull-baiters , juglers , &c. would want employment , if men did not go to see their sports ; were there no persons to take off such things at their hands , men would betake themselves to other trades and callings , and professions . however , in these cases , it 's worth examining our consciences , whether we wear these things out of compassion to the poor workmen , or out of pride , and delight in the pomp and splendor of the world ; and if we deal faithfully with our hearts , we shall soon find , that the pity we pretend to the workmen , is only a cloak to cover the secret satisfaction we take in conforming to the world ; and this is evident from hence , that let the workmen work never so hard , if the thing they make , be not exactly in the fashion , i see no person so chritable as to take it off of their hands . there is no doubt but a woman , who is married , is in a great measure obliged to please her husband , and the apostle seems to allow so much , cor. . . and from hence this conclusion is commonly drawn , that if it be the husbands pleasure , that the wife shall go fine and gaudy , it is her duty to obey ; nor do i perceive , that divines do ordinarily find fault with this conclusion ; for fine cloaths being things in themselves indifferent , lawful , or unlawful , according to the end and design men and women have in them , and the use they make of them ; if the party's conscience that wears them , bears her witness , that not out of any delight or satisfaction , or secret pleasure in such gauds and empty things , but meerly out of obedience to her husband , she both buys and puts them on , much may be said in her justification ; for though this desire in her husband may be irregular , and an argument that he hath no very great sense of religion , yet the thing being in it self indifferent , the wife in this case may lawfully comply , as mothers and nurses please froward children by whistling , or singing a childish tune to them . it was from hence , that queen esther professes to god in her prayer , that it was not any fondness to that rich habit she wore , or any delight she took in it , that made her put it on , but a desire to comply with the king ; and that , as to the cloaths themselves , she looked upon them as menstruous rags . so that the result of all is this : rich cloaths may be worn , . provided that we do not wear them out of emulation , with an intent to vye with our neighbours , or to let them see , that we have as much money , and can afford it as well as they . . provided that all pride and ostentation in things of this nature be laid aside , and that we do not think our selves the better men for these accoutrements , nor despise others , who either will not , or cannot imitate us . . provided that we do not make them allurements to lusts , or baits of vanity , nor wear them to attract the applause , and courtship , and commendations of spectators , nor hope to be therefore admired by the croud , or men of little consideration , nor seek to deceive others by this outside , thereby to obtain our base and sinister designs . . provided that the place , calling , office and dignity in the kingdom or common-wealth we live in , require it . . provided that we spend but very little time in putting on such habits . . provided that in the putting of them on , or wearing of them , we reflect much on the nobler garb of the king's daughter , which is all glorious within , and how far greater satisfaction it is to be cloathed with the garment of righteousness and humility . . provided that we do it only to please those whom god hath made our superiors and governors , whether in the civil or oeconomick state. . provided that in these habits we behave our selves with that modesty , gravity , and gentleness , as becomes christians . . provided that we do not go to the extream of every fashion , but keep within the compass of these modes , and imitate the most religious , and the most moderate persons . . provided that we do deny our selves in the number of them , and bestow the superfluous upon those that want them more than we , or give something equivalent to such as are in straights and necessities ; in a word , that we do not forget to cloath the naked , nor hide our selves from our own flesh , as god speaks , isa. . . with these restrictions i doubt not , but rich cloaths may lawfully be wore , though still i say , that the plainer and more modest our outward habit is , the nearer we approach that christian simplicity , which god hath the greatest value for . but for any delight in splendid habits , or being pleased , or tickling our fancy and imagination with them , that 's a thing which no serious christian can allow of , and the primitive believers were so peremptorily against it , that they scarce looked upon such persons as christians . to this purpose , st. cyprian doth very pathetically address himself to the virgins of that age. some of you , saith he , are rich , and abound in wealth , and these pretend that they may lawfully make a shew of their riches in their outward dress , and use those blessings god hath given them . but be it known to you , that she is properly rich , that is rich toward god , and she only wealthy , who is wealthy in christ jesus ; these are the true riches which are spiritual , divine , and heavenly , which ledd us unto god , and are like to continue with us in the presence of god for ever : but as to other things which are pleasing to the world , and remain in the world , those ought to be despised as much as the world it self , whose pomp and glory we then renounced , when in our baptism we gave our selves up to god. st. john therefore adjures us . love not the world , nor the things that are in the world ; for if any man love the world , the love of the father is not in him ; for all that is in the world , the lust of the flesh , and the lust of the eye , and the pride of life , is not of the father , but is of the world , and the world passes away , and the lust thereof , but he that doth the will of god abideth for ever , joh. . , . therefore divine and eternal objects must be pursued , and all things done according to the will of god , that we may tread in our great masters steps . thou saist thou art rich , but st. paul answers the objection , and confines thy garments and habit to certain bounds , and so doth st. peter ; and if they oblige even wives to the observance of this rigor , and ecclesiastical discipline , who have somewhat to plead for themselves , because they must please their husbands , how much more is a virgin tied to live up to these holy rules , who hath no excuse for her gaudy dress ? thou saist , thou art rich , and canst afford it ; but all that thou canst do , is not therefore lawful to do , nor must the luxurious desires of the flesh , which rise only from ambition , go beyond the limits of virginity , since it is written , all things are lawful , but all are not expedient . thou saist , thou art rich , and therefore thinkest thou maist use what god hath bestowed upon thee ; use it in the name of god ; but then use it to such things as god hath commanded . let the poor find that thou art rich ; let the needy feel 〈◊〉 it thou dost abound ▪ gain the favor of thy god by thy patrimony , feed the hungry jesus , and lay up thy treasure there where thieves cannot break in and steal ; get thee possessions , but let them be celestial , such as the moth cannot corrupt , nor rust eat away , nor the hail destroy , nor the sun dry up , nor the rain melt away : thou sinnest against god , if thou thinkest thy riches are given thee not to make a wholesome use of them : god hath given man a voice , must he therefore sing amorous , and undecent , and obscene tunes with it ? god hath made iron , must thou therefore murther men with it ? and because he hath vouchsafed unto us frankincense , and wine , and fire , must we therefore sacrisice to idols ? or , because thy herds and flocks are great , must thou therefore commit idolatry with them ? riches are great temptations , except they be employed to pious uses . in scripture the where of babylon is brought in array'd in purple and scarlet colours , and decked with gold , and precious stone , and pearl , and her judgment is said to be great and terrible ; and the prophet esaias threatens a fatal humiliation to the daughters of sion , because of their bravery ; when they were exalted thus , they fell , being trimmed thus , they deserved to have their perfumes turned into a stink ; being deck'd with silk and purple , they could not put on christ ; being adorned with bracelets and jewels , they lost the true ornaments of their hearts and consciences ; who would not shun that whereby others have perished ? who would desire that which hath been a sword and arrow to others ? if a man should drop down dead upon drinking of a cup , we should conclude it was poyson that killed him ; and what stupid ignorance of the truth must it be , what madness to be fond of that which hath always done , and still doth hurt , and to imagine thou shalt not be undone by that , whereby thou knowest others have been ruined ? thus far st. cyprian , who lived about the year of our lord . an eminent bishop , and who afterwards died a martyr in christ's cause , and in all probability spoke not only his own sense but the judgment of the universal church in this point , i will conclude this subject with a passage out of tertullian , st. cyprian's master , who thus reasons the case with the women of his age : what means that saying , let your light shine before men ? why doth our lord call us the light of the world ▪ why doth he compare us to a city seated upon a hill , if we shine not in darkness , or do not stand up among the drowned part of the world ? if thou hide thy candle under a bushel , thou must needs , being left in the dark , be subject to numberless assaults . these are the things which make us lights of the world , even our good works . true goodness is not enamoured with darkness , but rejoyces to be seen , and is glad to be pointed at . a modest and shame-faced christian doth not think it enough , that he is so , but he delights to appear so too ; for such must be the fullness of his vertues , that it may burst out from the mind within , to the habit without , and press from the conscience to the outward man , that men from without may see what store , and treasure he hath in the secret recesses of his soul. voluptuousness , and wantonness must be renounced , for by these the vertue of faith loses its masculine vigor . i doubt the hand that hath been used to bracelets , will never endure the sturdiness of a chain for christ jesus ; nor can i apprehend , how the knee used to a soft garter will be able to endure the stocks , or racks for the gospel ; and i very much question , whether that neck which glistered with pearls , and precious stones , will ever yield unto the sword of persecution ; therefore my beloved , let 's chuse hard and uneasie things and we shall not feel them , let 's forsake the pleasant things of this world , and we shall not desire them ; these are the anchors of our hope ; let 's lay aside these outward gayeties , if we aim at the wedding garment in heaven ; let not gold prove the object of our love , by which the sins of israel are expressed ; let 's hate that which hath undone the patriarchs , and was adored by them after they had forsaken the fountain of living waters . come forth beloved , and set before you the rich attire of the prophets and apostles of our lord ; take your fairness from their simplicity , your blushes from their modesty , paint your eyes with their shamefacedness , and your lips with their self-denial in speaking ; instead of pendants , insert in your ears the word of god , and let your necks bear the yoke of christ jesus ; submit your heads to your own husbands ▪ and then you 'll be dressed like christians ; employ your hands about wool , and as much as you can , keep at home , and this will render you more amiable than gold ; clothe your selves with the silk of innocence , with the velvet of holiness , and with the purple of chastity , and thus adorned , god will fall in love with you . . delight in painting and patching , and artificial meliorations of the fate and skin , to please and delude spectators , or to draw others into admiration of our persons , as it is a thing which the very heathens have condemn'd for reasons drawn from the light of nature , so it is almost needless to discourse of it , or to batter it with arms and weapons out of the magazine of the gospel . this delight hath in most ages been infamous , and the thing it self counted incongruous with the law of our very creation . the fathers of the second , third and fourth centuries , derive the original of it from the devil , and will allow nothing of this nature in any person that looks like a christian . it is a sign that the spirit of christ doth not dwell in a person that dares delight in such vanities ; for that spirit inclines the soul to other things , makes her regardless of beauty and external comeliness , obliges her solicitous about inward accomplishments , and how she may please him that died , and hath purchased an eternal salvation for her ; and it 's enough , that he that hath not the spirit of christ , is none of his . a soul that hath the spirit of christ , hath other things to do , than spend her time and care in mending the face ; for they that are after the flesh , do mind the things of the flesh ; but they that are after the spirit , the things of the spirit . and what are the things of the spirit , but setting our affections upon the things which are above , meditating of the purchased possession , longing after the light of god's countenance , despising the world , self-denial , taking up the cross of christ , a transcendent love of god , a burning zeal to his glory , laying up in store a good foundation against the time to come , growing strong in the lord , and in the power of his might , resisting temptations , growing in grace , labouring after a greater hatred of sin , a greater fore-taste of heaven , a greater conformity to the will of god , a greater sense of the love of god , &c. and he that in good earnest minds these things , will have no great desire to busie himself about such pitiful , trivial and impertinent things ; these will be trash and dirt to him , and his soul will soar above them , and scorn them , as the devils lime ▪ twigs , whereby he lies in wait to deceive . and though i will not deny , but that a man in case of danger , and when his life is in jeopardy , or when he would pass through a party of his enemies , may lawfully disguise himself , and by art change and alter his countenance , that he may not be known ; and though a man who hath lately had the small pox , or hath been sun-burnt , or whose face hath been parch'd with wind , may lawfully take care by ordinary helps to reduce his face to his former , or native colour and complexion ; and though we do not judge it against the law of god , to hide some great blemish or defect in the face , whereby spectators may be offended , and particularly women that are with child , frighted ; and though it is not inconsistent with the rule of the gospel , to wash the face when dirty ; yet all those pains and additional washes , and artificial black spots , whereby men and women endeavour either to set off their complexion the better , to give themselves a more pleasing colour , or to mend their meen , or to make themselves look more beautiful , or to attract the eyes , and admiration , and sometimes the unlawful amours of those they converse withal , are things which a christian must be a stranger to . when i say men , it is not without reason ; for we read of such a beast as paul , the second pope of rome , who whenever he went abroad , painted himself , that the beauty of his face might in some measure be answerable to the comeliness of his stature , which was procere and tall ; and it is to be feared , that this effeminacy dwells in too many persons of the masculine sex at this day : however , as women are usually more faulty this way , than men , so they give us but small hopes to believe , that they are heirs of heaven , while they are so industrious to please their acquaintance and others here on earth . st. paul would not please men , no not in the ceremonies of the law , which were things formerly commanded by god , thinking it unworthy of a christian , that had been freed from that yoke by the son of god ; and how unworthy must it be then to please men in things which god hath never commanded , nay by many hints and places discovered his dislike of ? how justly may god look upon it as presumption , to alter that face which he thought fit to create in that shape it is of ? and what is it but contending with our maker , and expostulating with the potter , why hast thou made me thus ? and controuling his art and wisdom , while not content with the countenance he hath given , we seek to appear in a better ? as we are christians , sincerity must be our character , not only in heart , but in the outward behaviour ; and what sincerity can there be in cheating men with our faces , and to make them believe that to be natural , which we know is counterfeit and artificial ? we that are naturally prone to pride , and levity , and lightness of deportment , had not need encourage it by such incentives , and put oyl to that fire , which , without great help is apt to burn into hell. we shall meet with impediments enough from the world and the devil , in our spiritual race ; it is madness therefore to encrease those obstastacles by new inventions of our own , and we that know how apt every thing is to damp our holy fervors , had not need make use of such vanities to extinguish them . in the whole scripture we read of no women that ever painted themselves , but one that was cursed to a proverb , even jezabel , kings . . and eusebius makes mention of a great instrument of the devil , whereby he sow'd heresies in the church , that used this trade , viz. maximilla . even among the heathen , those that did so , were none of the best fame and credit in the world , such as poppoea , nero's wife , and others ; and in holy writ , for the most part this delight is described as meritricious , and a quality of strumpets and harlots , as we see , ezek. . . and certainly neither these examples nor descriptions can be any great ●nticement to a christian to imitate such infamous patterns , who is to remember those who have spoken to him in the name of the lord , and to follow their faith , considering the end of their convversation , heb. . . it was an excellent character st. gregory nazianzene gave of the pious gorgonia ; no gold , saith he , adorned her temples , no flaxen hair , no borrowed locks , no artificial curles flew about her sacred head , no flowing mantles , no transparent vails , no looser garb that wanton'd in the air , no costly stones vying with the brightness of the stars , no painters arts help'd to grace her noble frame , no operator assisted her to countermine the work of god in her , and by deceitful colours to hide the curious fabrick of her face , or to prostitute the divine shape that was in her , to wanton and impurer eyes , or to vitiate her natural image , which was reserved for god and another world , by an adulterous , fictitious beauty . but even then , when she was acquainted with all the tricks and modes of ornaments , she would acknowledge and own none but what her piety , and the harmony of her soul did give her . no other red pleased her , but what her modest blushes caused ; no white but what fasting and abstinence brought into her cheeks ; and as for painting and modish looks , and borrow'd beauty , she left those impertinencies and vanities , to actors and ministers of the stage , persons who have forgot to blush , and are ashamed of nothing so much as of sobriety and gravity . this is an example for all christian women to write copies by ; and though the age we live in , hath long ago learned to despise this self-denial , as a starcht formality and precise niceness , yet that doth not make it of less value before almighty god , who sees with other eyes , and is resolved to rectifie these wilful mistakes , if other means here on earth will not do it , with eternal vengeance . to this purpose st. cyprian , art not thou afraid , vain woman , who makest use of paint , and washes , and such other curious fooleries about thy face , art not thou afraid that thy creator , when thou comest before him , will not know thee , but exclude thee rather from the promised inheritance ? may not he reasonably use the language of a censor , and a judge , and say ▪ this is not my creature , here i see nothing of my image ; thou hast polluted thy skin with false applications , the hair i gave thee is changed by adulterous colours , thy face is nothing but a lie , the figure of it is corrupted , it is another thing than what it was ; how canst thou see god , when thou hast not the looks god gave thee , but infected rather by the devil ? him thou hast follow'd , thou hast imitated the old serpeut , thou hast borrowed thy ornaments from thine enemy , and with him thou must burn . o my friends , are not these thing to be considered by god's servants ? a●● not these things at which they may justly tremble day and night ? let those who ar● married and flatter themselves , that they do it in complisance to their husbands ▪ look to it , and see whether they do not in making such excuses , accuse themselves of being partners in the sin ; and as for virgins and maids who use these unlawful arts , i cannot reckon them in th● number of true virgins , but judge rather , that they ought to be removed from other young women , like so many rotten sheep , that they do not infect others by their corruption . in vain do people plead here , that the apostle , cor. . . allows us to bestow more abundant honor on those members of the body , which we think to be less honourable , and therefore a homely face may be trick'd up with suitable paints , and spots , and washes ; for not to mention that the apostle by those members doth not mean the face and cheeks , but such as modesty bids us conceal ; the honour there spoken of , cannot be understood of paints and washes , for they are no ornaments , but dissimulations and deceptions , and the honour that is allow'd to such uncomly parts , is hiding of them from the sight of men , which i suppose such vain persons will never practise on their faces . and what if the ingredients of such fucus's be gods creatures , so is poison too , and yet we see few persons so mad , as to make use of it so as to drink it , nor doth it signifie much , that persons may have a good end in all this , since we are not to do evil , that good may come out of it . it 's granted , that natural beauty may provoke spectators to lust , and lascivious desires , as well as artificial , yet from thence it follows not , that therefore the artificial ought to be allow'd of , as well as the natural , for there is not the same reason for the one that there is for the other ; the natural , god bestows and cannot be blamed , nor did the person that hath it spend time , and pains , and care to get it ; the artificial as people cannot endeavour after it , but their corrupt minds and affections must prompt them to it ; so it argues discontentedness with what god hath thought fit to give them , and an itching desire to deceive the unwary spectator . and suppose natural beauty allures and tempts voluptuous men , must therefore more evil be added to the former ? must people therefore increase temptations with artificial beauty ? is not the world bad enough ? and must it be made worse ? must sin be therefore multiplied , and the sickly minds of carnal men , more and more distemper'd ? is it not enough that natural beauty is so dangerous ? and shall we encrease the danger by tricks and artifices ? st. chrysostomes advice here is very seasonable ; consider i beseech you , sarah and rebeckah , and such matrons , who have all undervalued this vanity , and leah , tho' she was not handsom , nor so well beloved as rachel , yet used no art to make her so , but the lineaments , and features of her face remained as nature had disposed them , nor was she at all concerned at her homeliness , though educated by parents who were pagans and idolaters ; and shalt thou whose head is christ , and who pretendest to be a believer , approve of these inventions of the devil ? dost not thou remember the water that was sprinkled upon thy face in baptism , nor the sacrament whereby thy lips and tongue were blessed ? didst thou seriously think of this , whatever fond desires thou mightest naturally have after such dangerous ornaments , thou wouldst not dare to fulfil them ; remember , thou didst vow to be conformable to christ jesus , and thou wilt hate this deformity , for he delights not in these deceitful colours , but requires a sublimer beauty , even that of thy soul and spirit ; why shouldst thou attempt a thing so vain , so needless and superfluous ? there is no defect in any of gods works , nor is there any thing that stands in need of thy making it better than it is ; none dare add any new strokes to the picture of a king , and if he dares , h● smarts for it ; when thou darest ad● nothing to the workmanship of man● art not thou afraid to make gods work better than it is ? doth not the fire of the burning lake come into thy mind , and dost not thou think how thy soul will one day be totally forsaken , whose concerns thou must needs neglect now while thou appliest all thy care and study and thoughts to thy body ? why do i say , thou neglect est thy soul ; thy very body doth not enjoy what thou wishest for , which is evident from hence , because , while thou seekest to be handsom , thou dost really appear homely ; thou seekest by this to please thy husband , whereas it cannot but be a grief to him , no● is it he only that blames thee , but others also do despise thee . thou would est fain appear young , but thy very paint hastens old age ; and whereas thou fanciest that this will make thee look glorious , thou dost but prepare for thy shame . but why do i mention things of this nature , while i forgo the greater arguments , as that thou offendest god , underminest modesty , raisest jealousie , and makest prostitute women thy patterns . all which being laid together , i beseech you despise these hellish ornaments and unprofitable arts , and renouncing this formosity , or rather deformity , learn to be ambitious of that beauty , which angels do desire , which god is enamour'd with , and which cannot but be pleasing to your husbands too , that having spent and led your life honourably here , you may attain at last to everlasting glory . . delight in dancing is another common recreation , and though dancing in it self , as it is an agility or motion of the body , whereby the body is preserved in health , and vigor , cannot be said to be unlawful , no more than singing and exercising the tongue ( not to me●●●on that agility of body is a gift of god , ●nd if it be moved and exercised with observing time and measure , there is nothing in the word of god directly or indirectly against it ) yet the manner and use , and the ends and designs of it , make a very great difference in the lawfulness and unlawfulness of it . that david danced before the a●● of god , to testifie his joy , and exultation at so great a blessing , we read , ● sam. . . and michaels despising him for it is noted as an errour , for which by a divine judgment she was doom'● to be childless ; v. . which shews that god approv'd of that expression o● his joy , and the prophets of israel permitted the women to sing and dance and to answer one another , saul hath slain his thousands , and david his te● thousands , sam. . , . a custom which in all probability they had learned of miriam the prophetess , the sister of aaron , who after the victory over the aegyptians took a timbrel in her hand , and all the women went out after her , with timbrels and with dances , exod. . . but then this dancing was still upon a spiritual account , with an intent to praise god , and to glorifie him not only in their souls , but bodies too ; and besides , the women danced by themselves , and the men by themselves without mixing one with another , and only upon extraordinary occasions , when gods power and goodness was to be celebrated , and the younger sort were to be incouraged to chearful hallelujahs , which is an argument , that dancing out of wantonness , or promiscuous dancing , men and women dancing together to please spectators , and to divert themselves , hath no warrant from the sacred oracles . this is the reason why mixt and lascivious dancing hath been condemned , not only by the primitive fathers , but by almost all the reformed churches ; nay the more serious sort of papists look upon it as a thing intolerable among christians . he that will not wilfully blind his eyes , must necessaryly see , that this mixt dancing had its original from the heathens , who worshiped their gods by such extravagant motions , and there are not a few precepts in the gospel , which forbid us to work the will of the gentiles , and to live in the flesh , to the lusts of men , as st. peter phrases it , pet. . , . and indeed he that will impartially consider the extent of that chambering and wantonness , st. paul speaks against , rom. . . must confess , that this mixt dancing , as it is usually practised , is comprehended under it . to any man that reads the scripture with attention and soberness , it will appear very evident , that nothing is pressed more by the apostles , than gravity , modesty and great decency in our postures , actions , speeches , cloathing and behaviour ; and how this mixt and jovial dancing , is agreeable to all this , no sober man can easily imagine . that this mixt dancing , though not necessarily and naturally , yet for the most part through the vitiousness and corruption , that is in the generality of mankind , is an apparent occasion of lasciviousness and levity , and impurer lusts , and an incentive to effeminateness , pride and vanity , is a thing past controversie , and then sure christianity can give no encouragement to it . the usual concomitants of this sport are drinking , foolish and frothy talk , and other immodest postures and actions , so that to plead for it , is to plead for an accumulation of sins and enormities . and what doth this sport betray , but a weak , soft , easie , vain and empty mind ? what snares are hereby laid for spectators to entertain evil and dangerous thoughts , which too often hurry them on to impurer enterprizes , and when so many councils , synods , and wise and learned men have apprehended the danger of it , writ against it , preached against it , made it their business to enquire into the nature of it , and upon examination of its tendencies and consequences , have loth publickly and privately represented it , as improper for christians , and an enemy to that seriousness , which ought to be their essential character ; it must be either pride or stupidity , that makes men stubborn or careless under such censures . and is it probable , that people who never studied the point , or at the best , survey'd , and look'd into it negligently , should be so well able to judge of it , as those who upon weighing what can be said for and against it , have at last concluded and infer'd the undecency , and unlawfulness of it ? the romans when they were yet heathens , counted dancing a very dishonourable thing , and salust tells us of sempronia , that she was more than ordinarily vers'd in singing and dancing , which , saith he , was more than became a grave and honest matron ; to this purpose cicero affirms of a good man , that rather than dance before spectators , he would lose a very considerable legacy ; it was laid to lucius maraena's charge , as a crime , that he had danced when he was in asia ; and cicero observes upon that passage , that no man sure would dance , that was any way sober , it being the quality of a madman , and therefore among the errors , and misdemeanours , he objects against anthony , he brings in dancing for one . these were the thoughts of the heathen sages , before the flood-gates of debauchery were open'd , and while rome retain'd somewhat of her ancient sobriety ; and what witnesses will such men be against christians , who are taught to go beyond heathens in gravity and sobriety ? what if this mixt and promiscuous dancing , be not expresly forbid in scripture ? no more is the belief of mahomets riding upon his alborach or white steed to heaven , no more is the doctrine of transubstantiation , and the mass , and the popes triple crown , purgatory , and the immaculate conception of the virgin mary ; yet what serious protestants will infer therefore , that these are lawful doctrines and positions ? it 's enough , that there are such lessons set down there , which any rational man may easily conclude to be inconsistent with such recreations . it 's enough that the apostle forbids all those things which the greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies feasting mixt with dancing , gal. . . we translate the word revelling , but it includes the extravagant action of mixt dancing whereby lusts and vanities are kindle● or encouraged in the minds of men ▪ and he asserts , that they that use such things , or delight in them , shall not inherit the kingdom of god. nor will it avail here to say , that if any lascivious and impure desires be raised by this mixt dancing , men and women one with another , that this is only by accident , the thing it self may be harmless enough ; for in things of morality , and where conscience is concern'd , we must not always take our measure by the nature of the thing , but very often by the humour and temper of sinful men , that make use of it , as the learned peter martyr very well observes ; for let 's grant that here and there a sober man may be found , who can with the greatest chastity of mind be both a spectator , and an actor of such promiscuous dancings , but what becomes all this while of the multitude , and of the greatest part of men and women , which are present at such sports , who cannot , will not keep within bounds ? so that in this case we are not to respect what may possibly be done , but what for the most part uses to be done ; in things of a moral nature , we must not go to the very edge of that which is lawful , but keep within a considerable distance of it , for the nearer we come to the utmost bounds , the nearer we approach to that which is unlawful , which is the reason , why the apostle bids us avoid the very appearance of evil , thess. . . i do not deny , but men may do worse , but what necessity is there for their doing that which is bad , to avoid that which is worse ? must i therefore slander and abuse a man , because it is a less sin than to murther him ? i know such doctrines are usually branded with the name of foolish preciseness , but sure i am , they are agreeable to that wisdom which is from above ; and he that means to arrive to this wisdom , must of necessity become a fool , a fool in the eyes of world , and that must be a christians greatest glory ; for know ye not that the friendship of the world is enmity with god● whosoever therefore will be a friend of the world , is the enemy of god , jam. . ▪ upon which words antonius thus paraphrases ▪ a friend of the world is he that loves the pomp , the lasciviousness , the pride and vain glory of the world , and h● that will please men in things of this nature , things usually found in promiscuous dancings , becomes an enemy of god. ludovicus vives tells us of some poo● indians , that were brought from th● farther parts of asia , who seeing some of our europeans dancing together ▪ wonder'd what madness and fury ha● possess'd them ; indeed he that shoul● stand upon a hill afar of , withou● hearing any musick , and see people skip about , and sometimes beat th● earth with their feet , sometimes li●● themselves up into the air , sometime● in such a posture , sometimes in another , could think no less , than that they were forsaken of their reason . i need not here alledge any examples of men and women , who have found by sad experience , what a sad exit their dancing and revelling hath had , how in the ball , which lodowick the design'd arch-bishop of magdeburg gave his kindred and relations , the house fell upon the dancers heads , and crush'd the burgemaster and his friends to death ; nor how that vertuous virgin in famianus strada was ravished in a ball. the misfortune that befel john the baptist through the jocular dancing of herodias , ought to fright devout persons from having any esteem and veneration for it ; upon which passage st. chrysostom thus comments , where there is lascivious dancing , there the devil is always present ; god hath not given us feet for dancing , but to walk modestly , not to skip like camels , but that we might be fit to stand one day in the quire of angels ; if the body be deformed , or disfigured by such leaping , how much more the soul ? such dances make the devil dance , and this way men are cheated by the ministers of darkness . it were endless to rehearse here , what men of learning and wisdom have said against this sport ; one passage out of cornelius agrippa may serve for all ; nothing can be more ridiculous than promiscuous dancing ; this lets loose the reins of wantonness , is a faithful friend to sin , the great incentive to uncleanness , an enemy to chastity , and a recreation unworthy of rational men. here many a matron hath lost her honour . here many a virgin hath learned that which she had better been totally ignorant of ; from hence many have come away worse than they were , but none better . . delight in seeing stage-plays must not be omitted here ; and how far this delight may be allow'd of , and how far detested , i cannot shew you better , than by giving you the contents of a letter , i formerly writ to a young gentleman upon this subject . sir , though you did pitch upon none of the best casuists , when you sent your case to me ; yet since you have thought fit to ask my opinion , whether it be lawful to go and see a play , a thing our gallants are so exceeding fond of , i must crave leave to tell you , that in the primitive ages of the church , such a question from one who professed himself a follower of the holy jesus , would have been looked upon with no very pleasant aspect , they supposing that every christian , who knew , or was sensible into whose name he was baptized , understood , that things of this nature are as foreign to christianity , as lasciviousness and wantonness , and as contrary to the design of our noble religion , which is to plant a spiritual life in us , as wallowing in voluptuousness or luxury . but the times are altered , and our virtuosi have allowed of it , and what men in former ages scarce thought fit to be named among christians , this hath made not only convenient , but in some respect necessary , and essential to a person of quality ; so that this question as the case stands , may with some justice be ask'd , and even a very sober person may now with some reason demand , whether there be any harm in beholding these dramatick representations ? and here i would not be thought so rigid , or foolish rather , as if i believed no representation of history , or mens actions in the world lawful , for that would be directly contrary to christ's own practice , who instituted a sacrament to represent his death and passion by , and to keep up the remembrance of it to the worlds end ; and tho' this is not acting things to the life , yet it at least imports so much , that something historical may be represented in lively and significant characters , the management of which must be left to the prudence and discretion of sober men. but then these representations must be restrain'd altogether to vertue and goodness , and such accomplishments of the soul , which the wisest & holiest men in all ages , have been desirous and ambitious of ; and though vertue cannot be well either discoursed of , or represented without its opposite vice , yet such is the nature of vice , such the unhappy consequences of it , that if either the pleasure , or ease , or prosperity and success of it be shewn and acted , tho' but for a few minutes , whatever fate it ends in , it 's so agreeable to the corrupted tempers of men , that it leaves a pleasing impression behind it ; nor is the after clap or doleful exit of it , strong enough to prevent a liking or satisfaction , especially in the younger sort , who are generally more taken with its present content and titillations , than frighted with its dull and muddy conclusion ; for while its present success , and sweetness is acting , the cupid strikes the heart , and lays such a foundation there , as mocks all the death and ruine , it after some time doth end in ; i doubt not , but the joys of angels , and the triumphs of glorified souls might be acted to the life , and great good might issue from the gaudy opera , and if justice , patience , sobriety , humility , and contempt of the world , with all the garlands , and solid joys that attend them , were represented with their future recompense , in a serious way , without jesting or raillery , not a few men and women might be signally edified by it , their affections raised above their ordinary level , and their courage kindled to press towards the noble prize ; but then there must be nothing of the present amiableness of vice mingled with the scenes , for tho' vice must almost necessarily be named in these living landskips , yet it should be only named , and never named but with horror , and the generosity and grandure of vertue only acted to the life , for indeed nothing is fit for action , or imitated but vertue ; vice should never appear but in its ugly ▪ shape , for if you dress it in its shining robes , tho' it be but for a quarter ▪ of an hour , such is the venom of this basilisk , it breaths a poisonous vapour , both on the actor and the spectator , and while the one comes to see sport , and the other to get money both go away from the theatre worse than they came ; and tho' both come away laughing , yet both prepare for bitter mourning and lamentation . i have shewn you what drama's may be useful and commendable ; but sir , all this differs very much from the modern plays , the aforesaid question relates to , these being things fitted for vanity and luxury ; for in these , though the punishment of vice , and rewards of vertue are represented to the life , yet it 's done rather with advantage to the former , than to raise the credit of the latter , and the effect shews it , viz. the corruption and debauchery of youth , and persons of all sorts and sizes , which i shall more largely speak of in the sequel . the plays we speak of , are suited to the loose humour of the age , which seems to hate all things that are serious , as much as rats ▪ bane , & delights in nothing so much , as in jests and fooleries , and seeing the most venerable things turned into ridicule : here no play relishes but what is stuft with love tricks , and that which makes people laugh most , is the best written comedy ; wantonness is set out in its glittering garb , and the melting expressions that drop from its lips , are so charming to a carnal appetite , that the young lad wishes himself almost in the same passion and intrigue of love , he sees acted on the stage , it looks so pleasant end ravishing . here religion is too often traduced , and through the sides of men that differ from our church , the very foundation of christianity is shaken and undermined ; not but that hypocrisie in religion ought to be severely lash'd , but then it must be done in a grave , becoming and serious way ; such as christ and his apostles used against the painted sepulchres , the pharisees . the stage hath that unhappy character , that it is looked upon by the generality , as the grand place of divertisement : men come thither not to learn , but to be merry ; and since acts of hypocrisie look so very like acts of true religion , the danger is , that while you raille the counterfeit , you hurt the original , and while you dress the image in a fools coat , the substance suffers in the ridiculous representation . so that here men and women are insensibly poison'd , and the good thing they see made aukward in an enemy , in time looks but odd and strange in a friend , and by degrees the vertue , is hated in good earnest , because one that was in the habit of an hypocrite , did practise it . here few sacred things are spared , if they serve to make up the decorum of the act , and heathenism is reduced into christian territories in a pleasant way . the pagan gods must make the drama great , and while these are in all the actors mouths , the licentious spectator in time applies that to the true , which the fond poet ascribed to fictitious deities . here the supream creator is too often reviled through the ill language that 's given to heathen numens , and things that savour of real piety , rendred flat , insipid and impertinent ; here all that may raise the flesh into action and desire , is advanced , and whatever serves to lay reason asleep , and to exalt fancy and imagination , and the glory of the world , is made the proper object of admiration ; here all th● wanton looks and gestures , and posture● that be in the mode , are practised according to art ; and you may remember , yo● have seen people when dismist from a play , strive and labour to get that grace and antick meen , they saw in the mimick on the stage ; here men swear and curse , and actually imprecate themselves , and tho' they do it under the name of the person they act , yet their own tongue speaks their sin , & their body is the agent that commits it ; and thus they damn themselves for a man in imagination . and are these things fit for a christian to behold ! a christian who is to be a new creature , a candidate of eternity , an heir of heaven , an enemy to the world , a spiritual prince , a king over his lusts , and emperour over his carnal desires ? is this a sight agreeable to the strait way , and the narrow gate which leads to life ? can you , or any man reconcile such darkness with light , such idols with the temple of god ? is there any thing in the gospel more plainly forbid , than conforming to the world ? and what can that prohibition import , if conformity to the world in beholding these dangerous sights , be not in a great measure meant by it ? we may put forced glosses upon the words , but doth not this look like the natural sense of them ? holiness , for without it no man shall ever see the lord , is the very character of men , who name the name of christ , if they bear not that name in vain ; and will any man of sense be so bold , as to say , that shews , which have so much sin in them , are suitable to that holiness ? we know who said , turn away mine eyes from beholding vanity ; and who sees not that he who delights in such shews , neither dares pray that prayer , nor can have any desire to imitate david in his holiness , for he is pleased with vanity , fixes his eyes upon it , makes it the pleasing object of his sight , and consequently instead of turning his eyes away from it , turns them to it , and would not for a world lose that pleasure . if thy right eye offend thee , pluck it out , and cast it from thee ; for it is profitabl● for thee , that one of thy members shoul● perish , and not that thy whole body shoul● be cast into hell ; said he , who hath protested , that not the least tittle or jota o● his words shall perish , matth. . . if there be any sense in this passage , the meaning must necessarily be , that if the eye , or beholding an object , prove an occasion of evil , the eye must be so carefully , and so totally withdrawn from that object , as if it were actually pluck'd out , or were of no use in the body ; what an occasion of evil the beholding of such scurrilous shews is , none can judge so well as he who takes notice , how by these sights , the horror which attended some sins , is taken off , and men are tempted to entertain a more favourable opinion of them ; how apt upon these occasions they are to laugh at those sins which require rivers of tears , and to smile at the jest they hear , which deserves their most rigid censures ; how natural it is to be affected with these representations ? and if there be any thing of evil in them , how readily is it imbi●ed , for if not imbibed , yet excused , if not totally excused , yet qualified , and construed as a thing of no great hurt , and thus its dreadfulness abates , and it 's afterwards left out in the catalogue of errors . god was either so jealous of his own glory , or so tender of the spiritual welfare of the israelites , that he would not suffer them to take the names of the heathen gods in their mouths , nor suffer them familiarly to mention them , for fear their frequent naming of them should lessen their awful apprehensions of the supream deity , or they be tempted through that familiarity , to think there was no great harm in worshiping of them ; this was no ceremonial precept , nor judicial : the substance is moral , and consequently cannot be supposed to be abolish'd by the death of christ ; and since god would not permit it to the jews , how should he be supposed to give leave to christians , of whom he requires greater strictness , to be lavish in such expressions ? how i● our modern plays in most addresse● wishes and imprecations , the heathe● deities are brought in , i need not t● you : the actors indeed swear b● god in the singular number , but 〈◊〉 their entire harangues , or witty sentences or expressions , which they i● tend shall move most , the gods ar● call'd in , and that 's the grace 〈◊〉 their part . if it be said that this 〈◊〉 done out of a reverential respect t● the true god , who is too great to be mention'd in such trivial speeches 't is soon replied , that it 's a very marvellous thing , they should stand i● awe of the true god , and yet ma●● nothing of swearing by him , and takin● his name in vain ; and tho' they min● their oaths sometimes , yet that do●● not excuse the crime , as long as 〈◊〉 shews their willingness to act it ; b●● the truth is , such men seek to tu●● religion again into paganism , so th● style they use in their respectiv● speeches about things above , is fitte● for that purpose . i know that it 's commonly alledged , that the stories which are acted , relate to transactions among the gentiles , and that it would be incongruous to represent their actions , and not to mention their deities , or to speak in their language ; but not to mention , that there is no necessity of representing passages of this nature , ●here being as noble things among christians , that deserve remembrance , why cannot the vertues of pagans be represented without mentioning their gods , or the sins and extravagancies of their gods , whereby corrupted nature is so easily debauch'd into a mean opinion of the great sovereign being , and tempted to believe the powers above either subject to the same infirmities , that we are , or at ●east not much displeased with our irregularities here below ? he that makes bold with false gods , does very easily slide into contempt of the true ; and while men are brought in to dare the supposed deities above , they 'll be more ready to affront him , that is the same yesterday , to day , and fo●ever . nor will it follow , becaus● books that treat of heathen god may be read , that therefore those deities may be acted , and mentioned o● the stage ; for there is a great difference between reading a thing , an● seeing it acted with all the vanit● and boldness that usually attends i● in reading , a mans serious thought are not dispersed or scattered , bu● keep within the compass of modesty and weigh things in the ballance o● reason ; whereas being acted to th● life , they naturally strike vanity int● the mind , affect the sensual part , driv● away seriousness , and leave an unhappy tincture behind them . and if it be against the divine law familiarly to mention or talk of the● fictitious deities , it cannot be very agreeable to the sense of it , for christ●ans to go and hear that idle talk ; fo● as in other concerns the receiver is a● bad as the thief , so he that with deligh● hears that which another is forbid t● speak , makes himself accessory to h● sin , and draws needless guilt upon his soul. flatter not your self , sir , with a fancy , that these plays are no where forbid in the bible , and that therefore it may be lawful to see them , for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , revelling , i mentioned before , and to which the apostle threatens exclusion from the kingdom of heaven , gal. . . and from which the word comedy in all probability is derived , though i know others fetch it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a village , because in ancient times , they did sing songs about country towns , i say this word includes all such vain , lascivious , ludicrous and jocular representations , not only dancing and luxurious ▪ feasting , but wanton , light and amorous interludes , and all that belongs to the pampering and satisfying of the flesh , such as amorous songs , complementing of mistresses , love-tricks , and immodest parts and speeches , which make the vainer sort of the company merry , for the word is very comprehensive , and being so , one would think should fright every serious person from coming within the guilt of that , which hath so severe a threatning annex'd to it . and is it worth losing heaven , and eternal happiness for the sight of such jocular shews ? are the pleasures arising from hence , of that consequence , that they will counter-ballance so great a loss ? had you rather forfeit gods favour , than these ludicrous transactions ? are these momentary satisfactions of that value , that you would run the hazard of being for ever deprived of the beatifick vision for them ? that usual exception , that god will not be so cruel , as to condemn men for such harmless sports , is of no weight at all ; for god hath no where declared , that he will govern himself by mens fancies , but his eternal wisdom is the rule he 'll go by ; if men will have their pleasures , he hath thought fit to forbid , they must thank themselves , if they go without his favour ; and since they were warned of this danger , they can have no excuse , but are as the apostle speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemn'd of themselves , tit. . . let 's but consider the nature , scope and drift of our religion ; it commands us decency , modesty , sobriety , vigilancy , or watchfulness over our thoughts and words , and actions , simplicity in the inward and outward man , redeeming the time , employing the hours god hath lent us , in profitable discourses , and things useful and tending to edification . it bids us abstain from fleshly lusts , which war against the soul ; it condemns all rioting , chambering , wantonness , and making provision for the flesh , to fulfill the lusts thereof : it commands us to walk after the spirit , to be heavenly minded , to have the same mind and temper in us , which was also in christ jesus , to grow in grace , to advance in goodness , to grow strong in the lord , and in the power of his might ; it bids us stand up for the glory of our god , and to be concern'd when his name , or religion , or things sacred are abubused ; it bids us avoid scandal , and take heed we do not by our example either draw people into errors , o● confirm them in their sins ; it bids us take heed of discouraging our neighbours from goodness , and of laying a● stumbling-block in the way of weaker christians ; it bids us exhort one another daily , and beware lest any of us be hardned through the deceitfulness of sin ; these are some of its principal rules , and i need not add , what our great master hath told us , ye are my friends , if ye do whatsoever i command you , joh. . . how these rules can be observed by persons that delight in these shews , i cannot apprehend ; is it modesty to be a hearer of that ribaldry and filthy communication , which some plays are stuffed with ? or to be a spectator of so many undecent and wanton gestures , postures and actions , which in some comedies make up the greatest part of the shew ? is this sobriety , to stand by and hear men curse and swear , and talk of things which should not be so much as named among christians ? is this decency to afford your presence in a place , where the most debauched persons assemble themselves for ill ends and purposes ? is this your fear of god to go and hear the most solemn ordinances of god railled , and undervalued , such as marriage , and living up to the strict rules of reason and conscience ? is this your watchfulness over your thoughts and words , and actions , to go and expose your selves to temptations , to run into the devils arms , and give him an opportunity to incline your heart to sinful delights , and being pleased with things which god abhors ? is this that godly simplicity , the gospel presses , to pay for your being affected with the vain shews of this sinful world , and to take liberty to hear and see , what men of little or no religion shall think fit to represent to you ? is this redeeming of your time to throw away so many hours upon fooling , and seeing mens ridiculous postures , gestures and behaviours ? is not this making war against you● soul ? is not this fighting against you● happiness ? is this the way to gro● in grace , and to advance in goodness and to abound more and more in the love of god , which your christianity obliges you to ? is not this to clo● your soul ? is not this to throw impediments in her way to felicity ? is not this the way to make her inamour'd with the world , from which a christian is to run away , as much as he can ? by your saviours rule though you are in the world , yet you are not to be of the world ; these shews alienate other mens affections from the best of objects , and what security have you , that they will not alienate yours ? or have you a peculiar exemption from that danger ? if you have , shew us your warrant , let 's see your patent ; if you take the same way that profane persons take , to dull their religious desires , how can it be otherwise , but it will have the same effect in you ? if you use the same means , why should you not fear the same unhappy influence ? why should you shut your eyes against a thing as clear as the sun ? do not you see , do not you perceive , how sin grows upon you by frequenting these places ? do not you find , how under these shews , the brutish part in you grows strong and vigorous , how the flesh distends its plumes , grows easie and pleased , and in time engrosses all the nobler faculties of your soul ? as you are a christian , you are to bring your flesh into subjection , and to keep under your body ; and do not these shews signally help towards its power and dominion over the nobler part , and promote its soveraignity , and triumph over the reasonable appetite ? what pampers it more than such sights ? what feeds its preposterous longings more than these ? do not these evidently make this slave usurp authority over her mistress ? and is this fit to be done by christians , who are to crucifie the flesh with its lusts and affections ? who sees not , that these sights are meer incentives to lust , and fewel to feed the impurer fire in our breasts ? and is this to walk after the spirit , as we are commanded ? if they that walk after the flesh cannot please god , how can you hope to please him , while you allow your self in this work of the flesh ? is this to promote a lively sense of god ? is the stage likely to produce vigorous apprehensions of gods grace and favour ? you know it damps and obscures them , you know it is an enemy to them , you know it is the worm that hinders you spiritual growth , and yet will you fancy a necessity to frequent it ? men may count it necessary to be drunk , and to kill a person they do hate , but will this necessity hold water when the great judge comes to examine it ? the flesh may count that necessary , which reason apprehends to be absurd , and impious , and he that hearkens to the dictates of the brute within him , will call any thing necessary , though never so contradictory to the oracles of heaven , and the lessons of our great master jesus ? is this to have the same mind in you , which was also in christ jesus ? i hope you do not question the duty , and if you believe it incumbent upon you , can you imagin , that in frequenting the stage , you imitate his example ? did he ever encourage such empty things ? is there any thing in all the history of his life , that may be said to countenance such doings ? could he applaud these follies , do you think , whose life was a perfect pattern of holiness , nay , are not all his precepts levell'd against these scurrilities ? is it possible to live up to his precepts , and feed our eyes with these shews ? is it possible to be his friend , and a friend to these vanities ? he whose life was a perpetual selfdenial in the pleasures of this life , could he give the least colour , or shadow of approbation of them ? he who preached up the doctrin of the cross , could he have any liking to that , which is directly contrary to that doctrin ? would any man that looks upon the jolly assembly in a play-house , think that these are disciples of the crucified god ? do they not look liker mahomet's votaries , or epicurus his followers ? would not one think that they had never heard of the cross , and that whoever their master was , they were disciplined only to live merrily ? would not one think that these persons are very different in their tempers from those christians , the primitive fathers do describe , who trampled on the world , and were afraid of any thing that favoured of its satisfactions ? would not one think , that they are rather disciples of some heathen , jupiter , or venus , or flora , or some such wanton minion , than of the grave , the austere , and the serious jesus , for such he would have his followers to be , these he would have tread in his steps ; th●se he would have known by actions , and a behaviour like his own , and is a play likely to plant this noble temper in you ? is the sight of a comedy a probable means to make you live above the world ? are the profane railleries that are used there , fit preparatives for austerity of conversation ? is this the way to promote gravity , to visit the stage , where all gravity is look'd upon as pedantry , and traduced as a thing proper only for old usurers , and women who are past their sins and vices ? is this the way to advance seriousness , to be much at places , where seriousness is censured as a trick of divines , or at the best , as an effect of vapours , and the natural result of melancholy and the spleen ? as a christian , you are to shun the very appearances of evil , and is this your obedience , to delight in that which is evil , to applaud it with your smiles , to commend it with your tongue , and to encourage it by your presence ? as a christian , you are the salt of the earth , and consequently are to preserve your neighbour from corruption ; and is this the way to preserve him from infection , by your presence in such places , and being as vain as he , to encourage not only the actors in their unlawful profession , but the spectators too in their disobedience to the gospel ? and what is this , but to make your self a proctor to sin , to help people to be undone , to assist them in going to hell , and to make your self accessary to their folly ? are these the christians , that are to help one another to heaven ? are these the christians , that are to go hand in hand together , to gods everlasting kingdom ? are these the lights , the shining , the burning lights , that are to light the ignorant brother to the inheritance of the saints in light ? is not this to be blind to the great design of the gospel ? and if the blind lead the blind , shall not they both fall into the pit ? wo to that man by whom the offence cometh ; it had been better for him , that a mill stone were hang'd about his neck , and he drown'd in the midst of the sea , saith our great master , matth. . . does not this threatning fright you ? doth this put no sad thoughts into your mind ? do you believe he spoke true ? and do not you think you are concern'd ? what is your going to a play-house , but giving offence ? what is it but hardning other men in their sins ? is not this tempting young people to those extravagancies they should detest ? is not this justifying the players profession , and to make them think that you approve of their ludicrous vocations ? their profession is infamous by our law , which looks upon them , as persons of no honest calling ; and if you go to see their actings , and to see how they prostitute themselves , doth not this look like a commendation of their undertakings ? and have not you sins enough of your own to answer for , but you must transfer other mens upon you too ? are you afraid , gods anger to you will not be great enough , except you add your neighbours offences , to make his wrath the heavier ? all those persons of your acquaintance that go to a play , because you do , are all scandalized by your example ; and is not this putting a stumbling-block in your neighbours way , especially if people believe that you have some goodness in you , or have a name that you are religious , how bold doth this make other persons to venture on these vanities ? and how dreadful must this make your account ? either you do not think much of another world , or if you do , you cannot but conclude , that these things will lie very heavy upon your conscience one day ? what if you do not think it to be sin , will your thinking so excuse you ? willful ignorance is as bad as a known sin , and how easily might you know such doings to be sinful ? but being unwilling to be better informed , judge you , whether it will not agravate your condemnation ? how could the primitive christians , know these things to be sinful ? and is it not possible for you to know it ? they had the bible ; so have you : they had the same precepts that you have , only they did not read the scripture so superficially , as perhaps you do , and that was the reason why they came to the knowledge of this sin , while you halt betwixt two opinions ; their affections did not lean and bend so much to the the world as perhaps yours do , and therefore they might easily perceive christ's and the apostles meaning , while you , who dote too much upon these outward things , have a cloud or mist before your eyes , that you cannot discern the sense of the holy ghost . your present divertisements may hide the guilt from your sight , but when the summons of a terrible god to appear at his bar , shall rouze your conscience one day , you 'll be of anothermind . how ? did christ come down from heaven and die , and spill his blood for you , that you might securely indulge your carnal genius ? did he sacrifice himself for you , that you might please your self with such fooleries ? hath he appeased the almighties wrath for you , that you might spend your time in a theatre ? is this a proper end of the mighty purchase he hath made ? did such phantastick actions deserve so great a condescension ? is it likely that he would have astonish'd all the angels of heaven with his descent into this valley of tears , if this security in carnal satisfactions had been his design ? one would rather think , that so deep a humiliation called for the greatest severities , and was shewn on purpose to engage poor mortals to the profoundest acknowledgments of his favour ; one would think , that such miracles of charity challenged a most serious behaviour , and that after this , men should not dare to think of trivial and impertinent things ; this is more likely to be the end of his incarnation and suffering , than the other . to delight in such vanities is a disparagement to his love , a blemish to his charity , a disgrace to his condescension , and an undervaluing of so great a mercy ; and do you thus reward him ? do you thus requite his kindness ? is this the return you make him for his sweat and agonies , for his sighs and groans , for his pains and all his labours ? did he bleed , that you might grow strong in sin ? did he die , that you might cherish the lusts of the flesh ? did he make himself of no reputation , that you might please your self with divertisements , invented only to affront him , and to render his endeavours to convert our souls ineffectual . have not you observed it ? have not you taken notice , how men and women , who have had some zeal for religion , and very pious inclinations , how that zeal hath decreas'd upon their frequenting these houses , how their goodness hath decay'd , how flat they are grown in devotion , how weak in their holy performances ? how dull in the work of meditation ? how slovenly and superficial in gods service ? may be , they have kept up some outward shews , some external formality , some earnestness for the fringes of religion , or for the ceremonial part of christianity ; but have not you seen , how they are become strangers to that life , which must adorn it , to that contemplation of good things , they formerly delighted in , to that strictness they once professed ? have not you seen how they have remitted in their warmth , and how the holy fire that once burn'd in their breasts is gone out ? and is your christianity so fierce and violent , that it needs a bridle ? is it so hot , that it must have an extinguisher ? is it so flaming that it wants this stolen water to quench it ? with what face dare you approach the table of your lord , who have been a spectator of such shews but a little before ? with what eyes can you appear in the presence of that king of kings , who have but a little before prostituted your soul to the devil ? with what conscience can you promise the lord jesus to follow him , when you intend to expose your self again to these temptations ? do not you blush to think , how you serve both god and mammon , christ and the world , contrary to your redeemers protestation , that you cannot serve two masters ? if you come to the lords table one day , and run to a play-house another , do not you destroy all that you built the day before ? if you come to the supper of the lord there to profess your sorrow for loving the world ; are you in good earnest sorry for it , or are you not ? if not , why do you play the hypocrite , or do you think to put a cheat upon the almighty , as if he did not see your heart , or would be taken with shew and pomp ? if you are , how can you run into the same temptation again , or go to a place where you will infallibly be tempted to the love of the world ? is not this to shut the gates of mercy against you ? is not this to make your self odious to that god whose favour you expect in the last day ? is not this to live in contradictions ? in this sacrament you profess to imitate your lord in despising the world , and is this imitation , to go one day into the house of god , and the next into a den of thieves ; for so the stage may justly be called , where men are robb'd of their rellish of spiritual objects . whence hath come that atheism , that looseness , that indifferency in things divine , that low esteem of the tremendous mysteries of christianity , which of late like a land-flood hath over run us ? have they not deriv'd their boldness from these places ? have not the vices represented there in jest , been practised by the forward youth at home in good earnest ? and can a christian have a good opinion of these houses , where so many have lost their vertue ? can any man of reason think , that after all this mischief , they may be safely hugg'd and applauded ? those many notorious fornications and adulteries we have heard , and know of , those bare-faced cheats , mens boastings of their sins , and glorying in their shame , their impudence their courage to do evil , their daring to do things which sober heathens have detested , whence have they come in a great measure , but from these poison'd fountains ? why should we be afraid to call a spade , a spade ? do not even wicked men confess so much , men who have been guilty of such crimes ? shall men of no great sense of religion complain of it , and shall a christian do any thing , that may contribute toward the holding of them up ? if wanton , lustful , and obscene jests are expresly forbid by the great apostle , nay , are not so much as to be named among christians , how can a man that makes profession of that religion , hear them , or be taken with them , when gods name is profaned in such houses ? when religion is mock'd ? when vertue is rendred odious ? how can you hear it without reproving the men that do it ? how can you have patience to let them talk at this rate ? you are bound by your profession to rebuke your neighbour for notorious sins , and not to suffer iniquity upon him ; can you hear these things , and see men affront their maker , and be possess'd with a dumb devil ? how can you discharge your conscience , to let your neighbour do evil without giving him an item of gods displeasure ? if we are to exhort one another to take heed , lest any of us be harden'd through the deceitfulness of sin , how can you see men harden themselves in their sins on the stage , without a fraternal admonition ? if you have no courage to admonish them , what makes you appear there where you must be silent under the indignities offered to your master ? had you a friend whom you loved , and saw his concerns in danger , his reputation attack'd , his credit torn , his good name wounded , would not you stand up in his vindication ? you own christ for your friend , and profess you love him , and can you see his laws trampled on , and his blood and wounds made a complement of speech , and not be moved at it ? or if you have some little regret upon your spirits , where is your tongue to speak for your friend ? do you think such men are like to be his favorites ? and is not this to fall under the lash of that threatning , whosoever shall be ashamed of me and of my gospel , in this adulterous and sinful generation , of him shall the son of man be ashamed , when he comes in the glory of his father ; since you have not spirit enough to reprove such sinners , why do not you stay away ? why do not you keep out of their company ? you are obliged to do either one or the other , if you cherish any hopes of salvation ; and since to reprove them you are ashamed , staying away must necessarily be your duty . do you ever examine your self at night about the actions of the day ? and if you do , doth not your presence at such shews , and your being pleased with them , fly into your face ? do not you think , what have i done to day ? how did i spend my time , might not i have spent it better , than at a play-house ? how many persons have i harden'd , and confirm'd in their sins by my example ? how much lightness and vanity have i encouraged by my presence ? hath not such a sin been pleasing to me ? have not i been delighted with seeing my neighbour abus'd ? have not i been tickled with mens speaking ill of him ? had god struck me dead in that place , how sad would my condition have been ? how many vain and foolish thoughts have these sights sent into my mind ? if you examine your self in this manner and find these effects , have not you reason to ask god forgiveness ? and if you ask him forgiveness , how dare you run upon the same rock again ? will you sin wilfully after this ? will you sin against your knowledge , will you do that again , which will require a new repentance ? what is this but a mock-repentance , to go on in a circle of confessing and sinning , of sinning and confessing ? but i doubt , this self-examination is a thing you do not trouble your head with , and you shun it , as men do their creditors that dun them ; you are afraid it will fill your head with scruples , and therefore avoid it , as those who are unwilling to look into their accounts , that they may not be surpriz'd with the sum they owe ; if visiting the stage makes you neglect this self-examination , it makes you neglect a known duty ; and if so , it must be sinful , and if sinful , how dare you meddle with it ? do but take a view of the writings of the primitive fathers , and you 'll find them unanimous in this assertion , that in our baptism , when we renounce the devil and his works , and the pomp and glory of the world , we do particularly renounce stage-plays , and such ludicrous representations . they that lived nearest to the apostolical times , in all probability knew , what was meant by this renunciation , and this they profess to be the sense of it , this they assure us is meant by those pomps and glories , and why should we presume to put a new sense upon that vow ? they received this interpretation from the apostles , and propagated it to posterity , and in this sense we make the abjuration . sir , have you abjured these things in your baptism , and dare you venture on them ? have you renounced them , and dare you fall in love with them ? have you protested in the presence of god and angels , that you will not meddle with them , and will you break your vow ? have you solemnly professed before the congregation , that you will not have any affection for them , and do you make nothing of perfidiousness ? how darest thou o christian , run into a play-house after baptism , saith salvian , when thou hast confessed those very plays to be the works of the devil ? thou hast renounced the devil and these stage-plays , so that if thou willingly and wittingly frequentest them , it 's evident that thou returnest to the devil too , for thou hast renounced both , and hast professed both to be one , so that if thou return to one , thou returnest to both . i know what is commonly objected , that the reason why the fathers are so much against christians seeing of a play , was , because the heathenish idolatries were acted to the life upon the stage , and that proselytes might not be in danger of being enticed to idolatry , was the great motive , why they inveigh'd so much against sighes of that nature ; but those that use this plea , most certainly have not read the fathers , or if they have read them , have not considered all their arguments ; for to go no farther than tertullian , after he had condemn'd these sights for the idolatries committed on the stage , he produces other reasons for which they are utterly unlawful ; as . because the spirit of the gospel , is a spirit of gentleness , but the actors are forced to put themselves into a posture of wrath and anger , and fury , and the spectators themselves can - not behold them without being put into a passion . . because vanity , which is proper to the stage , is altogether foreign to christianity . . because we are not to consent to peoples sins . . because men are abused in these places , and neither princes nor people spared , and this being unlawful elsewhere , must be unlawful too upon the stage . . because all immodesty and scurrility is forbid by the law of the gospel , not only acting of it , but seeing and hearing it acted . . because all players are hypocrites , seem to be what they are not , and all hypocrisie is condemn'd by the gospel . . because the actors very often belie their sex , and put on womens apparel , which is forbid by the law of god. . because these plays dull and damp devotion and seriousness , which is and ought to be the indeleble character of christians . . because it is a disparagement to god to lift up those hands to applaud a player , which we use to lift up to the throne of grace . . because experience shews , how the devil hath sometimes possess'd christians in a play-house , and being afterwards cast out , confest , that he had reason to enter into them , because he found them in his own place . . because no man can serve two masters , god and the world , as those christians pretend to do , that frequent both the church and the stage . . because though some speeches in a play are witty and ingenious , yet there is poison at the bottom , and vice is only coloured , and gilded with fine language , and curious emblems , that it may go down more glib , and ruin the soul more artificially . these are some of tertullians arguments , and he that shall attentively consider them , will easily find that they are not only applicable to such comedies where idolatry is acted , but to those of this age , where scurrility , vanity and immodesty , and other vices are incouraged ; and whereas some pretended , that if they saw no plays , they should want sport , and be without necessary recreation , the learned presbyter doth very handsomly reply ; why art thou so abominably ungrateful , to complain of want of recreation , when god hath given thee such great variety of pleasures ? for what can be more pleasant , than to be reconciled to god the father , and the knowledge of the truth , our deliverance from darkness and error , and a free pardon of all our sins ? what greater pleasure can there be , than the loathing of carnal pleasure , contempt of the world , true christian liberty , a conscience void of offence , a spotless life , freedom from the fear of death , trampling on the heathen gods , expulsion of devils , the gift of healing ; prayer for illumination , and living to gods glory ? these are the pleasures , these are the plays of christians , holy , free and perpetual ; in such things as these , fancy thou seest a play ; here see the course of the world , behold the gliding time , view the distance betwixt this life and eternity , expect the consummation of all things , defend the church , rouze thy self at gods signal , listen to the arch angels trumpet , glory in the martyrs laurels ; if learning and knowledge do delight thee , behold in the scripture there are verses enough , witty sentences enough , songs enough , and voices enough ; no fables of poets , but solid truths ; no sophistry , but majestick simplicity ; wouldst thou see gladiators and wrestlers , here thou hast them , here thou mayst see lasciviousness overcome by chastity , perjury by faithfulness , cruelty by mercy , wantonness by modesty , and these are our olympick games , in which he is crown'd that strives for mastery ; dost thou love to see blood drawn in a publick shew ? behold thou hast the blood of jesus ; and what a noble sight will shortly appear to our eyes , even the coming of our glorious lord , the exultation of angels , the resurrection of his holy ones , the stately kingdom of believing souls , and the sight of the new jerusalem ! there is another shew behind , even the last day of judgment , a day unlook'd for , a day despised by fools , a day wherein the old world will be swallowed up of fire ! how glorious a sight will that be , when i shall behold with astonishment and joy , so many kings , whom their flatterers placed among the stars , sighing in outward darkness with jupiter , and their parasites ? so many persecutors of the christian name melting in insulting flames ! so many philosophers with their disciples , who gave out , that god was careless of the affairs of this lower world , trembling before christ's tribunal ! at that time i shall know tragoedians by their loud cry in misery , stage players by their being tormented by fire more than other men , the charioteers in the publick games , by their being red upon a flaming wheel , and the mimick by his being tossed in sheets of fire . thus far that excellent man , whom st. cyprian exactly imitates . and certainly he that hath the same sense of religion that he had , cannot but be of the same opinion . so that it is for want of searching , and diving into the nature of christianity , and what is more , for want of feeling the power of religion , that makes men speak in vindication of plays and interludes . what a pitiful shift is it to say , that great good may be gained by them , when it is plain that the evil which ensues upon them , doth signally preponderate and out-weigh the pretended benefit ? what if a moral saying , or a witty sentence , or an ingenious apothegm lie scattered here and there among the rubbish , will that grain of goodness counter-ballance a whole talent of ill that 's seen there , or got by seeing it ? some have been so vain , as to give out , that they may learn as much by a play as by a sermon ; but not to mention , that such persons spiritual appetite is extreamly vitiated , while they continue in this opinion , they 'l never be much edified , either by a play or a sermon ; and till they have a nobler opinion of gods ordinance , it 's just with god to suffer the devil to lead them captive at his will. and what are the mighty advantages men get by the representations of the stage ? may be they learn to court a mistress well , or the vanities they see there , serve them to maintain a loose discourse , or it enables them to make the company merry ; but are these things that tend to reformation of life and manners ? who ever learned to abandon a sin he is addicted to , by seeing its punishment on the stage ? or who ever thought himself obliged to practise that virtue which he sees acted on the theatre , except it be , to resent an affront that 's offer'd him , and to know how to maintain the punctilio's of honour and bravery ? and are these christian virtues ? are these the graces that must make us glorious in the sight of god ? such arguments are signs of a desperate cause , and tacit accusations of the illness of the thing , since the aprons that cover it are made of fig leaves . and what if some plays be more innocent , and not so prophane as others ; if i go to one , doth not my example encourage men to go and see those which are more loose and wanton ? if i mean to discourage sin in others by my actions , i must not give them occasion to do that which is evil : sensual men distinguish not betwixt the more harmless and the more hurtful ; and if i encourage the one by my presence , i encourage the other too ; and if by my example i approve of the players profession in one thing , i approve of it in another too , and harden them in their folly ; not to mention , that my seeing the more harmless , as i call them , will in time entice me to see the more prophane ; for sin is catching , and one vanity draws on another , and from the lesser we run to greater , and when the horror of sin is once abated in our minds , the things which are most contrary to christianity , begin to appear harmless , and thus the soul glides insensibly into darkness and eternal misery . that which you use to pretend sometimes , that there are divines of the church of england , who approve o● these shews , hath nothing of validity in it ; for suppose there were some ▪ who allow of these vanities , doth i● therefore follow , that the church of england doth encourage them ? the opinions of some divines are not the standard of our church , nor are the private sentiments of a few men prescriptions for her to go by . the church of england hath no where declared so much , and as long as the church is silent , it 's presumption to interpret the fond opinions of some men , as her rule and doctrin . how can our church countenance such things , that professes strict adherence to the word of god , and looks upon the judgments of men , that are contrary to it , as heterodox and erroneous ? at this rate you might as well argue , that because some divines have been seen at a play , that therefore they have encouragement from the doctrin of our church . the doctrin of a church is one thing , and the practice of some of her pretended members is another . the churches case would be very hard , if she were to answer for all the misdemeanours of her seeming votaries ; and who knows not , how in all churches the professors generally deviate from the rules that are extant in their books and canons ? but after all , it 's worth enquiring , whether those divines you speak of be of the graver , or the younger sort ; that some young men who want experience , and perhaps a lively sense of religion , should be taken with these shews , i do not wonder ; but who takes a raw youth , and such as think any thing great and good , that 's witty , and serves to tickle the fancy , who takes such men for judges in an affair of this importance ? as to the graver sort , i doubt you 'll find none , or but very few , that are favourers of these spectacles , or if they do declare at any time , that if plays were reduced to their true decorum , they might be inoffensive , from hence it will not follow , that they countenance the common tragedies and comedies , which so manifestly go beyond the limits of decency . and what if you do go but now and then , doth your going but seldom justifie the action ? all that this excuse will amount to , is only this , that you do not sin so often as other men ; but doth this free you from the guilt , or make you innocent in the sight of god ? how would you take it , if a man should give you a box on the ear but now and then ? or how would you resent it , to have your good name taken away by a person , not always , but whenever his humour prompts him ? and from hence you may easily guess at the weakness of this exception , and if you have that mean opinion of god , that low esteem of his greatness , as to think , that to affront him but now and then can do no harm , you are unworthy to be his disciple , and judge your self unworthy of eternal life . but i am forced to go , you say , my superiours command me to wait upon them to a play , and how can i refuse it , except i will lose their favour , and the place i hold under them ? and is this such a bug-bear to fright you from your duty ? to whom have you greater obligations , to god or man ? if to god , why dare not you prefer his favour before the favour of men , and be guided more by his laws , than by the benevolence of dust and ashes ? have not you courage to make a vow , and when you are solicited by your superiours to go , cannot you speak out , and tell them , that you lie under the obligation of a vow not to go , and who will be so profane , as to desire you to break it ? had you rather sin than displease men , or is a poor creature more terrible to you , than he who thunders in the heavens ? if you are perswaded in your conscience , that to be present at these shews is sinful , shall a creatures smiles make you venture the displeasure of the most high ? and what if you lose something considerable by pleasing god ? hath god no ways to make you amends for your losses ? hath he no glory , no kingdom , no reward , no recompence to redintegrate your fortune ? if you lose this world for his sake , is not the felicity of the next recompence enough ? but why should you mistrust him even in this present life ? he that made moses after he had left the court of egypt , general of his own army and advanced joseph , who hated to be great and rich by sin , to be viceroy of the realm , and preserved daniel in his grandeur for this reason , because he would not depart from his conscienciousness ; is his arm shortned or is his strength abated , that he can do nothing equivalent to all this ? are not the hearts of men in his hand , and doth not he turn them as streams of water ? how often doth he make it appear to the world , that where a mans ways please the lord , he makes his very enemies to be at peace with him ? nay how often do these generous self-denials work by gods providence upon superiours , and they that at first sollicited a man to do that which was vain , and contrary to the laws of religion , when they see him resolute in his conscienciousness , how often have they been perswaded to reflect upon themselves , at least to have a better opinion of the person who fears god more than them ? what you have often told me , that from this way of reasoning it would follow , that it is unlawful to write or to read a play , will deserve some consideration : as for the writing of it , though poetry be a thing lawful and commendable , and is sufficiently warranted by the writers of divine poems in holy writ , yet that will not justifie all the subjects , poets pitch upon , and a consciencious man will take as much care , that the subject he writes of , be grave and serious , at least innocent , as he would do of his discourse in common conversation . i do not doubt , but that writing things obscene and filthy , and undecent , and contrary to good manners , and whereby others may be scandalized , and either drawn into sin , or harden'd in it , is as bad as speaking of them . without all peradventure a man may be witty without being profane , and exercise his fancy to the edification of readers , without launching out into things , at which nature and religion teaches us to blush ; and i need only put you in mind of what the incomparable mr. cowley saith , in his preface to his works , speaking of the admirable subjects that the scripture affords for the exercise of wit and poetry ; it is not without grief , saith he , and indignation , that i behold that divine science employing all her inexhaustible riches of wit and eloquence , either in the wicked and beggarly flattery of great persons , or the unmanly idolizing of foolish women , or the wretched affectation of scurril laughter , or at best on the confused and antiquated dreams of senseless fables , and metamorphoses . as for reading of modern plays , he that considers what an aversion from seriousness , and better things , the reading of them causes in the younger sort , will find no great reason to encourage them in such trifles , but rather to disswade them all he can from studies of this nature ; and though i believe that a grave , serious man , whose senses are throughly exercised to discern betwixt good and evil , may lawfully peruse them , to see the humour of the age , and to know how to obviate and confute the debaucheries , and errors which are growing , and tending to the ruin of good manners , as skillful physitians may meddle with poison , to make antidotes of it ; yet to persons whose understandings are slippery and weak , whose passions are stronger than their reason , and who have already too great a tincture of sensuality , and consequently may easily encrease the ill humour by such divertisements , they ought to be debarr'd from them by those , who have the care of their education . these sir , are my thoughts of the query you proposed to me , and tho' the letter be somewhat long , yet i hope the arguments i have laid down , are not impertinent ; that they are liable to exceptions , i question not , being sensible that it 's easier to cavil , than to answer , and where men are resolved to maintain the vain humour , they have imbibed from conversation , they will always have something to say against the most sober truths and assertions . the drift and design of the gospel is certainly on our side ; if any be fond of preferring the dictates of flesh and blood , or the suggestions of the world , before the mortifying lessons of our crucified redeemer , all that we can say is this , that we would have healed babylon , but she would not be healed . i shall only add my wishes and prayers , that what you have read here , may be a means to bring you to a noble sense of a better world , and convince you , that the way to attain a future bliss , is very different from that , which leads to sensual delights and satisfactions : our natures are generally too prone to gratifie the flesh , and we had not need add fewel to the fire , but to do all we can to quench that , which is already kindled , that after our self denials here , we may reign with the self-denying jesus , with whom we cannot live hereafter , except we suffer with him here , and endure the loss of the pleasures of sin for a season ; nor sit with him in his throne , except we continue with him in his temptations here . and i am perswaded , that did you live more in heaven , and gave your self time to meditate on the things which are not seen ; did you incorporate those everlasting joys with your mind , and riveted the belief of that endless bliss into your very spirits , that your faith might be the substance of things unseen , and the evidence of the treasures hoped for , you would despise these shews and glories of the world , as much as you do value and esteem them now , and would be so far from stopping your ears against the reasons i have given , that you would study and invent more , to controll the vulgar errors of mankind . get but once a true rellish of spiritual things , and you will look between anger and scorn on these trivial objects , admired by the vulgar . and why should not you raise your soul above the bubbles of external pomp ? whatever difficulty there may be in the attempt , the fruit that grows on the tree at last , will sufficiently recompence your labour . our souls are active or unactive , according as we take pains with them , and though there be some irksomness in swimming against the stream of carnal inclinations , yet if the hill be once conquered , the serene air that is on the top of it , the gentle gales , the glorious sun-shine , the sweetness of rest , that crowns all the hardships , will make you bless the day that you begun to mind the things which belong unto your peace . and that you may do so , is the unfeigned desire of , sir , your daily orator at the throne of mercy , &c. and having hitherto discoursed of the nature of sensual delights and recreations , and how far a christian is bound to deny himself in them upon the account of a future judgment ; to compleat these meditations , it will be necessary to draw some useful inferences from the premises . inferences . . this clears what the wise man says , eccles. . . that 't is better to go to the house of mourning , than to the house of feasting . so sad a prospect , as that of a future judgment is , one would think , were enough to hush all mirth and jollity whatsoever ; however , we may rationally conclude , that it 's enough to turn the byass , and make the soul have less affection for mirth , than sorrow and severity of behaviour . the antient heathens make use of this apologue ; sorrow and mirth presented themselves one day before jupiter , and desired him to determine which of them two was best , and most to be chosen . sorrow pleaded , that it made men pensive and serious , caused them to think , brought them to a due sense of their own frailty , and a profound veneration of the divine majesty , made them compassionate and tender-hearted , besides many other advantages the dull world took no notice of . mirth on the other side alledged , that it cheer'd the spirits , made them lively and fit for service , enabled them to do great and noble things , made men good company and belov'd of their neighbours , beguil'd the tedious hours of humane life , and was an emblem of the joys , the gods themselves were drunk withall . jupiter having heard them plead a considerable time , and weigh'd the reasons on both sides , found the decision of the case so difficult , that he dismist them without any other . answer but this , that he could not tell . but what a heathen oracle could not resolve , a christian , guided by the word of life , may soon determine ; and he that believes the tremendous things , the scripture speaks of , cannot but conclude , that there is less danger in seriousness and sorrow , than in mirth and jollity , because there are fewer temptations in the one than there are in the other . our natures certainly are not so prone to sin in a charnel house as they are at a theatre , nor our affections so apt to run out into licentiousness in a church , as they are at a publick shew . and though a man may be strong , and couragious , and able to defie all dangers , yet a sampson may be overcome by a dalilah ; and if he be not overcome , yet something may stick by him , which may put an everlasting stop to his growth in grace and virtue . he that goes much to the house o● mourning provides infinitely better for the safety of his soul than he that frequents the house of mirth and feasting the former walks in a beaten path , whereas the other ventures over a narrow bridge , or treads on the edge of a wall , where it 's possible he may come off with safety ; but for one that escapes without a fall ; there are twenty and forty that miscarry . he that presses through a hedge of thorns may possibly get through without tearing his cloaths ; but he that hath patience till he comes to a gate , and opens it , and so passes on , takes the surer way . the wisest men in all ages have judged it better to converse with spectacles of misery , than with objects savouring of external splendour . he that visits a hospital , where he beholds variety of distressed creatures , some lame , some blind , some wounded , some deaf , some sick , some roaring under grievous pains , will certainly go away more edified than he that feeds his eyes with all the gayeties of a luxurious court ; the former may leave some kindly impressions upon him , and oblige him to admire the distinguishing mercy , goodness , and compassion of god , who hath suffer'd no such accident to befall him , and season his heart with pity and compassion , with tenderness and charity ; whereas the excess and extravagance of the other will , do what he can , leave a touch of lightness and vanity upon his affections . that 's the reason why some provident men heretofore , have carried their winding-sheets with them in their march , others digg'd their sepulchres and graves in their gardens , others at their solemn feasts have had a death's-head served up , and placed upon the table , others in a certain room in their house , have set an empty coffin on purpose , that looking upon these spectacles often , their minds might be taken off from admiration of worldly satisfactions , and placed upon objects which might furnish them with more melancholick contemplations : and this , in all probability , will be the effect of conversing with such objects , if we view them , not as they belong to our trade , but as thinking men and philosophers . the sexton that digs his neighbours grave hath an object serious enough before him ; but he goes to it as a man that must maintain his family with the gain , and therefore is never the wiser for his familiarity with such spectacles . the chyrurgion that goes among the lame and bruised , and wounded , with no higher ends , than to fill his purse , and to discharge the office of his art , will come home as little edified as he went : but he whose choice of such mortified objects is voluntary and deliberate , attended with suitable designs of meliorating and advancing the mind , cannot but return enrich'd with that wisdom , the merchandise of which is more precious than that of gold and silver . whatever the merry sinner may think , it 's better to weep than to laugh . our great master , the lord jesus , who is a good christian's pattern , was of this opinion : and in imitation of him , not a few eminent saints have preferr'd a feast of tears before a banquet of mirth and sensual pleasure : arsenius , olympias , domnina , abraham the hermite , the solitary pambo , and st. austin , are famous in history for their tears ; to st. jerom they were in the nature of daily bread , and he professes , that when his eyes were fullest of tears , he saw the quires of angels , and could discern the orders of seraphim and cherubim ; such a perspicuity of sight do tears give to a holy soul. that which made these great men weep so much , was either a sense of their own and other mens offences , or a lively prospect of the love of god , or a glorious foresight of the joys above . but , worldly sorrow is no virtue ; and he that weeps much , either because he cannot have those conveniences he would have , or is cross'd and disappointed in his designs , or because he hath lost such a great man's favour , or because some other loss befalls him , weeps in vain , nay sins by his weeping , and his sin , if he continue impenitent , brings on death cor. . . floods of tears upon a mere temporal account , are insignificant in heaven , and no more than water spilt upon the ground ; such tears god doth not put into his bottle , nor have the blessed angels any charge to number the drops that fall ; but where religion , and a mighty sense of god , and tenderness of his honour and glory , causes rivers of tears , and where the soul hath so delicate a taste that it cannot think of god without weeping , nor speak of him without weeping , nor reflect upon his goodness without weeping , there the man is come up to a perfection , which is the very suburbs of heaven . it 's true , all people cannot weep , nor are they therefore in a damnable condition ; for they may be sincere in goodness , and yet not be able to express their sincerity in tears , though i am apt to believe , that it is for want of refining the soul into a high relish of divine objects , that puts a stop to these sacred floods in most men ; yet where they can weep , and something they see ●n god , or in the word of god , or in the providences of god , is the true cause of those tears , every drop is richer than a diamond , and such a soul may vye happiness with the greatest monarchs . they are inestimable treasures ; and though man knows not how to value them , yet the spirits above esteem them at a mighty rate , and magnifie them in gods presence , luke . . it 's a huge mistake , that men cannot rejoyce except they laugh ; there are tears of joy as well as tears of grief , and the very heathen saw , that true ●oy was a very serious thing . hence 〈◊〉 was , that they confined true joy to their philosophers , and left the louder ●aughter to slaves , and carters , and ●loughmen : and how often have i ●en the richest joys bubble forth from ●●e largest tears ? nor would men in those circumstances change condition with the most potent prince in the world , such content , such satisfaction , such riches , such wealth , appears in these tears which religion forces . how much better is it to be afflicted where our prosperity and a good conscience are inconsistent , than to enjoy kingdoms and principalities without the light of gods countenance ? this was the excellent choice of moses , and of all the martyrs of old , who were content to be sawn asunder , to be stoned , to be tormented , to wander about in caves and dens , weeping and destitute , rather than desile their souls with sin ; which puts me in mind of the good advice st. jerom gave to his friend heliodorus , did the babe , thy grand child , saith he , hang about thy neck ; should thy mother that bare thee , bid thee look upon the breasts thou hast sucked ; should thine own father lie prostrate at thy feet , and intreat thee to spare thy self , and to forbear venturing on the strictness and severities of religion ; get away from them , my friend , and with dry eyes fly unto the banner of christ jesus : in this case , to be cruel is the greatest piety . this was the case of the primitive believers , who preferred their distresses before nero's chair of state , and took greater pleasure in their seemingly forlorn condition , than claudius or caligula in their affluence . in the midst of their tears they were greater men than their persecutors ; and though they wanted all things , and their enemies had all that heart could wish , yet they justly believed themselves happier in their funeral dress , than the other in their triumphs . the man that roars in a tavern , or sings in an ale-house , or rejoyces in his sin , had more need to wish , that his head were water , and his eyes a fountain of tears ; were he in his wits he would do so : but his reason is distorted , his understanding darkned , his eyes blinded , his mind unhing'd , his desires perverted , his affections led astray , and like a distracted creature , he rejoyces in his nakedness . ah brutish and inconsiderate soul ! thou weepest to see a child or a near relation dye , and canst thou see thy soul die , and be robb'd of that goodness which must give her life , and be unconcerned ? thou weepest at the loss of a thousand pounds , and canst thou remember how thou losest god's favour , and all right and interest in the merits of a crucified saviour , and keep thine eyes dry ? thou weepest to see a friend drowning or burning in a merciless fire , and canst thou think how thou flingest thy self into the furnace of god's wrath , makest his anger kindle , and wax hot against thee , and dost what thou canst to turn it into a fire , which no man , no angel can quench , and will no tears flow into thine eyes ? how barbarous , how inhumane is thy joy ? what dost thou rejoyce in ? that sin which makes thee merry , that folly which chears thy spirit , what is it but ingratitude to thy kindest benefactor ? what is it but requiting the greatest good with the greatest evil ? what is it , but contempt of him who keeps thy soul in life ? what is it but bidding defiance to him who carries thee on his wings , and out-does the tenderness of a mother , the care of a father , and doth all that 's fitting to guard thy soul from ruin ? and are these fit things to rejoyce in ? are these fit objects of thy mirth ? are these divertisements proper for a creature that holds his very being of god , and is beholding to him for all the blessings he enjoys ? what wonder if after all this impiety and stubborness , god rejoyces too , rejoyces in thy groans , rejoyces in thy anguish , rejoyces in thy agonies , rejoyces in thy sense of his justice , rejoyces in thy howlings ? this he must do at last to secure his honour . this he will be obliged to do in the end , to vindicate the veracity of his threatnings . this he will be constrained to do after all , that devils may not mock his holiness , nor deride his thunders , nor upbraid him with partiality . at that time , this will appear very good divinity , no fable , no romance , no trade of priests , no invention of politicians , no old wifes tale , no idle story ; and if thou could'st exhaust the sea in that day , and weep it out again , to testifie thy unfeigned sorrow , thou would'st do it . happy the soul that thinks of this ! happy the man that believes these terrors before he feels them . how much wiser are those tender hearts that do little else but weep and mourn , and make their life a valley of tears without a metaphor ! whose fear of offending god is so great , that every little defect , and every accidental miscarriage , forces tears from their eyes : though there may be some indiscretion in the management of their conscientiousness , yet notwithstanding all this , their tears are the wine of angels ; these are the gaudy dress of a holy soul. the almighty that sees her adorned with these pearls and glistering in these pendants , falls on her neck , and kisses her . fear not , ye afflicted , and toss'd with tempests : so the lord jesus wept , though not for his own sins , yet for the sins of others , and was receiv'd into glory ; so mary magdalen wept , and on those streams a gracious pardon was convey'd into her soul ; so the great st. paul wept , and found the consolations of christ abounding in him ; so the penitent publican wept , and went justified to his house . they that sow in tears shall reap in joy. blessed are ye that weep now , for ye shall laugh , luk. . . there is a place high , wondrous high above , where all tears shall be wiped away , and no sorrow , no grief , no anguish shall appear ; so we have heard , so we shall see e'er long in the city of our god : verily , verily , i say unto you , that ye shall weep and lament , but the world shall rejoyce , and ye shall be sorrowful , but your sorrow shall be turned into joy. a woman , when she is in travel , hath sorrow , because her hour is come ; but as soon as she is deliver'd of the child , she remembers no more the anguish , for joy that a man is born into the world. and ye now therefore have sorrow , but i will see you again , and your heart shall rejoyce , and your joy no man takes from you , joh. . , , . . see here , how differently spiritual things affect men , as they either attentively , or inattentively think upon them . the process of the day of judgment to a man that retires , and through desire , separates himself to think of it , as the covetous doth of his gold , or as the timorous doth of his danger , i. e. in good earnest , it will prove an invincible motive to self-denial . another , that looks upon it , as a thing spoke of in course every lords day , thinks of the words as he hears them , but ruminates not upon the sense , is no more moved with it , than the carcasses that sleep in their graves , forbears not one sin for it , but doth still , as he used to do , mind his body , gratifie his flesh , pursue his temporal interest , comply with sinful men , please himself , regard religion on the by , and set his affections on things below . and as it is in this , so it is in other truths ; for , do but take a view of the publick assemblies ; here the glad tidings of god's mercy to penitent sinners shall make an humble spirit weep , melt his heart , and force him into humble thoughts , and lively admirations of god's condescension ; there sits another , and either sleeps all the while , or continues in as even a temper as he came : what 's the reason ? one weighs the importance of this truth , considers the vast distance betwixt god and sinful man , thinks , if these things be true , how marvellous god's love must be ; and that touches him to the quick. the other's thoughts are unstable , as water , uncertain and inconstant : he satisfies himself with this , that he hath heard a sermon , performed his complement to god , and consequently finds no alteration in his inward man. how have i seen sometimes a pious soul transported with a lively description of the unseen everlasting glory , while the greatest part of the congregation have been no more concerned at it , than if the orator had spoke of common trees , and herbs , and the hysop on the wall ? the reason is plain , the one thinks of it as a believer , the other as an infidel . the one reflects , lord , what am i , and what is my father's house , that thou intendest to advance me to this dignity , lift up a poor worm from a dunghil to a throne , and place him with princes ▪ even with the princes of thy people , the innumerable company of angels ! the other pleases himself only with the sound , mingles the thoughts of the world with his devotion , suffers not the glorious object to lye long in his mind , and so it passes , as it came , without any impression . here one rejoyces at the precious promises of the gospel , his very heart leaps at the joyful news , and they come like oyl into his bones , warm his very soul , and pierce even to the dividing asunder of soul and spirit : there another sits like a stock , and wonders what ails his neighbour to keep such a stir about a few empty words . but why should'st thou wonder at the change thou see'st in thy friend ? he thinks of the veracity of god , and how these promises will most certainly be fulfilled ; he thinks , how the riches god promises exceed all the treasures of this present world , and what satisfaction they afford to a hungry soul , how far they do transcend these earthly glories , and how to have a share in them , is a far greater priviledge than to be related to the greatest monarchs ; and that raises his soul into that secret joy. thou thinkest no more than a lyon or elephant , thinkest more of thy profit and gain , than of these intellectual treasures ; thy thoughts are not busie about these enjoyments ; thou thinkest it time lost to spend any serious thoughts upon them , and how should thy duller soul be affected with them ? here the example of a valiant saint , that fought with his lusts , overcame his desires , stood stedfast in the hour of temptation , conquer'd the devil , vanquish'd all oppositions , kept the faith , finish'd his course with joy , draws an attentive soul into imitation of his virtues . there another that hears or reads the same description , feeds still on his husks , follows his careless neighbour , delights in vain company , continues in his aversion from the stricter lives of holy men. the reason is evident ; for , the one thinks of the noble attempts such souls have made , how they are applauded in heaven , how they have signaliz'd their valour , what comforts they have prepared for , and of the reward they now enjoy : the other looks upon them as melancholick men , thinks of his present pleasure more than of a future recompence , dives not into the nature of these conquests , reflects not how agreeable they are to reason , or how necessary in order to a crown , but thinks he may have the diadem spoken of with less trouble , and therefore he sits still upon his dunghil . vain sons of men ! how long will ye turn your glory into shame ! hath god bestowed upon you a faculty which beasts are strangers to , and for which devils envy you , even reason and understanding , the true image of your maker , and will you let it lie dormant in the ashes and rubbish of your sensual inclinations ? when god hath distinguish'd you from the ignobler brutes , will you be like the horse and mule , whose mouths must be held with bitt and bridle ? behold , the almighty hath prepared a supper for you ; and when the morning and noon of your life is spent , designs a feast for you at night , immediately after death ; a feast , where the lamb that was slain sits master , and intends to bid you welcome ; a feast , where the meat will be angels food , the wine hallelujahs , and the entertainment , perfection of bliss and glory ; the company , the apostles of the lamb , and the spirits of men made perfect ; a feast , where no good will be absent , and no evil present , where plenty and affluence will last for ever , where joys will abound , and the beatifick presence of god will charm and ravish souls to all eternity . to this feast he calls you , to this banquet he invites you , to this table he sends for you , to these dainties you are bid , to these delicates you are entreated to come , of these varieties you shall be made partakers ; and is it not worth considering , what this mighty offer means ? what if you see it not with mortal eyes ? your thoughts may see it , your understanding may behold it , your reason may take a view of it . your thoughts will tell you , that god , who cannot lye , hath promised it , the son of god , who is truth it self , hath revealed it ; the apostles , who came attended with the power of miracles , have publish'd it . these will tell you , that there can be no doubt of it , and that it is as certain , as if you were actually sharers of it . give but your understanding leave to search into this mystery , and you will be charmed with it ; give but your reason leave to ascend and descend upon the ladder of the word of god , and you will feel a hunger and thirst after it ; your souls will long for it , your affections will breath after it , and your inward and outward man will labour after it , and strive to enter in at the strait gate ; and shall all these riches be lost upon you for want of thinking and contemplation ? could you by thinking make those joys visible to you , and will ye refuse it ! could you by meditating make that glory present to you , and will you neglect the opportunity ? could you by musing and pondering bring heaven into your chambers and closets , and will ye debarr your selves of that glorious sight ? see what you lose by your inconsiderateness ! see what consolations , what satisfactions , what cordials , you deprive your immortal souls of ! can you see other men run away with all the comforts of the gospel , and remain senseless ? can you see others get into the pool of bethesda before you , and recover , and are you fond of continuing lame , and blind , and poor , and miserable ? can you see others carry away the crown , and feel no ambition in you ? can you see others take away the blessing of your father from you , and be unmoved at the want of it ? can you see how other men by thinking arrive to perfection , and will you lye groveling in the dust ? o! think while thinking may do you good . in hell you 'll think , but it will be too late ; there you 'll think , but your thoughts will be your torment ? there your thoughts will be the undoing of you ; there you 'll think what happy persons you might have been if you had imitated abraham's faith , and moses's resolution , david's candour , and josiah's piety , st. paul's courage , and st. peter's tears , st. john's love , and lydia's attentiveness , the berrhoeans zeal , and the macedonian churches charity , zachoeus his restitution , and the publican's repentance ; but these thoughts will then be your vexation , since the working time is past , and the day of vengeance come . there you 'll think that christ was your friend , indeed , when he made himself of no reputation , but took upon him the form of a servant , became obedient to the cross , and dyed for you ; but to think that he is your enemy now , because you refused obedience to him , because you made light of his offers , and would not accept of him for your governour , must needs fill you with endless grief , and bitterness of spirit . now consider this , ye that forget god , lest i tear you in pieces , and there be none to deliver , psal. . . . and is not the greatest part of the world to be pityed , that can delight in nothing but what they can grasp and feel ? the covetous can delight in nothing but in gold : if he want money all his joy is gone : if his coffers be full , and his barns stock'd with corn , and plenty doth surround him , his heart rejoyces , his soul triumphs , and cheerfulness plumps his cheeks ; but without this , his mind is disturbed , his faculties languish , his countenance is dejected , and he looks like a dying man. who would imagine , that this man hath a rational soul ? who would think , he were created after the image of god ? who would conclude him to have lived in a land where the gospel is preach'd ? who can inferr from his actions , or behaviour , that this man believes a word of scripture ? who would take the wretch for a disciple of the poor and afflicted jesus ? who that looks upon him , would not be apt to cry with him , sit anima mea cum philosophis , let me die the death of some brave self-denying heathen philosopher ? for these certainly are in a likelier way of salvation , at least of escaping the wrath to come , than the covetous christian. diogenes being desired of alexander the great to beg either gold or silver of him , received this answer , do but stand out of the sun , and do not hinder that glorious light from shining upon me , and i have enough . the brave crates having sold what he had , and turned it into money , generously threw it all into the sea , saying , it is far better , i should drown thee , than that thou should'st drown me in perdition . alexander having sent to the great phocion two talents of gold , the wise man ask'd the messengers , seeing there were so many good men at athens , why the king should of all men make choice of him , to present him ? the ambassadour ; answer'd , because of all men he look'd upon him as the honestest . say you so ? replyed the philosopher , then let alexander give me leave to be still an honest man , which i can be without all these presents , and glistering treasures . cimon had two large cups sent him from a persian king , the one full of gold , the other of silver . he looks upon them smilingly ; and asks the man who brought them , whether his master intended , that cimon should be his friend or his servant ? the man replied , it was out of ambition to have him for his friend , that he sent it . oh! then saith he , take them back again , for being his friend , when i have need of them , i can send for them at any time . epaminondas , when some came to corrupt him with gifts , invites the ambassadours to dinner , and there entertains them with roots , and herbs , and with small sour wine . dinner being done , go home , saith he , and tell your prince , that epaminondas being content with such a dinner , is not easily to be drawn by bribes into a base and trayterous action . fabritius , the roman general , having concluded a peace with the samnites , the magistrates of the samnites , by way of gratitude send six ambassadours to him with vast sums of money , begging of him to accept of it ; but he stroaking his head , and face , and breast , and knees , gentlemen , saith he , while i can command these limbs i have no need of money ; and so dismissed them . curius gave the same answer to them , adding , that he had rather rule over persons , that had money , than be possess'd of money himself . these men were heathens , whose delight in virtue drown'd their delight in these outward comforts . they saw , what an impediment to goodness , these heaps of silver were , and therefore scorn'd to delight in a thing so base and trivial ; they were sensible , that the soul had her riches as well as the body , & as the former by the confession of the wiser sort of mankind , went beyond the other in value , so it was reasonable they should delight in the one more than in the other . these men were better christians by the light of nature , than thousands among us are with all the helps that revelation and grace affords ; not that the fault lies in the means , which are larger and richer than pagans and infidels have , but that men stupifie their souls more under these advantages , than heathens did under the lesser irradiations of the divine light and splendour . so then the very heathens saw , that the more spiritual the delight was , the nobler it was , and the more it was refin'd , and purified from the dross of the world , the more rational it was , and therefore more amiable , and fitter to be embraced : and sure , god must have provided but very ill for mankind , when he embued and impregnated their souls with a sense of religion , if he had not put something into religion , that 's charming and lovely , whereby their souls might be attracted to delight in it . religion being derived from him , who is the fountain of delight and satisfaction , must necessarily have that in it which may make humane souls rejoyce , and exalt their delight into a victorious supremacy above all worldly pleasures . what did the lord jesus delight in , who lived upon alms ? what did the apostles delight in , who were in much patience , in afflictions , in necessities and distresses , in stripes , in imprisonments , in tossings to and fro , in labours , in watchings , in fastings ? what did all the primitive believers delight in , that were poor , and naked , driven into exile , banish'd , forced to work in mines , chased away from the comforts of wife , children , and relations ? something certainly they delighted in ; for humane nature cannot well subsist without delight in something . it could not be the riches of this world , for they had them not ; nor indeed did they care for them , when they were offered them : it was religion , that engrossed their delight . this made them joyful in all conditions ; this raised their drooping spirits under the rage of their persecutors ; and certainly it would be hard , if a glorious god , with all his attributes , and the wonderful things he hath revealed to our comfort , were improper objects of delight : and since these are the genuine delights of a christian , o besotted soul , why dost thou delight in broken cisterns , when thou hast the fountain of living waters to delight in ? why dost thou delight in apes and peacocks , when thou hast the creator of all these to rejoyce in ? why dost thou delight in a morsel of meat , when thou hast the birth-right of eternal glory to delight in ? why dost thou delight in the shade of the bramble , when thou hast the shadow of god's wings to delight in ? why dost thou delight in the nether springs , when thou hast the upper springs of mercy to delight in ? why dost thou delight 〈◊〉 〈◊〉 , when thou hast a house made without hands to delight in ? why dost thou delight in the rivers of damascus , when thou hast the river of god's pleasure to delight in ? why dost thou delight in a fading beauty , when thou hast him that 's altogether lovely to delight in ? why dost thou delight in the voice of a deceitful siren , when thou hast him whose voice comforts the mourners of sion to delight in ? why dost thou delight in the slavery of thy lusts , when thou hast him , whose service is perfect freedom to delight in ? why dost thou delight in a little gain , in drops of happiness , in crumbs of bliss , in shining dust , when thou hast a sea of glory to delight in ? how deep must thy soul lye immerst in body , if such illustrious objects cannot delight it ! how far must thou be yet from the kingdom of heaven , if things of this nature cannot content thee ! how earthly must thy heart be , how debauch'd , how perverted from the end of its creation , if these spiritual delights are insipid to it ! there are some among us i believe , who have tasted of both delights , the sinful ones of the flesh , and those which are proper for holy souls ; tell me , i beseech you , whether you think a fit of laughter , or a drunken bout , or a merry meeting , you once delighted in , so sweet , so comfortable , so refreshing , as the gentle , and soft , and kinder influences of god's spirit , when you have been engaged in prayer , and praises , and contemplations of a future state ? when you have been wrestling with god , and after that work of love have felt a holy assurance of god's favour upon your spirits , can any thing be more pleasing , or charming , than those divine communications ? when you have entred into meditation of god's goodness , and the love of god hath shined bright upon your souls , have not you felt that , which hath been as much beyond all sensual delights as an oriental pearl is beyond brass or copper , or such baser minerals ? have not you found a joy stealing upon your souls after such refreshing considerations , as hath transported you even into love of martyrdom ? how contented have you been after such exercises , or after some signal self-denial ? how harmonious have your spirits and affections been after such enjoyments of god's loving kindness , and how like soft and curious musick have these gales of the divine goodness composed your troubled thoughts , and hush'd them into a lasting peace ! and is not this infinitely better , than the pleasures of sardanapalus , of dives , and other luxurious men ? will not this turn to better account at last than fleshly lusts , which war against the soul ? look upon heliogabalus , who tryed how great a monster a man could make himself ; in his cloaths you should see nothing but gold and purple , his beds were embroidered , and the feathers that were in them must be the softer feathers of partridges taken from under their wings , mix'd with the finest rabbets hair . he would ride in a chariot shining with rubies and diamonds , and not only in the out-side of his shooes , but even within , he would have precious stones : he would not ride abroad under six hundred coaches with him ; his beds and rooms were strow'd with all sorts of curious flowers , and an everlasting perfume filled his halls and parlors : sometimes in a frolick he would be drawn in a chariot by four mastiff dogs , sometimes by four stags , sometimes by four tygers as bacchus , sometimes by four lions , as cybele , sometimes by four beautiful women . now and then he would cause ships to be richly laden with all costly commodities , and then sink them in the sea. at some of his meals he would have six hundred estriches ▪ heads at the table ; and when the humour took him , all his courses should be nothing but pheasants heaped and piled together in dishes , sometimes they should all be pullets ; sometimes nothing would serve him , but to have all sorts of deformed men at his table , eight lame men , eight blind , eight blacks , eight gouty , eight fat , eight bald , eight deaf . in such fooleries he delighted ; and because the syrian priests had told him , that he would die an unnatural death , he would keep poison in golden vessels , to kill himself , before any person should be able to lay hold on him : to this purpose , he would have silken halters about him , and penknifes set with diamonds to dispatch himself , when he should see occasion . and he built also a tower , which he over-laid with gold , that in case of any sudden attack , he might throw himself from the top of it . these were the sottish delights of this man , and yet after all , he died in a jakes . i have mention'd this brute , and his actions , because there are in his short life all the extravagant actions that a distemper'd brain can invent , and all the delights that a mad man could think of , yet who would not prefer a delight in a good conscience , and delight in god's worship , and delight in acts of charity , and delight in heavenly thoughts before it ? sensual delights must at last expire , but spiritual delights do not die ; but as you have seen those vast balls of burnish'd brass on church-steeples cast a glorious lustre assoon as the sun shines upon them , so at a serious man's death , his delight in holiness , upon god's favourable acceptance of it , instead of expiring and decaying , immediately grows bigger in its glory , the rays of it spread , and enlarge their borders , and stretch themselves into eternity . and therefore , . who can harbour any hard thoughts of religion , because it debars us of disorderly sensual delights ? in doing so , it does us a kindness , is our friend , prevents our danger , saves us from the pit , delivers us from hell , makes us live like men. it doth not debar us of that which will make us happy , nor hinder us from solid joy , nor deprive us of such sensual delights , as are necessary for our preservation . the delights it keeps us from , are fitter for swine than for rational creatures : it separates us from delights , which will lead the soul into the shadow and valley of death , from delights , which dethrone the ruling part in us , make the master serve the man , and from princes debase us to a state of thraldom . it denies us such delights as make god our enemy , move him to depart from us , and provoke him to indignation . it will not suffer us to meddle with delights , which destroy the glory of the mind , damp our zeal● , alienate the heart from god , and drive away his holy spirit from us . it is against all such delights as would make us miserable , and enamoured with sin , and the world , and in being an enemy to such delights it consults our good . it is more favourable to us than we are to our selves , and seeks to make us like god. god is above all sensual delights , he is not taken with the beauty of the face in man or woman ; he undervalues a great table , and hates the prodigality of the spend thrift ; he hath no body to please , no eyes to satisfie ▪ with glittering objects , no ears to delight with artificial sounds , no blood to cherish with studied cordials ; and though the world be his , and the fullness thereof , yet he solaces not himself in the pleasures of it ; his delights are great , like himself ; spiritual like his essence , infinite as his glory , eternal as his being ; he delights in himself , and is to himself the object of his pleasure : he delights in the eternal brightness of his own glory , and the express image of his person : he delights in his own boundless understanding , whereby he knows all things , past , present , and to come , and sees all beings before they are , and what will come to pass , and dives into their nature , ends , designs , and the accidents that befall them : his delight lies in doing good , and communicating the rays of his holiness to his subjects . he delights in his own perfections , and virtue is the amiable spectacle of his eyes : he delights in a soul that loves him , and an humble heart is to him a glorious sight . the soul that loves her own lowliness , and is content to be little , and despised in the world , embraces contempt and reproaches , and like the mighty jesus , runs with patience the race , that 's set before her ; this causes joy in heaven . to this likeness , religion would advance the soul ; not that it attempts to give it the same perfection , but that it designs to work some resemblance betwixt her , and that sovereign being . the soul being in some measure capable of this delight , its endeavour is to bring her to a sense of it . in a word , it seeks to reduce man to the first state of innocence , from which by sin he fell . and though adam had all the riches and glories of the world concentred in his paradise , yet his delights were more spiritual than sensual , since his joys were not so much from the flowers , and trees , and animals themselves , as from the excellency , power , wisdom , greatness of god , which glistered in their make , and use , and the ends , for which they were created . he saw indeed the proud tulip , the fragrant rose , the odoriferous jessamin , and rejoyced ; he beheld the cherry , the fig , the almond , and the apple , and triumph'd ; he cast his eyes on the laden trees , and how they seemed to let down their arms to put their richer fruits into his mouth , and was glad ; he took a view of the fishes , that danced , and leap'd in the chrystal rivers , that water'd the glorious place , and his spirits were enliven'd ; but at the same time , the bounty , liberality , and omnipotence of the great architect of all , appeared so lively to his mind , that he made his garden a true emblem of heaven , fell down , and day and night sung the praises of his creator , as if he vyed with the angels of the upper world , and were trying , who should hold out longest at melodious hallelujahs . this kindness religion intends to our souls , and therefore suggests unto us the promises and threatnings of god , to keep our feet steddy in the way , they are to walk in : to this purpose it tells us , that he who loves sensual pleasure shall be a poor man , poor in grace , poor in gifts of god's holy spirit , poor with respect to god's favour , poor even to contempt , destitute of those richer incomes , which sanctified souls receive , deprived of the juice and sap , which flows from the flourishing vine , the lord jesus , in want of a fore-taste of heaven , and of a sense , what the hope of god's calling is , and what the riches of the glory of his inheritance is in the saints , and what is the exceeding greatness of his power toward them that believe , according to the working of his mighty power , which he wrought in christ , when he raised him from the dead , and set him at his own right hand in heavenly places , eph. . , , . who can grumble at religion after all these advantages ? who can find fault with it after this prospect of its benefits ? who dares asperse that beauteous virgin after such fruits it bears ? who would not esteem it ? who would not prize it ? who would not honour it ? who would not speak well of it ? who would not look upon it as a horn of plenty , and a treasury of the greatest comforts ? who would not maintain the honour of it , against all opponents ? who would not vindicate it , when it is abused ? who would not rise up in defence of it , when blasphemous tongues would traduce , and revile it ? let no man say here , i can follow my carnal pleasures , and yet be religious too ; alas ! what piety can that be , where thy affections are divided betwixt religion , and worldly pleasures , and where these delights commonly have the greater share ? may be thou sayest thy prayers , so have i seen parrets , and magpies repeat a few sentences , which they have been taught : may be , thou goest to church ; so have i seen a blind man sit down by a candle , but to no purpose : thou mayest attempt to reconcile the temple of god , and idols , but these attempts are as vain , as thy pleasures are ; while these sensual delights ingross thy mind , the word must needs be a dead letter to thee : heaven cannot supple thy soul ▪ hell cannot fright it ; the thunders of god are insignificant to it , and thou art unfit to dye , unfit to appear at the great tribunal . the heathens tell this fable , that ceres coming down from heaven one day , gave out , that she was a nurse ; whereupon , king eleusius took her to attend his son triptolemus , and having him under her tuition , in the day time she sed him with celestial milk , and in the night she cover'd him with fire , to give him immortality . religion is that fire , which must make you immortal ; this purges away your dross , and cleanseth you hearts from the dregs of sin and death , makes you bright and shining , and capable of eternal light. no nurse is so tender of you as religion is : it feeds you with celestial milk that you may be strong in the lord , and able to put on the whole armour of god , and grow up into a perfect man in christ : what ? if it will not suffer you to please your flesh beyond what is necessary for it's subsistence , must it therefore be your enemy ? will you count it a foe because it denies you the sword which would kill you ? how lovely should this very thing make it in your eyes ! how dear should this make its holy precepts to you ! how should you rejoyce , that you have such a monitor to prevent your ruine ! what praises do you owe to god , that witholds you from that which would precipitate your souls into the gulf of perdition ! i conclude the inference with this story : two brethren were travelling , one a very prudent man , the other rude and silly ; coming to a place where two ways met , they dispute , which of the two they should take ; one look'd as if great art had been bestow'd upon it , flowers grew on both sides , and it seemed to be most frequented ; the other look'd rough and uneven , liker a foot-path than a high-way : the weaker brother , charmed with the out-side , was clearly for making choice of the former ; but the wiser , though he saw that the pleasant way invited the eye , yet i fear , saith he , it will not bring us to a commodious lodging , the rather because i have heard , that the less beaten path leads to an inn , where we may have excellent accomodation . the foolish fellow was peremptory in it , that the most pleasant way must be the right way ; and prevails with the brother to bear him company : and being advanced considerably in it , they light upon a company of robbers , who immediately clap shackles on their hands and feet , and hale them both to their captain and governour . here one brother accuses the other ; the wiser charges the other with stubbornness ; the weaker blamed the other's facility , and alledged , that since his brother pretended to greater wisdom than he , he should not have been perswaded . in fine , both are found guilty , and both laid up in prison . these two brethren are your souls and bodies : your soul is the wise , your body the foolish brother . let not your body by its importunity prevail with the soul to consent to its desires and fondnesses of the dangerous delights of the world. o! hearken not to the perswasions of a sensual appetite , that chooses a present satisfaction , but considers not , there are robbers at the end of the way , which will certainly throw both into outward darkness . . the great day is at hand , let 's prepare for it . so christ told his disciples , and so the apostles taught the christian world ; nor must we wonder , that the blessed jesus should fright his followers with the approaches of that day , when he knew , it would not come in sixteen hundred years , and more , which are past , since his appearing in the world. i omit here the calculations of curious men , who have been bold to determine the year in which the day of judgment will happen ; some that follow the tradition of elias have allow'd two thousand years to the oeconomy before the law , two thousand to that under the law , and two thousand to that under the gospel , and after this have placed the succession of that tremendous day . but i doubt that this is rather a jewish criticism than a real prophecy : for , god having created the world in six days , and a thousand years being as one day with the lord , it 's like men have concluded from this notion , that as the world was created in six days , so after six days , i. e. six thousand years , it would be destroyed . some when they have seen any extraordinary judgments of hail , or rain , or thunder , or locusts , or great confusions happen in the world , have from thence inferr'd the immediate coming of this day . some have placed it in one year , some in another , but all these are needless speculations . it 's enough that the decree is sealed in heaven , that there will be such a prodigious day ; and it was as truly at hand in christ's time , as it is now , and now , as much as it was then ; nay as much now , as it will be but a year or a month before it comes in good earnest ; for the day of our death is at hand , and we know not when , or how soon , whether this hour or the next , the fatal messenger will arrest us in our journey . the day of our death is the fore-runner of that greater day , and according as our souls are found at the day of our death , so they will be judged in that glorious day : the judgment , that will be pronounced upon our souls at our death , will be proclaimed aloud before the whole world another day ; and if they be so unhappy as to be condemned upon their departure hence , they will all that while , till the great day comes , torment themselves with the thoughts of that sentence , and the shame that will ensue upon it , as holy souls will comfort themselves with the thoughts of their absolution . therefore , when our souls leave this body , that day and hour , is really a day of judgment to us : and that this day is at hand , none but a sot can deny ; and accordingly all men of sense have made , and do make early preparation for it ; and he that doth not imitate them , is so far from giving proof to the world , that he is wiser than they , that he proclaims his stupidity , and in a manner , renounces his portion in the inheritance of the saints in light . but then by preparation i do not mean those little sprinklings of devotion , which hypocrites , and men who pretend to love god , yet will not part with their lusts , usually lay upon his altar , not the pharisees alms , and fasts , and prayer , which were performed with sinister designs , out of vain-glory and ostentation , not ahab's repentance , who put on sac● - 〈◊〉 〈◊〉 walk'd softly , but still kept an unmo●●●ed heart ; not the harlots piety solomon speaks of , who said her oriso●● , and paid her vows , and her peace-offerings , and thought to make god amends for the crimes she lived in , by these services ; not judas his sorrow , who lamented his sin , because he saw the hell he was like to drop into ; not demas his temporary severity , which soon chang'd into fondness of the world ; not the angel of sardis his profession of religion , who had the name that he lived , but was dead ; not the jews zeal for the ceremonial part of god's worship , while they neglected justice , mercy , chastity , sobriety and charity ; not the zeal of ezekiel's hearers , who loved to hear , but were loath to do : but , if you would prepare for this day of account , so as to be commended by the judge , the preparation must have these following ingredients . . pity those inconsiderate men that live as if there were no future judgment . say not , where are they to be found ? there is no country , no city , no town , no village , no street , but the greater part of the inhabitants live so . all that profess it , all that talk of it , all that live under sermons which declare it , do not therefore believe it . no man believes it , that is not thereby restrained from lusts , which war against the soul. all that dare be lewd , and repent not , and do not amend their ways and their doings , whatever opinion they may have of themselves , in despight of their profession are infidels , and so much the greater infidels , because they enjoy means of grace , and motives , and reasons , and arguments , and helps to believe it ; and yet act as if there were no such thing . express your compassion to their souls by your tears , since they will not weep for themselves . ah! miserable creatures ! e'er long they shall see him whom they have pierced , and mourn , as one that mourns for his only son , and they are not aware of it ! they are hastening to the shambles , where they will be barbarously butcher'd by hellish furies , and they are not sensible of it ! oh , mourn for them ! they deserve your pity more than galley-slaves , more than wretches in turkish captivity : oh! call to them , and see whether ye can yet perswade them into a livelier faith of this terrible day . o that you could yet save their souls from death , and cover a multitude of sins ! it 's like they 'll scorn your tears , and laugh at your admonitions , for the god of this world hath blinded them ; but , oh! pray for them , that their eyes may be open'd , that they may see the precipice they run upon , and behold the bottomless gulph , upon the brink whereof , they stand . they are rolling down the hill ; oh! stop them , if you can , that they fall not into the lake beneath : seeing your zeal for their souls , your concern for their welfare , your entreaties to save themselves from this generation , your sorrow for their undone estate , your grief for their hardness of heart , they may yet relent , and turn before the lord comes , and smites the earth with a curse . . every day spend some time in reflecting on this day . is half an hour , or a quarter of an hour every day , such a business , that thou canst find no time for it ? how many parts of every day dost thou spend idly and foolishly ? wouldst not thou find greater profit in bestowing a few minutes in contemplation of that judgment ? say not , who doth so ? what ? if none did it , if it be useful , and a duty , a wise man would think himself obliged to practise it , though he had no company . it 's granted the age is bad , and few there be that will deviate from the customs of their neighbours ; but without all peradventure , some there are , that are seriously concerned about their salvation , who make conscience of it . had men , when christ conversed on earth been discouraged , by the small numbers that followed him , from embracing his doctrin and discipline , how would the world have been peopled with christians ? good elijah was not frighted from cleaving to the true god , when he thought all the world was become idolatrous , and why shouldst thou be tempted to forget thy everlasting interest , because every body in the parish thou livest in , is not devout , and wise , and serious ? suppose thou didst live in a street , where all the men were beggars and vagabonds , would that be a motive , to follow their unlawful calling ? if a treasure were to be had in such a place , and all about thee should be regardless of it , wouldst thou be as lazy as they ? the merchant ventures into that country , where he thinks none hath been before him , and doth promise himself a richer return . in trades , men commonly chuse that , of which there are but few masters , in hopes , they shall thrive the better for it . the same may be applied to the business in hand , reflecting every day upon that dreadful account , which few will venture upon ; thou wilt be a greater gainer , and purchase a richer peace and satisfaction ; thou wilt rest more sweetly at night , than thy neighbours , and thy conscience will be more at ease ; thou wilt go about the works of thy calling more cheerfully , and thou wilt be able to comfort thy self better , if any affliction or loss do befall thee , than others , who converse little with god and their own souls . in the life of pachomius , we read , that every day he used to bespeak the several parts and members of his body , and talk to them , as if they had been rational creatures : behold , saith he , my beloved parts , i will advise you to nothing but what is wholsom , and useful for you , and therefore shew your selves obedient to my counsel , and let 's serve god cheerfully till we get to a better place . as to you my beloved hands , the time will come when you will no more be able to strike your neighbour , or play at cards and dice ; and when you will not be able to reach any more after goods , that do not belong to you . as to you , my beloved feet , the time will come , when the way you have gone will be stopp'd up , and when ye will be no longer able to run into vain and loose company . hearken unto me my senses , and whatever helps to make up this mortal frame , let 's strive lustily before death overtake us , and stand boldly in the evil day , and fight bravely , till the great god put an end to our sweat and labour , and call us to his heavenly kingdom . what will it profit you to taste of all the sweets of this world , if any thing can be called sweet in so much misery ? why should ye be loath to labour , when to labour ye were born ? why should ye refuse to suffer when shortly you must die , and mingle with dust ? why should ye seek after a soft and easie life , when e'er long you 'll meet with it in heaven ? this is no time , no place for pleasure ; that 's only to be found among the blessed above . this is it , that i would have you comprehend above all things , that through sensual delights and satisfactions men go into unquenchable fire ; but through bryars and thorns lies the way to joys , which shall never have an end . why do ye murmur against me when i bid you fast , and watch , and pray ? should i indulge you , it would be your bane , it would be cruelty in me to spare you ; to give you ease would be the way to precipitate my self and you into endless torment . thus spake that holy man to the respective parts and members of this body : and thus , christian , do thou preach to thy soul every day ; ask it , which of those two sentences , that shall be pronounced in the last day , art thou most desirous of ; of that , come ye blessed , or of the other , depart ye cursed ? if ( as no man is fond of misery ) thou dost hunger and thirst after the former , come my soul , let 's retire , let 's ascend the hill of god , and from thence take a view of what will be hereafter . the posture of affairs thou seest now , will not continue long ; fancy thou sawest a man whom the divine bounty hath crowned with variety of temporal blessings . this person having a mind to take his pleasure , retires with his family to his country-house , adorned with tyrian silks , and persian carpets , and with all the eastern riches , and there lives merrily , and at his ease ; one night being very jovial at supper , a servant of his , base and ill-natured , puts some lethargick , or opiate potion into his master's and fellow-servants cup ; and having rocked them all asleep , opens the doors , le ts in thieves , and robbers , who having plunder'd the house , at last lay violent hands on the master , and to make sport with him , drag him thus intoxicated into the open field , and there leave him . in the mean while the heavens grow black , and a hideous tempest gathers in the clouds , and the sky begins to lighten , and the voice of thunder to be heard , and a dreadful rain falls ; and in the midst of all this noise and confusion , the besotted master wakes , looks about , quakes , trembles , believes himself in another world , is astonish'd to see himself lying on a barren turf , without servants , without attendants , without friends , without necessaries , without conveniencies , among showers , and storms , and tempests , stist with cold , frozen to death almost , and beholding nothing but misery about him . o my soul ! thou canst not but look upon such a person , as the very emblem of confusion , and while thou dread'st this fearful state , take heed thou dost not prepare for it , or drop into it ▪ take heed of carnal security , for that will expose thee to the rage and fury of hellish thieves , and make god's indignation strangely surprizing . the terror that will seize the sleepy soul , when it is summon'd away to the bar of a righteous god , will be beyond storms of hail , and tempests of rain , and flashes of lightning , and claps of thunder . when covetousness would entice thee , shew it the miserable gehazi trembling before the throne of god : when luxury would tempt thee , bid it look upon the wretched belshazzar , mourning to eternal ages for his intemperance : when worldly mindedness would debauch thee , find out nabal among the damned spirits , and with that sight fright the foolish lust away : when envy would enter into thy soul , call out cain from that unhappy crew , and bid it see its doom in his funeral : when present satisfactions would make thee slight the after-hopes of glory , bid the profane esau stand forth from his fiery cell , to which he is condemned , and it will lose its courage . thou readest of the syrians , how in a consternation sent upon them from above , they fled in the night , leaving all their provision behind them . but what is this to the consternation , the judgment seat of christ will strike into that man , who having slighted his commands , is on a sudden ordered to come and answer the reason of his contempt ; and forced to leave all his vain excuses , and apologies behind him . the name of some warriours hath frighted men , women , and children ; and then how terrible will the name of the lord of hosts be to them , that have fought against his holy spirit by their stubbornness ! o my soul , blessed is he that watches , and keeps his garments , lest he walk naked , and they see his shame , rev. . . . walk circumspectly every day , and use that conscientiousness , you would use , were you sure , you should be summon'd to judgment at night . to be sure a dayly conscientiousness can do no harm . it may possibly deprive thee of the pleasure of bad company , but where is the loss , when by that means thou preservest thy better part from being wounded ? may be , thou may'st get the ill will of some men , that hate any man , that will not run with them into excess of riot , but their hatred is better than their love ; not that a man is to be fond of the hatred of others ; but since the world does love his own , and is fond only of people , as loose as themselves , it is a mercy to be hated by such men , because it is a sign we are not of their temper . the love of good men is ever to be valued , but that of men loose and profane , is but a trouble , except it can be had , without participating of their sins . say not , next year , or when i have accomplished such a business , i will trim my lamp , and make it ready against the bridegroom comes . every day to live in expectation of the summons , is the act of a wise and blessed servant : and he that every day walks with god , walks in a mighty sense of his omniscience , and omnipresence , and in his company , business , conversation , dealings , keeps god in his eye , sets his laws before him , walks as one resolved to please god in all things , le ts not a day pass over his head without doing some good , uses the world , as if he used it not , and if through inadvertency he slips , rises again presently , and arms himself with fresh resolutions , is the person , that lives every day , as if it were his last day . sinner , wert thou sure , that this night thou shouldst be summon'd to the bar of god , wouldst thou swear and lie , and dissemble , and be cholerick , or backward to good works ? live , as if thou wert sure of it : for suppose thou continuest in the land of the living that night , thou losest nothing by this preparation , nay , thou art a mighty gainer by it , for hereby thy soul is refresh'd thy mind preserved in an excellent temper , thy goodness strengthen'd , thy graces renew'd , thy affections enlarg'd , thy understanding enlightned , thy will made more tractable , thy spirits eased , thy calmness maintain'd , and thy very body kept in health . god loves thee , the promises of the gospel belong to thee : devils cannot hurt thee , thou livest like a christian , actest like a man of reason , preparest for thine own quiet , thy condition is happy , thy estate safe , thy life out of danger , thy conscience clear , thy confidence in god encreases , thy satisfaction swells , thy comforts grow bigger , and thou freest thy self from that mire and clay , in which so many souls do stick , and deliverest thy soul from that terrible pit , which swallows up so many imprudent travellers . . when ever you see , or hear of the judicial process of a malefactor , think , and reflect upon this day . to take occasion from things we see or hear , to improve our minds ; and to meditate on things useful and great , and beneficial , is the part of a wise man , and a christian , who is to remember , that his reason is not given him , only to teach him how to live easie , but chiefly to direct him , how to purifie his outward and inward man. the great design of the gospel , is to refine our reason , and to make it subservient to the purposes of a spiritual life ; and he that makes external objects instruments of spiritual thoughts , and leads his consideration from things visible , to those , which are not seen , imitates the holy apostles , and the best patterns , cor. . . the judicial process of a malefactor hath many circumstances in it , which very much resemble the proceedings of the last day . indeed our saviour , mat. . , . describes the last judgment , by the processes made for malefactors in this world. agree , saith he , with thine adversary quickly , while thou art in the way with him , lest at any time the adversary deliver thee to the judge , and the judge deliver thee to the officer , and thou be cast into prison : verily , i say unto thee , thou shalt by no means come out thence , till thou hast paid the uttermost farthing . in which words , christ represents to us the scene of the future judgment , and consequently intimates , that when we behold the one , we should spend some serious thoughts upon the other . think how terrible the sight of the judge is to the guilty prisoner , and how much more terrible the sight of a majestick god , will be to the unhappy sinner that would not be kept in by the laws , and sanctions of the great commander of the world , and stood more in awe of a child , or servant , when he was going to commit lewdness , than of him who gave him life , and being : think how the malefactor is frighted and confounded with the vast company of men and women , that crowd in to hear his tryal , and how much more the impenitent sinner will be ashamed in the last day , when all the people that have been since the creation of the world will look upon him , and hear what his fate will be ; some orators have been struck dumb with the greatness of their auditory , what effect then may we suppose will the congregation of mankind have upon a wretch , that never saw the hundred thousandth ▪ part of them before ? think how it must be with the malefactor , before the sentence of death passes upon him , how heavy his mind is , how melancholick his thoughts , how drooping his spirits are , and what palpitations he feels about his heart , and how far greater the heaviness of the sinful soul must be before the sentence of condemnation proceeds against her , from the mouth of god , how much more sad remembrances , how much more dismal reflections will seize upon her ! and if it be so sad with her , before the sentence be past , what trembling and horror will invade her after it ? a malefactor here on earth may yet entertain hopes of pardon , his prince may be merciful , pity the distressed condition of his family , remember past services , and relent , and change the sentence , but the sinful soul once condemned to suffer , hath no hopes of forgiveness , no hopes of being repriv'd , no hopes of being released ; not but that god is infinitely more merciful , than the meekest prince on earth can be , but the time of mercy is past . once he was merciful to her to a miracle , his mercy was her shield , mercy did encompass her , mercy lay entreating her , mercy courted her ; mercy though abused , came again , and tryed new arguments ; mercy followed her , mercy preserved her from a thousand evils , mercy would not suffer the roaring lion to touch her for many years , mercy stood by her , even then , when she desperately affronted her maker , mercy was patient towards her , mercy wept over her , mercy call'd to her , mercy would have pull'd her away from her errors , but she thrust this bright angel away , would have none of it , made light of it , laught at its charms , despised its entreaties , scorned its carresses , disregarded its smiles , refused its offers , rejected its embraces , and therefore cannot feed her self with hopes of pardon now . nay , the malefactor here on earth , when men will not pardon , hath yet hopes , that upon his true repentance god will pardon him ; but the soul that departs hence in a sensual , carnal condition , the same she lived in , hath no higher court to appeal to , none above god to make her moan to , none beyond the supream law-giver to address her self to . the god she hath despised , and whose mercy could make no impression on her , is to be her last judge , and therefore how much more disconsolate must her state be , than the condemn'd malefactor's here on earth ! . whenever you converse with sick and dying men , and are present , when their breath leaves their bodies , think , and reflect upon this day . he visits a dying friend to little purpose , that only comes to condole with him , or to look upon him , or to ask him how he doth , or what medicines he hath taken , or what physitian he hath made use of . the chamber of a dying person should make us as serious , as a church , and compose our thoughts as much , as an oratory : in such a room there are various objects , that invite us to pious thoughts , and do naturally suggest to us , very serious considerations ; the sad looks of the spectators , the groans of relations , the tears of friends , the lamentations of neighbours , and the dying persons pain and misery , and perhaps doubts of his salvation , which are not to be beheld with a careless eye . so that when you see the dying person near expiring , think with your selves , this man is going to be judged , his soul is entring into the territories of another world , to know what her everlasting state must be : this will shortly be my case . i must e'er long follow her to god's tribunal ; here my stay will be but short ; here i have no continuing city ; here i am not to tarry long ; my friend , that 's gone , shews me the way that i must go . i saw him expire , i heard his last groans , i was by , when his eye-strings broke ; if the lord jesus gave him any assurance of his favour , before he died , with what chearfulness will his soul meet her bridegroom in the air ; how welcome will he be in the court of the great king ! what rejoycing will there be , when he , and the other glorified spirits behold one another , and they see that one more is added to their number ; for there is no envy in heaven , no grudges , no fretting , because so many are admitted into the everlasting mansions , but the more holy souls do enter there , the more their joy encreases : if this my friend hath lived above the world , while he lived here , with what gladness will his soul be brought , and enter into the kings palace ! how will his name be remembred there ! how kindly will angels talk of him ! how favourable will the judge be to him ! but if his devotion and piety hath been but paint and shew , what a surprize will it be , immediately upon his coming among the spirits of another world to be arrested at the suit of the great god , and to be carried away to his tryal ! he is taken away from his sick bed , but should his soul be sent away with a curse , how much worse will hell be , than his sick bed ! in a sick bed physick may yet give some ease , but hell scorns all medicines , no drugs are of any use there , no cordials , no cataplasms are to be found there , no vulnerary herbs grow in that wilderness : on a sick bed , friends may yet comfort us ; but in hell , there is no friend , all are enemies , all hate one another , because none can deliver the other from his torments : in a sick bed neighbours may give their advice , but in hell no advice can be given ; for the inhabitants are not capable of taking it : the devils indeed may advise them to speak evil of god , because of the irreversible doom they lie under , but that 's a remedy infinitely worse than the disease , and they that follow this counsel increase god's anger , and their own plagues , and as they venture upon new sins , so god must inflict new curses , and try new rods and new scourges , which makes the misery truly infinite . such reflections the sight of a sick and dying man will cause ; nor is this judging of his everlasting and final state but a mere occasional meditation , undertaken for no other end , but to affect our own souls with the day of god's righteous judgment , to improve our own thoughts , and to make a holy use of such occasions , as god's providence thinks fit to present to us . . whenever you go to a funeral , think of this day of judgment . it 's a marvellous thing to see , how men spend their time at funerals . though they are in the room where the dead body lies , yet they drink , and laugh , and are merry , and talk of any thing , that their fancy , or their business , or the reports of people abroad do suggest . though death stands before them , and the corps seems to exhort them to contemplations of their mortality , and the consequences of death , yet how carefully do they shun all discourses and thoughts of that nature ? the life , the actions , the vertues , and the good qualities of the dead persons , might deserve some pious conferences ; or his change , and passing from this life into another , and being freed from the burden of the flesh , and from innumerable troubles and vexations , which this life is subject to , would be no unseasonable subject of discourse upon such occasions . but so great is the aversion of most men from such kind of entertainments , that any thing rather than this , though never so frivolous , shall be hearken'd to , and either the news of the town , or their trade , or their merchandise , or their sports , or some ▪ thing of this nature , is preferr'd before the melancholy prospect of eternity : or if some pious person , begins a spiritual discourse , or to talk of something suitable to that occasion , the company is struck dumb on a sudden , and glad when the stream turns , and some other impertinent subject is pitch'd upon . in a word , men go to a funeral , as to a play , or shew ; and as they bring no serious thoughts with them , so they carry none away . but thus it must not be with you , who are sensible that such opportunities are presented to you by providence , to strengthen your inward man. and therefore , when you see the mourners go about the streets , when you your selves accompany the corps to the grave , think of the great sentence the soul will receive upon her approaches to the throne of the heavenly majesty . st. hierom describing the funeral of the happy paula , that famous saint , who while she lived here , was eyes to the blind , a nurse of the poor , a staff to the lame , and an example to all religious persons , tells us , that when she was dead , there were heard no shrieks , no howlings , no weeping , no despairing lamentations , but psalms , and hymns , and spiritual songs : her corps was carried to the grave upon bishops shoulders , prelates carried lamps and wax-candles before her , and a quire of singing-men accompanied her to her tomb , and most of the people of palestina came together to attend the funeral . the monks crept out of their cells , the virgins from their retirement , and good men , in all places thereabout , thought it sacriledge not to pay the last office to her . the widows and orphans , as in the case of dorcas , came , and shew'd the garments she had made for them ; and all the indigent and needy cryed , they had lost a mother : and for three days , psalms were sung in greek , hebrew , latin , and syriack ; and every body celebrated her funeral as if it had been their own . when you behold the funeral of such a holy person , think , how with far greater pomp the angels meet the soul of the deceased at the gates of heaven , and on their shoulders , carry it to the throne of everlasting mercy . think how joyfully those blessed ministers conduct such a soul to her eternal rest , and how they triumph that she is deliver'd from the burden of the flesh , and advanced from a valley of tears , to a place of endless glory . when the great constantius died in britain , his ashes were put in a golden chest , and with great pomp carried through france , and italy , to rome ; but , think how far greater honour it is , for such a holy soul to be convey'd by the spirits of light into the city coming down from heaven , prepared as a bride adorned for her husband , the twelve gates whereof are twelve pearls , and the streets pure gold , as it were transparent glass . on the other side ; when you see the stately funeral of a voluptuous and sensual man , such as attila was , the soldiers tearing their hair , the courtiers weeping , the body wrap'd up in silk , the guard proclaiming his valiant actions , and monuments erected upon the grave , of gold , of silver , and of iron ; think on the more dismal funeral of his soul , in case it was not wash'd here with the waters of repentance , and which is the greatest purification , with the blood of jesus : think , if the soul be for ever separated from the glorious presence of god , and commanded away into everlasting darkness , not all the stately monuments raised for the honour of her body will qualifie her misery in the other world ; not all the acclamations or applauses of flatterers will give her any comfort , not all the riches she enjoy'd on earth , nor all her wealth and greatness , and dominion , will there extinguish the least spark of fire her conscience will feel . this dreadful funeral will be attended with crouds of unhappy spirits , who , instead of mourning , will rejoyce at the guest that 's come into their tents , and lycaon like , cover her with eternal darkness . such a soul is laid in a worse grave than her body , even in the burning lake , where the misery is proportion'd to her former sins , and her conscience frighted with scenes of horror ; and the remembrance of her quondam pomp encreases her discontent and anguish : think of this , and learn to be sober ; think of this , and learn self-denial ; think of this , and learn not to love the world : think of this , and learn to secure the light of god's countenance : think of this , and learn to honour them that fear the lord : think of this , and learn to do good in your generation . . to avoid the terror of this future judgment , judge your selves here on earth ; for if we would judge our selves , we should not be judged , saith the apostle , cor. . . then we judge our selves , when we confess our particular errors ; and condemn our selves for the commission , when with grief , and sorrow of heart , and indignation against our selves , we do acknowledge , that we have abused the divine mercy , and by so doing , deserved his taking his holy spirit from us ; when we lay his threatnings before us , and confess that these plagues are due to us , and that we have deserved them , and wonder at the patience of god that hitherto hath been loath to give order to the destroying angel to seize on us ; when , from a sense of our neglects and sins , we cry , it is a bitter thing and evil , that we have forsaken the lord , and that his fear hath not been in us , and are so convinced of our demerits that we can give no other reason for our escape and preservation so long , but god's infinite goodness . this is to accuse our selves ; a necessary part or action in this judgment ; so far from being unnatural , that it is a very ordinary , nay , necessary effect of true repentance . in humane courts of judicature , the malefactor is not bound to accuse himself ; but in the court of conscience , when we stand before god , and remember we have to deal with the searcher of hearts ; to accuse our selves before him , is not only our duty , but our interest ; we are gainers , and advantage our cause by it , and render god propitious and kind , not that we make any alteration in god's nature , but we rely upon his promise , which is , that he will spare us upon this self-accusation : nor is this all , but we prosecute the task of judging our selves , when we are angry with our selves for our imprudence in neglecting so great salvation , and study , how to be revenged upon our corruptions ; when we decry our inward , and outward failings , and are resolved to mortifie them , were they as dear to us , as our right hand and foot , and the apple of our eye ; when we erect a tribunal in our souls , and bid our disorderly thoughts , and words , and actions appear before us , and give an account of their behaviour , and finding they have been exorbitant , lash them into better manners ; when we lay mulcts on our inordinate desires , in case they will not yield , and put our flesh to some more than ordinary trouble , in case it will not be kept within its due bounds and limits ; when we punish our eyes , by fixing them so many minutes on heaven , or on the word of god , because they gazed on things , which god hath forbid ; when we chastise our ears with hearing so many sermons , because such a day , they listned with pleasure to an offensive story ; when we inflict silence upon our tongues for some days , because such a time they spake things either undecent , or injurious to our neighbours ; when we bid our feet keep at home for a considerable time , because they ran into evil company , when they should not ; when we deny our body its necessary food and refreshment for some time , because it pamper'd it self such a day , and play'd the wanton ; when we will not let our sensual appetite enjoy its harmless , and innocent delights for a certain time , because the other day it was greedy after outward and carnal satisfactions ; when we suffer our selves to be reproached without answering , because such a day we flew out into an unruly passion . this is to judge our selves , and they that do so , may be confident , they shall not be condemn'd with the world ; in doing so , we do that to our selves , which god would have done to us , if we had continued impenitent , and insensible , and take that vengeance of our selves , which god would have taken of us in a severer manner , in case we had not bethought our selves ; and thus we prevent his anger , and shew , that we dread his wrath , and seek his love , that his threatnings fright us , and that we have just apprehensions of his indignation ; and such men the holy ghost counts happy , for , blessed is he , that feareth always , saith the wise man , prov. . . . in your actions , regard not so much how they are relish'd with men , as whether they will hold water , and endure the test , before the judge , when your naked souls must appear before him . it is a very great fault , to govern our selves by the opinion of men : even heathen philosophers saw , that the way to virtue , was to despise the opinions of men. and indeed , where we make meer opinions the measure of our goodness , we cannot but run into very great errors . it 's true , we are to provide things honest in the sight of all men , and we are not to give offence to others in any thing , especially in matters where duty is not concerned , and we are concerned to let our light shine before men , that others may see our good works , and may praise our father which is in heaven ; but this differs very much from governing our selves in matters of good and evil , by the opinions of men. we are not therefore to think , our actions are truly good , because men have a high opinion of them , nor to believe there is no hurt in many things we do , because men see none , or because they are charitable , and will not put an ill construction upon them . abundance of our actions appear plausible to men , who see no further than the outside ; but let 's consider , whether they will bear the piercing eye of this all-seeing judge ; it 's true , should god lay our righteousness to the line , and measure our religious actions by the exact rule of his wisdom , justice and holiness , he would spy innumerable flaws even in the services of the devoutest person living , but he proceeds not according to that rigour , for the great mediators sake he makes large allowances for accidental infirmities , and incogitances , and unforeseen , and involuntary slips , and the sincerity of a good work is , that he chiefly takes notice of , whether the intention was good , whether the design was holy , whether love was the principle of it , whether it was without reserves of some secret sin , whether there was candour , and ingenuity in it , and whether the offering was free , unforced , unconstrain'd by any outward motive , and whether charity lay at the bottom . many of our actions may want these qualifications of sincerity , and yet appear specious , and gay , and glorious in the eyes of spectators , and those we converse withal : look not christians on the commendations of your neighbours in your acts of piety , but on the commendations of that judge , to whom ye must give an account ; for not he that commends himself , or whom men commend , is approved , but whom the lord commendeth , cor. . . if he do not commend our works , all the approbations of mortal men , will do us but little good another day ; and serve only to tell us , that we were cheated by those encomiums . alas ! how many men are counted just and righteous , honest and good , here on earth , whom the great judge will not find so , when he comes to examine their deeds by the rule of sincerity ! sirs ! matter not , whether men do look upon you as devout , but pray that god may esteem you so ; alas , what doth it signifie , that men call me religious , when god knows , i am an hypocrite ? what comfort can it be to me , that men think me charitable , when god sees , i give alms to be seen of men ? what will it profit me , that men call me zealous and fervent , when god sees , that gain , and profit is the cause of it ? what doth it avail me , that men say , i pray well , when god sees , i study to please the company ? what great matter is it , that men applaud me for a single virtue , when god sees i am partial in my obedience ? what great advantage can it be to me , that men say i am humble , when god sees pride in that very humility ? the apostle therefore bids us look to the manner of our performances ; he that gives , let him do it with simplicity ; he that rules , with diligence ; he that shews mercy , with cheerfulness ; let love be without dissimulation , be kindly affectioned one to another with brotherly love , &c. rom. . , , . so , when you pray , let your hearts breath out holy desires ; when you sing , let your minds bear a principal part in the hymn ; when you come to the table of the lord , let your souls be touch'd with the love of jesus ; when you are kind to your neighbours , banish all sinister designs ; when you express any holy fervours , let god's glory be in your eye ; when you discharge any part of your duty to god and man , let a cheerful obedience to the gospel be the motive : do all this as unto god , not as unto men ; do it , as if no creature saw you ; do it , as if none but god were before you ; do it , as if you were to be summoned this moment to judgment : such services will endure the probe , such devotions will stand good , such acts of piety will bear searching , such works god himself will bear witness of , that they were wrought according to his will , and by the power of his holy spirit . . what injuries you receive in this world from men , bear them patiently , out of regard to this great day of judgment , when god will set all things to rights , and take care that you lose nothing by your sufferings . rejoyce christian in thine innocence , which god intends to proclaim in this day before all men and angels . he 'll wipe off all the dirt and aspersions that are thrown upon thee , in that day : he will bring forth thy righteousness as the light , and thy judgment as the noon-day . what need'st thou take notice of an affront offer'd to thee , when thy god stands engaged to take notice of it with a witness in that day ? what need'st thou seek revenge , when thy master whom thou servest , is resolved to judge thy cause in that day ? what need'st thou fret and rage at the contempt , men put upon thee here , when thy great lord will be sufficiently angry with the offender in that day ? what need'st thou grieve that men abuse thee here , when thy sovereign master will grieve every vein of the reviler's heart in that day ? what need'st thou be concerned for the reproaches men cast upon thee for thy righteousness sake , when he , for whose name thou sufferest , will vindicate thy wrongs , and call the persecuter fool for his pains in that day ? say not , at this rate there will be no living for me in the world ; but trust that god , who hath promised to clear thy innocence in that day , and he will hide thee under the shadow of his wings , while thou art in this troublesome world : he that preserved elijah when ahab , and jezabel , and all the prophets of baal were enraged against him , knows how to keep thee in the hour of temptation . ay , but revenge is sweet ! what if it be so to flesh and blood ? it will prove bitter to thy spirit : and if ever thou art saved , a bitter repentance must come in , and salve the wound ; and wilt thou prepare for a needless and uncertain repentance ? how knowest thou , whether god will after the fact , give thee his holy spirit to come to this repentance ? and what cruelty is it , when god is resolved to revenge thy quarrel , that thou wilt needs revenge it too ? if thou revengest it , god will take no care to plead for thee ; but if thou leave thy cause entirely to him , thy patience will be infinitely recompens'd in that day . thus did thy blessed master , who when he suffer'd , threatned not , but committed himself to him that judges righteously . wilt thou boast of being his disciple , and art thou loath to follow his example ? fear not , those men who wrong thee now , will be sufficiently sorry for the injury , either here , if ever they be truly converted ; or hereafter , when the almighty will convince them to their everlasting grief , how much they were mistaken in their verdicts , and what sinister constructions they put upon thy actions , how barbarous their rage was against thee , how inhumane the ill language they gave thee , and how unjust all their reproaches were . do but stay a little while , and thou shalt see it with thine eyes : have but patience until that appointed day , and thou wilt find , the prophet was in the right , when he said , the righteous shall rejoyce when he sees the vengeance , so that a man shall say , verily , there is a reward for the righteous ; verily , he is a god that judges in the earth , psal. . , . . consider particularly , that it will be more tolerable for heathens , and professed infidels at this day , than for christians ; and not without reason . treason is more excusable in a stranger than in a citizen or domestick , and more may be pleaded for a sinful life in a pagan , than in one of christ's own houshold . a heathen is obliged to god by the right of creation and preservation ; but a christian hath , besides these , baptism , and his vows , to tye him : his motives to the fear of god are stronger than they can be in other religions . where the greatest rewards are , there we may justly believe people will be most industrious , most laborious , and most sedulous . no religion proposes those rewards , that christianity doth . the heathens either had doubtful apprehensions of an everlasting happiness , or were strangers to the nature of it . among us this endless glory is not only professed , but most clearly revealed ; we are sure of it , confident of it , have no reason to dispute the certainty of it , and the nature of it is discovered to us by him who came out of his fathers bosom ; therefore he that under these manifestations proves careless and negligent of god's love , can have no excuse . and as heaven is or may be seen in all its glories among us , so we are assured of a burning lake , of an endless misery , which attends the unconscionable and disobedient ; whereof the notions of pagans , and idolaters , were but dark , and consequently we have a stronger bridle to curb the violence of our sinful desires than they ; and therefore this must make our doom more terrible . the helps we have to arrive to vertue are not only more in number , but more powerful , our knowledge is greater , our instructions greater , our illumination greater , our means of grace richer ; and we have greater examples of holiness than ever the heathen had ; we have besides philosophy , and the law of nature , the sacred scriptures , and besides conscience , the spirit of god to exhort us , to reprove us , to admonish us , to assist us , and to help our infirmities . if a heathen sin , he doth but stumble in the dark ; if a christian sin , he falls at noon-day . we have sacraments to bind us to a perfect hatred of sin ; and semiramis took no more pains to fence her city with brick walls , than the almighty doth our souls from falling a prey to the prince of darkness ; nay , our impediments in our way to bliss are less than the pagans had : by baptism , and the power of christs death , the powers of darkness are broken , the devil's strength is much abated , his arrows are not half so fiery as once they were . the heathens have far greater obstacles . the devils power among them seems unlimited , and therefore for us to fall a prey to this enemy , for us to yield to his suggestions , for us to be drawn into his net , will scarce admit of a charitable apology . these things are now made light of ; but nothing is more reasonable , than that they who have abused the greatest mercy , should feel the severest lashes ; christian , why should god give thee greater light , and greater advantages , than to other men ? they are men of the same passions thou art of , and they are flesh , and have reason , and are god's creatures ; and depend upon his providence , as well as thou ; and why should god make a difference betwixt thee and them ? no other reason can be assigned , but his undeserved compassion . thou wicked servant , had thy master a greater kindness for thee , than for thy fellow-servants , and could not this distinguishing kindness prevail with thee to be faithful , and loyal to him ? thy ingratitude is abominable , and thy torment shall be pro●●●tionable : thy impiety was intolerable , and thy flames shall be so too : thy baseness is inexpressible , and the plagues shall be so too : thy unworthiness is uncommon , and thy agonies shall be so too : thou deservest a bitterer cup , and thou shalt drink it too . if god should not punish thee more than heathens , he would be partial , his honour would suffer in the indulgence , and he hath but little encouragement from thy good nature to lessen his wrath and fury . dionysius talked atheistically , as well as thou , but he had no scripture to direct him . the sybarites were luxurious as thou art , but they knew not what the gospel meant . novellius torquatus was given to drunkenness , as thou art , but he never made vows against it in a sacrament of baptism . tarquinius was proud , as thou art , but he never heard of the humble jesus . julia was vain in her dress and habit , as thou art , but she understood not , what the stupendious work of redemption meant . decius mundus was lecherous as thou art , but he was not acquainted with a holy , sanctifying spirit . themistocles was envious , as thou art , but he never heard god speaking to him by his son. epicurus was careless of a future immortality , but he had not ministers to preach to him . simonides was covetous , as thou art , but he knew of no articles of belief . philagrius was cholerick as thou art , but he made no profession of goodness and religion . sisamenes was unjust as thou art , but he never heard , that the unrighteous are not to inherit the kingdom of god. unidius was uncharitable as thou art , but he had not that cloud of witnesses , those holy examples that thou hast . sardanapalus minded nothing but his lusts , and belly , as thou dost , but he never heard of a crucified saviour . democles was a flatterer and dissembler , as thou art , but the terrors of the lord were never manifested to him . all which advantages thou possessest above these pagans , therefore it must needs be more tolerable for sodom and gomorrah at the day of judgment , than for thee . . let the process of this day among other vertues , engage you particularly to a practical charity , and readiness to do good to others , who are under affliction , especially where god hath blessed you with conveniences , and superfluities ; for the judge is resolved to insist upon this vertue more than others : this he has not only assured us of , matth. . , , &c. but it is also the most reasonable thing in the world , that we who hope to find mercy in that day , should be acquainted with shewing mercy to christ's distressed members here ; for it is christ's rule , that with what measure we mete here , with the same measure it shall be meted to us again ; and to this purpose the apostle , he that soweth sparingly , shall reap also sparingly ; but he that sows bountifully , shall reap also bountifully , cor. . . — the virgins that wanted oyl , were excluded from the wedding-feast , when the bridgegroom came ; that oyl was charity , which therefore the good samaritan poured into the wounds of the distressed man ; and as oyl supples the the joints , gives ease to the part , which is in pain , and is an ingredient of most chyrurgical operations , so charity relieves the miserable , and refreshes the calamitous , and hath an influence upon all other vertues . it was therefore wisely said by that pious duke of savoy , when one ask'd him , where his hunting dogs were ; he led them into his hall , where abundance of lame , and blind , and poor people fed at his cost and charges ; these , saith he , are my dogs that serve me in my hunting after heaven and happiness : all other vertues lose their glory , where charity doth not bear them company . to this vertue we are born , and it is the most easie of all the rest , and therefore to want it when we come before the judge , must needs turn his face , and favour from us . and it is remarkable , that the judge represents all the acts of charity , he reckons up in this day , as done to himself , i was an hungred , and ye gave me meat : i was thirsty , and ye gave me drink , &c. whereby he doth not only intimate the close union , and communion , the poor man hath with him , insomuch that he is one with him , but shews , that in our alms , and doing good we must have respect chiefly to christ jesus . let the man , that begs thy charity or wants thy relief , be brought to poverty by his own folly , let him be wicked , let him be ungrateful ; give him with respect to thy saviour ; look upon christ when thou dost supply his wants ; have the lord jesus in thine eyes , regard not so much the poor man's nature , because he is of the same flesh with thee , nor so much his relation , because he is of kin to thee , nor so much his country , because he is of the same town , that thou art of , nor so much his religion , because he professes the same faith with thee , nor so much his person , because he is a gentleman , nor so much his readiness to extol thy bounty , as the love and charity of the holy jesus to thy soul and body . have that in thine eye chiefly , when thou openest thy hand , let him be in thy mind , when thou distributest thy bounty ; this makes thy charity amiable , and acceptable , and fit to be proclaimed , and commended in this day . and indeed , how dost thou know christian , but that thy saviour may sometimes disguise himself , and appear to thee in the shape of a poor man , and wilt not thou give freely , wilt not thou give cheerfully , wilt not thou give readily , since thou knowest not , but thou may'st give it to thy saviour himself ? and how glorious an encomium will it be in the last day , to hear him say before the world , i was naked , and this good man cloathed me , i was in prison , and he visited me ! the three angels of old disguised themselves in the shape of travellers , to try abraham's hospitality , and from hence possibly came the heathenish fables , that their jupiter came in the habit of a poor man to philemon , who entertaining him , jupiter made his house a temple , and the owner , the priest of it ; and that apollo coming as a traveller to mydas , and being kindly entertain'd by him , rewarded his bounty with vast wealth and riches ; tho' we have no warrant from scripture to believe that christ doth actually disguise himself to us in such shapes , and appears to us to try our charity , yet it is no impossible thing , and we may piously believe it , thereby to encourage our selves to cheerful contributions , lest finding us hard-hearted , and ill-natured , covetous , and incompassionate , he deal with us , as jupiter among the heathens , is said to have dealt with lycaon , whom when he came to visit as a guest , and found cruel instead of being hospitable , he turned him into a wolf. christ hath threatned the hard hearted a worse , and stranger metamorphosis , for they that will not be like him in doing good , shall be doomed to be like devils , to mourn and lament as they , and to eternal ages too , for this is the sentence , go into everlasting fire , prepared for the devil and his angels , for i was an hungred , and ye gave me no meat , &c. mat. . , . . let nothing discourage you from admiring those men who live in the thoughts , and contemplation of this future judgment ; we admire men for their parts , abilities and accomplishments ; we admire aristotle for his learning , archimedes for his mathemathicks , socrates for his gravity , absolom for his beauty , achitophel for his policy , saul for his tallness , arion for his musick , asahel for his nimbleness , the men of benjamin for their skill in slinging , darius for his gratitude , cicero for speaking , virgil for poetry , urbino for painting , &c. but these are poor things for our reason to admire ; men that live day and night in a sense of this future judgment , live continually in expectation of the arch-angel's trumpet , or the summons of almighty god , these are the men , whose praise we ought to shew forth in the gates . let others admire demosthenes for his rhetorick , i will admire st. paul , who so look'd at the things not seen , even at this judgment , as to rejoyce in tribulation , and though troubled on every side , yet was not distressed ; though perplex'd , yet was not in despair ; tho' persecuted , yet was not forsaken ; tho' cast down , yet was not destroyed ; appeared to the world , as sorrowful , yet was always rejoycing ; as poor , yet made many rich ; as having nothing , and yet possessed all things , cor. . , , . cor. . . let others admire arcesilaus for his prudence , scipio for his fortitude , aristoclides for his humanity , pythagoras for his philosophy , i will admire the primitive believers , who stood in such awe of this great day , that their constant thoughts and contrivances were , how to resist their adversary the devil , and upon this account stood fast in the faith , quitted themselves like men , were strong , and always abounding in the work of the lord. the thoughts of that day made them vigilant , sober , heavenly minded , despisers of the world ; charitable , kind , tender-hearted , fruitful in all good works , and why should we delude our selves , or fancy we need not do so , or that they did more than they ought to have done ? the best of men , the wisest men , the holiest men that ever lived , have been frighted , over-awed , supported , preserved in goodness by the contemplations of that day , and therefore , if we are not , it 's no sign , that we are wiser than they , but that we are more stupid ; we are all ambitious of participating of their glory , and why should we be afraid of taking the way , that led them to it ? these are the men , who choose the better part . these are the men , who though laugh'd at by the world , are a crown of glory , and a royal diadem in the hand of their god ; and for their shame they shall have double , and for their confusion , they shall rejoice in their portion . their light shall come , the glory of the lord shall rise upon them : they shall break forth on the right hand , and on the left , and in righteousness shall they be established : they shall dwell on high , their place of defence shall be the munition of rocks ; bread shall be given them , their water shall be sure : their eyes shall see the king of glory in his beauty , they shall behold the land , that is very far off ; even the land , where rivers of pleasures flow , where no tears are to be seen , no sorrow to be found , no anguish to be heard of . these are the men which at last shall sit down in the throne of god , and having suffered hunger and thrist with the holy jesus here , shall eat , and drink at his table in his kingdom . these men will at last be look'd upon with greater fear and reverence , than now they are , and when the bruitish world shall see them advanced to the highest seats of bliss , and behold that these which once were the most contemptible creatures , shall judge the world with the son of god , they will change their voices , and with the maltheses be ready to call them gods , whom but a little before they condemned , as varlets and villains . i conclude this discourse , with st. peter's exhortation , pet. . . . the lord is not slack concerning his promise , as some men count slackness , but is long-suffering to us-ward , not willing that any should perish , but that all should come to repentance . but the day of the lord will come , as a thief in the night ; in the which the heavens shall pass away with a great noise , and the elements shall melt with fervent heat ; the earth also , and the works that are therein shall be burnt up ; seeing then , that all these things shall be dissolved , what manner of persons ought ye to be in all holy conversation , and godliness , looking for , and hastening unto the coming of the day of god , wherein the heavens being on fire shall be dissolved , and the elements shall melt with fervent heat ; nevertheless we according to his promise look for new heavens , and a new earth , wherein dwells righteousness ; wherefore beloved , seeing that ye look for such things , be diligent , that you may be found of him in peace , without spot , and blameless . finis . notes, typically marginal, from the original text notes for div a -e socrat. eccl. hist. l. . c. . notes for div a -e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acts . . plat. in phaed. psal. . . sam. . . isa. . . lam. . , , . chrysost. hom . in thessalon . rev. . . zeph. . , , , , . prov. . , . happy asectic , p. . & seq . phil. . . eccles. . , , , . gen. . . conc. eliber . c. . conc. const. . c. . es. . , , , . tim. . , . pet. . , . de serm. in monte lib. . tim. . , pet. . . vid. chrysost. hom. . in col. vid. cypr. de habit. virg. ed. oxon. p. . est. . . cyprian de habit . virgin. rev. . . tertul. de cult . foem . l. . c. . vid. celada commentar . in judith , c. . plutarch . in apophthegm , aelian var. hist. l. . rom. . . rom. . . platin. in paul . euseb. l. . c. . greg. naz. in laudem gorg. de habit. virg . p. . homil. . in matth. vid. p. martyr . loc . com . class . . c. . p. mart. loc . cit . summ. part. . tit . . c. . ss . . de bell. belg. l. . hom. . in matth. de vànit . scient . c. . ps. . . exod. . . vid. gerh. joh. voss. de idol . l. . c. . matt. . . ephes. . . mar. . . salvian . de gubern . dei. lib. . tertul. de spect . c. . c. . c. . c. . c. . c. . c. . c. . c. . c. . c. . c. . c. . cor. . , . pro. . . vid drexel . tribun . christi . l. . c. . ss . in epitaph paulae rom. rev. . , . psal. . . pet. . . matt. . . luke . . a phisico-theological discourse upon the divine being, or first cause of all things, providence of god, general and particular, separate existence of the human soul, certainty of reveal'd religion, fallacy of modern inspiration, and danger of enthusiasm to which is added an appendix concerning the corruption of humane nature, the force of habits, and the necessity of supernatural aid to the acquest of eternal happiness : with epistolary conferences between the deceased dr. anthony horneck and the author, relating to these subjects : in several letters from a gentleman to his doubting friend. turner, john, b. or . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing t estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a phisico-theological discourse upon the divine being, or first cause of all things, providence of god, general and particular, separate existence of the human soul, certainty of reveal'd religion, fallacy of modern inspiration, and danger of enthusiasm to which is added an appendix concerning the corruption of humane nature, the force of habits, and the necessity of supernatural aid to the acquest of eternal happiness : with epistolary conferences between the deceased dr. anthony horneck and the author, relating to these subjects : in several letters from a gentleman to his doubting friend. turner, john, b. or . horneck, anthony, - . [ ], p. printed by f.c. for timothy childe ..., london : . reproduction of original in the university of illinois (urbana-champaign campus). library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng god -- attributes. providence and government of god. soul. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion a phisico-theological discourse upon the divine being , or first cause of all things . providence of god , general and particular . separate existence of the humane soul. certainty of reveal'd religion . fallacy of modern inspiration . and danger of enthusiasm . to which is added an appendix concerning the corruption of humane nature , the force of habits , and the necessity of supernatural aid to the acquest of eternal happiness . with epistolary conferences between the deceased dr. anthony horneck and the author , relating to these subjects . in several letters from a gentleman to his doubting friend . london : printed by f. c. for timothy childe at the white hart at the west end of st. paul's church-yard . . to the reader of the following letters . that which principally engag'd the author in a discourse of this nature , is taken notice of in the first of the ensuing letters ; and to excuse its publication is beyond his intention , unless by intimating that neither secular advantage nor the vain hopes to become popular , by such an enterprise , had any share in it : if the world will not give him credit for the first , they must allow the last , since his desire to be conceal'd will plead the same in his behalf ; but indeed he stands so much indebted to other men for the confirmation of his own opinions , that he freely owns himself in justice to be entituled to no more than the least valuable part thereof . there may seem , 't is true , the less occasion for printing any thing of this kind , since there have been already so many excellent and learned treatises deliver'd to the world : but whoever considers the genius of the times , the profanity and libertinism of the present age , together with the prevaling contagion of our modern deisus , that lately revived shelter for atheistic principles , will be more easily perswaded that all that can be said for the proof of these important truths is not to be judged needless , and that there has not been so much said , or the subjects so fully handled , as to exclude the use of any thing hereafter to be added . the methods of mens writing must be acknowledg'd to be exceeding different , and 't is no more than necessary they shou'd be so , there being so great a difference in the tempers and dispositions of their readers , who reject at one time the same truth they embrace at another , when more suitably adopted to the mode of their understandings . but beyond all others , the pulpit discourse , how prudently or sincerely soever manag'd , labours with disadvantage , in that by many people 't is lookt on but as a useless cant , and the very name priestcraft has made so great a noise in the world , that 't is sufficient a discourse be hist at by the unthinking multitude , or the conceited debauchee , if the same hapned to be deliver'd in the manner of a formal sermon . there has been of late abundance of pains taken to stagger men in their faith , to shake the very foundation of all true piety , and to render religion no more than a meer scare-crow , set up by a sort of men , viz. the clergy , that they may frighten us into a slavish vassalage , or condescens●on to their own sinister designs . some late pamphlets of the socinians have had a visible tendency this way , but much more the writings of those insolent and barefac'd oppugners of christianity , whose designs ( at least many of them ) we have reason to believe no other than ●sten●tation of their authors parts : and in judging thus , we are as charitable as they themselves can expect we shou'd : for tho' the emissaries of the powers of darkness must have made use of such like tools , for the undermining true religion , and expelling all undissembled piety out of the world , yet 't is possible the intentions of these high pretenders to reason were not altogether so villainous , whatever consequences may attend their writings . whoever informs himself in their characters , will think the cause of religion to be the l●ss concern'd ; neither will their arguments , however weighty at the first view , be ever able to perswade the man who is bottom'd upon sound principles : they may tickle the sense of the libertine , buoy him up in his practice of impiety or irreligion , and sooth his tormented conscience with this deceitful remedy when he comes to dye : that seeing there is no farther time alottted for his continuance here , and that he can sin no longer , if he express his sorrow for what is past , he is out of danger from any thing to come * , for god is merciful , he makes no man to damn him ; and tho' the offence be committed against an infinite being , yet the creature who commits it being but finite , repentance is all that can be required by way of attonement , for infinite justice cannot be extended on a finite creature infinitely , with out a contradiction to infinite mercy : besides , if this wont do , god almighty being omnipotent , cannot be resisted , and irresistible power is always safe , since he need punish no man for his own security , and 't is beneath him to let us suffer by way of revenge . i shall not think my self oblig'd to take any particular survey of the writings of these men , nor to examine the stories of their authors lives ; some of which are so well known to the world , that they cannot injure any considerate man , with their hetorodox opinions . i need not instance in mr. h — s ( one of their epistolary correspondents ) a man however admir'd and celebrated for his writings , yet died in a despondency , and had his religion to choose even at the hour of his death . as for the right honourable my lord — i think they had much better have left him out of their oracles , since however fondly he had former●y embraced both them and their opinions , it made a great part of his contrition before he finisht his life , that he had ever countenanc'd such extravagant thoughts , or shew'd himself a favourite to such wretched associates . whoever considers the manner of mr b — t 's life , and the circumstances attending his death , may pitty him as an unhappy gentleman , but will find it a hard matter to perswade himself that he was more than a meer sceptick , or in good earnest in any thing but his fatal passion . his father sir henry's discourse de anima , where he begins , spiritus in nobis non manet in identitate : sed recens ingeritur per renovationem continuam , sicut flamma , sed velociore transitu , quia res est spiritualior . nos quotidie facti sumus ex iis quae transeunt in nos : morimur & renascimur quotidie , neque lidem hodie & heri sumus : et personam quam transeuntem non sentimus , tandem pertransisse agnoscimus , &c. this , i say , which was thought a noble present , for the most ingenious strephon , so far as it has a relation to the material or sensitive soul in man and brutes , or in general to the animal life , is for the most part true , and what philosophers have in general agreed to : but as intended to characterise the rational soul of man , it is by no means to be allowed . whether the master of its composition retain'd the same sentiments at his death , concerning the reasoning principle within him , i have not inform'd my self : but it is easie enough to conceive the thought more readily indulged , that the looser scheme of religion might serve turn ; and that the sensitive appetite might not admit of any restraint , by the fears of a post mortem aliquid . how the learned s — m came in among this gang , is somewhat strange : that he was acquainted with them , we are given to understand by a letter of mr. b — t s , in which was enclosed an epitome of deism : i must confess i have been inform'd that excellent physician was tainted with these principles , but yet i could never understand but that he dy'd far from an irreconcileable enemy , to christianity , and firmly perswaded of a future retribution . i shall not mention such of them as are now living , although they seem to pride themselves in having been the parents of those monstrous births , which they have boldly set their names to , and deliver'd to the giddy world for the standards of truth and reason : it may please almighty god to enlighten their understandings , and to bring about so happy a reformation , that they may be satisfy'd in the certainty of those divine truths , which will shine still with the greater lustre , the more powerfully they are assaulted , and flourish under the scandal and contempt of their malicious adversaries . i must confess i had a great desire to see the arguments of these men , and when i had procur'd them , i look'd them over without any such anticipated prejudice as could sway me to a partiality pro or contra : i rather premise this , as believing it no easie matter for any man , who would be thought to have a respect or veneration , either for god or true religion , to peruse such treatises without so great an abhorrence and detestation of the authors , as will hinder him from giving either a due attention to what they write , or to consider throughly the proper weight of their expressions . now upon a mature and deliberate consideration of what i find they have deliver'd , i have ventur'd to pass this censure , that the authors have plainly discover'd themselves to be men very far short of sound or right reasoning , of very little piety , and men of no certain or steddy principles . and this sentence i have adventur'd to pass upon them , on these accounts ; that whereas in one place i find them highly pleading for a natural religion , ridiculing revelation , and mustering up all the arguments that themselves and their friends the libertines can furnish out , in another they change their aspect , and submissively condescend that the scriptures should have some little authority : they speak modestly of the two testaments , calling them sacred records , and ingeniously confess , that since humane reason is like a pitcher with two ears , which may be taken on either side : in our travels to the other world , we should choose the common road as the safest ; for tho' deism may serve to manure our consciences , yet certainly if sowed with christianity , it will produce the most plentiful crop. there is nothing , says the same person ( in another place where he had been just before using arguments to the discredit of our immortality ) more unaccountable and contradictory , than to suppose a hum drum deity , chewing his own nature , a droaning god sit hugging of himself , and hoarding up his providence from his creatures : this is an atheism no less irrational , than to deny the very essence of a divine being . it is the same also to believe the soul to be mortal , as to believe an immortality without rewards and punishments . thus it is very common with this sort of men , to dogmatize even in the most important points of religion ; strenuously affirming for truth what their reason dictates , and presently after , when they have said all they can , they are forced to grant that what they have said , is only such twilight conjecture as humane reason ( of which we yet so vainly boast ) can furnish them withal , 't is now an aliquid divinum which does all things , and our capacities being unable to discern the same , make us fasten either upon the elementary qualities of hippocrates or galen , or the cartesian rule of geometrical proportions : the conclusion of all is this , that since we are not qualify'd to understand the real essence or intime nature of things , we can know nothing certainly ; all our philosophy , excepting scepticism , is little more than dotage . these are their own words , which i think may give us a very justifiable occasion to look upon these men , very improper standards for our reason or religion to be directed by , and as unfit oracles for us to consult . as for their divinity , if a parcel of fine words will satisfie , we may think very devoutly of them : but indeed , i cannot for my own part perswade my self , when i consider the tendency of their common discourse , and their converse in the world , but that their religion may be fairly resolv'd into 〈◊〉 de●s●● , or the single belief of a first cause ; and that our immortality was tack't to it , that the bait might be swallowed with the less suspition , and the extravagant absurdity of their novel opinions , less strictly examin'd or inquir'd into . for when we find men devoted to the study of ●●religion , to frame and invent arguments to disturb and perplex our faith , we have surely but little reason to think well of their persons , or to regard their speeches . and that this has been the design of those i am speaking of , even the whole bent of their minds , in manifest enough , in the manner of their paraphrasing the mosaick history , in their endeavours to establish the sufficiency of natural religion , to future happiness , and opposing the same to the revelation of christ jesus : in their collecting . arguments out of ethnic authors , for the mortality of the soul and the eternity of the world , in their in●●●●●ting a possibility for a free and reasoning principle , to be compatible to matter ; and all this with the same assurance as if they had receiv'd intelligence from the court of heaven . i am inform'd one of their late treatises , which contains the heads of their opinions , will be e're long taken to pieces , and judiciously examined : however difficult the task may appear , i see nothing in them to discourage any ingenious man in the undertaking : for if we deprive them of their varnish , and set them in a clear light , we shall find but little in them more than empty sound and insignificant harangue : they have been either feignedly or really ignorant of antiquity , which is clear from their gross mis-representation of some passages , and their falsifying downright in others : they have rack't their brains for their beloved cause of natural religion , but have not offer'd ( which they ought first of all to have done ) one syllable to disprove the founder of the christian religion , or the apostles the dispensers of his gospel . indeed , the best of their demonstration is either very sophistical , or so very foolish , that a school-boy wou'd expect better arguing than some of theirs : th●● we are told it is impossible to embrace or to believe any thing which comes not within the compass of our certain knowledge , and if a man can't believe , 't is a sign the evidence was not strong enough to make him . this indeed is so serviceable an argument to the profane and debauched , that as nothing cou'd have been better contriv'd for the advantage of such , so is there no reply more frequently made by them : this serves them at all times under whatever circumstances . when men have as it were blinded their intellects , poluted their minds , vitiated and perverted their cognoscent faculties : when their understanding is transform'd into a bruitish appetite , and their reason throughly tinctur'd with some long contracted and habitual vice , the only remedy they have then left to palliate their misery , is to cry out they cannot help it , to do better is out of the compass of their knowledge : and therefore they can't believe that they ought ; and if they can't believe , 't is a sign , you know , that the evidence was not sufficient to convince them . but waving at this time any farther reflection upon the men of this perswasion , it is convenient i promise somewhat that may justifie the freedom i have taken with the writings of other men , which i did not out of expectation of being entituled to the honour of their labours , but to spare my self the pains of putting into any other form those arguments which were ready at hand , and which i found so very nearly corresponding with my own thoughts . neither can it be , as i conceive , the least injury to an author , that by the transferring of his arguments a proselyte is made , though in another manner than was intended by him . the greater part of those i am in this nature oblig'd to , are such whose names will be found sufficient to recommend them to the world. they are such who have had too much honesty as well as honour to impose , and too much sense to be imposed on . in a word , they are men whose learning and reputation secure them from being lightly esteem'd , even by their adversaries , who have been unable to withstand the force of their arguments , and shun their acquaintance upon no other account than the fears of a conviction . a physico-theological discourse , &c. letter i. concerning god. to his friend mr. — my very much respected friend ; there will be less need of an apology for my troubling you with the following lines , when you consider that in some of our late conferences , you have occasionally dropt one expression or other , which has tended to evince not only your distrust of the soul's immortality , but also of the existence of the divine being . i must confess i am less startled , to find a man of your capacity turn sceptic , in an age where satyr supplys the place of solid argument , ridicule passes for demonstration , and to be wise is only to suspend the judgment : but indeed the preceding truths ( if such they can be proved ) are of so general and vast importance , that we may very well admire that any person should think himself unconcern'd in their indagation , or to find ( amongst reasonable men ) one so profanely impious , as to say , with the psalmist's fool , there is no god : unless he could give better reasons for his saying so , than the most profound adepti in atheism have as yet produc'd . i was never too forward in disputes of this nature , for truly 't is but seldom that i have observ'd the most prevalent or cogent arguments to take place ; which i ascribe for the most part to prejudicial prepossessions , to an over-fond opinion of our own abilities , to an entire dependance upon the powers of our own souls , and a contempt of divine assistance . but at your desire that i would enter upon this subject , the last time we met , i have taken this opportunity , wherein i shall endeavour to prove to you the necessity of rectifying your mistaken judgment : and that the securing an after happiness , or ( in your own phrase ) the saving of your soul , is a task which will sufficiently recompence you , for all the trouble you may meet with in the undertaking . i shall only mention the conditions requisite to each of us , which i conceive to be more peculiarly the divesting our selves of prejudice , so far as it is possible , and not to suffer the bias of education , by any means to interfere : by this we shall make way for that steddy and uniform light of impartial reason to take place , which however misapply'd , mistaken or miscall●d , is undoubtedly the same simple undivided essence , and ( setting aside revelation , which we are not to mention here ) the only rule bestow'd upon us , for the regulating of our actions . i know not whether i might not properly begin with some short account of the nature of the humane mind , and the extent of its powers , viz. those of thinking , apprehending , reflecting , judging , &c. by which we should both gain this one considerable point , that reason , how excellently advantagious soever it be to us , yet in its greatest latitude , as it is applicable to the mind of man , surrounded with corporeal organs , is not a full commensurate rule of truth , at least not so adequate , as that we should exclude every truth from being such on the account of its surmounting our apprehension ; but to descend into this enquiry will take up too much time , you may if you please concede this postulate , if not , you will find your self however obliged to confess , that you do assent unto the verity of some things , which you are so far from conceiving or apprehending fully , that you have scarce any knowledge at all of them . to begin then , amongst the several sorts of atheists , who have deny'd the necessity of admitting one first independent being , or cause of all things , which we call god , and have endeavour'd to solve the phaenomena of the universe , without recourse to him ; they may all ( if i mistake not ) be reduced to those , who have first of all not scrupled to affirm an eternity of successions in the generation of mankind , as well à parte ante as à parte post , or in the same ( as much incomprehensible ) sence that the universal systeme with its constituent parts , bodies animate and inanimate , has been from all eternity as we find it now , and shall for ever so continue . or , secondly , to those who perceiving the absurdities of such a multiply'd eternity , have thought fit to acknowledge a beginning of all things ; but rather than ascribe this mighty work of creation to a divine energy , will have every portion of the mundane matter , under whatever form , shape or texture , nay even the body of man himself however curiously contriv'd , to be the result of nothing more , than an unguided shuffling of sensless atoms , after numberless occursions and conflicts with each other , at length happening into that beautiful order and harmony of the world. there are others who ascribe our origine to the effect either of an astral or solar influence upon matter duly modify'd : but these are such gross figments , that i shall take no notice of their repugnancy , or spend time in setting upon their confutation . which of these hypotheses may best please you i know not , nor indeed when i consider , can i perswade my self , that you heartily espouse either ; since i impute your incredulity rather to an unbecoming negligence or careless supinity , than to any reasonable objection you can make against the mosaic history of the creation . i shall endeavour as briefly as i know how , to display some of those gross absurdities and palpable contradictions , which attend this notion , that mankind has thus eternally subsisted in infinite generations already past ; which being proved a downright falshood , you will perceive that they had their rise from one primitive couple : from hence i will proceed in such other methods , as may be most likely to lay open the falsity of all other opinions , unless that which grounds the world's genesis , upon the power of almighty god. the thoughts of a very great philosopher , as well as a divine , upon this argument run parallel with my own , and therefore i shall take the liberty to deliver them in his words . infinite generations of men ( you say ) are already past and gone . but whatsoever is now past was once actually present . so that each of these infinite generations was once in its turn actually present ; therefore all except one generation were once future , and not in being , which destroys the very supposition : for either that one generation must it s●lf have been infinite , which is nonsense , or it was the finite beginning of infinite generations between it self and us , which is infinitely terminated at both ends . again , infinite past generations of men have been once actually present , therefore there may be some one man of them given , that was at infinite distance from us now ; therefore that man's son likewise ( suppose forty years younger than his father ) was either at infinite distance from us , or at finite : if that son too was at infinite distance from us , then one infinite is longer by forty years than another , which is absurd , if at finite , then forty years added to finite makes it infinite , which is absurd as the other . the number of men that are already dead and gone is infinite , as you say , but the number of the several parts of the bodies of those men , must necessarily be much greater than the number of the men themselves ; and at this rate we shall have one infinite number twice , ten times , and thousands of times as great as another : which is a notorious contradiction . and thus we see that 't is impossible in it self , that any successive duration should be actually and positively infinite , or have infinite successions already gone and past . but farther , that the present or a like frame of the world hath not subsisted from everlasting : we will readily concede that a thing may be truly eternal , tho' its duration be terminated at one end : for so we affirm human souls to be immortal , tho' there was a time when they were nothing : and therefore their infinite duration will always be bounded at one extreme by that first beginning of existence : so that for ought appears as yet , you may say the revolutions of the earth , and other planets about the sun , tho' they be limited at one end by the present revolution , may nevertheless have been infinite and eternal , without any beginning ; but then we must consider , that this duration of human souls is only potentially infinite , for their eternity consists only in an endless capacity of continuance without ever ceasing to be , in a boundless futurity that can never be exhausted ; or all of it be past and present : but their duration can never be positively or actually eternal , because it is most manifest that no moment can ever be assigned , wherein it shall be true that such a soul hath then actually sustained an infinite duration : for that supposed infinite duration will by the very supposition be limited at two extremes , tho' never so remote asunder , and consequently must needs be finite . wherefore the true nature and notion of a soul's eternity is this , that the future moments of its duration can never be all past and present , but still there will be a futurity and potentiality of more for ever and ever . so that we evidently perceive from this instance of a soul , that whatever successive duration shall be bounded at one end , and be all past and present , must come infinitely short of infinity ; which necessarily evinceth that this or a like world can never have been eternal , or that there cannot have been infinite past revolutions of a planet about a sun : for this supposed infinity is terminated at one extreme , by the present revolution , and all the other revolutions are confessedly past , so that the whole duration is bounded at one end , and all past and present , and therefore cannot have been infinite . this will also shew us the vast difference betwixt the false successive eternity backwards , and the real one to come : for consider the present revolution of the earth , as the bound and confine of them both , god almighty , if he so pleaseth , may continue this motion to perpetuity , in infinite revolutions to come , because futurity is inexhaustible , and can never be all spent , and run out by past and present moments : but then if we look backwards from this present revolution , we do apprehend the impossibility of infinite revolutions on that side , because all are already past , and so were once actually present ; and consequently are finite by the argument before . for surely we cannot conceive a pretariteness ( if i may so speak ) still backwards in infinitum , that never was present , as we can an endless futurity that never will be present : so that tho' one is potentially infinite , yet nevertheless the other is positively finite . and tho' this reasoning doth necessarily conclude against the past infinite duration of all successive motion and mutable beings , yet doth it not affect the eternal existence of the adorable divinity , in whose invariable nature there is no past nor future , who is omnipresent not only as to space , but as to duration : and with respect to such omnipresence it is certain and manifest , that succession and motion are more impossibilities , and repugnant in the very terms . thus doth the atheists hypothesis , touching the eternity of the world , absolutely destroy and confute it self . for let us suppose some infinite revolution of the earth about the sun , to be already gone and expired , i take it to be self-evident , that if none of those past revolutions have been infinite ages ago , all the revolutions put together cannot make up the duration of infinite ages ; it follows therefore from this supposition , that there may be some one assignable revolution among them , that is at an infinite distance from the present ; but it is self-evident likewise , that no one past revolution can be infinitely distant from the present ; for then an infinite or unbounded duration , may be bounded at two extremes , by two annual revolutions , which is absurd , and a contradiction . and again , upon the same supposition of an eternal past duration of the world , and of infinite annual revolutions of the earth about the sun ; i would ask concerning the monthly revolutions of the moon about the earth , or the diurnal ones of the earth upon its axis , both which by the very hypothesis are coaeval with the former , whether these also have been finite or infinite ? not finite to be sure , because th●n a finite number would be greater then an infinite , as or are greater than a unite . nor infinite neither , for then two or three infinites would exceed one another , as a year exceeds a month , or both exceed a day : so that both ways the supposition is repugnant and impossible . these difficulties , as i have already intimated , cannot be reasonably apply'd to the eternal duration of the supreme power ; for tho' we cannot comprehend eternity and infinity , yet we understand what they are not , and something we are sure must have existed from eternity , because all things could not emerge from nothing : so that if this prae-existent eternity is not compatible with a successive duration , as we clearly and distinctly perceive that it is not , then something ( tho' infinitely above our finite comprehensions ) must have had an identical , invariable continuance from all eternity : which being is what we call god ; for as his nature is perfect and immutable , without the least shadow of change , so his eternal duration is permanent and invisible , not measurable by time and motion , nor to be computed by number of successive moments . but this opinion of infinite generations , is repugnant likewise to matter of fact. 't is a truth beyond opposition , that the universal species of mankind has had a gradual increase notwithstanding what war and famine , pestilence , floods , conflagrations , and other causes , may at certain periods of time , have interrupted and retarded it . this is manifest from the history of the jewish nation , from the account of the roman census , and from the registers of our own country , where the proportion of births to burials , is found upon observation to be yearly as fifty to forty : now if mankind do increase ( though never so slowly , but one couple suppose in an age ) 't is enough to evince the falshood of infinite generations already expir'd : for tho' the atheist should contend that there were ten thousand million couple of mankind now in being ( that we may allow him multitude enough ) 't is but going back so many ages , and we descend to one single original pair : and 't is all one in respect of eternal duration yet behind , whether we begin the world so many millions of ages ago , or date it from the late aera of about six thousand years : which recent beginning is , i think , sufficiently establisht , from the known original of empires and kingdoms , and from the late invention of arts and sciences : whereas , if infinite ages of mankind had already preceded , there could nothing have been left to be invented or improved by the successful industry and curiosity of our own . the circulation of the blood , and the weight and spring of the air ( which is as it were the vital pulse , and the great circulation of nature , and of more importance in all physiology than any one invention since the beginning of science ) had never lain hidden so many myriads of generations , and been reserv'd for a late happy discovery by two great luminaries of this island . i hope , from what has been said , you may gain ( if not undoubted satisfaction ) at least some certain knowledge , that this notion of infinite past generations , or the world's eternity , is so far from bearing the test of a reasonable inquisition , that the very supposition is void of sence , and a palpable contradiction . the atomical hypothesis of a fortuitous jumble , without any intelligent being to direct the portions of the mundane matter , into their several forms , is a fancy no less extravagant ; a whimsy so unaccountable , that ( in the words of a great man ) there is nothing more wonderful to imagine , unless this , that it should ever enter into the heart of man. the better to confute this , together with those other opinions of the astral and solar influence , i have here borrowed a scheme of fair and reasonable argumentation , from the judicious mr. lock , such an one i hope as will extort a confession from you , that there must unavoidably be admitted a first cause of all things , and that the same can be no other than a most intelligent as well as powerful being . . tho' god has given us ( says that learned man ) no innate idea's of himself ; tho' he has stamped no original characters on our minds , wherein we may read his being ; yet having furnisht us with those faculties our minds are endow'd with , he hath not left himself without witness , since we have sense , perception and reason , and cannot want a clear proof of him , as long as we carry our selves about us ; nor can we justly complain of our ignorance in this great point , since he has so plentifully provided us with the means to discover and know him , so far as is necessary to the end of our being , and the great concernment of our happiness . but tho' this be the most obvious truth that reason discovers , and tho' its evidence be ( if i mistake not ) equal to mathematical certainty ; yet it requires thought and attention , and the mind must apply it self to a regular deduction of it , from some part of our intuitive knowledge , or else we shall be as uncertain and ignorant of this as of other propositions , which are in themselves capable of clear demonstration . to show therefore that we are capable of knowing , i. e. being certain that there is a god , and how we may come by this certainty , i think we need go no farther than our selves , and that undoubted knowledge we have of our own existence . . i think it is beyond question , that man has a clear perception of his own being ; he knows certainly that he exists , and that he is something : he that can doubt whether he be any thing , or no , i speak no more to , than i would argue with pure nothing , or endeavour to convince non-entity that it were something . if any one pretend to be so sceptical , as to deny his own existence ( for really to doubt of it is manifestly impossible ) let him ( for me ) enjoy his beloved happiness of being nothing , until hunger or some other pain , convince him of the contrary . this i think i may take for a truth , of which every ones certain knowledge assures him , beyond the liberty of doubting , viz. that he is something that actually exists . . in the next place , man knows by an intuitive knowledge the certainty that bare nothing can no more produce any real being , than it can be equal to two right angles . if a man knows not that non-entity , or the absence of all being , cannot be equal to two right angles , it is impossible that he should know any demonstration in euclid . if therefore we know there is some real being , and that non-entity cannot produce any real being , it is an evident demonstration that from eternity there has been something ; since what was from eternity had a beginning , and what had a beginning must be produced from something else . . next , it is evident that what had its being and beginning from another , must also have all that which is in , and belongs to its being to another too : all the power it has must be owing to , and received from the same source . this eternal source then of all being , being must also be the source and original of all power , and so this eternal being must be also the most powerful . . again , a man finds in himself perception and knowledge , we have then got one step farther , and we are certain now that there is not only some being , but some knowing intelligent being in the world. there was a time then when there was no knowing being , and when knowledge began to be , or else there has been also a knowing being from eternity . if it be said there was a time when no being had any knowledge , when that eternal being was void of all understanding ; i reply , that then it was impossible there should ever have been any knowledge ; it being as impossible that things wholly void of knowledge , and operating blindly without any perception , should produce a knowing being , as it is impossible that a triangle should make it self three angles bigger than two right ones : for it is as repugnant to the idea of sensless matter , that it should put into it self sense , perception and knowledge , as it is repugnant to the idea of a triangle , that it should put into it self greater angles than two right ones . . thus from the consideration of our selves , and what we infallibly find in our own constitutions , our reason leads us to the knowledge of this certain and evident truth , that there is an eternal , most powerful , and most knowing being , which whether any one will please to call god , it matters not , the thing is evident , and from this idea duly considered , will easily be deduced all those other attributes we ought to ascribe to this eternal being . if nevertheless any one should be found so senslesly arrogant , as to suppose man alone knowing and wise , but yet the product of meer ignorance and chance , and that all the rest of the universe is acted only by that blind hap-hazard , i shall leave with him that very rational and emphatical rebuke of tully , lib. . de leg. to be consider'd leisurely : quid est enim verius , quam neminem esse oportere tam stulte arrogantem , ut in se mentem & rationem putet inesse , in coelo mundóque non putet ? aut ea quae vix summâ ingenij ratione comprehendat , nulla ratione moveri putet ? or that of the philosopher , egregie mentiuntur qui dicunt non esse deum , etiamsi enim interdiu negant noctu tamen & sibi dubitant . from what has been said , it is plain to me , we have a more certain knowledge of the existence of a god , than of any thing our senses have not immediately discovered to us : nay , i presume i may say that we more certainly know that there is a god , than that there is any thing else without us . when i say we know , i mean that there is such a knowledge within our reach , which we cannot miss , if we will but apply our minds to that , as we do to several other enquiries . . how far the idea of a most perfect being , which a man may frame in his mind , does or does not prove the existence of a god , i will not here examine ; for in the different make of mens tempers and application of their thoughts , some arguments prevail more on one , and some on another , for the confirmation of the same truth . but yet i think this i may say , that it is an ill way of establishing this truth , and silencing atheists , to lay the whole stress of so important a point as this , upon that sole foundation , and take some mens having that idea of god in their minds ( for 't is evident some men have none , and some worse than none , and the most very indifferent ) for the only proof of a deity , and out of an over-fondness of that darling invention , cashier , or at least endeavour to invalidate all other arguments , and forbid us to hearken to those proofs , as being weak or fallacious , which our own existence , and the sensible parts of the universe offer so clearly and cogently to our thoughts , that i deem it impossible for a considering man to withstand them : for i judge it as certain and clear a truth as can any where be delivered , that the invisible things of god are clearly seen from the creation of the world , being understood by the things that are made even his eternal power and godhead . tho' our own being furnishes us , as i have shewn , with an evident and incontestible proof of a deity , and i believe no body can avoid the cogency of it , who will but as carefully attend to it , as to any other demonstration of so many parts ; yet this being so fundamental a truth , and of that consequence , that all religion and genuine morality depend thereon , i doubt not but i shall be forgiven , if i go over some parts of this argument again , and inlarge a little more thereon . . there is no truth more evident than that something must be from eternity : i never yet heard of any one so unreasonable that could suppose so manifest a contradiction , as a time wherein there was perfectly nothing , this being of all absurdities the greatest to imagine that pure nothing , the perfect negation and absence of all being , should ever produce any real existence . it being then unavoidable for all rational creatures to conclude that something has existed from eternity , let us next see what kind of thing that must be . . there are but two sorts of beings in the world , that man knows or conceives ; first , such as are purely material , without sense , perception , or thought . secondly , sensible thinking and perceiving beings , which , if you please , we will hereafter call cogitative and incogitative beings , being more to our present purpose , and perhaps better terms than material and immaterial . . if then there must be something eternal , let us see what sort of being it must be : and to that it is very obvious to reason , that it must necessarily be a cogitative being ; for it is as impossible to conceive that ever bare incogitative matter should produce a thinking intelligent being , as that nothing should of it self produce matter . let us suppose any parcel of matter eternal , great or small , we shall find it in it self able to produce nothing : for example ; let us suppose the matter of the next pebble we meet with eternal , closely united , and the parts firmly at rest together : if there were no other being in the world , must it not eternally remain so , a dead unactive lump ; is it possible to conceive it can add motion to it self , being purely matter , or produce any thing ? matter then , by its own strength , cannot produce in it self so much as motion , the motion it has must also be from eternity , or else be produced and added to matter by some other being more powerful than matter . matter , as is evident , having not power to produce motion in it self . but let us suppose motion eternal too , yet matter , incogitative matter and motion , whatever changes it might produce of figure and bulk , could never produce thought . knowledge will still be as far beyond the power of motion and matter to produce , as matter is beyond the power of nothing to produce : and i appeal to every ones one thoughts , whether he cannot as easily conceive matter produced by nothing , as thought to be produced by pure matter , when before there was no such thing as thought or an intelligent being existing . divide matter into as minute parts as you will ( which we are apt to imagine a sort of spiritualising or making a thinking thing of it ) vary the figure and motion of it as much as you please , a globe , cube , cone , prism , cylinder , and you may as rationally expect to produce sense , thought and knowledge , by putting together in a certain figure and motion the grossest portions of matter , as by those that are the very smallest that any where exist . they knock , impel and resist one another , just as the greater do , and that is all they can do : so that if we will suppose nothing first or eternal , matter can never begin to be : if we suppose bare matter without motion eternal , motion can never begin to be : if we suppose only matter and motion first or eternal , thought can never begin to be ; for it is impossible to conceive that matter , either with or without motion , could have originally in and from it self , sense , perception and knowledge , as is evident from hence that then sense , perception and knowledge , must be a property eternally inseparable from matter , and every particle of it . not to add , that tho' our general or specifick conception of matter , makes us speak of it as one thing , yet really all matter is not one individual thing , neither is there any such thing existing as one material being , or one single body that we know , or can conceive ; and therefore if matter were the eternal first cogitative being , there would not be one eternal infinite cogitative being , but an infinite number of eternal finite cogitative beings , independent one with another , of limited force and distinct thoughts , which could never produce that order , harmony and beauty , which is to be found in nature . since therefore whatsoever is the first eternal being , must necessarily be cogitative ; and whatsoever is first of all things must necessarily contain in it , and actually have at least all the perfections that can ever after exist , nor can it ever give to another any perfection that it hath not , either actually in it self , or at least in a higher degree , it necessarily follows that the first eternal being cannot be matter . . if therefore it be evident that something necessarily must exist from eternity , 't is also as evident that that something must necessarily be a cogitative being : for 't is as impossible that incogitative matter should produce a cogitative being , as that nothing , or the negation of all being should produce a positive being or matter . . tho' this discourse of the necessary existence of an eternal mind , does sufficiently lead us to the knowledge of a god since it will hence follow , that all other knowing beings that have a beginning , must depend on him , and have no other ways of knowledge , or extent of power , than what he gives them ; and therefore if he made those , he made also the less excellent pieces of this universe , all inanimate beings , whereby his omniscience , power , and providence will be establisht , and all his other attributes necessarily follow ; yet to clear up this a little further , we will see what doubts can be raised against it . . first , perhaps it will be said , that tho' it be as clear as demonstration can make it , that there must be an eternal being , and that being must also be knowing , yet it does not follow but that thinking being may also be material . let it be so ; it still equally follows that there is a god : for if there be an eternal , omniscient , omnipotent being , it is certain that there is a god , whether you imagine that being to be material or no. but herein i suppose lyes the danger and deceit of that supposition : there being no way to avoid the demonstration that there is an eternal knowing being , men devoted to matter would willingly have it granted , that this knowing being is material , and then letting slide out of their minds , or their discourse , the demonstration whereby an eternal knowing being was proved necessarily to exist , would argue all to be matter , and so deny a god that is an eternal cogitative being , whereby they are so far from establishing , that they destroy their own hypothesis : for if there can be , in their opinion , eternal matter without any eternal cogitative being , they manifestly separate matter and thinking , and so suppose no necessary connexion of one with the other ; and from hence establish the necessity of an eternal spirit , but not of matter , since it has been proved already , that an eternal cogitative being is unavoidably to be granted . now if thinking and matter may be separated , the eternal existence of matter will not follow from the eternal existence of a cogitative being , and they suppose it to no purpose . . but now let us see how they can satisfie themselves , or others , that this eternal thinking being is material . first , i would ask them , whether they imagine that all matter , every particle of matter thinks ? this i suppose they will scarce say ; since then there would be as many eternal thinking beings , as there are particles of matter , and so an infinity of gods : and yet if they will not allow matter as matter , that is , every particle of matter , to be as well cogitative as extended , they will have as hard a task to make out to their own reasons a cogitative being , out of incogitative particles , as an extended being out of unextended parts , if i may so speak . . secondly , if all matter do not think , i next ask , whether it be only one atom that does so ? this has as many absurdities as the other ; for then this atom of matter must be alone eternal , or not : if this alone be eternal , then this alone by its powerful thought or will , made all the rest of matter ; and so we have the creation of matter by a powerful thought , which is that the materialists stick at : for if they suppose one single thinking atom to have produced all the rest of matter , they cannot ascribe that prae-eminency to it upon any other account than that of its thinking , the only supposed difference : but allow it to be by some other way which is above our conception , it must be still creation , and these men must give up their great maxim , ex nihilo nil fit . if it be said that all the rest of matter is equally eternal as that thinking atom , it will be to say any thing at pleasure , though never so absurd : for to suppose all matter eternal , and yet one small particle in knowledge and power infinitely above the rest , is without any the least appearance of reason to frame any hypothesis : every particle of matter , as matter , is capable of all the same figures and motions of any other ; and i challenge any one in his thoughts to add any thing else to one above another . . thirdly , if then neither one peculiar atom alone , can be this eternal thinking being , nor all matter , as matter , i. e. every particle of matter can be it , it only remains that it is some certain system of matter duly put together , that is this thinking eternal being : this is that which i imagine is that notion which men are aptest to have of god , who would have him a material being , as most readily suggested to them by the ordinary conceipt they have of themselves , and of other men , whom they take to be material thinking beings . but this imagination however more natural , is no less absurd than the other ; for to suppose the eternal thinking being to be nothing else but a composition of the particles of matter , each whereof is incogitative , is to ascribe all the wisdom and knowledge of that eternal being , only to the juxtaposition of parts , than which nothing can be more absurd : for unthinking particles of matter , however put together , can have nothing thereby added to them but a new relation of position , which 't is impossible should give thought and knowledge to them . . but farther ; this corporeal system either has all its parts at rest , or it is a certain motion of the parts , wherein its thinking consists ; if it be perfectly at rest , it is but one lump , and so can have no priviledges above one atom . if it be the motion of its parts on which its thinking depends , all the thoughts there must be unavoidably accidental and limited , since all the particles that by motion cause thought , being each of them in it self without any thought , cannot regulate its own motions , much less be regulated by the thought of the whole , since that thought is not the cause of motion ( for then it must be antecedent to it , and so without it ) but the consequence of it , whereby freedom , power , choice , and all rational and wise thinking and acting will be taken away . so that such a thinking being will be no better nor wiser than pure blind matter , since to resolve all into the accidental unguided motions of blind matter , or into thought depending on the unguided motions of blind matter , is the same thing : not to mention the narrowness of such thoughts and knowledge , that must depend on the motions of such parts : but there needs no more enumeration of any more absurdities and impossibilities in this hypothesis ( however full of them it be ) than that before mentioned ; since , let this thinking systeme be all or a part of the matter of the universe , it is impossible that any one particle should either know its own , or the motion of any other particle , or the whole know the motion of every particular , and so regulate its own thoughts or motions , or indeed have any thought resulting from such motion . . others would have matter to be eternal , notwithstanding they all owe an eternal cogitative immaterial being . this , tho' it take not away the being of a god , yet since it denies one and the first great piece of his workmanship , the creation , let us consider it a little . matter must be allowed eternal : why ? because you can't perceive how it can be made out of nothing : why do you not also think your self eternal ? you will answer perhaps , because about twenty or forty years since you began to be . but if i ask you what that you is , which began then to be , you can scarcely tell me : the matter whereof you are made began not then to be ; for if it did , then it is not eternal : but it began to be put together into such a fashion or frame as makes up your body ; but yet that frame of particles is not you , it makes not that thinking thing you are ( for i have now to do with one who allows an eternal immaterial thinking being , but would have unthinking matter eternal too ) therefore when did that thinking thing begin to be ? if it did never begin to be , then you have always been a thinking thing from eternity ; the absurdity whereof i need not confute , till i meet with one so void of understanding as to own it . if therefore you can allow a thinking thing to be made out of nothing ( as all things that are not eternal must be ) why also can you not allow it possible for a material being to be made out of nothing by an equal power , but that you have the experience of the one in view , and not of the other : tho' when well consider'd , creation of a spirit will be found to require no less power than the creation of matter ; nay , possibly if we would emancipate our selves from vulgar notions , and raise our thoughts as far as they would reach to a closer contemplation of things , we might be able to aim at some dim and seeming conception how matter might at first be made and begin to exist , by the power of that eternal first being : but to give beginning and being to a spirit , would be found a more inconceivable effect of omnipotent power . but this being what would perhaps lead us too far from the notions on which the philosophy now in the world is built , it would not be pardonable to deviate so far as grammar it self would authorize , if the common settled opinion opposes it ; especially in this place , where the received doctrine serves well enough to our present purpose , and leaves this past doubt , that the creation or beginning of any one substance out of nothing , being once admitted , the creation of all other but the creator himself , may with the same ease be supposed . . but you will say , i● it not impossible to admit of the making any thing out of nothing , since we cannot possibly conceive it ? i answer no : . because it is not reasonable to deny the power of an infinite being , upon the account that we cannot comprehend its operations : we do not deny other effects upon this ground , because we cannot possibly conceive the manner of their production . we cannot conceive how thought ( or any thing but motion in body ) can move a body , and yet that is not a reason sufficient to make us deny it possible against the constant experience we have of it in our selves , in all voluntary motions which are produced in us only by the free thoughts of our own minds , and are not , nor can be the effects of the impulse or determination of the motion of blind matter in or upon our bodies , for then it could not be in our power or choice to alter it . for example , my right hand writes , whilst my left hand is still , what causes rest in one , and motion in the other ? nothing but my will , a thought of my mind : my thought only changing , the right hand rests , and the left hand moves ; this is matter of fact which cannot be deny'd : explain this , and make it intelligible , and then the next step will be to understand creation . for the giving a new determination to the motion of the animal spirits ( which some make use of to explain voluntary motion ) clears not the difficulty one jot● : to alter the determination of motion , being in this case no easier nor less than to give motion it self ; since the new determination given to the animal spirits , must be either immediately by thought , or by some other body put in their way by thought , which was not in their way before , and so must own its motion to thought , either of which leaves voluntary motion as unintelligible as it was before . in the mean time it is an over-valuing our selves , to reduce all to the narrow measure of our capacities , and to conclude all things impossible to be done whose manner of doing exceeds our comprehension : this is to make our comprehension infinite , or god finite , when what he can do is limited to what we conceive of it . if you do not understand the operations of your own finite mind , that thinking thing within you , do not deem it strange that you cannot comprehend the operations of that eternal infinite mind who made and governs all things , and whom the heaven of heavens cannot contain . i hope ( my friend ) you will more readily excuse the foregoing prolixity , on the account that first principles ( especially those of so great moment as these before us ) ought to be as clearly and satisfactorily prov'd as it is possible : which if upon your most serious reflection you find establisht beyond opposition , i expect that from this moment you date the downfal of your atheism , and that you presently commence deist in order to turn christian. i know of no better way of arguing with the meer natural man , or with such who value themselves so highly upon the strength of their own judgment or humane reason , than to endeavour their conviction by the most rational deductions from as rational propositions : whether or no these are such which i have transferr'd hither from the writings of these two famous men , i must leave you to consider . i confess there is little hopes of reclaiming such fool-hardy libertines , who argue for their infidelity by the same powers in their souls , which , to the more considerate , are convincing proofs , that the soul , which is invested with such mighty power , must undoubtedly be a substance independant of corporiety , and consequently incapable of suffering an extinction with the lamp of life ; but of the nature of the rational soul of man , and its different existence from the soul of brutes , i shall discourse elsewhere , having here confin'd my self more particularly to enquire after the author of our own being , and all others which surround us . there have been many methods used in handling of this subject , and indeed ( were our opponents so full of reason as they pretend ) one might wonder that any of them should prove insufficient . i shall not here stay to examine the certainty of that cartesian notion , that 't is impossible we could have had any idea of that infinite eternal all-wise being we call god , if such a being did not really exist , or were not in rerum natura : but of this we may be satisfy'd , that unless we do believe there is such an immense being has created us with a design not to deceive us , we must be pure scepticks : for it is impossible without this belief , we should be fully assur'd of any truth whatsoever ; and therefore i think 't is not without cause that the philosopher lays this down as a necessary introduction to science , nihil intelligitur , nisi deus prius intelligatur . having proved the necessity of some eternal cogitative being , by a train of arguments which are founded upon right reason , neither supported by tradition or authority , either sacred or profane , i shall next inquire how it comes to pass that this first and ( if i may so say ) greatest truth , the foundation of all true happiness , is so wonderfully obscur'd effac'd , and even obliterated out of the hearts of a great part of mankind . whosoever will take the trouble to inform himself , after what manner most people account for the productions they see daily brought to pass , may easily understand that where one man speaks either reasonably or becomingly of the great author of the universe , and acknowledges any such being as superintends the agency of second causes ; there are abundantly more who look no farther than the empty sounds of fate , fortune , chance , destiny , and in their enquiries into the structure of humane bodies , or the discords of the animal oeconomy , you rarely find any thing more particularly taken notice of than the archaeus , by some , by others the plastick power , and indeed by all most commonly a certain nature , which tho' continually in their expressions , they know not what to make of . excuse me ( sir ) if i think it worth my while to examine which of these can supply the place of an almighty , or of any real efficient cause ; or with what reason we can ascribe unto either of these nominal agents , the operations imputed to them . fate or destiny ( saith seneca ) is an immutable and invincible law , imposed upon things and actions . you will say perhaps that this thing shall happen , or not happen : if it must come to pass , altho ' you vow and make your request , yet shall it take effect : if it shall not come to pass , vow and pray as much as you list , yet it shall not fall out . now the consequence , saith he , of this argument is false , because you have forgot the exception that i have put between them both ; that is to say , this shall happen provided a man makes vows and prayers , it must necessarily happen , that to vow , or not to vow , are comprehended in , and are parts of the same destiny . again , it is destinated , or it is such a man's fate to be an eloquent man ; but under this condition , it is likewise destinated that he be instructed in good letters . it is destinated for another man to he rich , but here 't is included in the same destiny , that be make use of the means for their procurement . so likewise may it be said it was such a man's destiny to be hang'd ; but here that he render himself guilty of some capital offence , for which he is convicted by the law , is part of the same destiny . in the sence wherein these words are used by this philosopher , i see no mighty prejudice ; there is indeed this mistake very oft attending , that whereas by fate or destiny are understood the unalterable laws of god , which are founded upon his prescience , men are apt to overlook the lawgiver himself , and to represent this law by him establisht , as a certain powerful agent or irresistible deity , which they say does blindly and accountably govern the world. give me leave to take notice , that i look upon this fate and destiny of the heathens ( in its vulgarly received phrase ) very nearly to correspond with the predestination of some modern christians ; they do both of them partake of the same tyrannical , despotic power ; and both tend to the same end , viz. the robbing man of his freedom , and exposing him , brute-like , to act by an irresistible impulse . the eternal decrees of the divine being , which are made as it were conditional , and founded on a fore-knowledge of the good and evil that man shall act , carry nothing along with them contradictory to his truth and justice : but the absolute predestination which is suppos'd exclusive of m●ns actions , as a free agent , is a doctrine so very harsh , and so pregnant with ill consequences , as is not to be countenanced . thus much for fate and destiny . chance and fortune are words so insignificant , that had not a foolish custom rendred them familiar , one might justly admire that ever they should be mention'd by considering men. the true notion of fortune ( in the words of a learned man ) denoteth nothing more than the ignorance of an event in some knowing agent , concern'd about it ; so that it owes its very being to humane understanding , and without relation to that would be a non ens , or really nothing . 't was man that first made fortune , and not fortune man ; so likewise the adequate meaning of chance ( as it is discinguisht from fortune , in that the latter is understood to befal only rational agents , but chance to be amongst inanimate bodies ) is really a bare negation that signifies no more than this , that any effect amongst such bodies ascribed to chance , is verily produced by physical agents , according to the establisht laws of motion , but without their consciousness of concurring to the production , and without their intention of such an effect . so that in this genuine acceptation of chance , here is nothing supposed that can supersede the known laws of natural motion ; and thus to attribute the formation of mankind to chance , is equally as absurd as to ascribe the same to nature or mechanism . having given you these few hints , touching the unreasonableness of our ascribing any effect to that which is in truth no more than a chimaera or fiction of the brain , and our looking on them as agents , which are meer non-entities , i shall take notice of those other expressions which are so frequently made use of , not only by the ignorant , but even by physicians themselves and other learned men , such i mean as the archaeus , the plastic power , the formative faculty , and that petty kind of deity called nature . for the better comprehending the significancy of these several terms , let us put our selves upon reflecting , and a very little attention will discover the fallacy . suppose then , for instance , that any man should tell me that such or such a thing will exhilirate the archaeus , or enliven decay'd nature ; that such a monster owes its rise to a defect or error committed by the plastic power , or formative faculty ; is it not very reasonable that we desire to know what either of these are , whether or no they are real agents , or intellectual beings , imploying themselves in the care of our conservation ; or in a word , what they do truly import in their genuine and proper meaning . if we make , i say , this enquity , we may satisfie our selves , that every one of these words , with many of the like signification , particularly such as go by the name of faculties and qualities , were first of all taken up , either as an umbrage for mens ignorance of real causes , or invented in order to a more compendious way of speaking , whereby the several means made use of towards a particular production , are comprised under some single appellation . and thus it happens ( as mr. boyle speaks ) that a fit and actuating power of the teeth , tongue , spittle , fibres and membranes of the gullet and stomach , together with the natural heat , the ferment and menstruum , and some other agents , which co-operate to the transmutation of our aliment into chile , are all included in that frequent expression of concoctive faculty ; a word as commonly made use of by those who know not what they mean when they speak it , as by those that do . but amongst all the pretended causes of those effects we see daily produc'd , there is none more frequently made use of than the word nature , upon which consideration the most judicious boyle , foreseeing the abuse of that unhappy word , was ( as he expresses himself ) so paradoxical , as to make a very serious doubt , whether this same nature so much discourst of , was a thing or a name ; or whether it was any real existent being , or a being purely notional . for when any man tells me , saith he , that nature does this or that ; that 't is natural for one thing to do this , and another that ; he does in no wise help me to understand , or to explicate the manner of these productions : for 't is manifest enough , that whatsoever is done in this world ( where the rational soul intervenes not ) is really effected by corporeal agents , acting in a world so fram'd as ours is , according to the laws of motion , settled by its omniscient author . 't is true , that many acknowledge this nature to be a thing established by the almighty , and subordinate to him : but tho' many confess it when they are askt , whether they do or not : yet besides that they seldom or never lift up their eyes to any higher cause ; he that takes notice of their way of ascribing things to nature , may easily discern , that whatever their words sometimes be , the agency of the god of nature , is very little taken notice of in their thoughts . indeed , if i thought my opinion might sway with you so far , as to put you upon reflecting in good earnest , i should give you to understand that 't is my real belief , that the improper use of this very word has been vastly injurious to the glory of our maker , and ( in the words of the foresaid author ) i doubt not but the looking upon meerly corporeal , and oftentimes inanimate things , as if they were endow'd with life , sence and understanding , and the ascribing to nature , and some other beings , whether real or imaginary , things that belong only to god , have been some , if not the chief of the grand causes of atheism amongst nominal christians , and of polytheism and idolatry amongst the gentiles . the wretched subterfuges of atheism , being thus manifestly discover'd insufficient causes of any manner of production , the greatest part of them being purely imaginary , and ( like aery phantoms ) disappearing at the light of truth , i hope that you 'l endeavour to remove that veil of ignorance which has so long darken'd your understanding , and that you will find your self necessitated to acknowledge the eternal cause , in whom you live , move , and have your being . if at length you are perswaded of this supreme intelligence , and satisfy'd that the universal systems is a product of his power , that the several species of animals , under whatsoever genus , must necessarily take their rise from some prolific seeds or seminal principles created by the same power ( spontaneous productions , and the whole business of aequivocal generation being detected a plain fallacy ) if this , i say , appears manifest ( as i see not how any thing can be more evident ) altho' the mosaic history of genesis is seemingly unintelligible and contradictory to many later observations and experiments , i shall expect that you heartily subscribe the prime article of our creed , viz the belief of god. as there is no man indispensably ty'd to the letter of the mosaic history , so its being to our conjectures unphilosophitick , or it s not exactly quadrating with the latter discoveries of our vertuoso's , neither is , nor ought to be reputed either as an error in the historian , or a flaw in the history , by those who consider the condition of the infant world , and the genius of the people to whose capacities this narration was more especially adapted . to instance in one particular ; tho' we are to suppose that joshua was too great a philosopher to be unacquainted with the copernican hypothesis of the earths motion , yet considering the apprehension of his auditory , if in the hearing of the multitude , he had commanded the earth , as he did the sun to stand still , he would not unlikely have been deemed a man distracted by such who would have thought it a very extravagant absurdity , to bid the earth , which they conceived a dead , unactive lump , to stand still , or to command rest to that which they imagin'd was incapable of motion . be this however as it will , 't is not a fundamental of religious faith ; besides , we have no such certainty as to exclude all doubting , that the sun is a fixt planet , or that the earth turns round upon an axis . this mosaic history , you find , has employ'd the wits , and perplexed the understandings of many learned men , who , tho' they have taken upon them to find faults in this account , yet in their endeavours to erect a new theory , or to reconcile the old to their own reason , they have generally come short of the satisfaction they had at first proposed to themselves . disquisitions of this nature are for the most part fruitless ; and indeed it is but just that we meet with disappointments in such enquiries , where we limit the power of the divine being to our finite apprehensions ; and seemingly infer that even omnipotence it self cannot act any thing unfathomable by our weak capacities . let it suffice that we enjoy a plenary knowledge that the world was created by the power of god , without enquiring for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or quo pacto : and if the revealed history of genesis is not full enough to surprise us into admiration of its mighty author , let us survey but any portion of the curious fabrick , and we may find as it were stamp'd thereon , such indelible characters of his power and wisdom , as must undoubtedly astonish us , and these discoverable by the common mode of humane understanding . nevertheless , if the exposition or explanation of the learned , may be in any manner satisfactory , i shall here give you the sentiments of one ( and him alone i prefer to a whole sect of philosophers ) i mean the judicious mr. boyle , who in his enquiries into the vulgarly received notion of nature , expresses himself as follows . i think it probable ( for i would not dogmatise on so weighty and so difficult a subject ) that the great and wise author of things , did when he first form'd the universal and undistinguisht matter into the world , put its parts into various motions , whereby they were necessarily divided into numberless portions of different bulks , figures and scituations in respect to each other ; and by his infinite wisdom and power , he did so guide and over-rule the motion of those parts at the beginning of things ( whither in a shorter or a longer time , reason cannot well determine ) that they were finally disposed into that beautiful and orderly frame we call the world , among whose parts some were so curiously contriv'd as to be fit to become the seeds or seminal principles of plants and animals . and i farther conceive , that he settled such laws or rules of local motion amongst the parts of the universal matter , that by his ordinary and preserving concourse , the several parts of the universe , thus once compleated , should be able to maintain the great construction or systeme and oeconomy of the mundane bodies , and propagate the species of living creatures . again ( saith he ) i consider the frame of the world already made , as a great and ( if i may so speak ) pregnant automaton , or as a ship furnisht with pumps , ordnance , &c. and is such an engine as comprises and consists of several less , and this compounded machine in conjunction with the laws of motion , freely establisht , and still maintained by almighty god in all its parts , i look upon as a complex principle , from whence results the settled order or course of things corporeal ; and that which happens according to this course , may generally speaking be said to come to pass according to nature , or to be done by nature ; and that which thwarts this order , may be said to be preternatural , or contrary thereto . and indeed , tho' men talk of nature as they please , yet whatever is done amongst things inanimate ( which make up incomparably the greatest part of the universe ) is really done , but by particular bodies acting on one another by local motion , modefy'd by the other mechanical affections of the agent of the patient , and of those other bodies that necessarily concur to the eff●ct or phaenomena produc'd . farther , tho' i agree with our epicureans in thinking it probable , that the world is made up of innumerable multitude of singly insensible corpul●ses , endow'd with their own sires shapes and motions : and tho' i agree with the cartesians in believing ( as i find that anaxagoras did of old ) that matter hath not its motion from it self , but originally from god ; yet in this i differ from both epicurus and des cartes , that whereas the former of them plainly denies that the world was made by any deity ; and the latter of them , for ought i can find in his writings , or some of those of his eminent'st disciples , thought that god , having once put matter into motion , and establisht the laws of that motion , needed not more particularly interpose for the production of things corporeal , nor even of plants or animals , which according to him are but engines : i do not at all believe that either th●se cartesian laws of motion , or the epicurean casual concourse of atoms , cou'd bring meer matter into so orderly and well contriv'd a fabrick as this world ; and therefore i think that the wise author of things , did not only put matter into motion , but ( when he resolved to make the world ) did so regulate and guide the motions of the small parts of the universal matter , as to reduce the greater systems of them into the order in which they were to 〈◊〉 , and did more particularly contrive some of the portions of that matter into s●minal rudiments or principles , lodg'd in convenient r●ceptacles ( and as it were wombs ) and others into the bodies of plants and animals : one main part of whose contrivance did ( as i apprehend ) consist in this , that some of their organs were so framed , that supposing the fabric of the geater bodies of the universe , and the laws he had establisht , some juicy and spirituous parts of these living creatures must be fit to be turned into prolific seeds , whereby they may have a power by generating their like , to propagate their species . so that , according to my apprehension , it was at the beginning necessary that an intelligent and wise agent should contrive the universal matter into the world ( and especially some portions of it into seminal organs and principles ) and settle the laws , according to which the motions and actions of its parts upon one another , should be regulated : without which interposition of the worlds architect , however moving matter , with some probability ( for i see not in the notion any certainty ) be conceiv'd to be able , after numberless occursions of its insensible parts , to cast it self into such grand conventions and convolutions as the cartesians call vortices , and as i remember epicurus speaks of under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : yet i think it utterly improbable that brute and unguided matter ( altho' moving ) shou'd ever convene into such admirable structures as the bodies of perfect animals . but the world being once fram'd , and the course of nature establisht , the naturalist ( excepting those cases where god and incorporeal agents interpose ) has recourse to the first cause , but for its general and ordinary support and influence ; whereby it preserves matter and motion from annihilation or desition ; and in explicating particular phaenomena , considers only the size , shape , motion , ( or want of it ) texture and the resulting qualities and attributes of the small particles of matter , and thus in this great automaton the world ( as in a watch or clock ) the materials it consists of being left to themselves , cou'd never at the first convene into so curious an engine : yet when the skilful artist has once made and set it a going , the phaenomena it exhibits are to be accounted for by the number , bigness , proportion , shape , motion ( or endeavour ) rest , coaptation , and other mechanical affections of the spring , wheels , pillars , and other parts it is made up of : and those effects of such an engine that cannot this way be explicated , must , for ought i yet know , he confest not to be sufficiently understood . you may hereby inform your self of the sentiments of this great philosopher , with respect to the unavoidable necessity that we meet with of referring our selves to some powerful intelligent being , for the disposing the mundane bodies into that wonderful and mighty fabric we call the world. so that to sum up all , whatever opinion you may as yet harbour , with relation to the nature of your own mind , and how great soever the difficulties and seeming absurdities may be , which tend to impeach the divine providence , and rob the deity of his government of the world ; thus far i hope we are got at least , that whether or no we are willing , we must acknowledge his divine fiat in the business of creation ; and there is no man will e're be lookt on as a rabbi ( if i may so speak ) in atheism , till he becomes not only acquainted with real essences , the mechanical affections and all the powers of matter , but can intelligibly resolve us how second causes act in their several productions , and which is the main point of all , can prove to us that there was no need of intelligence , power or wisdom to preside in their primitive constitution . 't is now high time to look about you , and if you look as becomes a creature endow'd with reason , there is nothing can pres●nt it self , which is not able to discover its almighty author , or ( in helmont's phrase ) the wisdom of the protoplast . the existence of a god ( says another of great learning ) were there no such thing as supernatural revelation , is plainly evidenced as well by what is without us , as what 's within . hence it is , that altho' god , has wrought many miracles to convince infidels and misbelievers , yet he never wrought any to convince an atheist , nor do the pen-men of sacred writ attempt to prove it , but take it for granted , as being evidently manifest both by sensible and rational demonstration . as for innate idea's of god ( continues he ) i see no occasion to believe any such thing at all : for i know of none that are formally innate ; what we commonly call so , are the result of the exercise of our reason . the notion of god is no otherways inbred , than that the soul is furnisht with such a natural sagacity , that upon the exercise of her rational powers , she is infallibly led to the acknowledgment of a deity : and thus by looking inwardly upon our selves , we perceive that the faculty resident in us , is not furnish'd with all perfections , and therefore not self-existent , nor indebted to it self for those it hath : otherwise it wou'd have cloathed it self with the utmost perfections it can imagine , and by consequence finding its own exility and imperfection , it naturally and with case arrives at a perswasion of deriving its original from some first supreme and free agent , who hath made it what it is , and this can be nothing but god. . we perceive that we have such a faculty as apprehendeth , judgeth , reasoneth : but what it is , whence it is , and how it performeth these things , we know not ; and therefore there must be some supreme being , who hath given us this faculty , and understands both the nature of it , and how it knoweth which we our selves do not . . our natures are such , that as soon as we come to have the use of our intellectual faculties , we are forced to acknowledge some things good , and others evil . there is an unalterable congruity betwixt some acts and our reasonable souls , and an unchangeable incongruity betwixt them and others . now this plainly sways to the belief of a god , for all distinctions of good and evil relate to a law under the sanction of which we are , and all law supposeth a superior who hath right to command us : and there can be no universal ind●pendent supreme but god. . we find our selves possest of a faculty necessarily reflecting on its own acts , and passing a judgment upon it self in all it does : which is a farther conviction of the existence of a god ; for it implys a supreme judge to whom we are accountable . . we find that we are furnisht with faculties of vast appetites and desires , and that there is nothing in the world that can satisfie our cravings , and by consequence there must be some supreme good , adequate and proportionate to the longings of our souls ; which can be nothing but god. . we find the frame of our rational powers to be such that we cannot form a notion of god , tho' it were in denying him , but we include his actual existence in it . optimus maximus , or a perfect being is the idea we have of god , whensoever we think of him ; now this includes actual existence , it being a greater perfection for a thing to be essentially , independently and necessarily ; then to be contingently , and by imagination from another , on whose pleasure its existence depends . all propositions , whose praedicate is included in the essence of the subject , are stiled self-evident , or per se nota : because if we do but once understand the import of the term stiled the subject , we necessarily assent to its identity with the praedicate . . by consulting still our faculties , we do not find any thing included in our idea , by virtue of which we must either ever have been , or through existing this moment must necessarily exist the next ; which naturally conducts us to a perswasion of a god , from whom we derived our being at first , and to whom we owe our continued subsistence . secondly , if we look around us , there is nothing discoverable but what bears the most clear and perspicuous characters of wisdom , contrivance or design . now if we consider the naked existence of things , how they come to be in the posture they are , we can by no means grant that they could cause themselves : existence as always presuppos'd to acting ; nothing can be both before and after it self . nor dly , were they eternal : for . it is an hypothesis pregnant with contradictions , that any thing finite or dependent , as all things in the world are , shou'd be eternal . . we see every thing subsist by a succession of generation and corruption , which is plainly repugnant to self and eternal existence : production from eternity is a palpable contradiction ; whatever is produc'd , passeth from a state of non-entity into a state of being ; and therefore we must conceive a time when it was not , e're we can conceive the time when it was . but the recency of the existence of things , is plain from the deficiency either of history or tradition anteced●ntly to moses , and he is so far from recording the world to have been eternal , that he instructs us particularly both how and when it began ; and as the word was not eternal , so neither did it result by a casual concourse of the particles of matter , moving in an infinite ultra mundane space , and justling one another till they fell into this form and order in which we now behold them . for . the eternity of atoms is attended with the same contradictions as the eternity of the world. . motion is hereby supposed intrins●cal to matter , which is not only false , but impossible . it is the greatest absurdity that can be imposed upon reason , to ascribe motion to such a stupid and unactive principle as matter , without the acknowledgment of a first and divine motor . . if all things be the result of matter , how comes a principle of reason to be convey'd into us , by that which had it not inherent in it self . . this hypothesis supposeth that to have been the effect of chance , which openly shows a divine contrivance . . if the fabric of the world be no more than the result of the casual meeting and concatenation of atoms , how comes it to pass that by their daily striking against each other , they do not dance themselves into more worlds , at least into some one animal or other . . epicurus 's infinity of atoms carries a repugnancy in it to his inane space , and yet without this his whole hypothesis falls to the ground ; nor is it possible to solve the permanency of the world , and the continuity of bodies , by the fortuitous concatenation of atoms , through their different configurations and jagg'd angles , without the superintendency of an omnipotent goodness , who sustains both the whole creation and every part . especially it is not conceivable how such bodies as are made up , either of globular particles , or of those minute corpuscles which des chartes stiles his first and second elements , should hold together without the influence of a higher principle to keep them in their consistency . and thus from these manifold considerations of things both without us and within us , are we led to a perswasion and conviction of the being of a god. nor can the atheist who denies his existence , give any rational account of the universal consent of mankind , that there is one ; whereas he that maintains one , can easily resolve it by shewing how such a perswasion flows naturally from the exercise of every man's understanding : and forasmuch as it is alledg'd that there have been some who have dissented , and consequently that the perswasion is not universal , it amounts to no more , but that there have been some who did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. speak falsly of and bely our nature : which may be so perverted by vice , that men will not acknowledge what lies most proportionate to reason ; being corrupted by bad education , evil customs and wicked institutions , they destroy even their most natural notions . so that if the contradiction of a single individual or two , were enough to invalidate a universal perswasion , or to impeach a natural truth , there would be neither one nor t'other in the world ; for not only cicero tells us there is nothing so absurd which some of the philosophers have not maintained : but aristotle informs us that there have been some who have held that the same thing might at the same time be , and not be . so that , that thing is universally known , not which every one acknowledgeth , but that which every one who hath not debauch'd his faculties , doth discern . 't is a very sad truth , when men are sunk into the greatest sensualities , their reason becomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , compliant with their sensual appetites . besides , such men living as if there were no god , can make no apology to the world for it , but by espousing such notions as may justifie them in their courses . withal , being resolved to live as they list , it is their interest with reference to their tranquality in the mean time to believe , through holding that there is none to call them to account , that they may do so , & quod valde volumus facile credimus . from what has been said upon this argument , i see not what evasions can be found out to avoid this concession that there is a god : and truly , considering the slender supports of atheism , viz. chance and the world's eternity , are so easily overthrown , and prove insufficient to satisfie even the thinking libertine himself , i admire not that the more reputable name of deist has been taken up by our modern vitioso's : the initial letter of your character must be now expanged , and unless you acknowledge theism , the men of letters , ( however debaucht ) will laugh at and contemn you . i have often wondred what those men think of the divine being , or what god is , who are so very familiar with his name , that they scarce repeat a sentence without it , altho ' it be by way of imprecating his judgments , or wishing him to damn them . that the name is more than a useless sound most of them will acknowledge ; and those who boldly plead for the custom of swearing , do grant that tho' god is , yet doth he not take notice of what they say ; neither are they capable ( if not punisht here ) of suffering hereafter . it must certainly be this conceit that embolden'd a lewd fellow , when he was askt whether he was in earnest when he cry'd g — d d — ● him , to reply , that for his part , jest or earnest he thought were equal , since tho' he wisht damnation , he believ'd there was nothing in his composition which was capable of it , and therefore there was no danger . custom had rendred the practise of it familiar , and he used it instead of other words to imbellish his discourse . if profane sweating be at all allowable , it must be to such as these ; but for any man to pray that g — d wou'd d — m his soul , and at the same time to believe its immortality , or at least to fear any such thing , is a matter unaccountable , and no ways to be resolved but by the degeneracy of our reason , the abolition of our sense , and a total depravation of our understandings : and yet this is the practise ( i do not say of your self ) of many who tell us they are perswaded of the being of a god , and that they are far from any certainty that their souls may not survive their bodies . there are many men ( saith a modern philosopher , and physician ) ●●tho take a wonderful delight in swearing , each word must have a s'w — ds , by g — d , or a g — d d — m them for its attendance ; otherwise the language would seem to be imperfect , or at least to want its natural eloquence . this interjection of speech is so much practis'd , that some masters of languages in france make it the third lesson to their scholars . a german ( continues he ) newly arriv'd at paris , and applying his mind to the study of that language , shew'd me his third lesson which his master had recommended to him to get by heart . this pius of doctrine did contain no less than thirty , or five and thirty oaths , some of which he said were of the last years invention , which his master had particularly marked . i asked the gentleman how he would come to know their proper places and insertions ? he answered me , that that was the first question he asked his master ; who resolv'd him , that a little converse with the french wou'd soon make him perfect in that business . well might this ingenious man cry out upon these reflections , o tempora ! o mores ! and surely it must strike every more than ordinary thoughtful man , with the most profound admiration , to consider the practises of those men , who are continually acting that which they themselves have all imaginable assurance they shall sooner or later repent of , and be concern'd for . 't is very common , as i have before taken notice of , for men to live as if there were no god ; and we may meet with some so extravagantly audacious , as to tell us they are both certain of the truth of their opinions , and certain that ( come what will ) they shall never alter them . but yet i very much question , whether one instance can be given of a clearly reasoning atheist , unconcern'd in his last minutes . i had a very slight acquaintance with a gentleman of some acquired parts , who had frequently beasted amongst his intimate friends ; that he question'd not but he shou'd show at his death the same disregard to the belief of a divine being , and the immortality , as he had done all along ; and this he spoke with a more than usual seriousness . some few years after ( as i was told by one of his friends ) this gentleman being on the th●●es , the boat was overset by some accident , and turn'd the bottom upwards . the spark had been just before swearing and damming himself in his wonted ●●ife ; and yet nevertheless upon his first sinking , he was heard very dolefully to cast out , ●● god be mercif — . by the endeavour of the watermen , and some other assistance , they were all saved , some of them almost expiring their last breath . 't was several days before this person was able to go abroad ; and upon his first visit to one of his fellows , he was upbraided with cowardise for betraying the cause of irreligion , and falsifying his promise to dye an infidel . the sense of his late disorder had made too great an impression to be so soon obliterated , and calling to mind his deportment when he thought himself a dead man , he fairly confest that he cou'd not help what he did ; tho' at the same time , if his soul prov'd independent , he thought himself plunging into eternal misery : at this time ( saith he ) my fears are pretty well worn off , i find my self as much a libertine as ever ; though i must tell you , that you shall never catch me making resolutions what to do when i am dying . thus do these miserable wretches , at one time or other ( in spight of their most firm resolves to the contrary ) betray the weakness of their cause , and by their apparent fears that they are in the wrong , together with their many private and publick recantations , they by some means or other satisfie us , that there is no secure dependance upon the strongest of their arguments , or weightiest of their notions . i might illustrate this subject by a transcript of those clear thoughts and apprehensions of the deity , which are conspicuous in the writings even of the heathen philosophers : but having already transgrest the bounds of an epistle , i shall shut up all in the words of an unknown author to this purpose . it would be too tedious to consider all the little cavils and objections of atheists against a deity : the most material are reducible to those that have been proposed , and may be refuted by the answers we now have given , for they proceed either from wrong apprehensions of the nature and attributes of god , or from ignorance of the nature and relation of other things , or from an obstinate resistance of what is de facto evident ; and all of them demonstrate their unreasonableness and absurdity , which doth further appear by the unreasonable consequences of not acknowledging a deity , which is a second way of proving it . for if there be no god , then it necessarily follos that either every thing made it self , or that all things came from nothing , and that there are effects which have no cause : for there is life , sense , and reason without any being capable to produce them : and there are artificial contrivances , regular proceedings , and wise adaptations of things to ends and purposes , far above the power and capacity of any thing which is existent . these , and many such things as these follow the denial of a god , which are not only great difficulties , but such gross and sensless absurdities , as no thinking person can swallow or digest . as therefore deformity sheweth shape and proportion beautiful , so the belief of a deity appears more reasonable by the absurdity and unreasonableness of atheism , which contradicts common sense , overturns the agreed principles of knowledge and reason , confounds chance and contrivance , accident and design , and which has its recourse to wild romantic and most precarious hypotheses ; for they cannot shun the owning an infinity , and the existence of something from eternity ; and they are forced to acknowledge that things are framed according to the rules of art and proportion . now as it not more reasonable to ascribe the constant observance of these rules , to an intelligent being , than to chance or no cause ? for there is no middle thing betwixt them to be fixed on : either the one or the other must take place . nature , which they talk so much of , is an obscure word for concealing their thoughts and sentimens ; if by this they mean something distinct from matter , which moves and directs it , their nature is god in disguise ; and if they must flee to this for a rational account of the production of things , why do they quarrel at the word ( god ) which carries a clear idea , and in the sence of which all the world is agreed . tho' this nature of theirs be equivalent , yet it is more mysterious , and therefore it smells of some designed perversness , as if by the use of this word , and the disuse of the other , they would turn peoples thoughts from god , and god from the honour of being the creator of all things . but if by nature they only understand certain laws , and i know not what ordinances , by which things must move , is this sufficient to explain the first productions of things ? for though it should be true that matter cannot move but according to those laws , and that moving by them in process of time , the work could have been produced as it is at present , after that romantic manner of cartesius : yet there was no cecessity that matter should move at all , nor could it move of it self ; wherefore , whether they will or not , they must own the existence of something prior to matter it self ; or the motion of it , which cartes was sensible of , and therefore he could not build his aiery and fanciful system without supposing the existence of a deity . so that in a word , as god is the first cause and author of all things , this belief is the foundation of all solid reason ; what is not built on this is nonsence and absurdity . i know the atheists arrogate to themselves wit and judgment and knowledge above others , and do think that it is the ignorance and credulity of the bulk of mankind ( at one lately words it ) which make them to be of another belief : but why i pray must they carry away sense and understanding from others , because they are so vain as to think it ? do not those in bedlam think themselves wiser than others ? all the rest of the world are fools in their eyes , and those who keep them there not only such , but oppressors and most unjust . yet atheism is a more extravagant and pernicious madness , which it is the highest interest of mankind to keep from spreading . but alas , it has been suffer'd to take root , it is cherisht and encourag'd : men walk the streets , and publickly act this madness : in every corner they throw their scoffs , and droll against the almighty author of their being . they meet in companies to concert how they may most wittily expose him , and what is the readiest way to render him ridiculous in the eyes of others : a clinch , a jest , or puny witticism , is receiv'd and entertain'd and carried about with all diligence . tho' there be no reason why the atheist should be a zealot , there being no obligation on him to propagate his opinions , and because the less they are entertain'd by others , he himself is the more secure : yet no sect is become more zealous of late than atheists and their fraternity , who maintain their cause by an affro●ting impudence , by the exercise of a frothy wit instead of reason , and by jesting and drolling instead of serious arguments ; but let any man judge if this be a reasonable or commendable way of handling a matter so serious and important : should impudence run down evidence ? should a jest or a foolish witticism be of more weight than the dictates of common sense and sound reason ? if these men were capable of counsel , i would ask them whether they are absolutely sure that they are in the right ? are they able to demonstrate that there is no god ? this is more than any ever yet pretended to : and if they cannot pretend to this , ought they not to walk very cautiously ; if there be a god ( as there may for any assurance they have to the contrary ) what then have they to expect for their bold insults and oppositions to him ? our notion of a god is no vain hypothesis or imaginary supposition ; 't is a truth loudly proclaim'd and strongly confirm'd , not only by reason , but every part of the world. so that whatever the atheist may arrogate to himself , and whatever esteem may be paid to him in a corrupt age , yet i● he so far from being wiser than others , that by the universal voice of nature , as well as that of divine revelation , he will be declared a fool who saith there is no god. may the supreme power direct us all to a knowledge of himself , such a knowledge as will be attended here with a solid peace and satisfaction , and hereafter with eternal happiness . i have nothing more to add , unless this , that i am ( in all sincerity ) your real friend to serve you . letter ii. concerning providence . to mr. &c. — my esteemed friend , in my former you had the thoughts of several learned men , together with my own conjectures , concerning that unhappily controverted truth ( the basis of all others ) the existence of a god. in this i shall communicate my own sentiments ( amongst those of some more prudent persons ) concerning providence : a matter by almost all men frequently debated , altho ' by very few of them very rationally explicated . this is indeed a theme so difficult , so intricate and obscure , so amasingly stupendious , and withal a subject that requires so very much caution in its explanation , on the account of its general moment and concern , that i profess to you , i scarce know where or in what manner to begin , or how to deliver my conceptions freely on this weighty argument : i will however venture some few of my own thoughts , rude and indigested as they have occur'd upon a short reflection ; if the philosopher shou'd happen to get the ascendant of the christian , i hope it will be excus'd by those who consider the person unto whom i write : you have given me , i must acknowledge , a liberty to open the pandects of nature , and to furnish my self from thence with any thing that seems useful , but will have nothing to be thought valid which is transferr'd from the more sacred records of revelation . a god , ergo a providence , has been by almost all , but especially christian philosophers , thought a necessary conclusion : but since we are to concede nothing by way of an implicite faith , or as founded upon the bare testimony of other men , i shall not spend my time in considering the analogy , or reflecting whether or no these terms are synonimous : but will endeavour impartially to take notice , not only of some few particulars , which may countenance , but of some others which seem to thwart and to be repugnant to this notion , as it seems generally establisht . in order to my proceeding , i expect you should take notice that with some others , who have written upon this subject , i distinguish providence as bipartite , or under a double signification ( viz. ) general and particular ; the former , which by philosophers is term'd the general concourse or co-operating influence , i conceive to be so reasonable and intelligible a notion , that i presume , when once you have consented to the acknowledgment of a first cause of all things , you will find your self as it were necessitated to own , that the same power who created the universal matter out of nothing , and disposed its several parts into so many curious and elaborate engines , must unavoidably be concern'd , at least in the preservation of the same from annihilation , or extend a power of conservation to its continuance and support ; for however possible it may be to conceive that god almighty in directing the particles of matter into their several shapes , forms , or configurations , did establish certain catholick laws of motion , yet surely , if hereupon we suppose the deity to retire within himself , no farther to be concern'd with his divine workmanship , nor so much as ever after to think of or regard it ; it is utterly unconceivable that matter and motion , and the several textures arising from their combination , can be kept on foot , or secured from their primitive non-existence . in this doctrine of god's ordinary concurrence , i must confess i can find nothing but what is easie and as it were self-evident ; but when we survey some very unaccountable ph●nomena , and those various anomali's which run retrograde to our sense and opinions of the divine attributes ; when we reflect upon what some call the prosperity of wicked men , and the adversity of the good ; when we see justice and innocence trampled under foot , and all that 's good and vertuous , degraded and contemned , whilst vice in the mean while reigns as it were triumphant ; when we see that neither the profession nor practise of the sacred rites of religion , can secure us from rapine , cruelty and oppression ; lastly , when we consider , as the atheist says , that time and chance hapneth to all ; these , i say , notwithstanding they may be fairly solv'd by those primitive laws of motion bestow'd on matter , and still maintain'd by the divine being ; yet when we view them as under his immediate concern and government , or resulting from his especial providence , they then appear with a somewhat differing aspect , and leave our reason in a thick darkness and obscurity . to this purpose , you may object that however great and wise that power may be , who made the world , you can discover not much of either in its government . you can own indeed , that all effects must have sufficient causes , but then ( of which you make so mighty an advantage ) you daily find these causes take place in the production of all effects promiscuously , and that they are seldom or never prevented by a divine suspension , even when they seem to impeach the power and wisdom of an especial providence . that i may give an instance suitable to your own thoughts ; you see that mankind ( from whatsoever cause they had their origine ) are now continued by the mutual embrace or carnal knowledge of the two sexes ; and therefore you don't admire , that when they come together in the state of wedlock , or under the nuptial institution , with the generative organs rightly dispos'd , that they should propagate their species : but when on the other hand , you consider many incestuous embraces , and that a conception is the result of a venereal act in fornication or adultery , provided the faeminine ova are prolific , or capable of impregnation by the seminal aura of the male : here you see abundant reason to cry out of providence , and expect the supreme power should either immediately pursue the transgressors with divine vengeance , or suspend his laws of motion in the act , in order to prevent a spurious illegitimate issue . again , by the same catholic law of motion , or rather by a specific gravity or principle of gravitation ( which is the property of every particle of matter ) you come to understand that if a ponderous body be suspended by too slender a line , or a weighty structure raised upon an infirm basis , insufficient for its support or fulcrum : here , i say , by a very little knowledge in mechanicks , you easily foresee , that if the suspended body preponderate the force intended to hold it up , the line must necessarily break , and the weight as necessarily fall : so likewise the building in time grown ruinous , or decay'd by other accidents ( the foundation failing ) most certainly tumbles ; but if a sober or reputed pious man passing by should chance to make a perpendicular to the suspended body at the time of the lines breaking , and by the fall of the said weight receive some extraordinary hurt : or if by the sinking of an infirm building , a supposedly righteous family should be crusht to death ; here the atheist thinks he has a strong and powerful reason to inveigh against , or triumph over the providence of god , and will hardly be perswaded , but that if the divine being did inspect or concern himself with the affairs of mankind , he would upon all such emergencies miraculously interpose , and either by a revelation , or some other supernatural illumination , discover to us the impending danger , or ( for our security ) stop the laws of motion , which he at first establisht , or deprive those bodies of their specific gravitation which would otherwise injure us . farther , according to this general and prime establisht law , 't is easie to conceive that * the minute particles of matter , each of them having their own proper size , shape or texture , as it happens that they are posited in reference to the horizon , as erected , inclining or level , when they come to convene into one body , from their primary affections , disposition and contrivance , as to posture and order , there must necessarily result that which by one comprehensive name , we call the figure , shape , or texture of that body : and what we call a monster after this manner produced , is so far from being an error or trespass upon the laws of motion , that there is nothing less than a miracle could prevent it ; and indeed supposing the particles of matter ( from whatever cause ) posited in the manner we are now speaking , it would be much more monstrous , if they should convene into any other shape , which we account more regular , handsom , or compleat . but then , when we survey this unusual figure as the workmanship of the deity , especially where we suppose the same was design'd a mansion for the rational soul , we expect that the supreme architect should have interpos'd , and either alterd the laws of motion , or have given a new modification to the particles of matter , whereby they might be disposed to have better answer'd his design , and to be rendred more pliable to what philosophers pronounce the plastic power . our reflections of this nature , upon the particular providence or god's government of the world , do put us very often upon the most impious conclusions , and almost perswade us to question ( if we are not very cautious and sensible that it is impossible for us to fathom his designs ) whether there be any divine intelligence at all , or other superintendent being , who sits at the helm , and takes notice of us mortals ; all this being in our opinions more easily resolvable into time and chance , matter and motion . these ( if i mistak not ) are the unhappy doubts of the inconsiderate , and altho' they appear not so bare fac'd in the modester sort of infidels , yet are they ( so far as we are able to apprehend ) the genuine thoughts of every irreligious or profane person . we are too apt to set up our own perverted , shallow , and corrupt reason for the universal standard , to which test must be brought not only each others actions , but those of god himself , and ( which is somewhat strange ) notwithstanding scarce any one of our lives is regulated by this exemplar ; yet if we cannot immediately reconcile the unsearchable and inscrutable designs of the supreme power , to our own finite understandings ; if we discover not the most secret mysteries or arcana deitatis , and are unable to account for each several dispensation , we blaspemously cry out with epicurus , aut de●● vult toltere mala , & non potest : aut potest & non vult : aut utque vult neque potest : aut & vult & potest . si vult & non potest , imbecillis est , idioque non deus . si potest & non vult , invid●● est , quod aeque alienum à deo. si neque vult neque potest : & invid●● & imbecillis est , idebque utque deus . si vult & potest , quod solum deo convenit , unde ergo mala ? aut cur illa non tollit ? believe me ( sir ) i have been often apt to think , that we need not seek much farther for the causes of irreligion , than our mistaken notions concerning providence ▪ nor indeed can i perswade my self of a greater stumbling block , or more considerable difficulty , to be encountred in the christian warfare . it is this which hath sometimes stagger'd the faith of some of the wisest men , and made others pure sceptics in matters of religion . it was this which put the divine psalmist ( if i may use his words ) upon crying out , * but as for me , my feet were almost go●e , my step● had well ●igh slipt . for i was envious at the foolish , when i saw the prosperity of the wicked : for they are not in trouble as other men , neither are they ●l●g●ed like other men. their eyes stand out with fatness : they ●●●e more then heart could wish . they are corrupt and speak wickedly . they set their mouth against the heavens , and they say how doth god kn●w . behold ! these are the ungodly , who prosper in the world : verily i have cleansed my heart in vain , and washed my hands in innocence : for all the day long have i been plagued and chastened every morning . when i thought to know this it was too painful for me , until i went into the sanctuary of god , then understood i their end . we have surely the less reason to admire , that the regardless and foolish libertine shou'd be startled at the seemingly unequal distribution of the divine favours , when we find the devout psalmist himself almost confounded , and openly confessing that these things were too painful for his knowledge , till he went into the sanctuary and there inform'd himself . to the same purpose ( says one of the ancient fathers ) videbat epicurus , bonis adversa semper accidere : paupertatem , labores , curae , amissiones : malos contrà beatos esse , augeri potentia , honoribus affici . videbat innocentiam minus tutam , scelera impune committi . videbat sine delectu morum , sine ordine & discrimine annorum , saevire mortem : sed alios ad senectutem pervenire , alios infantes rapi , alios jam robustos interire , alios in primo adolescentiae flore immaturis funeribus extingui . in belli● potius meliores & vinci , & perire ; maxime autem commovebat , homines imprimis religiosos malis affici ; iis autem , qui aut deos omnino negligerent , aut minus pie colerent , vel minora incommod● evenire , vel nulla . it was the like consideration , which extorted that confession of ovid , cum rapiant mala fata bonos , ignoscite fasso , sollicit●r null●s esse putare deos. it was the seeming felicity of the impious and unjust , with the smart afflictions of the pious and devout , that amazed the sober claudian ( as he is called by dr. ch — ) and more than inclined him to apostatize from religion , and declare himself on the side of epicurus in these words : sepe mihi dubiam traxit sententia mentem , curarent superi terras , au nullus inesset rector , & incerto fluerent mortalia casu ? sed cum res hominum ta●ta caligine volvi adspicerem , laetósque diu florere nocentes , vexariqu● pios : rursu● labefacta cadebat religio , causaeque viam non sponte sequebar alterius vacuo quae currere semina motu adfirmat , magnúmque novas per inane figuras fortuna , non arte regi , quae numina sensu ambiguo vel nulla putat , vel nescia nostri . men look into the world ; and perceive a showre of good and evil over their heads , which falls down , as they imagine , without choice or direction : they acknowledge indeed an establisht law of motion , but by what power they heed not ; nor will they be perswaded of the author's justice , since the same event at sometimes happens to all ; and if the wicked have not the precedence , they are at least equally happy in this life with the good and pious . these men ( saith that great master of antiquity the learned b — of w — ) have found out an expurgatory index for those impressions of a deity which are in the hearts of men ; and use their utmost art to obscure , since they cannot extinguish , those lively characters of his power , which are every where to be seen in the large volume of the creation . religion is no more to them , but an unaccountable fear , and the very notion of a spiritual substance ( even of that without which we cou'd never know what a contradiction meant ) is said to imply one ; but if for quietness sake , and it may be to content their own minds , as well as the world , they are willing to admit of a deity ( which is a mighty concession from them who have so much cause to be afraid of him ) then to ease their minds of such troublesome companions as their fears , they seek by all means to dispossess him of his government of the world , by denying his providence and care of humane affairs . they are contented he should be called an excellent being , that shou'd do nothing , and therefore signifie nothing in the world. or if the activity of their own spirits may make them think that such an excellent being may sometimes draw the curtain , and look abroad into the world , then every advantage which another hath got above them , and every cross accident which befals themselves ( which by the power of self-flattery , most men have learnt to call the prosperity of the wicked , and the sufferings of good men ) serve them for mighty charges against the justice of divine providence . thus either god shall not govern the world at all , or if he do , it must be upon such terms as they please , or approve of . so great is the pride and arrogance of our nature , that it loves to be condemning what it cannot comprehend ; and truly , there need be no greater reason given concerning the many disputes in the world about divine providence , than that god is wise , and we are not , but would fain seem to be so ; while we are in the dark , we shall be always quarrelling , and those who contend most , do it that they might seem to others to see , when they know themselves that they do not . the variety of disputes which have been founded upon the unaccountable methods of the divine providence , and the arguments brought by designing men to overthrow this notion , as it is founded in religious minds , tho' they have perverted the faith of some , and like an impetuous torrent , overwhelmed and confounded a great part of the christian , as well as heathen world , have yet proved ineffectual to bias or seduce those , whose modesty has been greater than to set up their own reason for an adequate rule of truth ; who have had more piety and solid wisdom than to limit the power even of omnipotence it self , to their own bounded and very narrowly circumscribed intellectuals ; and too much consideration to be impos'd on , by the information of their external senses , or to take every slight appearance of reason for a convincing argument . it is surely the most ridiculous folly and presumption of which any man can be guilty , to pretend to set limits to that most excellent being , by whose power we live ; or to deny the all-wise author that homage and fealty due unto him , for no other reason , but because we can't acquaint our selves with the secret● of his designs , have very little knowledge of final causes , cannot dive into the motives of every single dispensation , and are not chosen privy councellors to the majesty of heaven . but before i attempt any explication of the foregoing difficulties , or make any reply to these usual atheistical objections , i will give you the sentiments of two very learned men concerning the general concourse or act of conservation , which one of them has been pleased to term a continued act of creation ; a business of so vast an import and necessity , that shou'd it please the almighty architect , for the least moment of time , wholly to withdraw his divine power of preservation or ordinary concourse , the universal system must fall to ruine , and this beautiful fabric be immediately translated into its primitive chaos . in our reflections upon divine providence , we are to imagine it impossible that any thing shou'd happen otherwise , than the same providence hath determin'd : for it must be understood that all things are guided by his providence , whose decrees are so immutable , that unless those things which the said decrees have pleased to let depend on our free disposition , we ought to think for our parts , that nothing happens but what must of necessity ; nor can we without a crime , desire that the same shou'd happen otherwise . mr. boyle in his enquiry into the notion of nature , has some particular thoughts , which however at first view they may seem to thwart an especial providence of god , for that he does not interpose or miraculously intervene , so often as we expect he shou'd ; yet they will give us a clear insight into our mistaken notions concerning that semi-deity we call nature , and helps us to reconcile some very odd effects , not only to our belief of the divine being , but of his general concourse . . i conceive ( saith that excellent philosopher ) that the omniscient author of things , who in his vast and boundless understanding comprehended at once the whole systeme of his works , and every part , did not mainly intend the welfare of such or such particular creatures , but subordinated his care of their preservation and welfare , to his care of maintaining the universal systeme and primitive scheme and contrivance of his works ; and especially those catholic rules of motion and other grand laws , which he at first establisht amongst the portions of the mundane matter : so that when there happens such a concourse of circumstances , that particular bodies , fewer or more must suffer , or else the setled frame , or the usual course of things must be alter'd , or general law of motion hindred from taking place ; in such cases , i say , the welfare and interest of man himself , as an animal , and much more that of inferiour animals , and of other particular creatures , must give way to the care that providence takes of things of a more general and important nature and condition . this premis'd , to obvi●●● mis-constructions , i shall take notice that there are several instances of persons , who have been choak't with a hair , which they were unable either to cough up , or to swallow down . the reason of this fatal accident is probably said to be the irritation that is made by the stay of so unusual a thing as a hair in the throat , which occasions every violent and disorderly or convulsive motions , to expel it in the organs of respiration ; by which means the continued circulation of the blood , necessary to the life of man , is hindred , the consequence whereof is speedy death : but this agrees very ill with the vulgar supposition of such a kind and provident being as they represent nature , which is always at hand to preserve the life of animals , and succour them in their physical dangers and distresses , as occasion requires ; for since a hair is so slender a body that it cannot stop the throat , so as to hinder either the free passage of meat and drink into the stomach , or that of the air to and from the lungs ( as may he argued from divers no way mortal excrescencies and ulcers in the throat ) were it not a great deal better for nature to let the hair alone , and to stay till the juices of the body have resolv'd or consum'd it , or some other favourable accident have remov'd it , than like a passionate and transported thing , oppose it like a fury , with such a blind violence , as instead of ejecting the hair , expels the life of him who was troubled with it . how the care and wisdom of nature will be reconciled to so improper and disorderly a proceeding , i leave her admirers to consider : but it will appear very reconcileable to providence , if we reflect upon the lately given advertisement ; for in regard of the use and necessity of deglutition , and in many cases of coughing and vomiting , 't was in the general most convenient that the part ministring to those motions , shou'd be irritated by the sudden sense of things that are unusual , tho' perhaps they wou'd not be otherwise dangerous or offensive ; because , as we formerly noted , 't was fit that the providence of god shou'd , in making provision for the welfare of animals , have more regard to that which usually and regularly befalls them , then to extraordinary cases or unfrequent accidents . . now the difficulty we find to conceive , how so great a fabrick as the world can be preserved in order , and kept from running again to a chaos , seems to arise from hence , that men do not sufficiently consider the unsearchable wisdom of the divine architect , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as the scripture stiles him ) of the world ; whose piercing eyes were able to look at once quite through the universe , and to take into his prospect both the beginning and the end of time : so that perfectly foreknowing what wou'd be the consequence of all the possible conjectures of circumstances , into which matter divided and moved according to such laws , cou'd in an automaton , so constituted as the present world is , happen to be put , there can nothing fall out , unless when a miracle is wrought , that shall be able to alter the course of things , or prejudice the constitution of them any farther than he did from the beginning foresee and think fit to allow . and truly , it more sets off the wisdom of god , in the fabric of the universe , that he can make so vast a machine as the macrocosm , perform all those many things which he design'd it shou'd , by the meer contrivance of brute matter , manag'd by certain laws of local motion , and upheld by his ordinary and general concourse , than if he imploy'd from time to time an intelligent overseer , such as nature is fancy'd to be , to regulate , assist and controul the motion of its parts . for as aristotle , by introducing the opinion of the worlds eternity , did at least in almost all mens opinions , openly deny god the production of the world ; so by ascribing those admirable works of god to what he calls nature , he tacitly denys him the government of the world. now those things ( continues he ) which the school philosophers ascribe to the agency of nature , interposing according to emergencies , i ascribe to the wisdom of god in the fabric of the universe ; which he so admirably contriv'd , that if he but continue his ordinary and general concourse , there will be no necessity of extraordinary ineterpositions ; which may reduce him to seem as it were to play after-games : all those exegencies upon whose account philosophers and physicians have devised what they call nature , being foreseen and provided for in the first fabric of the world : so that meer matter , thus order'd , shall in such and such conjunctures of circumstances , do all that philosophers ascribe on such occasions to their almost omniscient nature , without any knowledge what it does , or acting otherwise than according to the catholick laws of motion . for when it pleaseth god to over-rule or controul the establisht course of things in the world , by his own omnipotent hand , what is thus perform'd may be much easier discern'd and acknowledg'd to be miraculous , by them that admit in the ordinary course of corporeal things , nothing but matter and motion , whose powers men may well judge of , than by those who think there is besides a certain semi-deity which they call nature , whose skill and power they acknowledge to be exceeding great , and yet have no sure way of estimating how great they are , and how far they may extend . and give me leave to to take notice to you , on this occasion , that i observe the miracles of our saviour and his apostles , pleaded by christians on behalf of their religion , to have been very differently look't upon by epicurean and other corpuscularian infidels : and by those other unbelievers , who admit of a soul , of the world , or spirits in the stars ; or in a word , think the universe to be govern'd by intellectual beings distinct from the supreme being we call god : for this latter sort of infidels have often admitted those matters of fact , which we christians call miracles , and yet have endeavour'd to solve them by astral operations and other ways ; whereas the epicurean enemies of christianity have thought themselves obliged resolutely to deny the matters of fact themselves , as well discerning that the things said to be perform'd , exceeded the mechanical powers of matter and motion ( as they were managed by those who wrought the miracles ) and consequently must either be deny'd to have been done , or be confest to have been truly miraculous . thus far mr. boyle . i must confess my self extreamly taken with the thoughts of this great man , which are every where so weighty , and withal so modest , that i know of no author i have as yet consulted , who hath so pertinently handled in a few words this noble theme , or afforded me so much content and satisfaction . i have been formerly , like your self , very familiar with fate and fortune , time and chance , with destiny and other empty notions ; and which was the farthest of my flight , when i knew how to talk of real qualities and substantial forms , when i conceiv'd the archaeus or plastic power as a kind of agent or intelligent being , disposing and ordering the seminal principles ; choosing or selecting fit materials ; designing and drawing out as it were the first rudiments of life , and delivering to each part a capacity to discarge its office or proper function . lastly , when i could resolve all with much ease into the ambiguous term of nature , i thought my self arriv'd at a ne plus ultra , till the result of a more serious consideration , which i was put upon by a converse with the writings of this divine philosopher , obliged me to conclude thus , and to take for granted , that however all the phaenomena , or each several event we have , or ever shall see come to pass , may be accounted the immediate off-spring of matter , as variously modify'd by local motion : yet notwithstanding this concession , we must mediately recur to the divine providence , not only for some author of this motion , who did in the beginning establish its laws , or prescribe those general rules 't is govern'd by ; but also for a power by whose co-operating influence the same are still maintain'd , and without which these second causes ( by too many only taken notice of ) wou'd be depriv'd of their energy . there is nothing , sir , will hely you to evade this , unless it be the sorry refuge of the worlds eternity ; which in my former letter was proved to be taken up with any shadow of reason or probability : a most precarious assertion , which being deny'd can never be prov'd : a contradiction to the universal tradition of mankind , which hath always attested that the world had a beginning . it is an assertion against the current testimony of all history , which traceth the original of nations and people , the invention of arts and sciences , and which sheweth that all have hapned within the space of less than six thousand years , according to the most probable ( if not certain ) calculation , which cou'd not be if the world or man had been eternal : 't is therefore with much reason that your beloved lucretius thus wittingly argues upon this topic , but grant the world eternal , grant it knew no infancy , and grant it never now , why then no wars our poets songs employ beyong the siege of thebes , or that of troy ? why former heroes fell without a name ? why not their battles told by lasting fame ? but 't is as i declare ; and thoughtful man not long ago and all the world began : and therefore arts that lay but rude before are publisht now , we now increase the store we perfect all the old and find out more . shipping's improv'd , we add new oars and wings , and musick now is found and speaking strings . these truths , this rise of things we lately know . but i have endeavour'd likewise to demonstrate that the supposition of eternal matter is ogregiously absur'd , and that motion is by no means to be accounted of the essence of matter , but extra-advenient thereunto ; yet supposing that hath motion and matter were eternal , without a powerful and wise providence to direct the particles of matter , and give laws to motion , there could never have been any thing else than an eternal jumble , nor so much as one regular structure wou'd ever have been produc'd . this i am perswaded is an apodictical or self-evident truth , altho' for its illustration i will enlarge in mr. b — 's words . there are indeed but few productions which are not mechanical ; but the powers of mechanism , as they are entirely dep●●●●●● on the deity , so they afford us a very solid argument for the reality of his nature . if we consider the phaenomena of the material world , with a due and serious attention , we shall plainly perceive that its present frame and constitution , with its establisht laws , are constituted and preserved by gravitation alone ; that is the powerful cement which holds together this magnificent structure of the world ; without that the whole universe , if we suppose an undetermin'd power of motion infus'd into matter , wou'd have been a confused chaos ; without beauty or order , and never stable or permanent in any condition : nevertheless this gravity , the great basis of all mechanism , is not it self mechanical , but the immediate fiat or finger of god , and the execution of the divine law : for there is no body that has this power of tending towards a center , either from it self or from other bodies : so that tho' we do believe and allow that every particle of matter is endow'd with a principle of gravity , whereby it wou'd descend to the center , if it were not repell'd upwards by heavier bodies ; yet are we fully perswaded , and certainly convinc'd , that this gravity must be deriv'd to it by nothing less than the power of god. if we consider the heart which is supposed to be the first principle of motion and life , and mentally divide it into its constituent parts , its arteries and veins , and nerves and tendons , and membranes and the innumerable little fibres that these secondary parts do consist of ; we shall find nothing here singular , but what is in any other muscle of the body : 't is only the site and posture of these several parts , and the configuration of the whole , that give it the form and functions of a heart : now why should the first single fibres in the formation of the heart , be peculiarly drawn in spiral lines , when the fibres of all other muscles are made by a transverse rectilinear motion , or what cou'd determine the fluid matter into that odd and singular figure , when as yet no other member is supposed to be formed , that might design the orbit of its course ? let mechanism here make an experiment of its power , and produce a spiral and turbinated motion of the whole moved body without an external director ? 't is true , when the organs are once framed by a supernatural and divine principle , we can willingly enough admit of mechanism in many functions of the body , but that the organs themselves shou'd be mechanically form'd , is as impossible as inexplicable . i shall now flatter my self with hopes , that what i have here alledg'd will be lookt upon by you to be but little short of demonstration , not only that there is a god ( which was the subject of my first ) but that he governs the world at least by keeping up his establisht laws of motion , or by the general concourse of his providence , which is manifestly conspicuous in his maintaining this mighty system of the world , and in the efficacy deriv'd from him unto secondary agents , or those which are more frequently term'd natural causes . what remains of this argument , which is by much the more intricate and difficult part , relates to the special providence , upon which is founded , as i conceive , our belief of these two propositions : . that god almighty , or the first and supream being , in his government of the world , has not so indispensably confin'd himself to those general laws of motion he at first setled in the world , but that he has reserved to himself a power of dispensing with the same , and does deviate from these rules by suspending the laws of motion , or by a particular intervention and interposition of his power , so often as it pleaseth him to act miraculously , or to bring to pass a supernatural effect . . that all the several changes , revolutions , or whatever else befals us from the womb even to our graves , are by the special providence of god allotted for us . as to what respects the first of these , viz. god almighty's deflecting or at some times deviating from his usual and general laws , it is impossible we shou'd ever convince any obstinate infidel of any such matter of fact , unless he were an eye-witness when the business was transacted , and so as it were compell'd to acknowledge the effect to be supernatural , or surmounting the power of secondary agents . we have indeed a sort of men in the world , so wonderfully conceited of their own acquirements , and so strangely opinion'd of the extension of their own minds , as to imagine there can be no such thing as an inexplicable event ; but that all may be fairly and intelligibly resolved without that pusillanimous and servile refuge ( as they express themselves ) of recurring to a miracle , the founders ( say they ) of which , have always been some subtil impostors , who to promote an interest or to serve their own turn , have found it no very difficult matter to impose upon the mole-ey'd multitude . and at this rate not only the supernatural actions of the apostles , but the surprising and stupendious ones of their master jesus christ , must either by these men be utterly deny'd , or resolv'd ( if it were possible ) by the generally establisht laws , or ( in their own words ) by the powers of nature : so that we must either believe the history of our saviour to be pure forgery , a romantic legend fob'd upon us by designing men , or else we must have recourse to the men of this piercing apprehension , and consult them as our oracles for an explanation of those accounts , which we , poor silly creatures , believe to have been miraculous . it is in vain , i know , to send you to that sacred history , where so many of these stupendious and divine operations are faithfully recorded , whilst you continue so sceptical as to doubt concerning the credit of the historian , or so much an infidel as to deny the history to be an authentic record . if you can believe there was ever such a person as jesus christ , or such men as his apostles , which i think in reason you are as much ob●ig'd , as to believe that there were any contemporary prince or people at that time upon earth , nay ( setting aside the remoteness of place and time ) as that there ever was such a person as king charles the first in england , or lowis the thirteenth in france : if , i say , you can concede this , i would then beg you to consider , which way or by what means you can conceive it possible , that the surprising and supernatural acts of those we are now speaking of , such as the turning water into wine , satisfying the hungry appetites of many hundreds with no more then naturally suffic●d for some few single persons : walking upon the surface of the water , restoring the sick by a word speaking , and commanding the dead to arise from the grave , with many others which were performed , not clandestinely or in private , but in the midst of very great assemblies , or a large concourse of people , and those for the most part implacable enemies , and consequently very curious in sifting out the truth : i say , i would fain know which way you can conjecture a possibility that a design of this import and universal tendency , cou'd be fraudulently carried on inperceptibly to that great number of auditors and spectators , who were not wholly made up of the giddy rabble or inconsiderate mob , but had some , even of the priests and elders of the jewish church ( men doubtless too well acquainted with the powers of matter and motion to be impos'd on ) to attest the truth of many of these operations . we may easily believe that those who lookt upon the gospel promulgation , as an insupportable burthen and incroachment , and accounted it no other than a kind of heretical innovation upon their more anciently establisht law , would make it their business to pry into and enquire with their utmost caution into the truth of those facts , which finding themselves obliged to acknowledge supernatural or surmounting the laws of nature , or the force of second causes , yet rather than confess any such matter as a divine energy , they would have them to be transacted by a diabolical assistance . i might make , i think a farther very rational query , whether you can believe the accounts we have given us in ecclesiastick history of the martyrdoms or painful sufferings of some of these apostles : if you do believe any of these accounts , as i think you may those at least which are recorded by some friends even of the tyrants themselves , who were concern'd in the patriarchal tragedies , it will be worth while to enquire into the motives which induced them to hazard their lives , by taking on them their several embassses : if instead of honour , you find they had disgrace ; instead of riches and grandeur , poverty and contempt : if instead of courtesie , civility and respect , they met with nothing but reproach and railery : lastly , if for all their hardship , instead of temporal promotion and preferment , they willingly submitted to an accursed , ignominious and painful death , you then must either think there never were any such men ( and thus by the same liberty you may disbelieve any such places as the countries where 't is reported they suffer'd death ) or if you think there were , you must believe them either distracted , or finally , that in following the direction of their great patron , they acted like men truly reasonable and discreet , and in that they preferr'd a life of misery , anguish , disquiet and tribulation , it is plain they had an assurance , as well as expectation , of their reward elsewhere ; and that they question'd not to find a sufficient recompence bestow'd upon them for all their sufferings , in those sacred mansions not made with hands , eternal in the heavens . but of this i shall discourse more hereafter , when i come to give you my opinion of reveal'd religion . in the mean time , if none of those unaccountable phaenomena which latter ages have produc'd some of which have been transacted within the compass of our own memory ; and many more within a century last past ; such as voices , specters , apparitions , stupendious recoveries of the sick and lame , together with the satanical powers of fascination and diabolical possessions : if these , i say , however sufficiently attested , will not be sufficient to induce you to believe , that there ever was such a thing as a supernatural production , but that all things are burried on by an establisht law , or ( in your own more pleasing words ) by an irresistible fate or destiny , and that all effects are the pure result of matter under its several modifications , whose powers were never superseded by any higher principle ; and farther , that there are no such extraordinary prints of a divinity , or marks of wisdom conspicuous in the creation ; i would then desire you with as much attention as you can , considerately to examine the structure of your own body : and if you begin with a survey , even of an inconsiderable part thereof , such as your fingers , in each of these ( as is well remarkt by mr. b — ) you will find bones and cartilages , ligaments and membranes , muscles and tendons , nerves and arteries , veins and skin , and cuticle and nail , together with the medulla , the fat and blood , and other nutritious juices , and all these solid parts of a determinate size and figure , texture and scituation ; and each of them made up of myriads of little fibres and filaments , not discoverable to the naked eye ; i say , when you consider how innumerable parts must constitute so small a member , surely you cannot look upon it , or the whole body , wherein appear so much fitness , use and subserviency to infinite functions , any otherwise than as the effect of skill and contrivance : if this will not extort a confession from you , that you are fearfully and wonderfully made , you must at least allow your self to be the workmanship of some intelligent being ; and altho' the commonness of the object takes off your admiration , and you now find the propagation of mankind in a method setled by the divine providence , yet if you transgress not the bounds of reason , you must affirm their first production to be by the immediate power of the almighty author of all things , and that every succeeding generation of them are the off-spring of one primitive couple . having survey'd some of the extremities of this mighty machine , and diligently passed over its outward covering or teguments ; my next advice to you is , that you retire within , and carefully examine not only the parts wherein those offices are perform'd , but the processes themselves ; such as that of mastication , deglutition , chylification , sanguification , the inkindling of the blood for the lamp of life , its great analogy in some respects with culinary fire , viz. it s constant nenecessity of ventilation through the vesiculae of the lungs , and a perpetual supply of a fit pabulum or fuel out of the received aliment for the continuance of its flame : when you have done here , and discover'd all the secretions or separations of the several juices , which are put off from the sanguineous mass in its wonderful circulation , and deposited in their several receptacles , till called for to their proper employments ; you may lastly , with that profound humility and veneration which becomes the enquiry , ascend into the sanctum sanctorum , that divine emporium of the soul , the brain ; where not only our sensations , but all our cogitations , our perception , reflexion , intuition , and all those noble faculties of memory , phantasy or imagination , &c. are surprisingly transacted . here if you diligently and philosopically take to pieces the several parts of the soul , i mean the sensitive , you may readily comprehend , with an excellent and most judicious * man , that its systasis or constitution is made out of these two parts ; viz. the vital or flamy , which respects the blood , and the lucid or ethereal , which respects the brain , or whose hypostasis are the animal spirits , by whose alone energy and intervention we account for the phaenomena of the animal regiment , in all things where the superiour or rational soul is unconcern'd . when you have thus finish'd your physiological contemplation , an application of this consequence will , i think , be not only pertinent , but natural and genuine : that since first , in relation to the vital or flamy part , there are so many prae-requisites in order to digestion or transmuting the gross and solid matter of our food , into that soft and pappy substance we call chyle ; if any one of which be wanting , some certain detriment will ensue , whether this be in the ventricle it self , a deficiency of its native heat , a weakness in the tone of any or all its fibres , a want or perversion of the secreted juices which compose its menstruum or dissolvent : or if all things are orderly performed here , and safely delivered hence , yet since there are also many requisites to a fit passage of the said chylous juice into the blood , such as the admistion of the bile and the pancreatic juice , either of which being peccant in quantity or quality , many mischiefs will ensue : but if in these secondary passages all things have gone on well , yet if the passages to the common store-house or receptaculum happen to be obstructed , and thereby rendred impervious to the liquor they should receive ; or if others of those curiously slender tubes , the lacteal vessels , by the forcible protrusion of the contained matter should break , or suffer a solution of their continuity , the chyle must be extravasated , and a fatal inundation thereof in some little time comes on . but if hitherto matters have succeeded as they ought , and this noble liquor is at length safely arriv'd through its many meanders and inconspicuous ways , and as safely deliver'd up to the heart ; yet if here it be not rightly sanguify'd or turn'd into blood ; or if when it is so made and continued in its circuit , the containing blood vessels , either from a deficiency of the vis motoria , or disorder of the spirits in the orbicular nervous fibrils implanted in the tunics of the said vessels , labour with an obstruction , or suffer such a distension by the impelling blood , as produces a diruption , there presently follows extravasation and stagnation of the vital liquor . farther , if the blood it self ( as from many causes it may ) contract too great an acidity or viscosity , or by adustion grow perfectly corrosive ; if its crasis be considerably vitiated or disorder'd , the nutritious juices must partake of the infection , and consequently the assimulation or apposition of their particles for the growth and encrease of all the parts of the body , cannot at all , or not regularly be performed , neither will the subtil parts of such a blood , tho' never so well elaborated in the brain , afford either a sufficient plenty , or an exactly homogeneous spirit for the influencing the nerves , those causes sine qua of every particular function and operation : in a word ( that i may not ti●e you with a more particular description of the parts of the encephalon , or cabinet containing that inestimable jewel the soul ) when you consider that from any of these slightly mention'd errors committed in any part , the whole fabrick suffers , and the same becomes a tottering carcass : when you consider how very easily an heterogeneous copula is admitted into the nervous system , there exciting those dismal irregular and horrid explosions , which after they have for sometime excruciated the frail body , leave it lifeless : when you consider also how very easily those slender ( and to our fight impervious ) conduits of the nerves may by many ways be obstructed , which happening at their source , as in the apoplexy , lethergy , coma , carus , we are presently deprived of our sensations , the soul suffers an eclipse , and the ghastly tyrant takes possession : when you consider that the very air , so absolutely necessary for our respiration , does sometimes prove a vehicle to those malign mias●●ata , which impetuously rush on , and notwithstanding our pretended strength , in the twinkling of an eye extinguish the lamp of life : when you consider these particulars with a due attention , you will find abundant reason , instead of denying any thing to be supernatural , to confess that the life of man , whether it be conceived as limited to a shorter or longer date , is nothing less than one continued miracle . before i finish my discourse of supernatural productions , or those effects which do surmount what we call the powers of nature , and frequently hare witness to god's especial providence , i will take the liberty to make a short digression , and give you my opinion how it comes to pass that these unusual and extraordinary events , have gained so little credit , not only with the profane and sensual , but even amongst very many sober and learned men. that i may do this to your greater satisfaction , i must give you to understand that many of those surprising symptoms , which are produced by the disorders of the nervous system , are by the generality of all men , unless physicians , very frequently lookt on as unaccountable prodigies : thus many hysteric persons have been esteem'd planet-struck , especially if by a resolution of some particular nerves , one muscle has been relaxed ; and its antagonist contracted , by which the parts have been distorted , and thereby rendred deformed : or if the celestial bodies have been acquitted , it must be imputed to fascination or witchcraft . epileptics in like manner are taken for daemoniacs , and the surprising phaenomena they exhibit , such as dancing , singing , crying , laughing &c. are presently supposed to be wrought by a praestigious or diabolical possession : and if , as it often happens , the priest be sent for instead of the physician , to eject the evil spirit , the mistake is then so far from being rectify'd , or the fallacy detected , that whole cities have been impos'd on by such like reports , and the supposed authentic testimony of the parson of the parish has serv'd for an irrefutable confirmation . by these means , when atheistical men have understood that such like accidents , have proceeded from no other causes than the convulsive disorders which do frequently disturb the animal oeconomy , and that by mechanic principles they are to be explain'd , 't is natural for them presently to conclude , that all relations of the like tendency , proceed either from the same origine , and exceed not the force of second causes , or that they are downright cheats , which for the countenancing some design , are promoted and carry'd on by a knavish confederacy or combination : and indeed , tho' i am far from denying all accounts of daemoniacs , or the satanical power of fascination , yet i cou'd heartily wish that none of them were publisht , without the proper examen of expert physicians ; for to speak freely , i am well satisfy'd that those subjects which have furnisht so many histories , discourses and reports upon this matter , have been for the greatest part no other than maniacal , hypochondriacal , hysterical or epileptical persons , and that the usual appearances they exhibit , belong properly to spasmology , or the doctrine of convulsions . 't is not long since my curiosity lead me to take a view of a young woman , the report of whose circumstances had brought a multitude of spectators from all parts of the town , who generally return'd amaz'd at so surprising a spectacle , and gave out that she was daemonical , or possest with an evil spirit , who did sometimes utter very unusual sounds , some of them not unlike the howling of a dog , without any perceptible motion of her own organs of speech . when i came into the room with a particular friend , we found her accompanied by two or three other women , and discoursing rationally , which they said at some intervals she used to do . during the time i stay'd , there was a continual motion of the vertebrae of her neck , and sometimes those of her loins ; the former occasion'd a violent throwing backwards and forwards of her head : and that which they lookt on as unaccountable was this , that if any one offer'd to stop this motion of her neck and loins , the same was then quicker , and continued with a redoubled force . upon this advertisement just then receiv'd from her self and the good women , my friend on one side , and i on the other ( as she was sitting on the feet of the bed ) laid our hands on each side on the top of her shoulders , and first gently pressing of them down to retard the motion , i perceiv'd a very sensible opposition or resistance , even beyond my conjectures of her own strength , insomuch that at length endeavouring with all our power to suppress this uncommon motion of the head and body , the resistance made against us was so very forcible , as almost to throw us from her , and the agitation of both began to grow so vehement , as to occasion very irregular distortions of the eyes , a foaming at the mouth , together with a very considerable influx of blood upon the surface of her face ; which frighting her acquaintance , and rendring her uneasie , we were desired to desist , and after some few minutes the disturbance went off , she returning to her accustomed motion of gently moving her head backwards and forwards . during this time of her agony , she spake nothing ; but being pretty well recover'd , i found her very willing to believe it a supernatural power that thus impetuously mov'd her ; and the rather , she said she was induced to think so , because it was involuntary and much against her inclination : for when at any time ( being all the while sensible ) she wilfully endeavour'd to stop the motion , and to keep her self in aequilibrio , she was so violently tormented in some other parts of her body , that if she did not submit her self to the evil spirit , he wou'd certainly kill her . before i attempt an explication of these several phaenomena , it will be requisite that i acquaint you with the method i took in the exploring thereof . there was at that time in the room an ancient midwife , who , as i understood , had put this young woman under a course of physic , tho' altogether unsuccessfully . upon which information i enquir'd on what account the physic had been given , or what expectation she design'd it should answer : which understanding who i was , she very freely told me , that what she had order'd , was for a suppression of — under which obstructions the patient had labour'd for a considerable time . i enquired no farther , but having given my opinion , came away with this satisfaction , that if the whole was not imposture , and she a counterfeit , as it was not impossible but she might , there was nothing in all this but a spasmodic or convulsive disorder of the nerves , frequently attending hysterical and epileptic persons . i had before-hand asked her whether there was truth in those reports she had suffer'd to be printed , concerning the devil's speaking in her , and barking like a dog. she utterly deny'd this ; and reply'd she knew nothing of that matter : and that it was both unknown to her , and against her will that such discourses shou'd be disperst . the maid , i must needs say , seem'd very modest and soberly dispos'd , and was extraordinarily lamented by some of those who knew that her education and converse in the world had been unblamable and pious . i never certainly understood how her distemper terminated , and being willing to judge charitably of her so far as i was concern'd , shall only intimate by the way , that it was publickly reported , not long after , that she was proved a cheat , and had got much money by it . but as to this i am not certain , being rather inclinable to believe the contrary , and that she labour'd with the symptoms of an hysterical affection . i shall not think my self concern'd to give you here a mechanical account of the progress of these distempers , or to tell you by what means the morbi●ic matter is contracted which insinuates it self into the muscular fibres , and there excites these direful effects ; 't is sufficient , at your leisure , that you consult any physical author who hath handled this subject . in the writings of the acute and very sagacious willis , you may find relations of this nature sufficient to evince those almost incredible and surprising phaenomena , which take their rise from an heterogeneous copula admitted into the nerves , or a degeneracy of the spirits themselves from their natural crasis , exciting very strange unusual explosions , and producing oftentimes most astonishing effects in the humane body ; which yet nevertheless we have no more reason to look upon as transacted by an infernal or supernatural power , than the prodigious strength of some lunatics , their long protracted abstinence from alimentary provision , and the like ; which altho' more frequent , and consequently less regarded , are every whit as worthy of our enquiry or indagation . i remember some few years since , amongst others , i presented the r — s — with one very remarkable case that occurr'd to my observation , relating to a youth bitten by a dog , who after the wound was cured , was seized with a deliriam , snapt at every thing that approacht him , and so nearly imitated the barking of a dog in the height of his paroxysms , that any person unacquainted might have been so impos'd on , as to imagine there had been a dog barking in the chamber : and i make it no question , had the infection been communicated by some indiscernible passage , or had the parents been ignorant that the wound was made after this manner , they with many others wou'd have thought their child possest , and nothing less than the devil must have been the reputed author of his surprising actions . but it is now time for me to resume the thread of my argument , concerning god's particular providence , which that i might the better illustrate , i thought my self oblig'd to make mention of those really supernatural acts of the divine power , or the miracles which have been wrought for the conviction of infidels : and this i thought cou'd not effectually be done without a specimen of the powers of matter , and the efficacy of second causes in the production of events by mechanic principles . by these instances you may the more readily collect how far these powers may reach , and distinguish the truth of a-supernatural act , from a supposititious miracle , many of which having been enquir'd into , and by inconsiderate men discover'd either forgeries , or the effects of convulsive indispositions , has been the occasion of a vast increase to the number of our modern sadducees and nominal deists , who if they condescend to grant that god almighty may be a spirit , yet must it be accounted dissonant to reason , an imposition upon our senses , and the effect of a servile abject mind , to think there should be any other . thus having toucht upon those two extreams , of such who on the one side will allow nothing to surmount mechan●● powers ; and those on the other , whose over credulity has impos'd the name of miracle upon every more than ordinary accident ; there remains a third sort , who however sober and learned they may appear , and notwithstanding the fair glosses put upon their designs , yet the too great freedom they have taken with the sacred writings , their cavilling at some of the hebrew particles for being equivocal , and rendring the translations , even the septuagint , in many things uncertain and doubtful , give us grounds to surmise that they let their own reason keep pace with their faith , and that they either disbelieve , or suspend their assent in all matters which they can't resolve by their own pinciples : amongst those you may well enough imagine that i reckon our late malmeiburian oracle the great leviathan , and those equally mischievous authors mr. b — and g — who with some others have been so fondly conceited of their own performances , as to deliver them out for the oracles of reason , and so profanely irreligious , as to set up the light of nature in opposition to the divine revelation , or their own phantastic whimseys to the gospel of jesus christ. but before i leave my discourse of miracles , it may not be unnecessary in respect to their description and definition to acquaint you , that not only those events which do result from a supernatural concourse , but those also which are immediately produc'd by secondary agents , may in the timing of those agents , and continuing their action after an unusual manner , manifest unto us the power of their great author , and ought to be reputed by us for unquestionable miracles . there is a learned foreigner , and a very great critick , in whose writings i find a concurring testimony to this opinion . this person , in some of his dissertations upon the book of genesis , has presented the men of letters with some curious thoughts : whether his design be what it ought , i shall not go about to determine ; but will only acquaint you , that when he comes to discourse of the israelites deliverance , from the egyptian servitude , by their wonderful passage over the red-sea ; he conceives ( contrary to most other commentators ) that the miracle did not consist in that the waters were divided , as generally supposed , without a manifest cause ; but in this , that upon the motion of the rod , god raised a mighty and impetuous wind the night before this great design was to be put in practice , which with the advantage of the sea 's ebbing , drove the waters so far from the farther end of the gulph , towards its mouth , that there appeared a large ford over against the israelites , through which they went to the opposite shoar : and that the wonder was still more conspicuous in this , that so soon as the israelites were safely arrived on the other side , and their pursuers plunged in , the wind , which kept back the waters , on a sudden ceased , and the same waters as suddenly returning , their enemies were overwhelmed by the inundation . the same person , in his comments on the destruction of sodom , does not think it necessary to believe any such thing as a showre of lighted sulphur falling down upon 〈◊〉 ●abitants , but that the whole of the miracle might be wrought by the natural efficacy of thunder and lightning . we have already ( saith he ) shown that this tract of land was full of bitumen , which as it will easily take fire , was soon inkindled by the lightning , and the flame was not only to be seen upon the superficies of the earth , but so pierced into the subterranean veins of sulphur and bitumen , that that matter being destroy'd , the whole earth sunk down , and afforded a receptacle to the waters flowing thither . now god ( continues he ) is not barely said to have rained down brimstone and fire , but brimstone and fire from the lord , where the addition of from the lord , which at first sight may appear to be superfluous , does particularly describe the thunderbolt , which by the hebrews , and other nations , is called the fire of god , or the fire from god. and farther , tho' moses does not inform us after what manner the thunderbolts subverted those unhappy cities and the adjoyning territories , yet since he makes mention of them , we cannot comprehend how it hapned otherwise , than that the thunderbolts falling in great plenty upon some of the bituminous pits , the veins of that combustible matter took fire immediately , and as the fire penetrated into the lowermost bowels of this bituminous soil , those wicked cities were subverted by a tremor or sinking of the ground . i have instanc'd in these few , amongst other cases of the like import , not so much to justifie or countenance these deviations from the letter of the history ; or in favour of every phanciful interpretation of them ; as to demonstrate that we are not absolutely ty'd to think that every miracle is an unaccountable production , or effected by powers every way supernatural ; but that it is very possible a true and real miracle may be brought to pass by natural agents , and that many of the divine judgments have been executed by their being put into action , tho' perhaps after an uncommon manner , at particular times . as to what relates to specters or apparitions , together with inorganic sounds and voices , i shall reserve my thoughts for another letter ; where it is possible i may entertain you with some things diverting : i shall in this place just mention that there are a multitude of histories of real demoniacs , of places and particular families disturb'd by facination ; of others miserably tormented with diabolical delusions and odd transactions ; with which , notwithstanding i was never otherwise acquainted then at second hand , yet i take some of them to be so well attested by curious and inquisitive men , who have made it their business to detect any supposed fallacy , that it were very great injustice to our selves , as well as an affront to their authority , shou'd we suspect them , or deny the truth of all , because many such like stories have been proved false . that these matters may be consistent with the especial providence of god , and reconcileable to the divine attributes , is undertaken ( as i am told ) by a learned pen to be proved , amongst other particulars of this kind ; for which reason i shall pass on to some other seemingly insoluble objections that have been invented by the subtilty of the infernal emissaries to perplex this argument , to which that i may reply effectually , and with as much brevity as i can , i shall affirm with a judicious author , that every man in whom the light of nature is not dampt by fatuity , either native and temperamental , or casually supervenient , hath this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or impress of an especial providence , decreeing and disposing all events that have , do , or shall befal him . and this , i think , as sufficiently manifest from hence , that there is scarce any man , tho' edicated in the wildest ignorance , or highest barbarity imaginable , but what is naturally , and by the adviso ' s of his intestine dictator , inclin'd either to conceive or embrace some kind of religion , as an homage due from him to that supreme power , in whose hands he apprehends the rains of good and evil to be held , and whose favour and benign aspect he thinks procurable , and anger atoneable by the seasonable addresses of invocation and sacrifice . and in truth to him , whose meditations shall sink deep enough , it will soon appear that this anticipation is the very root of religion ; for tho' man stood fully perswaded of the existence of god , yet would not that alone suffice to convince him , into a necessity of a de●out adoration of him , unless his mind were also possessed with a firm belief of this proper attribute of his nature , which so nearly concerns his felicity or infelicity , viz. his especial providence , which regulates all the affairs , and appoints all the contingenciet of every individual man's life : for 't is the sense of our own defects , imperfections and dependency , that first leads us to the knowledge of his alsufficiency , perfection and self-subsistance : the apprehension of our necessities is the school wherein we first learn our orizons , and the hope of obtaining blessings from his immense bounty , is both the excitement and encouragement of our devotion . this indeed is the spark at which all the tapors of religion were first kindled . the very ethnics themselves , whilst groping in the chaos of idolatry , have discover'd this ; witness their magnificent temples , costly hecatombs , humane holocausts , and frequent solemn invocations , all which kinds of addresses they generally made use of , and oblig'd themselves unto , as the only hopeful means as well to attone the displeasure , as conciliate the favour of that power , in whose hands they conceiv'd the book of fate to be kept , and who had the guardianship or administration of the fortunes , not only of cities , nations and families , but even of every single person : witness also that glorious pagan cicero , who deriving the pedigree of religion , fathers it immediately upon the perswasion of an especial providence in these words : s●nt phylosophi & fuerunt , qui omnino nullam habere censerent humanarum rerum procurationem deos : quorum si vera est sententia , quae potest esse pietas ? quae religio ? haec enim omnia pure ac caste tribuenda deorum numini ita sunt , si animadvertuntur ab his , & si est aliquid à diis immortalibus hominum generi tributum ; sin autem dij neque possunt , nec volunt nos juvare , nec curant omnino nec quid agamus animadvertant , nec est quod ab his ad hominum vitam permanere possit : quid est quod nullos diis immortalibus cultus , honores , preces adhibeamus ! in specie autem fictae simulationis sicut reliquae vertutes ; ita pietas inesse non potest , cum qua simul & sanctitatem , & religionem tolli necesse est : quibus sublatis perturbatio vitae sequitur & magna confusio . moreover , as this inoppugnable propensity to religion is a cyon of god's own ingraffing on the mind of man , so also is it out of his power , tho' assisted by all the hellish stratagems , totally to eradicate it thence . this is a truth confirm'd by the experience of all ages ; for notwithstanding the insolent pretences , and blasphemous rho●omontado's of many miscreants , who gloried in the most execrable cognomen of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and studied to advance their names to the highest pinnacle of fame , by being accounted men of such absolute and fearless spirits , as that they scorn'd to own any being superiour to their own , to which they should be accountable for their actions ; yet have they been compell'd ( so violent are the secret touches of that 〈◊〉 which converts all things into demonstrations of his own glory ) either by the scourge of some sharp calamity , or the rack of some excruciating disease in their lives to repent , or at the near approach of that king of terrors , death , to confess this their horrid impiety . thus the proud adamant-hearted pharaoh , who deriding the divine embassy of moses , in an imperious strain of scorn and expost●latory bravado , demanded of him , quis est jehovah ? cujus voci auscultem dimittendo israelem . non novi jehovam , &c. did yet , when the divine vengeance by heavy judgments had convinced him , send presently away for those whom he had barbarously exiled from his presence , humbles himself before them , and howles out this palinodia , peccavi hac vice , jehova justissimus , ego vero & populus meus sumus improbissimi . thus herod agrippa , who by the blast of p●pular euge ' s had the wings of his pride fanned up to so sublime a pitch , that he lost sight of his own humanity , and vainly conceived the adulatory hyperbole of his auditors , to be but their just acknowledgment of his divinity , being wounded by the invisible sword , by a fatal experiment , confuted both his own and his flatterers blasphemy , and with the groans of a tortur'd wretch , he cries out , en ille ego , vestra appellatione deus , vitam relinquere j●beor , fatali necessitate mendacium vestrum coarg●e●te , & quem immortalem salutastis ad mortem rapior ; se● ferenda est voluntas celestis numinis . joseph . antiq. p. . thus antiochus epiphanes , who had not only deny'd , but enrag'd by a malicious phrensy , publickly despited and reviled the almighty patron of the jews , blasphemed his most sacred name , demolisht his temples , profan'd his consecrated utensils , violated his religious institutions , and persecuted his worshippers with all the most bloody cruelties that the wit of an exalted malice cou'd invent or inflict : being put upon the rack of a sore and mortal disease , and despairing of any help but from his injur'd enemy god , he ●ighs out his confession , the sleep is gone from mine eyes , and my heart faileth for very care ; and i thought with my self , into what tribulation am i come , and how great a flood of misery is it wherein i now am . but now i remember the evils i did at jerusalem ; i perceive therefore that for this cause these troubles are come upon me , &c. it is meet to be subject unto god , and that a man who is mortal , shou'd not proudly think himself equal to god. maccab. chap. . v. , , . thus the emperor maximinus , as cruel to the christians as antiochus had been to the jews , boasting the acuteness of his wit , by the invention of new ways of tortures for those patient martyrs , and advancing the roman eagle in defiance of those who fought under the bloody standard of the cross , was so infatuated with the confidence of his own greatness and personal strength , that he conceited death durst not adventure to encounter him : yet notwithstanding , when he felt himself invaded with a verminous ulcer , evaporating so contagious and pestilential a stench , as killed some of his physicians , being then sensible that the same was a supplitium divinitus illatum , his heart began to melt , et tandem ( saith eusebius ) sentire caepit , quae contra pios dei cultores impie gesserat , & haec se propter insaniam contra christum praesumptam merito & ultionis vice perpeti confessus est ; in the midst of these acknowledgments of his own guilt and the divine justice , he breathed out his execrable soul from a gangrenous and loathsome body . thus also that notorious apostate julian , who had not only renounced the faith of christ , but proclaimed open and implacable hostility against him , and to quench the thirst of his diabolical malice , drank whole tuns of the blood of his members , being defeated and mortally wounded in a battel fought against the per●ians , he instantly learn'd of his awaken'd conscience , that the cause of his present overthrow was his former impiety , and rightly ascribing the victory to the revenging finger of that god whose divinity he had abjur'd , rather than to the arm of flesh , he threw up his blood into the air , and together with his black soul , gasped out this desperate ejaculation , vicisti galilaee vicisti . the examples of this nature are very numerous , and each of them is a kind of proof that religion is a plant so deeply radicated in the soul of man , that tho' the damp of a barbarous education or conversation may a while retard , or the rankness of those weeds of sensuality , the honours and delights of this world , conceal its germination : yet will it at some time or other , early or late , and always in the winter of calamity , shoot up and bud forth into an absolute demonstration , of the dependance of our happiness and misery on the will of the supream being . the sum of this is by the excellent tertullian comprised in these words ; anima licet corporis carcere pressa , licet institutionibus pravis circumscripta , licet lebidinibus & concupiscentiis evigorata , licet falsis diis exanci●●ata : cum tamen resipiscit ut ex crapula , ut ex somno , ut ex aliqua valetudine , & sanitatem suam patitur deum nominat . and by lactantius in these , who speaking of mens forgetfulness of the divine providence , in the time of their prosperity , tum maxime ( saith he ) dem ex hominum memoria elabitur , cum beneficiis ejus fruentes honor●m dare divinae indulgentiae deberent : yet , continues he , the least gust of affliction soon sets them to rights , and renders these characters fair and legible to the first refl●xive glance of the s●●l : si qua enim necessitas gravis presserit , tum demum recordantur , si belli terror infremuerit , si alimenta frugibus longa siccitas denegaverit , si saeva tempestas , si grando ingruerit , ad deum protinus confugiunt , à deo petitur auxilium , deus ad subveniat oratur : si quis in mari vento saeviente jactatur hunc inv●cat , si quis aliqua vi afflictatur hunc protinus impl●rat . indeed , it seems to me very evident , as well as reasonable , that the special providence of god is a notion so unquestionable , that without its establishment in the heart of man , the foundation and support of all religion wou'd be unhing'd . for instance ; cou'd we once perswade our selves that the divine being was inexorable , our prayers and supplications for the supply of what we want , and for the removal of our evils must be all invalid . cou'd we assure our selves , that either god cou'd not , or wou'd not be our refuge when we call upon him , but that he hath left us wholly , having set before us good and evil , to the determination of our own wills , without the least regard or notice of our election , or without concerning himself in any manner to help us , to direct or assist us when we are wander'd and have ran astray : in a word , if we can once perswade our selves there is no god that heareth prayer , that hath neither the power of life nor death , neither acquitteth nor condemneth , to what purpose are all our petitions , our prayers , penetential tears , or fervent supplications ? or on what account do we frequent any places , either of publick or private worship ? omnipotence , justice and goodness are ascrib'd in vain , if god neither made the world , nor regard it being made : nor will it be easie to perswade men to worship him , if we are neither beholding to him for our being , nor under his laws , and if he no more respect our adorations , than if we did reproach and blaspheme him : if it were thus , we shou'd undoubtedly have cause to think our selves , by much the most miserable part of the creation . but on the other hand , that there is a natural belief in us , both of god and of his providence , the greatest of our adversaries , the most irreligious and profane , the learned and profound atheist , as well as the illiterate , nay , all mankind have been as it were forc'd to grant and acknowledge . i am sure it is a prodigiously rare case , to find any so unconcern'd an infidel , let his life have been never so remarkable for immorality , or one continued act of impiety and irreligion , notwithstanding the force of contracted evil habits may have throughly immerst him in all kinds of sensuality , yet when some grievous calamity hath befall'n him , or the disorder of his body put him upon a retirement , he begins to think first that there may be such a thing as divine providence , as well as that there may not : and when a farther reflection convinces him that it is more probable there is , than that there is not , if death approach him , in the midst of his meditations , there is scarce an atheistical desparado , can forbear giving his testimony to this great truth , but either silently or loudly breaths out his soul with an o god be merciful . now if these men , the mighty sticklers against the divine providence all their lives , had that assurance in their last minutes , that god almighty is neither wise enough to know their circumstances , nor powerful enough to punish them , i wou'd gladly know from whence proceeds these lamentable expirations ? you will say perhaps from those bugbare fears of invisible powers , with which tales they are so perpetually plagued from pulpit harangues , and promiscuous converse with men devoted to a religious superstition , that it is hardly possible for any man so throughly to shake off these childish fears and apprehensions , but that at some time or other they will intrude upon him , and in spight of all his opposition imbitter his delights and natural satisfactions . the world , you say , is so pester'd with the levitical tribe , that there is scarce a corner of the earth to be found , where a man might live secure from this disturbing noise of a being who sees all our actions , and will retribute to every man after he is dead and buried , you know not how nor where , according to his deserts , either of reward or punishment . thus the prejudice and prepossession of education in some , of conversation in others , are the great bias that sways the whole bulk of mankind , and keeps them under those servile fears which necessarily arise from a supposition of a god , and of other separate beings . that i may make a short , tho' i hope sufficient reply to this objection , i must confess that the allegation of an early imbib'd or preconceiv'd prejudice , may be prevalent enough to startle those , who either through a careless negligence or incapacity , have never dived into the bottom of this weighty affair ; but that it shou'd have force enough to master and over-power the great and potent masters of humane reason , and subjugate their seemingly impregnable and strenuous fortresses , or strong holds of atheistical argumentation , is in my opinion , plainly giving up their cause , and a silent acknowledgment that the proleptic evidence or light of their own consciences , notwithstanding their vain endeavours to suppress and extinguish it , will , however it may be sometimes smother'd and kept under , break out at length to their sorrowful assurance , that those noble faculties of their souls are more than a meer sound or echo from the clashing of sensless atoms , and must indubitably proceed from a spiritual substance of a heavenly and divine extraction : and that those admirable fabrics of their bodies ought no longer to be ascrib'd to the fatal motions of blind unthinking matter , but to the wisdom and contrivance of a power omnipotent . the recollections of this nature , and recantations of former principles , together with the strange horror and consternation those we are speaking of lye under at particular times , is decypher'd by juvenal in these lines ; hi sunt qui trepidant & ad omnia fulgura pallent cum tonat exanimes primo quoque murmure coeli . there is no occasion to search antiquity for these examples , modern story will abundantly furnish us ; we have lately had a r — r that may serve for all : a man who , as perhaps his profanity wants a parallel , so likewise his incredible acuteness of judgment and apprehension , together with his great learning , had qualify'd him for diving as far into the mystery of atheism , as any of those that went before , or may happen to follow after him . i suppose you are no stranger to the last conferences which he held with the present b — of s — nor of those rational and penetential expressions that usher'd in his last minutes ; upon which account i shall ease my self of the trouble of their transcription . but since that happy , tho' unexpected alteration in the opinion of his lordship , is by his once beloved libertines imputed to a decay of his rational faculties , and a want of his former strength and vivacity of judgment , induced by a long and painful sickness , together with his frequent commerce with the infectious priests ; tho' this , i say , be all too weak to blacken and obscure the testimony of that late , yet unfeigned noble convert , or to render his religious deportment but an inconsiderable reflection upon the strength and goodness of their cause : yet if i thought it might contribute to your farther satisfaction , i could give you a signal instance of some affinity with the former , relating to a short intercourse between my self and a deceased friend : the former will indeed have this advantage , that it wants not your knowledge of the person , at least his character , together with the circumstances of time and place , as also the very forcible attestation of several worthy gentlemen : whereas this with which i am about to acquaint you , must for its credibility depend wholly upon your good opinion of its relator , since not only the name and place of residence , but whatever else may tend to his discovery , are to be buried in oblivion . be the event as it will with relation to your conjectures . it is no long time ago that i paid a sorrowful farewel to a dying friend , a man whom i never adventur'd to think more than a deist , and that but nominal : i knew him to be both a gentleman and a scholar , that his studies had been mostly mathematical , and indeed he had made as good proficiency in physicks or natural philosophy , as perhaps almost any person of his years . having the good fortune to find him without company , the freedom i had formerly taken with him , excus'd a farther ceremony ; and i immediately desir'd to know ( having but little time to tarry ) if he would grant me the liberty of asking him two or three short questions , which , after his concession , i put to him in these words : . whether he conceived his mind to be now as clear , as active , and as vigorous as it had been some few days before his ilness ? . whether he found therein any perswasives to repentance , or did believe any necessity , by such kind of atonement , to endeavour an expiation of his past failings and offences ? . if he had , or had not a full conviction of the soul's immortality ? . what he thought of the christian religion ? to all which , when he had sorrowfully sighed out a heu ! quam mutatus , he made answer to this effect : . that his reason had as yet suffer'd nothing of an eclipse , and that he found his understanding ( bating the effect of his present consternation ) as firm as ever . . as for sorrowing for past errors and irregularities , he thought it was no more than natural , and to cry to heaven for mercy at the last moment , either in sighs or words , what the wildest pagan put in practise : but that the contrition of so great a libertine as himself had been , however fervent or sincere , yet considering the same proceeded from one unable to sin longer , to think this available to reconcile such a throughly poluted soul to the divine favour , he lookt upon absurd . . as to the substance and condition of the rational soul , that great principle and source of all his intellectual faculties , when he formerly consider'd the ignorance and more than brutish stupidity of his infancy , his gradual increase of knowledge , and the manner of his collecting idea's , with their being plac'd , tho' he knew not how , in his memory , together with his first attempts to speak by an imitation of those about him , these put him upon thinking , that the whole progress had so entire a dependance upon the conformation or mechanick structure of the brain , as to make him doubtful , whether there was any thing more in his composition than matter under various modifications ; and to believe that which hath obtain'd the denomination of mind or soul , was only the result or completion of the animal organs , or did consist in some subtil particles of the blood , after divers unaccountable ways exerting their several functions . but since he had more warily consider'd the strength of his own mind , under a violent and very sensible alteration and decay of the parts of his body , that it grew more clear still as his end approached , and wou'd not let him rest without confessing to its independency on the body ; since he reflected farther upon its essence , and that it was certain its faults or imperfections might not be such in it self , but seem so as it stands related to the body , in which whilst it is an inhabitant and ty'd to corporeal organs , it must act accordingly : since he had weighed that pertinent and well adapted simile , that the soul is no more blameable for acting disagreeably in a disorder'd or distemper'd brain , than the artist who has mist his end only on the account of faulty or improper instruments : lastly and above all , when he consider'd the nature of good and evil , the justice of the divine being , in rewarding good men , and punishing the wicked ; these rewards not being distributed here ; he was perswaded must undoubtedly ensue hereafter : and that his soul was truly and really a substantial form infus'd by a divine power , and no accident of matter , neither capable of perishing by the destruction of the body . farther , that whatever vehicle it might assume in its state of separate existence , he saw nothing in the notion incongruous or absurd , but that without its forsaken companion it might very well be capable of an intuitive knowledge , and of exercising those reflex acts which have no dependance upon gross material images , or coporeal idea's . . the business of reveal'd religion , he said , had very often startled him ; he gave the less regard to it , because it had never reach'd to all parts of the world : and he did think it too smart a reflection upon providence , to be consistent with the divine attributes , that mankind should not have equal advantages , or the same laws or rules to govern themselves by . but as for his own judgment , he thought it the less valuable ; for notwithstanding he did always believe there was such a thing as natural religion , or a light set up in the soul by which every man might steer his course , and that morality was more then an empty sound , yet he had govern'd himself very little or nothing by the same . to the credit of christianity he offer'd this , that by how much the less reason he had to believe it false , the more he thought himself oblig'd to think it true : and indeed , when at sometimes he consider'd what mighty gain its first founders might make of its promulgation , or what should be the motive to induce any man to carry on such a design , these doubts , he said , he was never able to resolve ; for when ( as it was but seldom ) he search'd the sacred writings , and found , they contain'd nothing but such laws and precepts , as wou'd if carefully observ'd , make us truly and compleatly happy : since they had had the suffrage of the most learned , and all the sober , and consequently more considerate part of the world , he was willing to think , for his part , they were manumitted to us by a more than humane power , and that their divinity was as well conspicuous in their subject as their stile . he lamented his short acquaintance with them , and the small progress he had made in the writings of the ancient fathers , and all other ecclesiastic history : were he to live the latter years of his life over again , he said they should be devoted to an enquiry after the great founder of the christian religion ; for he did believe it a concern of the highest moment , and that every man ought to satisfie himself , so far as he is able , of the authority of those writings , which being once establisht on a well-grounded faith , they are and will be certainly the surest guide we have to an happy eternity . as for himself , he told me , he had many perplexing thoughts attending him ; so that he must put all upon a mighty risque ; but that he hop'd to continue to his last breath an unfeign'd humble supplicant for mercy to the majesty of heaven : and that if he had no right to any claim by the death of christ , the saviour of the world , which ( tho' on slight assurance ) he earnestly hop'd that he had , he must then take what was allotted for him by the divine justice . thus i took a vary dismal vale , after he had closed all with some short and pithy expressions relating to my self . i have purposely in this place omitted the several interruptions happening in discourse , since the contents of the replies i made in conference with this my deceased friend , are some of them already intersperst in this and my former letter , and what remains may very probably be incerted in my next . i shall give you no more instances of this nature , but will only add a word or two concerning the unequal distribution of the goods of fortune , together with the prosperity of the wicked , and the afflictions of good men : which if they do not convince you of the divine justice and goodness , may at least serve to palliate and to render these general reflections upon providence the less weighty . but before we speak of happiness or infelicity , prosperity and adversity , it behoves us to fix upon some just method of discrimination , and that we agree upon some proper terms that may significantly express the nature of good and evil , not as they appear , but as they really and experimentally are found in themselves : for if you go by the commonly receiv'd opinion , or the customary judgment men too frequently make , and reckon that man more happy than your self , who has more money , more attendants , more admirers , fares more daintily or deliciously , lives easier , and takes less care . you will quickly find the fallacy , and a very little thoughtfulness will give you to understand , that notwithstanding these , there is no man can have more of solid happiness , content and satisfaction , then he has of honesty , justice , temperance and sobriety ; for if instead of laying out his wealth , to the honour of that being by whose permission he enjoys it , he either locks it up in his coffers , or makes no other use of the same , than by furnishing himself with the means of intemperance and excess : if he lays it out upon sumptuous furniture , numerous attendants , in gaming , drunkenness , sensuality , and the satisfaction of every other brutish passion , you will find the possessor of this kind of happiness , a greater and fitter object for your pitty than your emulation . however the notion might be carried too far by the stoicks , in their supposition of a perfect apathy , yet undoubtedly they were right in their founding true felicity upon contentment , or for that they placed the same in the peace and satisfaction of a calm and serene mind , neither capable of an exalted pride in the enjoyment of abundance , nor of anxiety or perturbation in what the world calls poverty . if this be the criterion or adequate measure of true happiness , we shall find those who have been generally accounted happy , to be of all others the most miserable . you may easily conceive the wealthy miser can have but little of this solid peace and tranquility ; for what with his pain and care to encrease his treasure , his denying himself the convenient and even necessary supports of life , together with the perpetual disquiet and anxiety that attends his fear of losing what he has got ; there is scarce an hour in the whole compass of his miserable life that is truly happy ; even his rest is not refreshing , like that of other mens , but his soul is like a troubled sea , and his last moments in his unwillingness to surrender and leave his muck behind him ( setting aside his thoughts of futurity ) openly declare his misery . from him we may take a prospect of the prodigal libertine , the other president of mistaken happiness , and here the genuine consequences are both a disorder'd or infirm body , together with a perplex'd and disturb'd mind : for however the make or temperament of some mens bodies gives them the opportunity of continuing a longer course : yet their souls are still perpetually clouded , and the tottering carcass must at length fall a victim to their adored bacchus or admired venus : and indeed , supposing the best of them that we can , we shall find nothing like a solid satisfaction , even in the height of what they call enjoyments . if we view them diverting themselves in gaming ; here we find ( not to mention the impairing their estates , the beggering themselves and families ) every cross or adverse hit of fortune transforms them into so many furies , and raises such impetuous storms and tempests in their breasts , as can be vented no other ways than in the most horrid oaths , execrations and imprecations of the divine judgments upon themselves and others . if we inspect their dishonest embraces , their whoredoms and adulteries , tho ne're so secure and secret , yet the loss of reputation by discovery in some , the fear of infection in others , or perhaps of a conception : but above all , that fear ( which will very commonly crowd in even upon the infidel himself ) that 't is possible there may be an after-reckoning ; these , i say , do generally combine to imbitter the delights of their lascivious acts ; but if the brutish appetite be allay'd , if the guilt be stiffled by an habitual repetition , if neither body nor reputation suffer , which is a very great hazard , yet may we find many of the more thinking sort of these persons declare their dissatisfaction , and candidly acknowledge it one of the greatest follies of which a wise man can be guilty . if we follow them to a debauch of drinking , here we shall find even the sensitive appetite presently satiated , its satisfaction no longer lasting than the fleeting gust ; their minds soon obnubilated , and themselves not masters of their actions , nor yet their passions , their conversation grows burthensome , and truly they have little left but shape to difference them from brutes : these , with the result of such a crapula , viz. violent ensuing hemicran's , loss of appetite and general lassitudes , will , i 'm certain in the estimate of every judicious man , make bedlam preferrable to their bacchanalia , and the lunatick for the time a happier man than the drunkard . 't is plain from hence , that we are mightily out in our accounts of happiness , or the supposed prosperity of the wicked , and the adversity of good men : for whatever blessings the bounty of divine providence hath ordain'd for our refreshment and consolation , in this pilgrimage on earth , and furtherance towards an easie purchase of after happiness , such as vigour , health and beauty of body , ingenuity of disposition , longaevity , multitude of friends , equality in marriage , fertility of issue , education in civility and learning , science , wealth , nobility of blood , absoluteness in power and government , &c. when these come into the poluting hands of vitious men , they instantly suffer not only a diminution of their goodness , but even a total depravation of their benignity , and degenerate into perfect curses : the possession of them raise● incessant tempests and distracting storms of passions in the region of their minds , not permitting that comfortable sun of true content to shine clearly forth , or to make so much as one fair day during their whole lives . to all which may be superadded this , that the brightest and longest days of fortune have ever clos'd in the blackest and most tragical nights of sorrow : that the plays of libertines have always prov'd comae tragedies ; and their pompous masks finish'd in dismal catastrophy's ; nor can the records of the whole world produce one example of sinful greatness , that hath not either before , or at his eternal adieu , by woful experiment manifested the truth of this maxim , in vertute sola , salus : or that none can ever arrive at the elizium of true felicity , who constantly pursue it through the gardens of sensuality , that the rose of happiness grows on the prickly stem of vertue , and that the just discharge of our duties to god and man , to the utmost of our abilities , is the only means of acquiring a durable content and satisfaction . i shall conclude with this necessary caution , that we take not too bold a freedom in our reflections upon providence , or repining at some particular dispensations towards us : it is the greatest imprudence we can be guilty of , to expect either that vertue should be immediately rewarded , or vice immediately punisht : for this would not only destroy a life of future retribution , but if punishments were immediately to be inflicted upon delinquents , our obedience would cease to be a vertue , as proceeding from our fear more than our choice . besides , we are by no means to pass sentence upon the providences of god , without a prospect of them from the beginning to the end : providence is one entire system , nor can we judge of the parts , but in relation to the whole ; for what at first we cou'd give no account of , we are very often brought to approve by a subsequent course of dispensations : and we do as frequently understand , that had our desires been gratified , or our expectations answer'd in some particular cases , the same wou'd have prov'd troublesome , if we had not been quite ruin'd or undone by them . excuse the imperfection of these incoherent thoughts , and believe me to be ( what i am ) lond. jan. . / . your friend in all good offices . letter iii. of the immortality of the soul. to mr. — &c. my very good friend , whatever success my last met with , i am embolden'd to believe my time not altogether mispent , 't is not out of a presumption that i am able to deliver any thing extraordinary , or more than many others might say upon these weighty subjects : but out of i know not what kind of belief and expectation , that you will more considerately peruse , and attentively examine them , as the performances of a friend ( who you may easily assure your self writes neither for secular interest , nor popular applause , but truly and unfeignedly with a pure design of discovering the truth ) than if the same were deliver'd by those whose interest we might judge it is to keep us under a slavish subjection , and who make it the proper and sole business of their lives , to furnish out such maxims , arguments and precepts , as they themselves ( too many of them ) are unmindful to observe ; so that , what is much to be bewail'd , when men look upon the priests as of a quite different make from the rest of mankind , neither subject to the same desires , natural inclinations and passions of other men : when they view them living as it were separate from the world , perpetually conversant in prayer , fasting , religious contemplation and divine meditations , they , by a kind of implicite faith ( especially the common people ) rely upon the certainty of the things deliver'd to them , without ever seriously enquiring or searching into the nature of the truths themselves : hence it is that the generality of them are no longer religious , than that they find their pastor to square his life by his doctrine , and every immorality discover'd in their teacher , they make the sufficient occasion of absolving them , not only from their regard or respect to him , but even god himself . thus amongst some sensual inconsiderate men , i have frequently met with such pitiful argumentation as this . they knew a dr. of divinity that was drunk : they heard another swear : a third they found in secret with a prostitute : a fourth they saw gaming : a fifth they heard was covetous , and a miserable oppressor , &c. and presently follows this ergo , all religion in gross , is no more than priest craft , the body of divinity a well contriv'd romance , the great and mighty props of it are all presently shook to pieces , and our belief of a god , his providence and the souls separate existence or independency , are now ridicul'd for meer fables . the sum of all is this , the parsons preach for money , get many livings and grow rich , whilst they in the mean time , till they discover'd the cheat , were hindred from the pursuit of their natural desires , and kept under apprehension of invisible powers , a life to come , and they know not what frightful bugbears , heaven and hell , devils and damned spirits , which they now find to be a dream : for since the slip of the clergy-man has open'd their eyes , they find nothing but nature : time and chance , say they , attends us all . and here the words of solomon come pat to their purpose , which he gives us , as the natural arguments of wicked men for the overthrow of religion : i said in my heart concerning the estate of the sons of of men , that god might manifest them , and that they might see that they themselves are beasts : for that which befalleth the sons of men befalleth beasts , even one thing befalleth them ; as the one dieth , so dieth the other ; yea they have all one breath , so that a man hath no preheminence above a beast ; for all is vanity . all go unto one place , all are of the dust : and all turn to dust again . who knoweth the spirit of man that goeth upward , and the spirit of the beast that goeth downward to the earth ? wherefore i perceive that there is nothing better then that a man should rejoyce in his own works , for that is his portion : for who shall bring him to see what shall be after him ? this is now become the common language of the libertine , and if the intestine dictator conscience , takes the advantage of some lucid interval , and whispers them in the ear with what 's to come : their hearts-ease is still ready , and a post mortem nihil est , or their sempiternal hush lulls all asleep . i wou'd by no means have you to take this , as a reflection in general upon the pastoral function ; for , god be thanked , there are many of them as remarkable for their learning , as conspicuous for their unfeigned piety : and did their adversaries come up with some of the meanest of them in the government and conduct of their lives , they wou'd think it an insupportable grievance to their natures , to be abridg'd their liberty , or ty'd to the exercise of almost any single act of mortification and self-denial ; whilst at the same time every little immorality in these men is lookt on through a magnifying glass ; and the same which they account a venial fault or peccadillo in themselves , must be deemed in the other a crime of the first magnitude , an unpardonable transgression . being oblig'd in prosecution of the following discourse to remove what difficulties i cou'd out of the way , and to mention at least some of the mighty obstacles of our faith : amongst others i have been necessitated to touch upon the clergy , whom we are too prone to follow blindly , and when once our great opinion of their learning and piety has placed them in the chair of infallibility ; the first false step they make , at once subverts our faith , and taking all before for granted which they deliver'd to us , we now dispute the verity of those doctrines we had inbib'd from them . bad presidents are always very prevalent contagions amongst our equals ; but when we find our pastors or our parents , our masters , our governours , or our princes infected with any manner of vice , we quickly become their apes , and readily excuse our selves , because we do but imitate those , whom we imagine to know better than our selves . thus many men have had their faith stagger'd by a view of the profaneness and impiety of learned and great men ; by the dissolute lives of the gentry and nobility in the countries where they live : as if these by their vitious practices cou'd alter the nature even of good and evil ; or if it was possible that men immerst in matter , tho' never so profoundly skill'd in science , cou'd regulate their lives by the laws of god , whilst they contemn the divine aid , and regard not his assistance . instead of this , 't is become the fashion of the town to ridicule vertue , and render vice as amiable as they can ; and if they find it possible to prevail upon some simple clergy-man ( who is naturally as loose as themselves ) to be drunk , to whore , to game , to curse and swear profanely , there are many men so extravagantly proud of such a conquest over an hypocritical sinner , as to think they give hereby a fatal stroke to all true piety , as if the very essence of god , the condition of the soul , and every other sacred truth , were by such trivial and childish instances to be obliterated or wiped out . i have premis'd this by way of anticipation , or to caution you how requisite it is before you set up for a libertine , to go upon sure grounds : for undoubtedly 't is unbecoming any pretender to reason , to run a hazard , especially one of this consequence , or to declare himself either openly or privately for the cause of atheism , till he hath positively assur'd himself , beyond contradiction , that there is no superintendent power takes notice of his actions ; or if there shou'd , that he is above the reach of his justice , and that his last breath will carry all into perpetual oblivion ; for if he goes not farther than probability that matters may be so , yet if there remain the least doubt that they may not , he forfeits at once both his reason and security , and 't will be a pitiful satisfaction , that the greater part of the world have involv'd themselves with him in the same misery . it is the less admirable that men shou'd so very easily give up the cause of religion , who never examin'd their first principles ; whose faith is no otherwise founded than on the custom of their country , the credit of their ancestors , or the example of those under whose guardianship and tutelage they have been brought up : and truly , in one sense , what the poet remarks is a certain truth , by education , most have been misled ; so they believe , because they so were bred : the priest continues , what the nurse began , and thus the child imposes on the man. he who never considers the why or wherefore , nor so much as once ever rightly weigh'd the motives of his belief , becomes a perfect weather-cock , every blast of a new doctrine carries him to and fro , till at length , being unsetled , he despise● all . this is what i have thought necessary by way of introduction to my discourse of the immortality , which i intend the subject of this present letter : for having in the two former , endeavour'd to establish those two great truths of the divine being and his providence , order requires that i take notice how far we are concern'd , if we concede or admit the foregoing propositions . for if we lye under no obligation to , or have no future dependance upon god or his providence , it is a matter purely indifferent , whether we believe them or not ; what advantage can i have by my belief in god , if i am secure that he has left me to my own disposal , and inspects not any of my actions ? or why should i deny my self the satisfaction of my desires , how exorbitant soever they may be , since i know the worst , and that if death will at length come and put an end to my delights , it will likewise finish all my trouble and disquiet ? however i may resign up my own reason , or betray the weakness of my judgment , i must confess to you , that when i have very often seriously reflected upon this subject , and once admitted a supream intelligent and powerful cause of all things , i presently found my self under a kind of irresistible necessity , to believe our souls must be immortal : and the supposition of a down right necessity that it should be so , without any respect to arguments , either sacred or profane , that it is so ▪ does at this time overcome me : for however short of demonstration they may prove , we must take up with the most notorious absurdity imaginable , if we perswade our selves that there can be an all-wise , just , and omnipotent god , and yet notwithstanding that thefts , rapines , murthers , and all other the most egregious vices shou'd go unpunish'd , both here and hereafter . however this be , the result of my own thinking , and a consequence which it 's possible you may not allow , i speak it not by any means to prepossess your judgment ; neither do i desire you shou'd look upon the same , either as matter of fact , or so much as rational evidence . it will add little to the illustration of my present task , that you are inform'd at large with the opinion of the ancients concerning the humane soul : let it suffice you to understand that as some of them affirm'd the s●me to be a substance existing of it self and immortal ; so there were others who deny'd that it had any substance , but was only an accidental form. the platonists and pythagoreans opin'd that the souls of all living creatures were a part of the soul of the world● that they were immerged in bodies as in a sepulchre , and that when the bodies died , they were by a various 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inhabitants or guests to other bodies ; sometimes to those of men , at other times to those of beasts . the manich●es supposed that all souls in general were taken out of the substance it self of god , that they actuated te●restrial bodies , and going from hence again return'd into god himself . the originists , that all souls were created from the beginning of the world , at first to subsist of themselves , then as occasion serv'd that bodies being form'd , they enter'd into them , actuated them during life , and at length return'd into their primitive and singular substances . o●hers have affirm'd , that the soul of man does arise up of her own accord , from power only of matter rightly dispos'd , making her to be no more than a temperament resulting from the mixture , which as it adds nothing substantial to the prae-existing matter , the soul it self seems to be from thence a meer ens rationis , or only an extrinsic denomination . whoever makes a scrutinous enquiry into their sentiments , will find this the beloved opinion , not only of our modern profest atheists , but of those also who have skreen'd themselves under the less harsh and more acceptable name of deists . if you think fit to pay any deference to men , not only on the account of their sobriety , but for their profound learning and metaphisical acquirements , the two following , i doubt not , are unquestionable for both i mean dr. moor and mr. robert boyle : the first of them defines the soul of man ( i.e. the rational ) to be an immaterial substance , endow'd with life and the faculty of motion , vertually containing in it penetrability and indiscerpibility . the judicious esquire * boyle has been pleas'd to own , that he knew of nothing ( naturally speaking ) that was compos'd of matter and a substance distinct from matter , except man , who is made up of an immaterial form and a humane body . it were endless to cite the opinions of all learned men , who have deliver'd their sentiments about this subject . i find in the general , with very little variation , they have concluded thus , that the superior or rational soul in man , is a most pure substance , immaterial , penetrable and indivisible , essentially vital , perceptive and appetitive , animating an humane organized body . before i set about the justifying this definition , i conceive it requisite that we have a right understanding , not only that there is an essential difference between ou● souls , and those of other creatures , but wherein also the same consists : for give me leave to take notice to you , i am apt enough to believe , with a certain late * author , that the cart●sian hypothesis , which allows brutes to be no more than insensible mac●i●●s , has been very injurious to our rightly conceiving the reasonable soul of man ; for indeed the notion in it self , notwithstanding its many favourites , is so repugnant to common observation and experience , and withal so very harsh and incredible , that had it not been for the blind respect which is paid by most men to its founder , on the account of his ingenuity and penetration of thought , it cou'd never have so long impos'd upon the credit of his disciples . neither is it to be thought strange , that cartes , who had deny'd the possibility of sensible atoms , shou'd start this assertion concerning brutes for the support of his hypothesis : for when he had allow'd but one principle , both of sense and reason to man , and endeavour'd to prove this principle superiour to any power in matter , when after this the whole stress of our immortality was laid upon the immateriality of the soul , he did well enough foresee , that by granting sense to brutes , he must also grant them actuated by a principle above matter , and immateriality being his grand proof of immortality , they must necessarily come in with man for a share in this prerogative : to avoid which absurdity , being at the same time unable to understand that meer matter , however modify'd , shou'd be capable of sensation , he fixes upon one as great , and tells us there is none but man amongst the creatures , that is both capable of sense and reason , and that brutes are only some of the more curiously contriv'd machins , devoid of sense , feeling or perception . thus much may indeed be said in the behalf of this great man , that it is really unaccountable to humane reason that matter shou'd be sensible : but yet it was too bold an adventure , utterly to deny its possibility , when at the same instant we have a full assurance that it is so . it is altogether as unintelligible , that matter and spirit shou'd influence , and have such mutual commerce with each other as we experience in our selves . however inconsistent both may seem to our finite understandings , they are by no means to be thought so with a divine and infinite capacity or power : upon which account , and the certain assurance that brutes are capable of sensation , those who allow'd hereof , but yet wou'd have sense and reason to arise from the same source , were reduc'd to that miserable subterfuge , that it was possible the souls of brutes were but so many particular eradiations or effluxes from the spring of life above , when and wheresoever there is any fitly prepar'd matter capable to receive them , and to be actuated by them , to have a sence and fruition of themselves in it so long as it continues such , but so soon as ever those organized bodies of theirs , by reason of their indisposition , become incapable of being farther actuated by them , then to be resum'd again , and retracted back to their original fountain . in supposing thus we must believe , both a prae and post eternal existence of brutal souls ; but if this won't do , there are others who wou'd perswade us of the probability that the souls of brutes , as they are created out of nothing , may be annihilated by the same power , and so with as much likelyhood may the soul of man. these are some of the dangerous consequences and inconveniencies attending that monstrous opinion , that reason and sensation are affections of one and the same soul. to remove which difficulties , and in order to our arrival at a clearer knowledge of our whole compositum , i shall as briefly as i can , attempt a proof that the soul of brutes , altho' sensible , is corporeal . that brutes are sensible ( says a late * author ) we have the same certainty as one man can have that another man is sensible , supposing that other man were dumb. i cannot feel the impressions made upon another man of pain , hunger and thirst , but must judge of them by outward indications : and i have all the same outward indications that brutes feel all these , as i have that any man feels them ; and therefore it wou'd be ridiculous to go about to prove this by particular instances . that the brutish soul is material , i come to understand because it is extended and divisible , being made up of the vital spirits and the arterial blood their vehicle , and by the rivulets of the nerves they are communicated from the brain to all the sentient parts of the body , which therefore are endow'd with the power of performing animal actions . if you object , that this will prove no more than that the immaterial substance is so closely united to the material , that it perceives every impression made upon the body . i reply , that we cou'd not then feel distinct pains in several parts , but the pain must be equally felt over the whole body ; for the soul b●ing indivisible , it cannot feel in parts , but the whole must feel , and con●equ●ntly the whole body seem in equal pain : neither , if this were true , could there be any degrees of pain in the s●nti●nt parts , but a cut in the flesh wou'd s●art as much as a cut amongst the nerves , for there can be no reason assign'd why i● shou'd be otherwise , but because there is more of the sensible nature in one part , than there is in another , but how can there be more or less when the whole fe●ls both ? wherefore if there are degrees of pain in the sentient parts , if we c●n feel pain in this part , and none in the other , and can at once feel several distinct pains , in several distinct parts , then the soul must either feel by parts , which an indivisible cann●t , or sensation must belong to another principle whose properties are extension and divisibility , and if those properties do not belong to body , or can belong to spirit , we have no notion either of body or spirit . whoever throughly considers this argument , will find that the judgment of most learned physician ▪ concur with this opinion , of the corporiety of the souls of brutes ; and that the same is plainly hinted in those places of * scripture which relate to the jewish prohibition of eating blood , because the same contained the life or soul. for as our animal spirits 〈◊〉 off by what we call the insensible transpiration , we are sensibly enfeebled , and grow unactive till there are new ones ma●e out of the arterial blood , which blood must be again s●p●ly'd by corporeal nourishment . thus we see bodies , un●●●ustom'd to hot countries , in those places their po●es are so much open'd as to cause the spirits , flying away in such quantities that the life would soon expire , without the assistance of spi●●tuous liquors , which give a speedy supply of spirits . on the other hand we find , dormice will sleep whole months without the help of food ; but if you observe those creatures in their sleep , they are stiff and cold , their pores are so contracted , that the life cannot fly off , and therefore they want no recruit ; but when warmth awakens them , whereby their pores are opened , they can fast no longer than other creatures : therefore if the animal life flies off by parts , which are again renew'd by corporeal nourishment , it is a clear evidence that the soul of brutes , or animal life , is corporeal ; and by this we come to a plain and true notion of death , that it is not ( as usually defin'd ) a separation of the soul and body , which is but a consequence of death but an absolute extinguishment of the animal life or vital flame . for to suppose that meer animals are a compound of matter and spirit , and that death is only a separation of them , is to ridicule all the natural arguments for man's immortality , by making them hold as strong for the immortality of brutes ; which is both against divinity and common sense . and indeed , the reason why some physicians ( who of all men should admire most the wonderful works of creating wisdom ) have been atheistically inclin'd , is , because they are able to demonstrate that sense is made by matter and motion , and therefore have carelesly concluded reason to spring from the same principle , and all our actions to be accounted for by mechanism : and those men help much to the confirmation of this opinion , who assign the office of sensation to the rational soul , and allow reason to other animals ; there is no adversary to religion , but will readily grant the animal life and rational soul to be the same thing ; and that all animals are rational ; but then he subjoyns that the animal life is corporeal : and therefore concludes that rationality is no argument either of immateriality or immortality . my lord bacon upon this subject delivers his opinion in the following words : the sensible soul , or the soul of beasts , must needs be granted to be a corporeal substance , attenuated by heat , and made invisible : let there be therefore made a more diligent enquiry touching this knowledge , and the rather for that this point , not well understood , bath brought forth superstitious and very contagious opinions , and most vilely abasing the dignity of the soul of man , of transmigration of souls out of one body into another , and lustration of souls by periods of years , and finally of the too near affinity in evey point of the soul of man with the soul of beasts . this soul in beasts is a principal soul whereof the body of the beast is the organ ; but in man th●s soul is it self an organ of the soul rational . having made this enquiry into the soul of brutes , and given , i hope , sufficient proof that the same is corporeal , we shall next inform our selves what knowledge they are endow'd with , and enquire whether or no there is a principle of reason in the most subtil of their actions . our common observation may assure us , that all the actions of meer animals are either the effects of a bare sensitive nature , which in various degrees is common to all ; or of sensitive creatures , as they are fram'd of this or that peculiar species or kind : for what those creatures act according to the nature common to all , is plainly the effect of bare sensation : we see ideots do as much , who have no use of reason ; they distinguish who feeds them , and fear who beats them . outward objects must affect the animal spirits , the animal spirits must make traces in the brain , and lodge those idea's , and so far will and reason have nothing to do . and altho' the actions of meer animals , as they are of this or that peculiar species or kind , seem somewhat agreeable to reason , yet they prove only a wise author of their beings , and that the more strongly , because 't is visible that those actions are not the effects of a reasoning principle in those creatures , for actions that are constantly agreeable to reason must be somewhere directed by reason , but they are not the effect of re●son in those creatures . in earthly created beings , we find reason is improv'd by degrees , from a series of observations or from information : men cannot conclude or reason about any thing but a posteriori , from the operation and effects of things ; but meer animals act according to their nature , immediately and without observation ; which are so many demonstrations that they are instructed by a secret instinct , and not by reason , or a knowledge of what they do , for they ever act according to their natures , when by plain and visible accident they act against the most apparent reason . one wou'd think a little , very little reason wou'd instruct creatures that they cou'd not eat when their mouths are sewed up , at least a trial might learn them that knowledge ; yet stitch up the mouth of a ferret day after day , and for all that he 'l as warmly pursue the rabbits for his food , as if his jaws were at liberty . farthermore , meer animals must act according to their kind , when so acting is visibly their certain ruin . take a bull-dog and muzzle him , throw him bones that he may find he cannot open his mouth , ●●t after that shew him a bull , and he shall as boldly attack the bull , as if he had no muzzle on . again , it is certain that young birds bred in trees , will starve with meat before them if it be not put into their mouths , whereas those whose kind breed on the ground , can never be taught to gape for their food , but so soon as batch't betake themselves to seek out and pick up their food . these i say , with a thousand instances of the like nature , are evident marks of a providential wisdom , because they are rational actions , many of them at least perform'd not accidentally , but constantly , by irrational agents . understanding being got by a series of experiments , observations or information , therefore it is some old arts are improv'd , some quite lost , some new ones found out , but all meer animals act the same yesterday and to day ; thus far they always went , and no farther : which fully proves they were originally compell d and limitted to act according to their kind , and had nothing to do with will or reason . it may be objected , that several sorts of animals are very d●cible creatures , and learn several things , by the discipline of mankind , which wou'd make one ready to think that those creatures have some degrees of reason . to which , i say , thus far is prov'd that those creatures do act artificially , and for ends , without deliberation and knowledge ; and those being the chief ends for which they were made , we cannot reasonably suppose that they shou'd blindly act that part , and yet have the use of reason in things of lesser moment . it must therefore be concluded , that the utmost extent of their ability is to do , and not to know ; and therefore tho' by the impressions made upon the senses , they may be forced to do what their nature is capable of doing ; yet this is all from the senses , and reason but begins where the senses end . to do and to know why we do , proceed from different principles : 't is true , the most docible creatures may mimick several things they see men do , yet can they give us no indication that they know why or to what end they do them : for that their souls being corporeal , it follows necessarily , that all their motions must be made either by an external or internal force or impulse ; whereas will and reason can be no other than the powers of a self-moving principle , which is a spiritual immaterial essence . sense and imagination can conceive nothing but what is corporeal ; and the highest conceptions which depend on sense , amount no higher than imagination , which likewise is unable to receive any other than corporeal idea's : nor can it reflect or make any conclusions about what it perceives . so that brutes may very well be thus far endow'd without any such thing as a rational exertion . for a farther explanation hereof , i shall give you the descriptton of a learned man of the mechanic process by which brute animals come by all their habits , and that acquir'd seeming knowledge which tho' in some degrees it surpasses their natural instincts , is however most strictly ty'd to sense and imagination . when the brain , saith he , in the more perfect brutes grows clear , and the constitution of the animal spirits becomes sufficiently lucid and defaecated , the exteror objects being brought to the organs of the senses , make impressions , which being from thence transmitted for the continuing the series or order of the animal spirits inwards towards the streaked bodies , affect the common sensory , and when as a sensible impulse of the same , like a waving of waters , is conveyed farther into the callous body , and thence into the cortex or shelly substance of the brain , a perception is brought in concerning the species of the thing admitted by the sense , to which presently succeeds the imagination , and marks or prints of its type being left , constitute the memory : but in the mean time , whilst the sensible impr●ssion being brought to the common sensory ●ffects there the perception of the thing felt , as some direct species of it tending farther creates the imagination and memory , so other reflected species of the same object as they appear either congruous or incongruous , produce the appetite and local motions its executors : that is , the animal spirits looking inwards for the act of sension , being struck back , leap towards the streaked bodies , and when as these spirits presently possessing the beginnings of the nerves irritate others , they make a desire of flying from the thing felt , and a motion of this or that member or part to be stirred up ; then because this or that kind of motion succeeds once or twice to this or that sension , afterwards for the most part this motion follows that sension as the effect follows the cause , and according to this manner , by the admitting the idea's of sensible things , both the knowledge of several things , and the habits of things to be done , or of local motions , are by little and little produced . for indeed from the beginning almost every motion of the animated body , is stirred up by the contact of the outward object , viz. the animal spirits residing within the organ are driven inward , being stricken by the object , and so ( as we have said ) constitute sension or feeling , then like as a stood sliding along the banks of the shoar , is at last beaten back : so because this waving or inward turning down of the animal spirits , being partly reflected from the common sensory , is at last directed outwards , and is partly stretched forth even into the inmost part of the brain , presently local motion succeeds the sension , and at the same time a character being affixed on the brain , by the sense of the thing perceiv'd , it impresses there marks or vestigia of the same for the phantasie and the memory then affected , and afterwards to be affected ; but when as the prints or marks of very many acts of this kind of sensation and imagination , as so many tracts or ways are ingraven in the brain , the animal spirits oftentimes of their own accord , without any other forewarning , and without the presence of an exterior object , being stirr'd up into motion , forasmuch as the fall into the footsteps before made , represent the image of the former thing , with which , when the appetite is affected , it desiring the thing objected to the imagination , causes spontaneous actions , and as it were , drawn forth from an inward principle . as for example sake ; the stomack of an horse feeding in a barren ground or fallow-land , being incited by hunger , stirs up and variously agitates the animal spirits flowing within the brain ; the spirits being thus moved by accident , because they run into the footsteps formerly made , they call to mind the former more plentiful pasture fed on by the horse , and the meadows at a great distance : then the imagination of this desirable thing ( which at that time is cast before it by no outward sense , but only by the memory ) stops at the appetite : that is , the spirits implanted in the streaked bodies are affected by that motion of the spirits flowing within the middle part or marrow of the brain , who from thence presently after their formerly accustom'd manner , enter the origines of the nerves , and actuating the nervous system after their wonted manner , by the same series produce local motions , by which the hungry horse is carry'd from place to place , till he has found out the imagin'd pasture , and indeed enjoys that good the image whereof was painted in his brain . after this manner the sensible species , being intromitted by the benefit of the exterior organs in the more perfect brutes , for that they affix their characters on the brain , and there leave them , they constitute the faculties of phancy and memory , as it were store-houses full of notions ; farther stirring up the appetite into local motions agreeable to the sensions , frequently they produce an habit of acting , so that some beasts being taught or instructed for a long time , by the assiduous incursions of the objects , are able to know and remember many things , and learn manifold works , i. e. to perform them by a complicated and continued series and succession of very many actions . moreover , this kind of acquir'd knowledge of the brutes , and the practick habits introduced by the acts of the senses , are sometimes promoted by other means to a greater degree of perfection . living brutes are taught by example , by the imitation and institution of others of the same , or of a divers kind , to perform certain more excellent actions . hence it is that the ape so plainly imitates man , that by some it is thought a more imperfect species of him : for this animal being extreamly mimical , as it is endow'd with a most caepactous and hot brain , it imitates to an hair almost all the gestures that it happens to see presently , with a ready and expeditious composing of its members , and is furnisht with a notable memory , and retains all its tricks which it hath once acted , very firmly afterwards , being wont to repeat them at its pleasure . yet notwithstanding t is very clear and apparent , that brutes are directed to all things which belong to the defence and conservation of the individuum , and that are to be done for the propagation of their kinds by a natural instinct , as it were a law or rule fixed in their hearts , when as therefore we behold for these ends , ordained by divine providence , brutes to order their matters wisely , and as it were by counsel , no man esteems this the work of reason , or any liberal faculty ; for they are led into these enterprises by a certain predestination , rather than by any proper vertue or intention . having given you this account of the soul of brutes , prov'd the same a corporeal , divisible substance , whose peculiar residence is in the blood and spirits , and evinced their knowledge not to exceed the powers of sensation and imagination , it is time that we return to discourse of the rational soul of man ; and if it can be discover'd that there is a principle of action in him which proceeds from a different way of operation than sensation doth , and that there are such operations of this soul which are not imaginations , it will be then as clear that there is a principle in man higher than matter and motion , and impossible , without a spiritual immaterial being , to solve those appearances in him which thus transcend the power of imagination . the renowned philosopher gassendus has given sufficient proof , that the sensitive soul in man is exactly the same with that of brutes , corporeal , extended , native , and corruptible : but that the rational is a substance purely incorporeal and immortal . dr. hammond in his notes upon thessalonians , v. . says man consists of three parts : first the body , which denotes the flesh and members . secondly the vital soul , which animal and sensitive soul is common to man and brute . thirdly spirit , which is the rational soul. this division he confirms by the testimony of heathen authors and ancient fathers . so that those who disregard the scriptures , may in these admirable authors be furnisht with other authorities ; but those who do , may consider what the apostle saith in the foremention'd text , viz. i pray god your whole body , soul and spirit be preserved : to which we may add what he says in another place , the word is sharper then a two edged sword , piercing even to the dividing asunder of soul and spirit , and of the joynts and marrow . the meaning whereof is , let things be never so closely united , god can separate them ; but then they must be in their nature separable , or else it implys a contradiction . so that if the soul and spirit are separable , we have gain'd our point ; if they are not , the apostle has told us that can be , which cannot be . but further ; this truth that there is two distinct souls in man , is by the apostle demonstrated from the dictates of internal sense : i find ( saith he ) a law , that when i would do good evil is present with me , for i delight in the law of god after the inward man. but i see another law in my members , warring against the law of my mind , and bringing me into captivity to the law of sin , which is in my members . so then with my mind i my self serve the law of god , but with the flesh the law of sin. now what can be more expressive of two several perceptive souls in man , whose natures and whose laws are contrary to each other ? but perhaps you 'l say , these contrary laws do indeed arise because man is a compound of contrary natures , yet there is but one perceptive nature in him : but that nature having the several faculties of reason and sensation , and being united to flesh , whereby the sensitive faculty may be gratify'd , hence arises the war between sense and reason . to which i answer , thus far then we are agreed , that sense is the source of all carnal delights , pains and aversions , therefore sense is no faculty of the spirit , or all carnal delights , lusts and passions spring from the spirit : and what excellent sence would this make the apostle speak , i find a law in my mind warring against the law of my mind ; so then with the mind i my self serve the law of god , but with the mind the law of sin : for if sense be a faculty of the mind , the laws of sense are are as much the laws of the mind as the laws of reason . the soul and spirit , by reason of their close unaccountable union , have also unaccountable mutual influences upon each other ; but for all that , their contrary natures are very discernable : and to make sense and reason faculties of the spirit , is to make the spirit as the man , a compound of contrary natures ; for that sense and reason are of contrary natures , is discernable from the natural and constant strugglings and contentions between them . secondly , from the natural fruit they bring forth , which is certainly contrary if good and evil are so : wherefore we may with all imaginable certainty , affirm the souls of all meer animals , and the sensitive soul of man , to be corporeal , but the rational soul of man to be truly a spiritual immaterial substance , if there were not such a substance in him distinct from the sensitive soul of brutes , and a power superiour to sensation , we might reasonably interrogate with the judicious willis , cur non quadrupedes aeque ac homo intellectu & ratiocineo polleant , immo scientias & artes discant : quandoquidem in utriusque preter animas pariter immateriales , eadem prorsus fit conformatio organorum animalium , à quibus sane animam rationalem dum in corpore est , quoad actus & habitus suos pondere constat , quoniam laesis aut impeditis organis , horum privatio aut eclipsis succedit : quamobrem quod bruti anima iisdem ac homo organis utens , nihil praeclare scire nec supra actus & objecta materialia assurgere potest , plane sequitur illum ab anima rationali diversam , insuter longe inferiorem & materialem esse . but to proceed , those who hold no difference between the soul of man and brutes , with respect to essence , and at the same time will allow sacred authority , wou'd do well to consider whether it be reasonable to think the latter were endow'd with that divine spiraculum , which the former was honour'd with in his creation : if they think it reasonable , they strike at the mosaic relation ; if they do not , let them tell me what that spiraculum was , if not the rational spirit . and indeed , if this alone were well consider'd , we shou'd hear no more of the rationality of brutes , from those who acknowledge the truth of revelation . but farther ; that this reasonable soul is a spiritual incorporeal substance , we have this to alledge , for that it is rational and has a freedom of choice , neither of which can possibly belong to matter , for all the motions of matter are necessarily made , no choice but force must make its motion , and that force must be immediate , for matter moves no longer than the impulse lasts : but to deliberate and judge of a train of consequences , is no immediate impulsion of matter , for those consequences are not yet in being , but only such as will be upon our acting thus or thus ; nay , perhaps only such things as may , but never will be ; but to choose to act ( as such power we have , and every man feels it within himself ) purely in regard to those consequences , is many times to act in opposition to all the immediate and strong impresses of matter ; and hence it is apparent , that neither will nor reason do belong to matter , but to something vastly different . again , the animal spirits make no other impression on the brain , than as things appear not always as they are , which error is corrected ; yes , you 'l say , but 't is corrected by the senses themselves . but what puts the senses in the way and method to correct themselves ? if the senses are their own directing power , then all creatures that are alike sensible wou'd be alike knowing ; and meer animals wou'd be daily finding out new arts and inventions as well as man. it is impossible to give the least shadow of a reason why it should be otherwise , unless we allow a principle in man which brutes have not : we see , except man , all creatures of the same kind run in one constant and setled method , whilst he is not only learning from every thing he sees , but invents how to learn and try the truth or falshood of this or that invention by experiments ; and sometimes he finds himself in the right , sometimes in the wrong : now , tho' in these cases the truth or falshood of this or that invention is proved by the senses , yet the invention preceded the proof , and therefore could not be from the information of the senses . besides , 't is yet more evident those inventions are not from the senses , but from another principle , because the same are sometime , false , and will not hold ; but when we come to prove them , our senses will bring in no such appearances : for altho' we know nothing but a posteriori from the operations and effects of things , yet from visible operations and effects , we can consider and reason about the nature of the invisible operator , as from the beauty and order of the universe , we reason that there must be a mighty wise and invisible power that framed and continues the same . now the impressions of matter upon sense go no farther than so these appearances are , and here of necessity we should ever rest , had we no other principle but matter , and cou'd never enquire how or why things come to be so ; but when we advance to the notion of an invisible operator , then certainly we outfly our senses , unless our eyes are so good as to see an invisible object : but suppose there is no such invisible object , but that all our notions concerning such a being are but meer chimaera's , let us for argument sake suppose all that , however whether the notion of an invisible incorporeal operator be true or false , so much is true , that there is such a notion amongst men , and that it is a full evidence that there is an incorporeal principle in man , because matter cannot possibly impress or be imprest with any other but material idea's ; therefore were man's whole compositum pure matter , he cou'd not possibly stir beyond material idea's , and the world had never heard of immaterial substance . to confirm this , i shall here add the opinion of one whose sentiments upon other matters i have elsewhere made bold with . the considerations ( saith he ) which may be alledg'd in favour of the soul's immortality , are either physical or moral : the former are such as arise from the nature of the soul her self , and do all of them seem to refer to this one capital argument , the reasonable soul of man is immaterial , and therefore immortal : the reason whereof is , what wants matter wants likewise parts into which it might be distracted or dissolved ; and what is incapable of being dissolved , must of necessity always continue to be what it is : for whatever is of a nature free from the conditions of matter or body , doth neither carry the principles of dissolution in it self , nor fear them from external agents . there are but two ways comprehensible by the understanding , how any thing that hath existence in nature can perish ; the one is by the exolution and dissipation of the parts of which it was composed ; the other by an absolute adnibilation of its entity , as the schoolmen phrase it . the former way of destruction is peculiar to corporeals , and the latter may be competent to incorporeals : but to argue à possi , ad esse , that god doth , or will adnihilate any thing , because it as in his power , is much below any good logician to infer : nor are we to suppose any innovation in the general state of things ; but that the course of the universe doth constantly and invariably proceed in the same manner or tumour of method , which was at first instituted by the wisdom of the creator . now to prove that there is a power in us above the sensitive soul or independent of matter , notwithstanding this great man was in some things tainted with the cartesian principles , he thus rightly argues , that if all our cognition doth proceed originally from our senses , as is affirm'd by aristotle in his maxim of nihil in intellectu , &c. and that intellection is made by analogy , by composition , division , ampliation , extenuation , and the like ways of managing the species or images of things immitted into the common sensory by the external senses ; then certainly we can have no knowledge of any thing whereof we have no image , and consequently without imagination there is no intellection ; so that in fine , to imagine and understand a thing will be all one ; whereas to answer this we may affirm , that no corporeal image or species is ever receiv'd into the mind , and that pure intellection as well of a corporeal as incorporeal thing is made without any material image or species at all . as for imagination , to that indeed is requir'd the presence of some corporeal image to which the mind might apply it self , because there can be no imagination but of corporeal things , and yet nevertheless that corporeal image doth not enter into the mind . the truth is , the intellect also makes use of images conceiv'd by the phancy ( and therefore called phantasms ) yet only as certain means or degrees , that progressing through them , it may at length attain the knowledge of some things which it afterwards perceives as sequester'd , and in a manner sublimed from those phantasms : but this is that which doth sufficiently argue its being immaterial , because it carrieth it self beyond all images material , and comes to the science of some things of which it hath no phantasms . all the particular knowledges that man hath , or can have , concerning finite and compleat entities ( except only the notion of being ) are only certain comparisons or respects between particular things ; but of respect there can be no image or representation at all in the phancy , and therefore our knowledge is without images . all the particular notions we have ( except of being ) do belong to some one of the ten praedicaments , all which are so manifestly respective , that no man doubteth them to be so : in particular , substance hath a respect to being : quantity doth consist in a respect unto parts : quality hath a respect unto that subject which is denominated from it : action and passion result from the union of quality and substance : relation denoteth the respect betwixt the relatum and correlatum : ubi and quando arise from substance consider'd with the circumstances of place and time : situation is from the respect of parts to the whole : habit is a respect to the substance wherein it is , as being the propriety by which it is well or ill , conveniently or inconveniently affected , in regard of its own nature . if you question the verity of the foregoing assertion , exercise your mind in seriously reviewing all these things that have been derived from the senses , and see if you can find among them any such thing as we call a respect ; it hath neither figure nor colour , nor sound , nor odor , nor taste , and so cannot possibly be represented to the sense or imagination : hence , i think , there is no need to doubt that the notions of things in the intellect or pure understanding , are extreamly different from whatsoever is immitted into the mind by the mediation of the senses , and so that the intellect hath a knowledge of some things independent of corporeal images or idea's . for in simple imagination the mind doth always apply it self to the thing speculated , or the image rather of that thing ; but in pure intellection in quitteth the image , and converteth it self upon it self ; the former act being still accompany'd with some labour and contention of mind , the latter free , easie and instantaneous . now in the phancy of beasts , there is always a conjunction of the image of that particular good or harm they have formerly received from such or such things with the images of the things themselves , which is all that can be said to render the subtilest of them conscious , and is indeed the cause of all those so much admir'd effects called sympathys and antipathys amongst animals of different kinds . another sort of actions evincing the soul's immateriality , are those whereby we do not only form to our selves universals or universal notions , but also understand the reason of universality it self ; for it being evidently impossible that any corporeal thing should be exempted from all material conditions and differences of singularity , as magnitude , figure , colour , time , place , &c. and undeniably certain that the understanding hath a power to divest them of all and every one of those conditions and circumstances , and to speculate them in that abstracted state devoy'd of all particularities , it follows necessarily , that the soul which hath this power so to abstract them , must it self be exempt from all matter , and of a condition more eminent than to be confin'd to material conditions . to these few reasons of the immateriality of the humane soul , defumed from the excellency of her operations , i might here add a multitude of others of the same extraction and equivalent force , as in particular that of the existence of corporeal natures in the soul by the power of apprehension : that of her drawing from multitude to unity : her apprehension of negations and privations : her containing of contraries without opposition : her capacity to move without being moved her self : the incompossibility of opposite propositions in the understanding , and sundry others , the least whereof is of evidence and vigour sufficient to carry the cause against all those enemies to her immortality who wou'd degrade her from the divine dignity of her nature , to an equality with the souls of brutes , that are but certain dispositions of matter , and obnoxious to dissolution upon change of the same by contrary agents . but farther , there is no corporeal faculty but what is confin'd to the perception of only some one certain genus of things , as in particular the sight to visibles , the hearing to sounds , &c. and tho' the imagination seems to be extended to very many kinds , yet all those are contain'd under the classis of sensibles , and thence it comes that all animals , endow'd only with phantasie , are addicted only to sensibles , no one affecting the knowledge of any thing which falleth not under the sense : but the intellect alone is that which hath for its object , omne verum , and as the schoolmen speak , ens ut ens , every being in the universe , and therefore hath no mixture of matter , but is wholly free from it and incorporeal , a truth so clearly revealed by the light of nature , that anaxogoras and aristotle both subscribed , esse intellectum necessario 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immistum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quoniam intelligit universa . that incorporeals are within the orb of the intellects activity , and do not escape the apprehension of this unbounded and universal capacity , needs no other proof besides that of our own sublime speculations concerning the nature of god , of intelligencies , of angels , of the humane soul , and whatever else belongs to the science of metaphysics , which teacheth us to abstract from all matter and quantity . nay , i presume it will not be accounted paradoxical in me to affirm , that immaterial objects are most genuine and natural to the understanding , especially since cartes hath irrefutably demonstrated that the knowledge we have of the existence of the supream being , and of our own souls , is more certain , clear , and distinct than the knowledge of any corporeal nature whatever , according to that canon of aquinas , nulla res qualiscunque est , &c. the moral considerations , usually brought in defence of the soul 's incorruptibility , are principally three : . the universal consent of mankind . . man's inseparable appetite of immortality . . the justice of god in rewarding good men , and punishing evil men , after death . now as cicero judiciously observes , omni in re , consentio omnium gentium , lex naturae putanda est ; and thus the notion of the soul's immortality is so implanted in the nature and mind of man , that whoso denies it doth impugn his own natural principles . as for that common objection the alteration observable in infancy and old age , we may answer with the great master of nature ( at least one so esteem'd by some ) innasci , autem intellectus videtur , & substantia quaedam esse , nec corrumpi , nam si corrumperetur quidem id maxime fieret ab habitatione illa , quae in senectute contingit : nunc autem res perinde fit ac in ipsismet sensuum instrumentis ; si enim senex , occulum juvenilem reciperet , non secus ac ipse juvenis videret , unde & senectus non ex eo est , quod quidquam passa anima sit ; fed quod simile aliquid ac in ebrietate morbisque eveniat , ipsaque intelligendi & contemplandi functio , propter aliquid aliud interius corruptum marcescit , cum ipsum interim cujus est passionis expers maneat . which words consider'd , we have good reason to affirm , that all that change which the epicurean would have to be in the rational soul or mind , during the growth of the body in youth , and decay of it in old age , doth not proceed from any mutation in the soul it self , but some other interiour thing distinct from it , as the imagination or organ of the common sense , the brain , which being well or ill affected , the soul it self suffereth not at all , but only the functions of it flourish or decay accordingly ; for as the philosopher remarks , if it were possible to give an old man a young eye , and a young imagination , his soul would soon declare by exquisite vision and quick reasoning , that it was not she that had grown old , but her organs ; and that she is capable of no more change from the impairment of the body , than is usually observed to arise ( pro tempore ) from a fit of drunkenness , or some disease of the brain : so that it is evident from hence , that whatever change men have thought to be in the soul by reason of that great decay , generally attending old age , to not really in the soul , but only in the imagination and the organs thereof , which are not so well dispos'd as in the vigour of life . in like manner are we to understand that the soul , when the members grow cold and mortify'd , doth then indeed instantly cease to be in them , yet is not cut off by piece-meal , or diminisht and gradually dissipated , but the whole of it remains in so much of the body as yet continues warm and perfused by the vital heat , until ceasing longer to animate the principle seat of its residence , whether the brain or heart , it at length bids adieu to the whole , and withdraweth it self entire and perfect : so that death is an extinction of the vital flame , and not of the soul , which , as solomon calls it , is the brightness of the everlasting light , the unspotted mirror of the power of god , and the image of his goodness , and being but one , she can do all things , and remaining in her self , she maketh all things new . the like may be said with relation to those failings observable in swooning fits , which fall not upon the soul , but on the vital organs , at those times render'd unfit for the uses and actions to which they were framed and accommodated : and if the causes of such failings shou'd happen to be so violent as to bring on a sudden death , then the soul must indeed depart ; yet not by reason of any dissolution in its substance , or imbecility in it self , but for want of those dispositions in the organs of life , by which she was enabled to enliven the body . now if ( saith this author ) in such a thesis or proposition , which is not capable of being evinced by geometrical demonstration , there can yet be expected such substantial and satisfactory reasons , physical or moral , as may suffice to the full establishment of its truth in the mind of a reasonable man : if this be granted , i thence argue that the soul is an immortal substance , and that its immortality is not only credible by faith or upon authority divine , but also demonstrable by reason , or the light of nature . to be convinc'd of our immortality , and satisfactorily perswaded whether or no there is any thing in us , which shall not perish with the life we are shortly to lay down , is of so great and so important consequence , that i can readily expect your forgiveness , if i trespass upon your patience , and inlarge a little farther upon this weighty argument . that there is somewhat in us , essentially differing from , distinct and superior to other animals , or that the rational soul of man bears no analogy with the souls of other creatures , is farther elegantly toucht upon in these words of dr. willis . the eminency of the rational soul above the brutal or corporeal , shines clearly by comparing either both as to the objects , and to the chief acts or modes of knowing . as to the former , when●● every corporeal faculty is limited to sensible things , the object of the humane mind is every ens , whether above or subl●mary , material or immaterial , true or fictitious , real or intentional . the acts or degrees of knowledge common to either soul , are vulgarly accounted these three ; to wit , simple apprehension , enunciation , and discourse : how much the power of the rational excels the other which is corporeal , we shall consider , . the knowing faculty of the corporeal soul is phantasie or imagination , which being planted in the middle part of the brain , receives the sensible species first only impressed on the organs of sense , and from thence by a most quick irradiation of the spirits deliver'd inwards , and so apprehends all the several corporeal things according to their exterior appearances , which notwithstanding , as they are perceived only by the sense ( which is often deceived ) they are admitted under an appearing , and not always under a true image or species : for so we imagine the sun no bigger than a bushel , the horizon of the heaven and the sea to meet : the stars not to be far distant from us in the horizon , that in respect of us there are no antipodes . farther , we may think the image in the glass , or in a fountain delineates it self , that the echo it self is a voice coming from some other place ; that the shoar moves when we are upon the water ; yea , and many other things being receiv'd by the sensories , whilst phansie is the only guide , seem far otherwise than indeed they are . but the intellect presiding o're the imagination beholds all the species deposited in it self , discerns or corrects their obliquities or hypocrisies , sublimes the phansie there drawn forth , and divesting it from matter , forms universal things from singulars . moreover , it frames out of these some other more sublime thoughts , not competent to the corporeal soul , so it speculates and considers both the nature of every substance , and abstracted from the individuals of accident , viz. humanity , rationality , temperance , fortitude , corporiety , spirituality , &c. being carried higher it contemplates god , angels , it self , infinity , eternity , and many other notions far remote from sense and imagination . and thus as our intellect in these kind of metaphisical conceptions , makes things almost wholly naked of matter , or carrying it self beyond every sensible species , considers or beholds them immaterial and immortal , because if this aptness or disposition were corporeal , as it cou'd conceive nothing incorporeal by sense , so wou'd it suspect and deny that there were any such thing in the world. . it appears clearly that phansie , or the knowing faculty of the corporeal soul , doth not only apprehend simple things , but also compose and divide many things at once , and from thence makes enuntiations because living brutes in various objects together , which are for food , discern things convenient from others inconvenient or unfit ; moreover , they choose out of these , things grateful , before others less grateful , and get them sometimes by force , sometimes by cunning , and as it were by stealth . a dog knows a man at a great distance , if he be a friend he runs to him and fawns on him ; if an enemy and fearful , he barks at him , or flies at him ; but if armed , or threatning him , he flies away from him . these kind of propositions the brutes easily conceive , forasmuch as some species of the sensible thing being newly admitted , meets with species of one thing or other before laid up in the memory , or being suggested by a natural instinct , associates with them , or repulses them . but indeed , how little is this in respect to the humane intellect , which not only beholds all enuntiations conceived by the phansie , but judges them whether they be true or false , congruous or incongruous , orders and disposes them into series of notions accommodated to speculation or practice . moreover , it restrains the phansie it self , being too unstable , and apt to wander through various phantasies , it calls it away from these or those conceptions , and directs it to others ; yea , it keeps it within certain limits at its pleasure , least it should expatiate and divert too much from the thing propos'd , which without peradventure clearly indicates a superiour soul in man , that moderates and governs all the faculties and acts of the corporeal . again ; the humane intellect not only eminently contains every vertue of the phansie , but from the species perceived in it , deduces many other thoughts altogether unknown to the sense , and which the phansie of it self cou'd no way imagine : for besides that it conceives the formal notions of corporeal things , and abstracted from all matter , and attributes to them praedicates meerly intentional , yea and understands axioms or first principles alone , and as it were by a proper instinct , without recourse to corporeal species , the same mind also beholds it self by a reflected action , it supposes it self to think , and thence knowing a proper existency not to be perceiv'd , neither by sense nor phantasie , when in the mean time neither sense nor imagination ( of which no images are extant ) do perceive themselves to know or imagine . the rational soul comprehends moreover , as it were by its own proper light , god to be infinite and eternal , that he ought to be worshipped , that angels and spirits do inhabit the world , heavens and places beneath the earth , that there are places of beatitude and punishment , and many other notions meerly spiritual , by no means to be learnt from sense or phantasie . . the prerogatives of the rational soul , and the differences from the other sensitive and corporeal , may be yet farther noted , by comparing the acts of judgment and discourse or ratiocination , which it puts forth more perfectly , and oftentimes demonstratively ; when these kind of acts from this power in the brutes are drawn forth imperfectly , and only analogically . we have already declar'd the utmost that brutes can do , and how far they can go towards the exercise of reasoning and deliberation , through innate faculties and acquired habits : which truly , if the whole be compar'd with the functions of the humane intellect and its scientific habits , it will hardly seem greater than the drop of a bucket to the sea. for to say nothing of that natural logick , by which any one endow'd with a free and perspicatious mind probably , and sometimes most certainly concludes concerning doubtful things , or things sought after , if we mind how much the humane mind , being adorned by learning , and having learnt the sciences and liberal arts , is able to work , understand , and search out , it wou'd be thought , tho' in a humane body , to be rather living with gods or angels ; for indeed here may be consider'd the whole encyclopaedia , or circle of arts and sciences , which ( excepting divinity ) have been the product or creatures of the humane mind , and plainly argues the workman , if not divine , to be at least a particle of divine breath , to wit , a spiritual substance , wonderfully intelligent , immaterial , and which therefore for the future must be immortal . it would be tedious to rehearse the subtil wiles of logick , and the extreamly curious web of notions , or of the reason of essences or beings , where the things of natural philosophy being unfolded by their causes , are dissected as it were to the life , the most pleasant speculations , the profound theorems , or rather caelestial , of the metaphysics or supernatural things ; yea , and the grand mysteries of other learning , first found out by humane industry : but above the rest , is it not truly amasing to see the most certain demonstrations of the mathematicks , and therefore akin and greatly alluding to the humane mind , its problems and riddles , how difficult soever , to be extricated with no labour , yea , and many things of it attain'd , and most glorious inventions ? what is it below a prodigy , that algaebra , from one number or dimension , which at first was uncertain and unknown , being placed , shou'd find out the quantity of another altogether unknown ? what shall i say concerning the proportions of a circle , a triangle , a quadrangle , and other figures , and of their sides and angles variously measurable amongst themselves , being most exactly computed ? what besides that the humane intellect having learnt the precepts of geometry and astronomy , takes the spaces of inaccessible places and their heights , the floor or breadth of any superficies , and the contents of solids , yea , the dimensions of the whole earthly globe : measures exactly the spaces of hours and days , the times of the year , the tropicks by the progress only of a shadow ; yea , it measures the orbs , magnitudes , and distances of the sun and stars , for a long time to come calculates and exactly foretels their risings and settings , motions and declinations , and aspects one to another . we shou'd want time , shou'd we set about to enumerate the several portentous things , either of the practise or speculation in the mathematicks : then , if passing over to mechanicks , we consider the several works and inventions of men , wonderfully made , there will be no place for doubting but that the humane soul , which can so curiously understand , invent , find out , and effect , i had almost said create , things so stupendious , must needs be far different from the brutal , and , as before is said , immortal : especially for that living brutes obtain only a few and more simple notions and intentions of acting , yea , and those always of the same kind , not determined but to one thing altogether ignorant of the causes of things ; they know not rights or laws of political society ; they are ignorant of every the most intelligent mechanic art ; neither can they , unless taught by imitation , till how to number three . since therefore , in few words , we have plainly detected in man , besides the corporeal soul , such as is common with brutes , the prints of another meerly spiritual , we have abundant reason to conclude the same immortal . thus , sir , have i endeavour'd to prove the reasonable soul a substance independent of corporiety , and that it is not only possible , but certain , that unless it shall please the power who at first infus'd it , to annihilate its being , it must outshine the extinction of the vital flame , and can receive no injury in its substance , by the destruction of that body in which it had its residence . the arguments i have brought , are such , whose solidity every man may judge of , who is capable of a very little reflection or serious application of mind : tho' they are not all my own , yet are they such as naturally arise from a philosophical or physical enquiry , such as have been approved by the far greater number of learned men , and such whose evidence it is impossible to withstand , without some secret reluctancy in our own minds , and without ever being able to demonstrate that they are not true . the sum of all that has been said upon this matter will rest here , that since there is nothing more certain than this , that there is a power in man superiour to that of all meer animals , and superiour also to that power which man himself hath as related to those creatures , in their capacity to be sensible and to imagine : it is necessary to consider seriously , what that power can be , and in what subject the same is plac'd . if you say you apprehend it to be no more than a meer temperament , a harmony , or you know not what kind of disposition resulting from the matter of his composition , i wou'd then beg you to remove my doubts , and to satisfie me how it comes to pass that brutes are not thus endow'd with the same ? for if this high prerogative of reason had its dependence , as sense and imagination have , upon a conformation or mechanic structure of the animal organs , most certainly other creatures must be alike dignify'd whose brains bear so exact affinity , and in the parts of which there is so great analogy , resemblance , or similitude : for here your anatomical disquisition will inform you , that if you consider its outward coverings and vessels , they have ( at least some of them ) the like membranes , viz. the dura and pia mater , the like veins , arteries and nerves : if you consider its division , there are the like hemispheres or lobes , the like gyrations or convolutions in its surface , the same double substance , viz. cortical or marrowy , the same common basis , the medulla oblongata : if you consider its inward substance , the like ventricles , glandules , pinealis or pituitaria , nates and testes , the fornix , the infundibulum , the corpora striata , &c. the like make also of the cerebellum , where sense and motion , as also the passions and instincts meerly natural , tho' in some measure they depend upon the brain , are more properly performed here , and in the medulla oblongata . the brain then of brutes thus exactly corresponding with the humane , and the sensations being alike mechanically perform'd in both , since the former show us not the least footsteps of any capacity to will or reason , which are so eminently conspicuous in the latter ; the power which exerts the same , must be more than temperament , or any priviledge of conformation , which is so near alike in both , and which in its greatest latitude can reach no higher than sense , imagination , memory and appetite : for it seems , saith the learned doctor , that the imagination is a certain undulation or wavering of the animal spirits , begun more inwardly in the middle of the brain , and expanded or stretched out from thence on every side , towards its circumference . on the contrary , the act of the memory consists in the regurgitation or flowing back of the spirits from the exterior compass of the brain towards its middle . the appetite is stirred up for that the animal spirits being some how moved about the middle of the brain , tend from thence outwardly towards the nervous system . now till you can make it out , how or in what mechanic structure or disposition of the brain and animal organs the rational faculty lyes conceal'd , and prove to us by dissection , that there is any such part in the humane brain , whereof the more perfect brutes are destitute , and wherein 't is likely the acts of reason shou'd be perform'd . till this , i say , be done , it becomes you as a man , as well as a religionist , to believe with more than three parts of the learned , as well as the unlearned world , that the principle of reason is placed in a spiritual indivisible substance , or in something which neither depends on , nor can be the result of any material disposition . let me beg you ( dear sir ) to consider throughly the foregoing paragraph . if it contains a truth , i am sure 't is one of the highest importance , and i must solemnly protest to you , that it seems to me almost a perfect demonstration . it is no ways improbable but i may be deceived ; which if you surmise , or believe , let me request you , or some of your more learned friends the a — t s , to furnish me with some certain knowledge , that mankind have been for some thousand years impos'd on , deluded and abus'd , and that the phaenomena of will and reason are at length intelligibly solv'd , without the supposition either of spirituality or immortality . i must confess 't is some mens interest that the rational , as well as sensitive soul , should be material , and that both shou'd have their entire dependance on the organization of the brain . but it is no man's desire , nor yet his belief , that it is so , can make it so , if it be otherwise . you your self must acknowledge it a very pitiful and weak argument , that because you have reason to fear your soul should be immortal , or for that you wou'd by no means have it so , therefore it is not so . and truly ( however vain and triffling it appear ) this with a grimace , a profane witticism , or an impious scoff , serve the far greater number of our modern infidels , instead of solid proof and demonstration ; but i expect a better treatment from my friend . there remains one thing to be taken notice of before i conclude , relating to the power that a man hath over his own thoughts , or the freedom he has to act without an impulse upon his will ; and this , i think , seems the more necessary to be discust , because , if as some contend , man has not an internal principle of freedom , but is confin'd , restrain'd , or forcibly determin'd to act by an impulse out of his own power , i see not what great advantage can redound to him from his being a reasonable creature , how he is to be accounted deserving commendation or dispraise , rewards or punishments , or indeed in what he differs from the brutes themselves . i have neither room enough , nor yet at present any desire , to take notice of the perplexing disputes and arguments which some men have rais'd upon our liberty , or the want thereof : most of which , as i have reason to think , have been founded on men's ignorance in the method of the divine understanding , for believing the supream being has praedetermin'd all things from eternity , not being able to reconcile voluntary and contingent actions to his praescience , they will not therefore by any means allow man to be a free agent . dr. charlton in his reply to the fatist , speaks pertinently to our present purpose . . saith he , we are to abominate that execrable opinion of democritus , not only because it is uncapable of due consistence with the sacred and indubitable principles of religious faith , which ascertain that the creation , molition , conservation , and constant administration of all things are impossible rightly to be ascribed to any cause , but the supream being alone : but also because it is è diametro repugnant to the evidence of that infallible criterion the light of nature , which demonstrates the soul of man to be an arbitrary uncoacted agent ; for that man hath in himself a power of inhibiting or suspending his assent unto , and approbation of any object , the verity of whose species is not sufficiently clear , but dubious , is a perfect demonstration of the indifferency or liberty of his intellect , and so also of its charge , the will or faculty elective . see cartes his princip . philos. part . sect. . nor is it a legal process in the pleas of reason , to argue thus , that god hath left us to act our own parts in the world , therefore he takes no farther care of us ; all the occurrences of our lives being either the necessary subsequents or collateral adjuncts of our own , either natural or moral actions . for tho it be most true , that he hath endow'd us with an absolute freedom of our wills ( an evidence of his exceeding grace and benignity ) and that indeed which supports the necessity of our rationality ; for if our wills were subject to compulsion , undoubtedly we shou'd have little or no use at all of our reason ( since then our objects wou'd be then both judged of and elected to our hands ) and so permitted us the enjoyment of our own entire liberty ; yet hath he out of a compassionate praenotion of the deceptibility of our judgment , prescrib'd us rules whereby our understandings may be directed in the selection of good , and devitation of evil ; or to speak more expresly . he hath set on our right hand real and true good , on our left only specious and apparent ; the election of either is dependent on our will ; our will is guided by our judgment , and our judgment is the determination or resolve of our intellect ( for without dispare , tho' common physiology hath founded this liberty on the indifferency of the will , yet is it radicated in the indifferency of the intellect or cognoscent faculty primarily and secondarily only in the will , insomuch as that ever follows the ma●●duction of the intellect ) but yet that he might in a manner direct as to our choice , he hath annexed happiness as a reward to invite us to the one , and misery as a punishment to deter us from the other . i have acquainted my self with the opinions of very many learned men upon this subject , and indeed i know of none of them who has written more satisfactorily than the ingenious mr. lock ; a short summary of whose discourse on this particular point , is in the following words . liberty consists in a power to act or not to act , according as the mind directs . a power to direct the operative faculties to motion or rest in particular instances , is that which we call the will. that which in the train of our voluntary actions determines the will to any change of operation , is some present uneasiness , which at least is always accompany'd with that of desire . desire is always ●●●oe● by evil to fly it , because a total freedom from pain always makes a necessary part of our happiness : but every good , nay every greater good , does not constantly move desire , because it may not make , or may not be taken to make a necessary part of our happiness : for all that we desire is only to be happy ; but tho' this general desire of happiness operates constantly and invariably , yet the satisfaction of any particular desire can be suspended from determining the wilt to any subservient action , till we have maturely examin'd , whether the particular apparent good we then desire , make a part of our ●●al happiness , or be consistent or inconsistent with it , the result of our judgment upon that examination , is what ultimately determines the man , who cou'd not be free if his will were determin'd by any thing but his own desire guided by his own judgment . but farther ; in our enquiries about liberty , i think the question is not so proper , whether the will be free , but whether the man be free : thus , i think , that so far as any one can by the direction or choice of his mind , preferring the existence of any action , to the non-existence of that action , and vice versa , make it to exist or not to exist , so far he is free : for if i can by a thought of my mind , preferring one to the other , produce either words or silence , i am at liberty to speak or hold my peace ; and as far as this power reaches , of acting or not acting , by the determination of his own thought preferring either , so far a man is free ; for how can we think any one freer than to have a power to do what he will ; so that in respect of actions within the reach of such a power in him , a man seems as free as it is possible for freedom to make him . yet the inquisitive mind of man , willing to shift off from himself , as far as he can , all thought of guilt , tho' it be by putting himself into a worse state than that of fatal necessity , is not content with this , will have this to be no freedom , unless it reaches farther ; but is ready to say , a man is not free at all , if he be not as free to will , as he is to act what he wills . concerning a man's liberty therefore , there yet is rais'd this farther question , whether a man be free to will ; which , i think , is what is meant , when it is disputed whether the will be free . as to that , i imagine , that willing or choosing being an action , and freedom consisting in a power of acting or not acting , a man in respect of willing any action in his power , once proposed to his thoughts , cannot be free . the reason whereof is very manifest ; for it being unavoidable that the action depending on his will , shou'd exist or not exist ; and its existence or not existence following perfectly the determination and preference of his will , he cannot avoid the willing the existence or not existence of that action , it is absolutely necessary that he will the one or the other , i. e. prefer the one to the other , since one of them must necessarily follow ; and that which does follow , follows by the determination and choice of his mind , that is , by his willing it ; for if he did not will , it would not be : so that in respect of the act of willing , a man is not free ; liberty consisting in a power to act , or not to act , which , in regard of volition , a man has not , it being necessary and unavoidable ( any action in his power being once thought on ) to prefer either its doing or forbearance , upon which preference the action or its forbearance certainly follows , and is truly voluntary . so that to make a man free in this sence , there must be another antecedent will to determine the acts of this will , and another to determine that , and so in infinitum ; for wherever one stops , the actions of the last will cannot be free : nor is any being , so far as i can comprehend beings above me , capable of such a freedom of will , that it can forbear to will , i. e. to prefer the being or not being of any thing in its power , which it has once consider'd as such . this then is evident , a man is not at liberty to will or not to will any thing in his power that he once considers of ; liberty consisting in a power to act or not to act . since then it is plain , a man is not at liberty whether he will will or no ( for when an action in his power is proposed to his thoughts , he cannot forbear volition he must determine one way or the other ) the next thing to be determin'd is , whether he be at liberty to will which of the two he pleases , motion or rest. this question carries the absurdity of it so manifestly in it self , that one might thereby be sufficiently convinc'd that liberty concerns not the will in any case ; for to ask whether a man be at liberty to will either motion or rest , speaking or silence , which he pleases , is to ask whether a man can will what he wills , or be pleased with what he is pleased with . a question which , i think , needs no answer : and whoever can make one of it , must suppose one will to determine the acts of another ; and another to determine that , and so forwards . to avoid these and the like absurdities , nothing can be of greater use than to establish in our minds clear and steady notions of the things under consideration : if the idea's of liberty and volition were well fixed in our understandings , and carried along with us in our minds , as they ought , through all the questions are raised about them , i suppose a great part of the difficulties that perplex mens thoughts , and entangle their understandings , wou'd be much easier resolv'd , and we should perceive where the confused signification of terms , or where the nature of the thing caused obscurity . first then , it is carefully to be remembred , that freedom consists in the dependance of the existence or not existence of any action , upon our volition of it : and not in the dependance of any action , or its contrary , on our preference : or our freedom consists in our being able to act , or not to act , according as we shall choose or will. secondly , we must remember that volition or willing is an act of the mind , directing its thoughts to the production of any action , and thereby exerting its power to produce it . thirdly , the will being nothing but a power in the mind , to direct the operative faculties of a man to motion or rest , as far as they depend on such direction . to the question , what is it determines the will ? the true and proper answer is the mind : for that which determines the general power of directing to this or that particular direction , is nothing but the agent it self exercising the power it has that particular way . if this answer satisfies not , 't is plain the meaning of the question , what determines the will ? is this , what moves the mind in every particular instance to determine its general power of directing to this or that particular motion or rest. and to this i answer , the motive for continuing in the same state or action is only the present satisfaction in it : the motive to change is always some uneasiness ; nothing setting us upon the change of state , or upon any new action , but some uneasiness . this is the true motive that works on the mind to put it upon action , which for shortness sake we call determining the will. i shall not descend farther into the particulars of this learned discourse ; if you look it over , you will find many curious thoughts , particularly in his enquiry , why the greatest positive good determines not the will , unless that our desire be raised proportionably , and makes us uneasie in the want of it : for we must by no means confound our will with our desire . desire it self being an uneasiness . before i finish this argument of the power and freedom which we experience in our selves , and that manifest liberty we have to assent , to deny , to choose or refuse what is presented to our phantasies , i shall endeavour to solve some of those many doubts , which seem to relate to the moral conduct of our lives , by which the wretched subterfuge of the libertine coaction or compulsion will be plainly refuted , and himself in all respects chargeable with his own commissions , omissions , or the impiety of his actions . that this may appear evident , i must desire you to keep in mind the following proposition , that tho' the first motions of our minds are but little in our power , and that we have not a perfect liberty to suppress every sudden thought , apprehension , passion or desire which are excited in our minds , by unexpected objects presented to our imagination . if we are not able to stop them from appearing to us ; or cannot hinder them from coming into our minds , yet is it in our power to deny our consent , or to assent unto the same : and in this very assent or denial are laid the foundations of vice and vertue , and accordingly hereunto we must expect our thoughts deserve the character of good or evil. as for instance ; when i behold a beautiful woman , altho' at the presentment of such an object unforeseen and unexpected , i am perhaps unable to prevent some libidinous idea in my mind , yet is it wholly in any power to choose whether or no i will indulge the thought , or take all opportunities to continue the lewd phansie ; or whether i should make it my business to satisfie my concupiscible appetite by a carnal embrace or contact . again , supposing it impossible i shou'd keep my thoughts from wine , which at one time or other may be presented to me , yet have i full liberty to refuse drinking , to consider whether any prejudice may arise from it , or whether it be necessary i should impair my health , or brutifie my nature , by its extravagant use . i have the rather taken notice of these two particulars , because i find men so apt to cry out upon the corruption of their nature , the frailty of their composition . the lascivious man pleads the prevalency of the temptation , which was too powerful for his resistance , he cou'd not withstand it . so likewise says the drunkard , he cannot help it , it is a natural infirmity out of his power to overcome . in handling this subject , the learned * archbishop of york has thus excellently deliver'd his thoughts : when temptations are presented unto us , tho' we cannot perhaps avoid the feeling some irregular passion , motion or inclination within our selves , upon occasion thereof : yet is it ever at that time absolutely in our power , whether we will comply with those passions or inclinations , or not ; whether we will consent to them or not ; whether we will pursue them farther or not : now if we do not consent , but endeavour to stop , to stifle and resist so soon as we are aware of them , there is yet no harm done , our thoughts , how indecent or irregular soever , are but infirmities : but if on the other side , we consent to any wicked motion or inclination that arises in us , let it come how it will , never so suddenly , never so unexpectedly , if we close with any thought that prompts us to evil , so as to be pleased with it , to delight in it , to think of pursuing it till it be brought into action ; in that case 't is a folly to plead our original corruption , for in that very instant we become actual sinners , and transgressors of the law of god , the obligation of which reaches to our very hearts and thoughts , as well as actions , tho' yet we are not so great transgressors , so long as our sin is only in thought or desire or purpose , as if it had proceeded to outward action . all this is taught us for true divinity by the apostle james , in the first chapter of his epistle , v. , , . let no man say when he is tempted , i am tempted of god , for god tempteth no man ; but every man is tempted when he is drawn away of his own lust and enticed . then when lust hath conceived it bringeth forth sin ; and sin when it is finished , bringeth forth death . which passage contains these three propositions : . that no man is drawn to commit sin , by any state or condition that god hath put him into ; no nor by any temptation either outward or inward that is presented to him . it is not a sin to be tempted , nor yet to feel that we are tempted by some disorderly inclination that arises in our minds thereupon . but secondly , then our sin begins , when we yield to the temptation , when we are drawn away by our own lusts , when they get the victory over us , and we do consent to them , then lust hath conceived , and bringeth forth sin. but thirdly , tho' the very consent of our wills to a temptation , be a sin in us , yet is not that sin so great as it will be afterwards when it is brought into action : sin in the desire or purpose is but an embryo , or the first rudiments of sin , but when it comes to be acted it is then a sin in its full dimensions , and the consequence of it will be fatal without repentance ; for sin when it is finished bringeth forth death . having thus hinted to you the power we have not , or in what our liberty does not consist , i will just mention to you the power we have over our own thoughts , and take notice to you wherein that power or liberty consists : for if , say you , we be such slaves to our thoughts , and as it were necessarily subject to them , and passive under them , where is our freedom ? to this i answer , that we have not only a liberty of thinking , and can choose our own thoughts ; but that liberty and freedom which we have in thinking , does consist in that , if we so please we may apply our minds more vigorously to one sort of things than to another , and according to this application so will the most of our thoughts be . it is in our power , amongst the multitude of objects that present themselves to our minds ( as for instance , god , vertue , holiness , heaven , wealth , power , greatness , preferment , fine clothes , splendid equipage , sensual pleasures , recreations , divertisements , knowledge , learning , arts , and the like : i say , amongst all this multitude of objects that present themselves to our minds ) it is in our power to determine our selves which of them we will dwell upon and make a business of , and accordingly , when at any time we have pitch'd upon any of them as a business , it is in our power to mind that business either more or less diligently : and if it be such , as that we mean in good earnest to concern our selves about it , it will then so fill our minds , as that by its attendance we shall either prevent in a great measure other thoughts from coming into our heads , or if they do come in , they will not long stay there , but speedily give place to that which we make our more important business at that time : and the reason of this is plain , because our natures are of that make , that two things at once cannot well possess our minds ; and therefore , if we be intent about one thing , we cannot have much room or leisure for thoughts of another nature . i have spoke the more upon this principle of freedom , the mighty priviledge of man above his fellow-creatures , because i conceive it a matter of the highest consequence ; for if man be not a free agent , free to assent and free to deny , free to love , to fear , to hate , to admire , &c. we at once unhinge the foundation of all true religion , and put the most contemptible brute in competition with him : we destroy the very nature of rewards and punishments founded upon his actions , and take every thing from him commendable or praise-worthy . but , saith the atheist , we would have had him placed in such a condition , that he should only have had a power or freedom to do everything he ought , but never to have had the liberty of forfeiting his future happiness . the absurdity of this desire or expectation is so palpably conspicuous , that there is no man can consider it without perceiving it : for if mankind had been compell'd to the duties of religion , whether they wou'd or no ; or had there been a perfect impossibility that any man shou'd fall into infidelity , in what i pray had layn the advantage of a religious faith ; if men , tho' never so desirous , could not be vicious , where had been the benefit or the just reward of vertue ; if they had never the power of degrading their natures , and falling into luxury , epicurism and sensuality , who had ever heard of temperance and sobriety . where wou'd be our christian fortitude and magnanimity , if there were no difficulties to be encountred , or dangers to be overcome ; or in a word , what reason have we to value our selves for our honesty , justice , charity , patience , resignation , if all these stood but for so many cyphers or empty insignificant sounds , as they must be , did we suppose our selves in such a state as this where we are hurried on by some unseen impulse or coaction , independent on the powers or faculties of our own minds . i must confess there are some places or texts in the sacred writings , which seem at first sight to countenance this opinion , that man is not a free agent , or invested with this power which we contend for : but whoever will take the trouble of collecting the several expositions , not only of divines , but philosophers , will find them all satisfactorily explain'd , their scruples fairly remov'd , and the more natural and genuine sense of them demonstratively asserted . there is no person , that i know of , hath made so much noise in the world about liberty and necessity , or about our acting necessarily , as mr. hobbs . that man , saith he , is free to do a thing , that may do it if he have the will to do it , and may forbear if he have the will to forbear ; and yet if there be a necessity that he shall have the will to do it , the action is necessarily to follow : and if there be a necessity that he shall have the will to forbear , the forbearing also will be necessary . the question therefore is not , whether a man be not a free agent ? that is to say , whether he can write or forbear , speak or be silent , according to his will ? but whether the will to write , or the will to forbear , come upon him according to his will , or according to any thing else in his own power ? i acknowledge this liberty , that i can do if i will ; but to say i can will if i will , i take to be an absurd speech . again saith mr. hobbs , every effect must have a cause to produce it ; that cause must be sufficient to produce it , otherwise it had never been produced : if that cause be sufficient , it must likewise be necessary to produce it ; for if any thing were wanting that was necessary to the production of the effect , it could not be effected , and thus the effect comes to be produced necessarily , or of pure necessity . the comparison stands thus ; the will of man must have some cause , that cause must be sufficient , if sufficient , likewise necessary , ergo , man's will is necessitated . whoever will trouble himself with a little reflection , may easily unriddle this mystery , and prove the argument to be a meer sophism , however strenuous it appear at the first view . the judicious mr. e — d hath done it already to my hand , and therefore i shall refer you to his dialogues for a solution . in the interim i shall be plain with you in this particular , that whatever applause this author may have gain'd in the world , and how much soever extoll'd for a man of profound thought , or a deep judgment , i see nothing in him more taking than his manner of expression ; in which he was indeed so peculiar and singularly fortunate , that many men have been hereby so sooth'd and tickled into an opinion of his judgment , as to take all he says for granted , and to believe every thing new , till a farther consideration discovers to them , that there is nothing more so than his stile and the order of his thoughts . i have some reason to believe you tainted with this man's principles , on which account , as an antidote against the rest of his heretical opinions , i wou'd recommend you to the writings of bishop lucy , my lord c — n , mr. w — and particularly to the lately mention'd e — d. when men have degraded themselves into beasts by practice , they wou'd have it thought by any means that 't is unavoidable for them to act otherwise than they do : from hence they take the measures of their opinions , and will allow of no difference betwixt themselves and the pittiful●st brute , but that matter in them is fall'n into a more lucky texture and modification . and indeed , the brutish soul will very well serve all the ends of some men , who to justifie their sensuality , earnestly contend that they have nothing more to indulge , or gratifie besides their animal inclinations . but notwithstanding , whatever these men think , this is a most undoubted verity , that next to the belief of the being of god , the perswasion of the soul 's being immortal is the great basis of all true happiness , the hinge upon which all religion turns : 't is this that leads us both to contemn the gratifications of the flesh , and to be solicitous about a happiness hereafter , tho' it be with undergoing some present inconveniences ; nor is there any truth whatever that hath a more powerful influence upon the whole course of our present lives . men may study to palliate and ease the disquiet of their troubled souls after what manner they please , yet still there will be some lucid intervals , which will discover to them the possibility of a life to come , and put them upon questioning the certainty of their souls perpetual sleep , which , shou'd it happen to be a mistake , will prove one of the most dangerous and pernicious consequence . sic mihi ( saith the eloquent * cicero ) persuasi , sic sentio , cum tanta celeritas sit animorum , tanta memoria praeteritorum , futurorumque prudentia , tot artes , tot scientiae , tot inventa , non posse eam naturam , quae eas res contineat esse mortalem ; cumque animus semper agitetur , nec principium motus habeat quia ipse se moveat , nec finem quidem habiturum esse motus , quia nunquam se ipse sit relicturus , & cum simplex animi sit natura , neque habeat in se quidquam admistum dispar sui , atque dissimile , non posse cum dividi : quod si non p●ssit , non p●ssit interire . there is a very remarkable account i have somewhere read , of one whom we might reasonably believe , if he had ever heard of such a thing as priestcraft , was above the reach of its infection , and too well acquainted with the knowledge of material powers ( at least in his own conceit ) to admit or suffer an imposition upon his reason : not to keep you in suspense , 't is aristotle i mean , of whom averroes , one of his commentators , gives this encomium : complevit artes & scientias , & nullus corum qui secuti sunt cum usque ad hoc tempus quod est mille & quingentorum annorum quidquam addidit , nec invenies in ejus verbis errorem alicujus quantitatis , & talem esse vertutem in individio uno miraculosum & extraneum existit : & haec dispositio cum in uno homine reperitur dignus est esse divinus magis quam humanus . in another place he speaks thus : landemus deum qui seperavit hunc virum ab aliis in perfectione , appropriavitque ei ultimam dignitatem humanam quam non omnis homo potest in quacunque aetate attingere . again , saith he , aristotelis doctrina est summa veritas , quoniam ejus intellectus fuit finis humani intellectus , quare bene dicitur de eo quod ipse fuit creatus & datus nobis ut non ignoremus possibilia sciri . yet this wonderful philosopher ( if we may credit this character ) who has set so many learned men contesting about his principles , and diving into his opinion of the great soul of man , notwithstanding he had thought of all the subtil subterfuges his wit could devise , to evade acknowledging its distinct subsistence , and amongst others had invented ( for he owns himself its first broacher ) that impossible notion of the worlds eternity , yet is it reported of him , that he was so fully convinc'd of the separate being of his own soul , that immediately before his exit he is said earnestly to have cry'd out to this purpose , en dubitans vixi , moriensque , animae quid accidet sum ignotus , tu ergo domine essentiarum 〈◊〉 , miserere mei . i hope now the preceding passages will in some measure convince you of this great truth , that it has been not only the opinion of particular men , but a kind of universal belief in mankind that their soul's wou'd survive their bodies , and that the very ethnicks themselves , who were capable of an abstracted speculation , and thoroughly acquainted with the powers of their own minds , have by evidence from natural light subscrib'd this confession , either openly in words , or secretly , by their apparent doubts and fears of a life to come . to conclude , let me request you , when your soul is the least ruffled with anxiety or perturbation , and your rational faculties with sensual delights and satisfactions : when your mind is most serene , most calm and lucid , to divest your self but for some few moments of all gross ideas and material images , and perhaps by the free and considerate exercise of some reflex act , that intuitive knowledge may so inlighten your understanding , as i hope to convince you that the rational and thinking part of you , which enjoys this great prerogative , must be infinitely above the powers of matter , under whatever modification : and that your capacity to know things by this kind of reflection , which have no manner of relation to material idea's , neither yet are represented in the brain by any corporeal image , is perfect demonstration that there are beings of a spiritual incorporeal nature , that your superiour or rational soul is of this class , infu●●●●● thereinto by the almighty author of all things . i remain ( my very good friend ) most affectionately yours . london , jan. . . postscript . that the preceding discourse may be the more entertaining , i have here taken an opportunity of presenting you with an epitomy of the sentiments of two famous men. the hypotheses are both new , or at least were never , as i have heard , deliver'd to us before in such regular systems : the first is that of monsieur malebranch , where discoursing of our sensations , he endeavours to establish the following notion , that they are neither such as we have all along accounted them , nor do they at all reside in those parts we have supposed ; or to speak more intelligibly , that our sense , whether of heat , colours , tasts , sounds , &c. is nothing real in the object , nor yet in the part which is believ'd the sentient . to instance in one of these , that upon the approach of your hand to the fire , the heat you apprehend , is neither in the fire nor in your hand , but a pure modification of your soul it self , which is thus variously modefy'd by the supream being at the presentment of the several objects . in his explaining this , he takes notice to us that in this approach of the hand to the fire , there is nothing but an invisible motion in the fire or hand : in the former , by the continual expulsion of igneous particles against the fibres of the hand ; and in the hand a motion or division of the same fibres , by the intrusion of the fiery particles . and thus , * saith he , that we may not neglect the care and preservation of the several parts of our bodies , it hath pleased the almighty maker of them to new modifie our souls , after so wonderful a manner , that when any danger approaches , which wou'd prejudice their make or structure , we shou'd apprehend our pains and disorders , and feel them as it were in those places where the danger lyes , without conceiving at the same time the modification of our souls ; and this will hold in every of our sensations , which are nothing real any where , unless in the soul it self . this may now inform us that we should be very cautious in giving credit to the testimony of our senses , which do for the most part involve us in most of our mistakes ; for these are not given us to inform us of the truth of things , but only as they stand related to the preservation of our bodies . that this argument may be enforced with a farther perspicuity , here is another signal instance of the general errors into which ( amongst the other senses ) our sight betrays us , in reference to light and colours . when we have lookt upon the sun , for some time , this is what passes in our eyes and in our souls , and these are the errors we fall into . those who know the first elements of dioptricks , and any thing of the admirable structure of our eyes , are not ignorant that the rays of the sun are refracted in the crystaline and other humours , and that they meet afterwards upon the ret●●● , or expansion of the optic nerve , which , as it were , furnishes with hangings all the bottom of the eyes , even as the rays of the sun , which pass through a convex glass , meet together in the focus at two , three , or four fingers breadth distant , in proportion to its convexity . now experience shows , that if one put at the focus of the convex glass a little piece of stuff , or brown paper , the rays of the sun make so great an impression upon this stuff or paper , and agitate the small particles thereof with so great a violence , that they break and separate them from one another : in a word , they burn them , or reduce them into smoak and ashes . thus we must conclude from this experience , that if the pupil through which the light passes , were so dilated that it wou'd admit an easie passage for the rays of the sun , or on the contrary , were so contracted as to obstruct them , our retina wou'd suffer the same thing as the paper or piece of stuff , and the fibres wou'd be so very much agitated that they wou'd soon be broken and burnt . it is for this reason that most men are sensible of a pain , if they look upon the sun but for one moment , because they cannot so well close up the orifice of the pupil , but that there will enter sufficient rays to agitate the strings of the optic nerve , with much violence , and not without danger of breaking them . the soul has no knowledge of what we have spoke , and when it looks upon the sun it neither perceives its optic nerve , no● any motion in it . but that 's not the error , 't is only a simple ignorance . the first error it falls into is , that it judges the pain it feels , is in its eyes . if immediately after looking upon the sun , we go into a dark place with our eyes open , the motion of the fibres of the optic nerve , caused by the rays of the sun , diminishes and changes by little and little : this is all the change that can be perceived in the eyes ; however , 't is not what the soul perceives there , but only a white and yellow light. its second error is , it judges that the light it sees is in the eyes , or upon the next wall. in fine , the agitation of the fibres of the retina always diminishes and ceases by little and little ; for when a body has been shaken , nothing can be perceived in it , but a diminution of its motion : but 't is not that which the soul perceives in its eyes ; it sees the white become an orange colour , afterwards red , and then blue ; and the reason of this error is , that we judge there are changes in our eyes , or upon the next wall , that differ much as to the more or less , because the blue , orange , and red colours which we see , differ much otherwise amongst themselves , besides in the more or less . these are some errors which we are subject to in reference to light and colours ; and these errors beget many others . thus the learned and devout father proceeds in this sublime and curious speculation , and whatever consequences may be drawn by designing men from the modification of our souls by the supream being , as might be instanc't in some few particulars , yet most certainly there are many weighty truths , depending on this noble theory : and whoever dives into the bottom of the notion , may not unlikely find ( that however some superficial wits may calumniate and despise it ) his divine faith may be exalted , and a more profound esteem and veneration raised for that power , from whom is derived all the benefits we can enjoy . by a serious enquiry of this nature , we might undoubtedly arrive at a more certain account of the nature and usefulness of that infinite number of little beings , which we call species and idea's , which are as nothing , and which represent all things that we create and destroy when we please , and that our ignorance hath made us imagine to render a reason for things that we understand not : we should likewise be enabled to show the solidity of their opinion , who believe god is the true father of light , who only instructs all men , without whom the most simple truths cou'd not be intelligible , nor wou'd the sun , how bright soever , be so much as visible to us . and of theirs who acknowledge no other nature than the will of god , and who upon such like reflections have confessed , that the idea's which represent the creatures to us , are only the perfections of the divine being , which answer to those same creatures , and represent them to us . the second of these new hypotheses , tho' i conceive its first rise from the same fountain with the former , yet i find the same very strenuously pleaded for and judiciously vindicated by our country-man mr. norris : and this is the doctrine of the divine light , as it relates to the humane intellect : of which that i may give you a short specimen , or briefly hint to you , i must take notice that in one part of his treatise he cites monsieur malebranch , who considering with himself all the possible ways of humane understanding , or whereby we come to have the idea's of things without us , makes this division or enumeration of them . . it is necessary that these idea's should either proceed from the objects : or , . that our mind has a power of producing them : or , . that god should produce them either with the mind when he creates it , or occasionally as often as we think of any object . or that the mind should possess in it self all the perfections which it sees in things . or thly and lastly , that it be united to some absolutely perfect being that includes in himself all the perfections of created beings . after this enumeration , i find that both the father , and after him mr. norris , have pitched upon the last of these , as the only expedient to help us in the manner of our knowledge or understanding , and it is on the same basis that the latter hath erected the following scheme . i. whereas , saith he , the qu — rs talk of this light within as of some divine communication or manifestation only , i make it to be the very essence and substance of the deity , which i suppose virtually to contain all things in it , and to be intimately united to our minds . ii. they represent this light within as a sort of extraordinary inspiration ( whence they have the name of enthusiasts ) whereas according to my notion , it is a man's natural and ordinary way of understanding . iii. farther ( if i mistake not ) they confine their light within to some certain objects , namely moral and spiritual truths , in order only to the direction of practise , and accordingly make it a suppliment to scripture , which they say is not sufficient without it , nor indeed any more than a meer dead letter . on the other hand i appropriate not this divine light to moral or spiritual truths or things , but extend it as far as all truth , yea as far as all that is intelligible , which i believe to be perceived and understood in this divine light as i explain it . iv. they ( viz. the q — rs ) make their light within , a special priviledge of a certain order of men , their own party , not indeed as to the possibility , because they suppose all men to be indifferently capable of this divine illumination , as may appear from their contending against predestination , and for universal grace ; but tho' they do not make it a special priviledge as to the possibility , yet they do as to the act ; making none but those of their own way to be actually inlighten'd by it : whereas , according to my principles , this is no special priviledge , but the common and universal benefit of all men , yea of all the intelligent creation , who all see and understand in this light of god , without which there would be neither truth nor understanding . v. again , by their light within they understand some determinate form'd dictate or proposition , expresly and positively directing and instructing them to do so or so . now according to my notion , this divine light is only the essential truth of god , which indeed is always present to my understanding , as being intimately united with it , but does not formally enlighten or instruct me , unless when i attend to it , and read what is written in those divine ideal characters . vi. and lastly , they offer not any rational or intelligible account of the light within , neither as to the thing , nor as to the mode of it , but cant only in some loose general expressions about the light , which they confirm with the authority of st. john's gospel , tho' they understand neither one nor t'other : whereas i have offer'd a natural , distinct , and philosophical way of explaining both , namely by the omniformity of the ideal world , or the divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who has in himself the essences and ideas of all things , and in whom the same are perceived by us and by all creatures . i shall not detain you , with my own comments hereupon , any otherwise than by informing you , that so far as i am able to apprehend the same may be a solid truth , i mean mr. norris's explanation of the divine light. futurity will make us all wiser , and open a door to those recluse arcana or hidden mysteries which in this life are likely to be veiled from our eyes . adieu . letter iv. of religion . to mr. — &c. the certainty of revelation in time past : the fallacy of modern inspiration ; and the danger of enthusiasm . my good friend , it is with no small concern , that i have left my former argument of the soul , and yet methinks i am not perfectly without hopes that you will find something therein to evidence its immortality ; for altho' the one half of what may be alledg'd in its vindication , cannot be reduc'd to the narrow limits of an epistle ; yet if i mistake not , there are some few of the physical arguments do manifestly evince , that without supposing it to be a spiritual incorporeal substance ( whatever jargon this may seem to the absolute corporealist ) there are many of its phaenomena will be eternally incapable of any tolerable or allowable explanation . i shall therefore earnestly request you that you live not in a contempt of it ; for notwithstanding the powers of sense and imagination may so obscure and darken the pure acts of the mind , as to perswade you that will and reason arise from the same principle ; assure your self that an immediate prospect of another life , will change the scene : the intercepting curtain will open and represent the anti-chamber of death , where you will find your self in the midst of such confusion , horrour , consternation and perplexity , as nothing will be able to mitigate but a sincere penitence or fervent contrition , a devout and humble prosternation of your soul to the power offended : and if the dread of this being insufficient still highten your disturbance , you may tast perhaps that hell you so very lately had ridicul'd by way of anticipation , before your fatal leap from the dismal and horrid praecipice of life . . it must be done , my soul , but 't is a strange , a dismal and mysterious change : when thou shalt leave this tenement of clay , and to an unknown somewhere wing away : when time shall be eternity , and thou shalt be thou know'st not what , and live thou know'st not how . . amasing state ! no wonder that we dread to think of death or view the dead ; thou' rt all wrapt up in clouds , as if to thee our very knowledge had antipathy ; death could not a more sad retinue find , sickness and pain before , and darkness all behind . . some courteous ghost , tell this great secrecy , what 't is you are , and we must be : you warn us of approaching death , and why may we not know from you what 't is to dye , but you having shot the gulph , delight to see succeeding souls plunge in with like uncertainty . . when life 's close knot , by writ from destiny , disease shall cut , or age untye , when after some delays , some dying strife , the soul stands shivering on the ridge of life , with what a dreadful curiosity , does she launch out into the sea of vast eternity . . so when the spacious globe was delug'd o're , and lower holds could save no more , on th' utmost bough the astonisht sinners stood , and view'd the advances of th' encroaching flood : o'retopt at length by th' elements increase , with horror they resign'd to the untry'd abyss . thus has the ingenious mr. norris most livelily represented the frightful exit of the departing soul : but to avoid any farther interruption , i shall hasten to my intended discourse , with this expectation , if not assurance , that on whatsoever side you find right reason , you will make no opposition : or where the light of your understanding shines clearly forth , that you by no means stifle , or study to obscure the same . whoever then has once admitted , and does unfeignedly believe the truth of these three propositions , ( viz. ) that there is a most powerful and wise being , the first cause of all things . that the same being does inspect or take notice of the actions of mankind , and will retribute to every one according to those actions , in a life to come : whoso , i say , has granted these , will find himself at no great loss , to conceive that it highly behoves him to have a regard both to his thoughts and actions : to do nought indeliberately , but to regulate the conduct of his whole life , by some such certain , just , and immutable rule , as he foresees is most likely to tend to his security and well-being . now it having pleased this all-wise being , to endow his darling favourite man above the other creatures , with a principle of reason , and to be himself a light unto his soul , wherein he may contemplate those other . beings which surround him ; we need not dispute but that by a devout consulting this intestine director or dictator , we may come to understand what measures are to be taken for our information . if by the alone assistance of this natural light in the understanding , we find it neither practicable nor possible , to invent any such laws or rules as would be agreed unto by the body of mankind , or such as wou'd never need any alteration , but be comply'd with and understood , and all this while contain every thing necessary to the discharging of our duty to our god and to each other : if humane reason , or the light of nature , is insufficient to direct us to such a uniform and steddy rule , or system of laws ; or if it cou'd , since the greater part of men wou'd think themselves unconcern'd , or under no necessity to observe them , on the account of a deficiency in authority , or a want of a divine sanction or manumission : it is reasonable , as well as natural , for us to wish and expect upon these accounts , that our maker wou'd in some manner reveal himself unto us , that he wou'd prescribe our laws , and stamp the same with some divine impression , whereby we might be enabled to discover their authority , and read in them the characters of a more than humane contrivance or composition . whether or no this almighty being has made any such discovery of his will to the world , or revealed to them such laws or rules of worship , as will be most acceptable to him , is the business of our present enquiry : for let me tell you , whatever noise our deists have made in the world about the sufficiency of natural religion , we have very little reason to think them in good earnest . if their natural religion does oblige them to believe in god , and to confess the truth of the souls immortality , how comes it to pass that the result of such a faith is so little conspicuous in their lives and conversations , and why i pray is it that the precepts of christianity , which aim at nothing more than the happiness of mankind , and contain the compleatest system both of moral and divine laws to direct us in our duty , shou'd be no more regarded ? 't is plain enough to every sober and judicious man , that there is nothing in reveal'd religion , that can seem harsh even to a real deist : he that is a deist in good earnest , will find it his highest interest and concern , to do every thing which christianity has enjoyn'd : upon which score since we find it otherwise , we have abundant cause to think with a * learned man , that revelation in it self is not the stumbling block ; it is not the fundamentals of the christian doctrine , nor yet the articles of her creed ; it is the duty to god and our neighbour that is such an inconsistent incredible legend . he who is more than a nominal deist , must heartily subscribe this following confession , which that you may be the better opinion'd of , i shall give you in their own words . † we do believe that there is an infinitely powerful , wise , and good god , who superintends the actions of mankind , in order to retribute to every one according to their deserts : neither are we to boggle at this creed ; for if we do not stick to it , we ruine the foundation of all humane happiness , and are in effect no better than meer atheists . whatsoever is adorable ( saith another of them ) aimiable and imitable by mankind , is in one supream , infinite and perfect being , which we call god ; who is to be worshipped by an inviolable adherence in our lives , to all the things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by an imitation of all his infinite perfections , especially his goodness , and believing magnificently of it . again , in their new scheme of natural religion , i find acknowledg'd the following particulars . . that there is one infinite , eternal god , creator of all things . . that he governs the world by providence . . that 't is our duty to worship and obey him as our creator and governour . . that our worship consists in prayer to him , and praise of him. . that our obedience consists in the rules of right reason , the practice whereof is moral vertue . . that we are to expect rewards and punishments hereafter , according to our actions in this life . . and lastly , when we err from the rules of our duty , that we repent us , and trust in god's mercy for our pardon . now show me the man , who acts according to this faith , and let him be never so well opinion'd of natural religion , i make it no question but he will readily acknowledge ( as the most considerate and judicious of them have always done ) that christianity , however mysterious , is indisputably the best method of cultivating mens minds , and manuring their consciences . i must confess with * mr. norris , were we to consult the perverse glosses and comments of some christian rabbins , and to take our measures of this religion , from those ill-favour'd draughts of it , we may sometimes meet with ; we shou'd be induc'd to think , that as some christians are the worst of men , so will their religion appear to be the worst of religions ; an institution unworthy the contrivance even of a wise politician , much less of him who is the father of wisdom . and indeed , whatever declamations are made against judaism and paganism , the worst enemies of the christian religion are some of those who profess and teach it : for if it be in reality , as some of those who call themselves orthodox describe it , we may boldly say that it is neither for the reputation of god to be the author of such a religion , nor for the interest of men to be guided by it . those of whom this author more particularly takes notice , as the misrepresenters of christianity , are first of all the antinomians , who are impudent and ignorant enough , in express terms , to assert that the sacrifice and satisfaction of christ does wholly excuse us from all manner of duty and obedience . secondly the solifidians , who under pretence of advancing the merits of the cross , and ●he freeness of the divine grace , require nothing of a christian in order to his justification and acceptance before god , but firmly to rely on the merits and satisfaction of christ ; and without any more to do to apply all to himself . and thirdly , those who have a share in the foremention'd charge , are such who make christianity a matter of bare speculation , rending and dividing themselves from one another , by those unhappy and dangerous disputations which instead of making proselytes to the truth of christianity , have drawn men first of all to deism , afterwards to scepticism , and thence by a very easie step to infidelity and atheism . these are they who think all religion absolved in orthodoxy of opinion , that care not how men live , but only how they teach ; and are so over-intent upon the creed , that they neglect the commandments , little considering that opinion is purely in order to practise , and that orthodoxy of judgment is necessary only in such matters where a mistake wou'd be of dangerous influence to our actions , that is in fundamentals : so that the necessity of thinking rightly , is derived from the necessity of doing rightly , and consequently the latter is the most necessary of the two . having touched on some few of those particular opinions which have brought a scandal upon revealed religion , and very much obscur'd its glorious lustre , it behoves me to say something to revelation it self , which i shall do in the words of a late author . as all mankind have agreed in this , that besides the light of reason , there ought to be some supernatural revelation of the will of god ; so being imbued with the perswasion that there is a god , and that he ought to be worshipped , they are convinced also that all the religion of men at present towards god , is the religion of sinners : in all the addresses of the sons of men to god , they constantly apply to him under a sense of defilement and guilt : in all their transactions from time to time with the deity , they have been studying how to purge and cleanse themselves , to attone and appease him. now sinners can perform nothing duly in religion towards god , without a knowledge of the subordination we were created in at first to him : his right and authority to prescribe laws to us , the capacity we were in both of knowing and keeping them : the way and means by which sin enter'd : that god will not desert the work of his hands , to that ruine which it hath incurr'd by its own folly , but that he is yet appeasable towards us , and will accept a worship and service at our hands , with the ways , means and terms : that he will receive us again into favour , and rescue us from the defilement we labour under . without some information in every one of these , there is no solid foundation for sinners to apply in way of religion to god at all ; and shou'd they attempt it , they will do nothing but prevaricate . seeing then the experience of some thousands of years , have evidenc'd the ineffectualness of natural light to instruct the world in any one of these things ; we may from hence infer the necessity that there seems to be of supernatural revelation . the writings of the heathen , whether poets or philosophers , are certainly void of all pretence of admission for supernatural and divine records : and our reason is able to give us the like demonstrative evidence , that this claim is also most unduly ascrib'd to the alcoran . 't is true that mahomet pretended to have receiv'd it by inspiration : most think that he counterfeited in his pretence ; and it is certain , that as to receiving it by inspiration from god , he did so : but that there was not an immediate interposure of the devil in the case , so that he was deceived himself , e're he went about to deceive others , is not so certain . the epileptical distemper to which he was subject , hath in others been attended with diabolical insinuation . the age in which he liv'd was enthusiastically inclin'd , and the grosness of the arabian wits , together with the subserviency of ethnick idolatry , which remain'd up and down among them , might encourage satan to make an attempt that way among that people . but whether it was indeed so , or whether the whole be singly to be attributed to himself , and one or two impostors more that assisted him , is not material , nor makes to the business it self . mahometism began not till the sixth century , about which time and for a considerable season before , the whole east was sorely infected by heresies , and rent by schisms : which , together with the impure lives of the professors of the gospel , both there and in the west , might justly provoke god to permit this deceiver to accost the world ; but obtruding a new religion , and such a one too as neither reason nor any former revelation of god befriended : it concern'd him to have justify'd his mission , by some miracle or other , as to what he went about : and these himself plainly disclaims ; for tho' some of his followers ascribe such to him , yet there is so little brought in proof of them , and withal they are so silly and ridiculous in themselves , that they serve for nothing but to disparage both the person and the cause in whose behalf they are brought . i know that all persons , who have spoken immediately from god , have not had the attestation of miracles : nor was it always needful , especially when they only called men to obedience to that which had been sufficiently so attested before : in such a case it became the wisdom of god to be sparing of miracles , and indeed be thereby better provided for the credit of those doctrines , as were either really or only in appearance new , and also more served the interest of mankind , than if he shou'd have wrought wonders in attestation of every ordinary messenger or familiar truth . and this may be a reason why none of all the penmen of the scripture are reported to have wrought miracles , save moses the giver of the law , and the apostles the promulgers of the gospel . but tho' every herald of heaven had not the attestation of miracles , yet no one came inspired by god , who had not some testimony or other born to him , to distinguish him from an impostor : either the doctrines they deliver'd were of that sublimeness , that no finite understanding cou'd have invented them , and yet when discover'd were so correspondent to our rational desires , and so perfective of our natural light , that being duly weighed , the reason of man acquiesceth in them , and says this is what i lookt for , but cou'd not find : or else they made known some present matter , which lay out of the reach of all humane knowledge , such as the secrets of the heart , or declared some fact done either at a distance , or with that secrecy , that no man cou'd know it : or else they foretold some future contingent soon after to come to pass , which accordingly fell out in every circumstance . nor is it unlikely , but that most , if not all the old testament prophets , had their missions confirm'd by the prediction of something future , which humane prudence cou'd not foresee : or else they were born witness to by the prevalency and immediate success of their prayers , or the preventing some impendent judgment , or in the procuring some needful mercy ; for thereby was declared either their foresight of what god was ready to do , or the interest favour , and power they had with him : nor is it without probability that most of the prophets under the mosaic dispensation , justify'd their missions by some such thing . but as for mahomet , tho' he not only pretended to speak immediately from god , but withal introduced a doctrine really new , yet he came authorised by no miracle , sign or badge by which he might be distinguish'd from an impostor . yea , whereas he owns that both moses and christ were sent from god , it is an infallible argument that he was not , their doctrine and his being altogether inconsistent . besides , it hath been generally acknowledg'd , not only by jews and christians , but by heathens , and that agreeably to the light of reason , that prophetick illapses never befel impure and unclean souls , and that god never made an unhallowed person his oracle , at least that never any such were employ'd for the divine amannenses . now if we examine the alcoran by this prophetic text , we find the author of it to have been a person lustful and tyrannical ; made up of nothing but blood and dirt , grosly sensual and prodigiously cruel , which plainly demonstrates how unfit he was to lay claim to the prophetic priviledge and dignity . if we consult the doctrine of the alcoran , we have all the evidence that the reason of man can desire , that it neither did nor cou'd proceed from god. it is true , there are some things in it stolen from the scripture , but even those are so perversly related , and so wretchedly corrupted with fables , that they lose the very similitude of truth , through the villainous management of them . persons are so misnam'd , times are so mistaken , the whole so interlarded with contradictions , and disguised with absurdities , that we must needs say the contriver had a bad memory , and a worse understanding . in a word , the whole alcoran is nothing but a cento of heathenism , judaism and christianity all miserably corrupted , and as wildly blended together . the doctrines of it are for the most part , either impossible , blasphemous or absurd . the rewards promised to the embracers of it , are impure and foolish . the whole was at first invented out of pride and ambition , propagated by violence and rapine , and is still maintain'd in the ways it was establisht . profound ignorance , sensual baits , and force of arms gave it its first promotion , and do still maintain its credit in the world. thus the meanest reason , if duly exercised , is able manifestly to disprove the divinity of the alcoran . this business of revelation has been of late so curiously handled by the b — of c — that i can do no less then recommend to you a perusal of those his excellent discourses at mr. boyle's lecture ; where i am ready to believe you will find but little wanting to a demonstration of the necessity of reveal'd religion ; of a possibility for the almighty to reveal his will ; and lastly , not only the probability , but the certainty that he has reveal'd his will to mankind ; and that this revelation is the same which is contained in the two testaments . for the ●leing all which truths , ( viz. ) the possibility , expedience , usefulness , necessity , and the certainty of divine revelation , he has offer'd such evidence , rational , natural , traditionary and supernatural , as may suffice for the conviction of the unprejudic'd infidel , and will be found too strong to be made void , or overthrown by the subtilest of the hellish tribe . our belief of the scriptures being a divine revelation , does inde●d suppose the existence of a god , and therefore our knowledge of his being , must precede our faith of the divine authority of the bible . i grant the scriptures may be brought , not only to such as own their truth , but even to infidels , as a proof of a deity ; but then it must not be upon the score of their naked testimony , but on the account of their being of such a frame , nature and quality , that they can proceed from no other author : and thus may we arrive by the scripture at an assurance of god's existence , as we do at the knowledge of a cause by its effect . but so far as we assent to any thing upon the credit of the scriptures meer testification , we are necessitated to presuppose the existence of a god , it bring only on the account of his veracity in himself , and that the bible is a divine revelation that we do , without the least guilt of vain credulity , because upon the highest reason , implicitly believe it . again , those who owe their belief of the bible's being the word of god , to meer report , to principles of education , the felicity of their birth , or the clime where they were born , receive the scripture upon no better motives , than the turks do their alcoran . if pretended inspiration may pass for the demonstration of the truth of what every bold pretender will obtrude upon us , we must expose our selves , not only to the belief of every groundless imagination , but of innumerable contradictions : for not only the grossest follies , but doctrines palpably repugnant both to reason , and one another , have been deliver'd by enthusiasts and pretended inspirato's . i grant that the testimony of the holy ghost in the souls and consciences of men to the truth of the scriptures , is the most convincing evidence that such persons can have of its divinity . but . the holy ghost convinceth no man as to the belief of the scripture , without enlightning him in the ground , and reasons upon which its proceeding from god , is evidenc'd and establish● . there is no conviction begot by the holy ghost in the hearts of men , otherways than by rational evidence , satisfying our understandings , through a discovery of the motives and inducements that ascertain the truth of what he wou'd convince us of . . no man's particular assurance obtain'd thus in way of illumination by the holy ghost , is to be otherwise urged as an argument of conviction to another , than by proposing the reasons on which our faith is erected . the way of such mens evidence is communicable to none , unless they cou'd kindle the same rays in the breasts of others , which have irradiated their own : and therefore they must deal with others by producing the grounds of their conviction , not pleading the manner of it ; for that another is convinced and perswaded by them , depends wholly on the weight and momentousness of the reasons themselves , not on the manner that such a person came to discover them : for shou'd he have arrived at the discerning them by any other means , they had been of the same significancy to the conviction of an adversary . . the holy ghost , as a distinct person in the deity , is not a principle demonstrable by reason , seeing then it is by the scripture alone that we are assured of the existence of the divine spirit , as a distinct person in the godhead , therefore his testimony in the hearts and consciences of men to the scripture , cannot be allow'd as a previous evidence of its divinity . to prove the divine authority of the scripture , by the testimony of the holy ghost , when we cannot otherwise prove that there is a holy ghost but by the testimony of the sc●ipture , is to argue circularly and absurdly . so that in short , when we have to do with such , as either question or deny the authority of the scripture , we are to prove it by ratiocination , from common principles receiv'd amongst mankind , and by topicks that lye even and proportionate to intellectual natures . our reason is here justly to be magnify'd as highly subservient to religion , in that it can demonstrate the divine authority of the scripture , upon which our faith , as to all particular articles and duties of religion , is grounded . this , i say , our reason can do to the conviction of all , who are not wilfully obstinate , and for such there is no means , either sufficient or intended by the almighty , to satisfie them . for it is certain , that partly through the weakness and darkness which have arrested our understandings , partly through the nature , quality , extent and arduousness of objects , and our inadaequate conceptions of them , partly through prepossessions , prejudices , and the bias of lusts and passions that we are subject to ; partly through supineness , sloth and inadvertency , we do often prevaricate in making deductions and inferences from self-evident and universal maxims ; and thereupon establish erroneous and mistaken consequences as principles of truth and reason . but then this is the fault of philosophers , not of philosophy , or of philosophy in the concrete , as existing in this or that person , not in the abstract , as involving such a mischief in its nature and idea . our intellectual faculties being vitiated and tinctur'd with lust , inthralled by prejudices , darkened by passions , ingaged by vain and corrupt interests , distorted by pride and self-love , and fastened to earthly images , do often impose upon us , and lead us to obtrude upon others absurd axioms for undoubted and incontestable principles of reason . it is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this adulterate reason which is both unfriendly and dangerous to religion ; it is to this that most of the malignant heresies which have infected the church , do owe its rise ; and whoever will trace the errors which have invaded divinity to their source , may resolve them into false reasonings or absurd maxims of philosophy , which have been by their founders superscribed with the venerable name of principles of reason . indeed whatever can be made appear to lye in a contradiction to right reason , we may profess our selves ready to abandon and disclaim : but we are satisfy'd , and do fully believe , that a great deal which only crosses some false and lubricous principles that dogmatists have given that name to , falls under the imputation of disagreement with reason : the repugnancy of reason fasten'd upon some tenets , is rather the result of ignorance , prepossession , and sometimes lust , than their contrariety to universal reason , or any genuine maxims of it . farther , it must be granted , and hath always been judged that the incomprehensibleness of a doctrine , through the sublimity and extension of its object , is no just bar to the truth of it . and indeed it is to be wonder'd , that any who have studied the weakness of their discursive capacity , the feebleness of intellectual light , how soon it is dazled with too bright a splendour , the confinement and boundaries our understandings are subject to , together with the majesty of the gospel truth , the immensity of the objects of the christian faith , shou'd think the arduousness of framing distinct and adaequate conceptions of them , a sufficient ground for their being renounced and disclaimed . yet this is the standard by which some men regulate their belief . as to the bible , ' tho every thing in it be not alike necessary , yet every thing in it is alike true , and our concernment lyes more or less in it . there is no other rule by which we are to be regulated in matters of religion besides this ; and therefore the import and meaning of its terms can be no other ways decided , but by their habitude to their measure . for this end did the almighty give forth the scripture , that it might be the foundation and standard of religion , and thence it is we are to learn its laws and constitutions . the instructing mankind in whatsoever is necessary to his present or future happiness , was our makers design in vouchsafing to us a supernatural revelation : and foreseeing all things that are necessary to such an end , the respect and veneration which we pay to his sapience and goodness , oblige us to believe that he hath adapted and proportioned the means thereunto . now the doctrines of the bible are of two sorts : . such as besides their being made known by revelation , and believed on the account of divine testimony , have also a foundation in the light of nature , and there are natural mediums , by which they may be proved : of this kind are the being of , or attributes of god , the immortality of the soul , the certainty of providence , the existence of a future state and moral good and evil. . such as have no foundation at all in nature , by which they cou'd have been found out or known , but we are solely indebted to supernatural revelation for the discovery of them ; their objects having their source and rise only from the will of god ; a supernatural revelation was absolutely expedient to promulge them : and these also are of two sorts . . there are some doctrines , which tho' our understandings by natural mediums cou'd never have discover'd , yet being on●e ●evealed , our minds can by arguments drawn from reason , facilitate the apprehension of them , and confirm it self in their belief : of this kind are the resurrection of the body , and satisfaction to divine justice in order to the exercising of forgiveness to penitent sinners . there are others , which as reason cou'd never have discover'd , so when reveald , it can neither comprehend them , nor produce any medium in nature , by which either the existence of their objects can be demonstrated , or their truth illustrated : of this kind are the doctrines of the trinity , and the incarnation of the son of god ; of these our reason is not able to give us any adaequate conceptions : and yet these are by a clear and necessary connex●on united with other doctrines of faith , which reason enlighten'd by revelation can give a rational account of . for the mystery of the trinity hath a necessary connexion with the work of our redemption , by the incarnation of the son of god : and the work of redemption by the incarnation of an infinite person , hath the like connexion with the necessity of satisfying divine justice , in order to the dispensing of pardon to repenting offenders : and the necessity of satisfying divine justice for the end aforesaid , hath a necessary connexion with the doctrine of the corruption of mankind ; and this corruption is both fully confessed and easily demonstrated by reason . thus tho' all the objects of faith have not an immediate correspondence with those of reason , yet these very doctrines of faith , which lye remo●est from the territories of reason , and seem to have least affinity with its light , are necessarily and clearly connected with those other principles of faith , which when once discover'd , reason both approves of and can rationally confirm it self in . i need not add , that the most mysterious doctrines of religion , are necessarily connected with a belief of the bible's being the word of god , and that is a truth which right reason is so far from rejecting , that it is able to demonstrate the same . now if in explaining the phaenomena of nature , which is the proper province of reason , the most that a discreet philosopher will pretend to , is to declare the possible ways by which a phoenomenon may be accounted for , without presuming to say that it is only performed in this way , and that there is no other in which it may be explain'd : much more doth it become us , in the great mysteries of revelation , to abstain from defining the manner how they are , and to content our selves with what god hath been pleased to tell us : for in such doctrines these things appertain to reason , . to shew that it is not required to comprehend them : whatever god hath said is to be assented to , tho' we cannot frame adequate notions of the thing it self , nor understand the manner how it should be . 't is as much against reason as faith , to think to fathom the perfections , councils , and works of god ; seeing reason acknowledgeth him to be infinite , and it self finite . . if we will pretend to reason in religion , we are to believe whatever god hath said to be true , this being the greatest reason that he , who is truth it self , cannot lye : there is nothing more consonant to the transcendency of so high a nature as that of god , than that it be acknowledg'd incomprehensible ; nor is there any thing more agreeable to his infinite wisdom , than that his designs and contrivances shou'd be held past finding out . 't is as well irrational , as unjust , to think that man shou'd penetrate those depths and abysms , which the angels desire only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to look into , as vailed and hidden from sight . but on the other hand , tho' there are many things contained in holy scripture which are above our reason , yet most certainly there is nothing therein which is contradictory thereunto . to admit religion to contain any dogm's repugnant to right reason , is at once to tempt men to look upon all revelation as a romance , or rather as the invention of distracted men : and withal to open a door for filling the world with figments and lyes under the palliation of divine mysteries . we cannot gratifie the atheist and infidel more than to tell them , that the prime articles of our belief , imply a contradiction to our faculties . in a word , this hypothesis , were it receiv'd , wou'd make us renounce man and espouse brute in matters of the chiefest and greatest concernment : for without debasing our selves into a lower species , we cannot embrace any thing that is formally impossible . and when men have filled religion with opinions contrary to common sence and natural light , they are forced to introduce a suitable faith , namely , such an one that commends it self from believing doctrines repugnant to the evidence and principles of both . thus the first hereticks that troubled the christian church , under the pretence of teaching mysteries , overthrew common sence , and did violence to the universal , uniform , and perpetual light of mankind : some of them having taught that all creatures are naturally evil ; others of them having establisht two several gods , one good , another bad : others having affirmed the soul to be a particle of the divine substance ; not to mention a thousand falsities more , all these they defended against the assaults of the orthodox , by pretending that they were mysteries about which reason was not to be hearken'd to . thus do others to this day , who being resolv'd to obtrude their phansies upon the world , and unable to prove or defend what they say , pretend the spirit of god to be the author of all their theorems : nor can i assign a better reason for the antipathy of the turks to philosophy , than that it overthrows the follies and absurdities of their religion ; this themselves confess , by devoting almansor to the vengeance of heaven , because he hath weakened the faith of mussel-men in the alcoran , through introducing learning and philosophy amongst them . in brief , tho' we make not natural light the positive measure of things divine , yet we may safely allow it a negative voice : we place it not in the chair in councils , but only permit it to keep the door to hinder the entry of contradictions and irrational fansies disguis'd under the name of sacred mysteries . and it is necessary also to be remarkt , that when we say there is nothing in religion which is truly repugnant to principles of reason , we do not by principles of reason , understand all that this or that sort of men vote or receive for such . the universal reason of mankind is of great moment , but mistaken philosophy , and false notions of things , which this or that man admits for theorems of reason , are of very small importance ; men being misled by their senses , affections , interests and imaginations , do many times mingle errors and false conceipts , with the genuine dictates of their minds , and then appeal to them as the principles of truth and reason ; when they are indeed nothing else but the vain images of our phansies , and the conclusion of ignorance and mistakes . so that in reading the holy scriptures , it highly concerns us to be very careful that the proper and original sence of the words be not neglected : there have been those , and yet are , who will hardly allow any text of scripture a proper sence , but do every where obtrude an allegoric meaning , as if that alone were intended by the holy ghost , and nothing else : but such kind of expositors do in effect little less than undermine the whole scripture , betray religion , and turn the sacred oracles into burlesque : nor is there any notion so romantic , which the scripture by a luxuriant phansie , may not at this rate be wrested and debauched to give countenance to : yea , a very small measure of wit will serve to pervert the plainest scripture testimony , to quite another sence than ever was intended by the writer of them . an instance of this we have in those , who by turning the whole scripture into allusions , have wrested the revelations of the word to justifie their own wild phantasms , and framed the words of scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to their own private notions , and thereby evacuated the sublimest doctrines and most glorious actions , into empty metaphors and vain similitudes : thus the person of christ is allegorised into themselves , and the birth , death , resurrection , and ascension of our saviour are construed after the manner of aesop's , or phylostratus's fables , into useful morals ; as if these were intended only to declare what is to be done in us by way of allusion . but leaving these , and supposing only for the present , that there has been a supernatural or divine revelation of the almighties will to mankind , which every moral man will find his interest to believe and imbrace , if it were upon no other account than the extraordinary advantage it affords us towards the securing both a temporal and eternal felicity , by those excellent precepts it contains above what is discoverable in natural religion : supposing this , i say , 't is reasonable for us to think , that there can be nothing in this admirable system essential to a saving faith , or fundamentally necessary to our future welfare , but what is as intelligible as legible to every reasonable creature ; most certainly the essentials of religion consist not in any intricate or perplexing theory's , but in the practise of our duties . the lord hath shewed thee , o man , saith the prophet , what is good ; and what doth he require of thee , but to do justly , to love mercy , and to walk humbly with thy god. again , saith another of them , pure religion and undefiled before god the father , is this , to visit the fatherless and widows in affliction , and to keep our selves unspotted from the world. and it is in consequence of this principle ( saith the * author ) that the whole tenure of the scripture declares unto us , that we shall be judged , not according to our belief , but according to our works ; witness abundance of passages both in the old and new testament , particularly that of st. paul , where he says that we must all appear before the judgment seat of christ , that every one may recive the things done in his body , according to that he hath done , whether it be good or bad . religion lyes not in the barely embracing this or that opinion however orthodox , neither yet in associating our selves with this or that sect of professors , in admiring or following this or that doctor , tho' even he were a paul , an apollos or a cephas ; but its important work is to draw us from that which is evil , and to engage us in the practise of that which is good . it is a wonderful thing to consider the heats and animosities which are sprung up in the world , from difference in opinion in what we call articles of faith : every man will have his own to be the only true ones ; nay some ( alas too many ) are so barbarous , that they not only condemn others to death , but deliver them also by their anathema ' s ( as much as in them lyes ) to the devil and damnation for difference of opinion in some metaphisical speculations . it is nevertheless certain that neither christ nor his apostles have tied the salvation of mankind so indispensably to the particular belief of any incomprehensible mystery , as some of the present doctors of his church now do . we read that our lord himself pronounced st. peter blessed upon the bare declaration , that he believed him to be the christ the son of the living god. st. philip in like manner baptized the eunuch upon no other profession of his faith than in the terms of this short symbol , i believe that jesus christ is the son of god. st. john teaches us plainly , that to confess that jesus christ is come in the flesh , is a certain characteristical mark of the spirit of god , and st. paul explains himself in this point yet more particularly telling us , that if we confess with our mouths the lord jesus , and believe in our hearts that god hath raised him from the dead , we shall be saved . this simplicity of the scriptures in those articles of belief , which they propose to us as necessary to salvation , may justly raise our astonishment at the imprudence of those men who have perplexed all matters of faith with so many inexplicable difficulties , not content with what the scripture teacheth of christianity , they have had recourse to a wordy philosophy , thereby to refine their notions and adorn them with the lustre of seemingly mysterious expressions ; insomuch that a great † cardinal has not stuck to acknowledge , that without the help of aristotle we should have wanted many articles of faith : and that which aggravates yet more the extravagance of these dogmatisers is , that they themselves acknowlenge the incomprehensibility of those very things which they undertake to explain with such critical exactness , as if they had enter'd into the very councils , and fathom'd the depths both of the wisdom and knowledge of god ; we may therefore without danger shake off the tyranny of those prejudices that have possest us : the names of orthodox and heretick are too partial and illusory any longer to deceive us , they have these many ages been made use of with so much irregularity , interest and passion , that the ordinary application of them cannot at this day be any just ground either of assurance or fear . we may undoubtedly be assur'd , that the righteous judge of all men , will not impute unto us the guilt of any criminal heresie , so long as we sincerely believe what he has expresly revealed to us : and if peradventure we understand not clearly the whole sence of every expression in which those things have been declared ; we ought certainly for that very reason so much the less presume to alter them , or affect new forms of explaining our selves , and least of all to impose upon others , any doubtful inferences drawn from such dark and intricate premises . but with submission to this great master of humane reason , i shall take the liberty to reply this , that as i cannot think every thing a fundamental in religion , which some men would perswade us ; so on the other side , i am satisfy'd that there is more requir'd to salvation , than some others seem to intimate . i can well enough comply with that opinion , which supposes there is no more than one essential in christianity , to wit , the belief that jesus is the messiah , provided they take in the genuine consequences , and the natural results of such a faith ; such as his divinity , his miraculous incarnation , his ascension into heaven , and his coming to judge the world at the last day . without these attendants upon this one fundamental , the system of christianity will be lame and incoherent , and it cannot indeed be known what is meant by saying jesus is the messiah : a man may say so much , and have no other notion of him , than the jews had who expected him a temporal prince ; but we must believe that he will raise our bodies , and judge us at the last day ; not to instance in all the other fundamentals which the apostle mentions hebr. . , . if we believe him such a messiah as the scripture represents him , such parts of our belief will have , besides the explaining of our faith , a great influence on the end of it , viz. the making us good men : for he that believes jesus only a temporal prince , to govern him in this world , will never think himself so much obliged to conform his very thoughts and desires to his laws , as he that is perswaded that he will one day judge him in another . again , we ought above all things to be satisfy'd in his divinity ; for if we do not acknowledge him to be one god with the father , and worship him accordingly , we neglect a gospel duty ; and if we do worship any thing but the one god , we are idolaters . as for his satisfaction , a right notion of it is of that importance , that without it he that believes jesus to be the messiah , has no notion for what he was anointed and sent , or of what he has done for us . these , i say , must all go along with that one fundamental ; and to our belief of this , there is nothing more requir'd , than our belief of the authority of holy writ , where these things are plainly reveal'd to us . if we do believe the scriptures to be authentic , we must believe it our duty not to dispute the mysteries of christian religion : it is sufficient for us that we consent in our hearts to what is there plainly deliver'd as to these points , altho' we are altogether unskil'd in the metaphysicks , and unable by the principles of philosophy , to account for the manner of hypostatic union , the trinity or the resurrection ; for this were to confine eternal happiness to the men of letters , and to tye salvation to the schools . it is something pleasant ( as a modern philosopher has remarkt ) to observe now adays , that the great step which makes an approved christian as well as a philosopher , is to talk unintelligibly , and to solve us one difficulty by making twenty more . these , says he , are the men in vogue , whilst the poor man , that gives a plain reason for what he says , is put by for a coxcomb , he wants profundity . but to proceed , should we go about to bring down the doctrines of religion to the model of our own reason , we should wholly overthrow our belief , and pay no more respect to the authority and testimony of our god , than we would to a worm like our selves . if there were no obscurity nor difficulty in the notions of gospel truths , where would our submission and humility be , which are the qualifications that do most of all recommend us to god , and upon this account , especially , because they prepare the mind for faith , and give check to all bold and curious enquiries . it is enough , if we can by rational proofs demonstrate the bible to be his word , whose veracity is proportionate to his wisdom , and both of them infinite : nor is it needful that its doctrines should further adjust themselves to our understandings . * our reason is often non-plus't about its own proper objects , and the phaenomena of nature , and shall we think it a competent judge of objects to which it never was adapted ? for it is below many of the works of god , and therefore much more below mysteries of revelation : here are many things which we ought to admire , but must never hope fully to understand ; our work here is to believe , and not to enquire . if our minds will not submit to a revelation , until they see a reason of the proposition , they do not believe or obey at all , because they submit not till they cannot choose . faith bears not upon demonstration , but upon the authority and veracity of the speaker : and therefore to believe nothing but what we do comprehend , is not to believe but to argue , and is science , not faith. ye that will believe in the gospel what you please , and what ye think fit , ye believe not , but renounce the gospel , saith austin to the manichees , for ye believe your selves , not it . so that to believe nothing but what we can fully comprehend , is to remonstrate to the wisdom and power of god , at least to challenge to our selves an omniscience proportionable to the divine wisdom and omnipotence . furthermore , it is true that the rule and measure of our faith must be certain , but no man's reason universally is so ; for what one man's reason assents to , another rejects : every man pretends to right reason , but who hath it is hard to tell . if it be lawful for one man to reject a plain revelation in one particular , because he cannot comprehend it , why may not a second do the same with reference to a revelation in another particular . for as the socinians by making their reason the sole judge of what they are to believe , will not admit many of the prime articles of the gospel , so some philosophers wou'd make their reason judge of what they shou'd receive , and their reason at sometimes will not admit the gospel at all . now the certainty of revelation is justly preferr'd to all other evidence , and we are commanded to submit our reason to the authority of god in the scripture , and by consequence we are not to set up our reason for the positive measure of religion . the sacred writers do every where remit us to the scripture it self , as the rule of faith , and not to the tribunal of our own reason . herein are the socinians justly impeachable , for tho' sometimes they acknowledge religion to be above reason , yet at other times they speak in a very differing manner . even in denying the divinity of our saviour , and at the same time paying religious worship to any thing which is not god , is acting contrary to the reason of mankind . 't is a very great unhappiness we labour under through the difference of our religious opinions , and indeed a uniformity in religion is by no means to be expected till men grow less speculative and more practical . the real and sincere practise of piety , the loving the lord our god with all our hearts , and our neighbours as our selves , the keeping our consciences void of offence towards our god and one another , and the holding fast no more than the whole form of sound words without letting of them slip : these , i say , wou'd quickly bring us together , and the names of sect and party , of schism and heresie , would be altogether unknown to us . 't is true , i doubt not of good men to be found in every christian communion , nor do i look upon it any scandal to the profession , that there should be many profane irreligious persons shrowd themselves under it . yet on the other hand , tho' i am perswaded my charity is well placed in this respect , i must be free to declare to you my opinion , that so far as i am able to judge , there is more of interest , singularity of humour , influence of education , misunderstanding and mistake about essentials as well as circumstances purely indifferent , than either a just , or indeed reasonable ground , for any man to separate from the present establisht c — of e — i am sure 't is thought no blemish to that constitution , that men should be good and pious ; and that they may not only be so , but have as great helps to their being so , as in any state of separation , i am sufficiently satisfied : and i can say , i have met with few separatists , how much soever bigotted to non-conformity , who have not been ready to show a better liking to this ch — than to any dissenting from it , except their own . but whether or no this , or any other ecclesiastical form of government , comes up exactly to the primitive pattern , i am not enough knowing positively to determine ; yet considering the nature of a national church which must be so contriv'd and calculated , as to obviate a multitude of inconveniencies , which cannot happen to any private or single congregation : a ch — which must be framed for the reception of all sorts and conditions of men , and the manner of her worship adapted to their different capacities and understandings : there is nothing certainly has the marks of a better or more serviceable contrivance , to answer the end of a religious institution . i speak in respect of her general ecclesiastic polity : for tho' there are many particular flaws therein , which it were much to be wisht were better inspected ; tho' the pastoral care is upon some accounts very deficient , and that there are but too many enormities , both in life and doctrine , committed by some of those who are intrusted in some office under her , and who ought for the same to be suspended or utterly excluded ; yet notwithstanding this , her constitution is truly excellent and noble : and seeing it is impossible for men to survey the secrets of each others hearts , or to fathom their hypocrisie , the greatest part of these blemishes and irregularities , are such as will almost unavoidably creep in to any other universal church . the great objections touching form and ceremony , are to my thinking no other than unreasonable prejudices : and shou'd we , to gratifie the humours of some inconsiderate men , dispense with or lay them aside , i may be bold to presage , with a great pillar of this ch — that religion it self wou'd quickly dwindle into nothing , and there wou'd be no such thing as a publick assembly met together for the performance of a divine service . as for the injunction of prescribed forms to be made use of in our publick prayers , praises and thanksgivings to almighty god , they have beyond controversie their proper use and advantage , and will by every impartial judge be confest or acknowledg'd to be excellently design'd : for notwithstanding that frivolous and impertinent objection of the noncon — that we hereby stint or limit the divine spirit , and set boundaries to its power , and that a formal worship was only invented to gratifie the lazy humour of the priests , we have not , according to my sentiments , any other way to petition heaven as we ought , or as becomes the supplicants to an alwise being , unless with our modern visionaries we can perswade our selves , that we enjoy at those times some supernatural accession or influence to inspire us , and that what we deliver , has no dependance upon our own , either natural or acquir'd faculties , but is immediately dictated to our minds by the holy spirit , and convey'd to our organs by an extraordinary impulse ; for otherwise , whatever peculiar genius , gift , talent , faculty or quality some men are endow'd with , of speaking readily without much fore-thought , there are few such discourses , however pleasing to sense and imagination by the gesture or deportment of the speaker , or by his air and manner of delivery , that will bear the test of reason , or be justify'd for the sense and grammar , even by the author's themselves : and if so , i see not why such men , who labour under the infirmity of a mean and imperfect delivery , a want of thinking rightly , as well as speaking , whose sermons and discourses , prayers and thanksgivings are incoherent , a medly of confusion , made up of a useless redundancy , of insignificant words , of circumlocution , frivolous repetition or tautology , where the whole is downright nonsense ; in such cases , i say , i am not able to reconcile the notion of extraordinary inspiration . if we must believe these men inspir'd from the matter or manner of their expressions , here are scarce the footsteps of humane knowledge , much less the characters of divinity ; and so far are the discourses of this nature from surmounting the acquirements of natural men , or deviating in any thing out of the common mode of understanding , that every prophane hypocrite may play the counterfeit , and the most extravagant whim suggested to the phantasie , has an equal right of putting in a plea for inspiration . if we must believe they speak or teach by the dictates of the spirit , on the account of their more than ordinary probity or moral honesty , their devout , holy and exemplary lives and conversations , these indeed might sway us , were we not satisfy'd of the as strict sanctity , sincerity , and undissembled piety of those , who as they pretend not to any special priviledge of supernatural inspiration , are utterly averseto ethusiastic principles . did true religion consist in an affected singularity of expression , in a rustick or ungenteel behaviour and deportment , in the dreams and rapts of a deluded phansie ; or ( to borrow a physical term ) were its pathagnomonic sign any set garb or habit , were a green apron , a riding hood , a short crevat , or a hanging coat , the only characteristic marks of christianity , these men above others , have a just pretence to the title of its best and chiefest votaries : but if the real acts of devotion , such as watchings , fastings , prayers and supplications ; if charitable contributions to the relief of the poor and indigent ; if mortification and self-denial in worldly satisfactions , are as conspicuous and apparent , perhaps more in some others than in these , i see not the necessity of admitting them either to speak or act differently from any other pious and devout person . 't is not the garb or habit that makes either the true gentleman or the true christian ; tho' most certainly , a decent plainness is very becoming , if not absolutely necessary to the profession of the gospel . the world , who take their estimate of things from sense , are too apt to value one the other upon the lineaments of the face , or the propotionate symmetry of other parts of the body , and to measure each others capacity or mental endowments by their outside apparel : but these were never over-rated by the wise and prudent . there is indeed an extream on either side ; and as on the one hand an extravagant dress looks ridiculous to the sober and judicious man , and is very often the signal of effeminacy , at best a shallow apprehension ; so on the other , the stiff and precise habit is very rarely unattended with a spiritual pride , a secret desire to distinguish our selves from the rest of mankind , and an overfondness to value our selves upon such indifferencies , and to believe them in time some of the essentials of divinity . but to return to the prescribed forms of religious worship , and particularly those enjoyned by the liturgy of the english ch — if we our selves , through a preconceived prejudice , or the influence of a different education , can think them neither useful nor necessary , nor find our selves edify'd by the same , it behoves us however to be so charitable , as not to condemn or censure those who do . there is no person in this ch — was ever , that i heard of , so childish as to think the truth of religion , or the advantage to be received by the practise of its duties , did consist in the verbal recitation of a creed , in the repetition of some certain prayers , or the external compliance with any other performance : but since it is by all granted , that true piety does consist in a hearty submission and resignation of our wills to god , in the most humble elevation of our minds to heaven , and in our most fervent supplications , prayers , praises and returns of gratitude : and since it is not only possible but certain , that in these forms so well adapted and fitted for our necessities , no truly religious person did ever rest upon the form of words , but knows his heart and tongue must move together ; it becomes us to believe that the prayers , responses , and every part of the service of the ch — are always new to every sincere christian , and that they loose nothing of their efficacy by being common . i shall not here insist upon their usefulness and benefit to the ignorant and unlearned ; for notwithstanding we are to believe the god of heaven will hear our sighs and short ejaculations , yet where we have time and opportunity to present our petitions , to lay open our wants , to acknowledge our miscarriages , to beg pardon for our offences , and abilities to overcome the temptations we may meet with ; here , i say , it is expedient that we set a watch upon our lips , that we utter nothing unbecoming the supplicants of the divine majesty , and that we pray sensibly as well as heartily : if we are so happy as to do this without premeditation , we are all of us left to our liberty in our private duties : we may pray either with or without a prescribed form , which how ridiculous soever it may seem to the dissenter , 't is abundantly more so in my opinion , that those very men who most of all oppose a formal prayer , shou'd themselves make use of one ; for give me leave to tell you , that little acquaintance i have had amongst the separatists , has inform'd me , that for the much greater number , those who are conversant in the private duties of family devotion , do still keep on in the same road ; and tho' it was first an accidental form of words they light on without fore-thought , yet that makes the same no less a form , which when afterwards by the intervention of wandring thoughts they at any time deflect from , those very deviations render them uneasie , as any of their hearers may perceive , and the rest is foreign , incoherent and abrupt , till they fall into their wonted method of proceeding . this is so very true , that i can speak it upon my own knowledge , there are some sensible men , in whose families i have been for many months , in some others years , and all that time the subject matter , as well as manner of expression in their prayers have been still the same , and wherever there has hapned any little variation by the want of memory , or the intrusion of other thoughts , unless they had a singular readiness this way , their discourse would make their hearers blush for them , if they did not blush themselves . extempore discourses , or such as are unpremeditated , are vastly differing in different men : and even amongst the enthusiastic spiritati we find it exactly the same thing , viz. those men who have the greatest volubility of tongue , have collected the greatest number of idea's , and received the largest helps from that learning they at other times decry , speak the best sense and most to the purpose ; whilst on the other side , such who labour under a want of these , are scarce able to deliver their own conceptions , or to let us know what they would be at ; their discourse proves burthensome , and very often insupportable to their own hearers ; on which account i have often times admir'd that there should be so many sensible men among them , who have not yet discover'd the delusion , but are content to saffer such an imposition upon their reason . whoever rightly considers the force of imagination , when it becomes heated by the frantic zeal of a mistaken piety , together with the deep traces which by the several objects are drawn out in the brains of these men , affording so many ready inlets to the passage of their animal spirits , will the less wonder at their extravagancies , or be startled at their odd deportment . it is well enough known , that there are many of these men whose judgments have been so strangely prevail'd on , by the delusion of some spiritual whimsie , that by the continual indulging a particular thought , the same has at length cut out so deep a trace , or made so strong an impression upon their imagination , that not discovering the fallacy , they have fallen into a perswasion of supernatural revelations , visions , inspirations and divine illuminations . one of the admirable instances , and perhaps the most wonderful president of enthusiasm , or religious phrenzy that has been heard of , was not long since presented to the world in the person of mr. m — n of water-stratford in buckinghamshire . this gentleman growing hypochondriacal , labour'd under so strong a delusion of his imagination , as to phansie himself by a special revelation from jesus christ , to be made acquainted with his sudden coming to judge the world : upon which when our saviour ( as he thought ) had several times appear'd to him , and discourst him face to face , he selected a great number of ignorant people to be his followers , who disposed presently of what they had , and brought their whole treasure into the common stock . thus were they to separate themselves from the world , and to spend the very short remainder of their lives , in spiritual hymns and prayers , in watchings and fastings , sometimes singing and dancing , playing on musical instruments , together with the most unaccountable behaviour in odd gestures and positions of their bodies . thus they continued several days , till this unhappy gentleman their ring-leader ( whether by the constant fatigue of his body , or other ways ) was seized , as i have been inform'd , with a violent defluxion upon the parts of his throat , together with an inflamation on the muscles of his windpipe . during his indisposition , there were some gentlemen in his neighbou●hood , with no small difficulty admitted to see him , in whose presence he behav'd himself as he had always done , with much sobriety , gravity and devotion : his discourse was rational , and betray'd no such deception of phansie as he was possest with : he told them with a full assurance , and with all the confidence he was able to express himself , that as sure as christ had ever been upon earth , so certainly he had seen him , when perfectly awake , several times not many days before : and that he had discourst him concerning the approaching destruction of the wicked , which they wou'd find fulfilled , and our saviour in his glory before the consummation of many weeks to come . he had as we have reason to believe , no apprehension that his distemper wou'd be mortal , but seem'd perswaded that he shou'd live to see all this accomplisht . but being thus unexpectedly snatcht away from his frantic congregation , they were shortly after , to their shame and consternation , made sensible that all was the result of a distemper'd brain in their founder , and that the infection was communicated to the unthinking multitude by the power of imagination . i have thought this case the more remarkable , because having been acquainted with a neghbour of mr. m — s , i have received full satisfaction that he was a man very unblameable in his life and conversation , of tolerable parts , strictly just in his actions , and every way free from the imputation of an impostor or designing counterfeit . that we may not wholly pass by the causes of these strange phaenomena , without essaying by some means or other an explication , i shall take the liberty to assert , that however ignorant we may be of the modification of our souls , or the manner of our perception , we are arriv'd to some certain knowledge of what is transacted in our brains in order to the same : for whatever objects are represented to our phansies , the same do make a more or less durable impression thereon ; or , in other words , they grave as it were prints , more deep or superficial , according to our continued view of the said objects : and hence it follows that our animal spirits have not only a more difficult or ready inlet , into the traces which are cut out , but also into those nerves which excite the motions of our bodies subservient to us , or by whose assistance we procure to our selves the desired object , accordingly as we have indulged the thought of prosecuting the same . for the better illustration hereof , if at any time we are intent upon , or please our selves with any lewd idea , if we keep the whole bent of our minds upon the same , and are both solicitous to obtain , and uneasie till we have accomplisht our impure designs . we must expect that the same , or the like object , will make a very durable print , or very deep vestigia in our brains ; that the traces into the same will lye always open , and the said object is no sooner excited afterwards , but the spirits as it were of their own accord rush in , and even compel us , almost contrary to our desires , to will those motions of our bodies which were before employ'd in its prosecution and attainment . this is the true mechanic process , the objects that are about us must excite in us some sensation or other , and as we pursue or fly its appearance , or more or less keep up the idea , there will be consequently the firmer or slighter trace drawn out , and accordingly the same will either continually approach or withdraw from us . so that by the repeated prosecution of the beloved object , these vestigia are so very plain , and open , and afford so easie a passage to the income of our spirits , that it is very much , if for a long time after the same should be obliterated , or the said avenues blockt up . again , it is by the frequent or reiterated indulgence of our thoughts , and cherishing our idea's , that the sensitive or inferiour soul gets the ascendant over us : 't is by these means that we contract our habits , and in this the force of them consists , which when we have done all that lyes in our power to highten and aggravate our unhappy circumstances , when we have after this manner suffer'd an ill habit to get the victory over us , and to subjugate our strength , to allure our passions to its free command , we then cry out of the frailty of our natures , exclaim against our maker , or else justifie our detestable actions , and foolishly please our selves in thinking , that god almighty would not have implanted these appetites within us , if he design'd that we shou'd not satiate our selves in their enjoyments : if not , they expect that however by their own voluntary actions , they have with their whole strength heartily embraced the sinful thought , and as desirously brought the same into a repeated act , by which means the traces in their brains lye so open to receive their spirits : here , i say , they expect omnipotence to intervene , and by a miracle to close up the prints they have engraven , to snatch from them the idea's they are hugging with all their might , or to intercept the passages of the nerves , that their animal spirits may not fall into those parts , by which they are to obtain their short-liv'd satisfactions . surely there is no reasonable man will countenance the folly of this plea ; nor can he who rightly considers the fabrick of our bodies , the organization of our brains , and the necessity for sensible objects to leave their marks upon the same , think it a fair impeachment of the divine wisdom or justice , especially if he reflects upon that high prerogative we enjoy above the sensitive soul ; and that it is within the sphear of our reason to obviate these disorders , to correct the irregularities of our senses , and by the practise of contrary habits to set us out of the reach of those mischiefs we should be exposed to . how these disorders may be corrected , and the vestigia which have been imprest by former objects wiped out , i have toucht upon elsewhere : and indeed , were not matters thus to be transacted , were our objects elected to our hands , and we not able of our selves to choose some and reject others , i see not any business for the exercise of our reason , or any advantage we could brag of above necessitated agents . a considerate view of this kind of imagery , thus transacted in the brain , will not only inform us of the mode of imagination , but will also give us some small insight into the extraordinary effects of an over-heated phantasie , and direct us to an explication of some of the prodigious phaenomena and extravagant actions of our late visionaries , or wild enthusiasts : who , by a constant application of their minds to some particular idea , come at length to have the same so strongly imprest upon their brains , that the whole systasis of the soul is taken up as it were a●d loseth it self in its contemplation : the vestigia are so deeply cut , and all others at that time effac'd , that the tendency of their spirits altogether is into these footsteps , the acts of reason and understanding are laid aside , the result is this , they quickly grow giddy by an uninterrupted thought upon the same object , they fall into a sort of madness and delirium , at some times dangerous to themselves and those about them : they are possest with invincible opinions and conceits of extraordinary illuminations , illapses of the spirit and revelations : finally , by the contracted disorders of the nervous system , they are often seiz'd with very direful paroxysms , believe themselves in rapts and extasies , and when the fit is over , endeavour to perswade the by-standers , that they have been the lord knows where , and received a divine mandate or commission to do the lord knows what . i was never over-credulous in the business of possessions , but doubtless , according to some very impartial and faithful accounts , some of these i am speaking of have been pure daemoniacks , and the unaccountable phaenomena they have exhibited , have been clear indications of a praestigious delusion or satanical power . according to the relation of a learned man , my late acquaintance , whose residence has been for many years in new-eng — that country has been the stage on which abundance of these tragae-comedies ( as he was pleas'd to call them ) have been acted . he gave me at our last conference , a very rational account of several instances of this nature , particularly two , which i was almost surpriz'd at : their names i shall designedly forbear to publish . the one had been a particular acquaintance of this gentleman 's for some years past , he told me he always lookt upon him to be as harmless and innocent , as he knew him to be ignorant : but of late he began to retire more than ordinarily from conversation , and betray'd in all his actions , in his gesture , speech , motion and behaviour , all the approaching symptoms of a mad enthusiast . it was not long before he betook himself to the society of half a dozen women , who seem'd to be at first deluded with the appearance of his extraordinary sanctity ; and without these he never stirr'd abroad . it hapned at one particular time that that the q — r with his women very ridiculously habited , drew near to my friend's house , and seeing him at his door crys out in a frantick manner , stand still and see salvation approacheth . the gentleman , not at all surprized at the novelty , as having been well acquainted with his life , and the whimleys he had been possest with , makes towards him , accosts him in a neighbourly manner , bids him welcome to his seat , and kindly desires him to take a dinner with him ; which t'other , after some little pause and a deep expiration , assents to , walks in , and his women were about to follow him : which my friend observing , oppos'd their entrance , and wou'd by no means admit them in . he told the q — r that for his part he shou'd be welcome , but he intended not his house , to be a receptacle for mad-women , nor such especially as were kept for a spiritual fornication . the man cou'd not at first tell how to resent the affront put upon his women ; but after some little pause , walks to them , and orders their tarrying for him not far off : then returns and enters into my friend's house , where they drank a bottle of the best his house afforded ; and till dinner was getting ready , he calls for his violin , begins to tune it , and to strike an ayre : which the enthusiast perceiving was extreamly disturbed , and being about to depart , the gentleman told him he would desist , and play an anthem upon his base viol , which he was sure would not sound harsh : accordingly he prevails , sets the instrument and plays a psalm , when on a sudden the poor man falls a sighing , sobbing , and roaring out . at length he begins to dance about the room , and calls for his women , that they might have the same spiritual consolation ; for this he said was all divine , it favour'd not as the other did of the powers of darkness , or the carnal kingdom . by this time dinner was brought up , the gentleman could scarce perswade his guest to leave off running about the room , and to sit down to dinner : but at length prevail'd ; and during the time they were at dinner , he was continually throwing out scripture metaphors , and wou'd have every thing from thence , however foreign to the purpose , to be an exact simile or perfect allusion . at length they parted , after a plentiful repast , with a great deal of respect . the more remarkable instance , this gentleman gave me at the same time , was of another q — r in the same town , who lookt upon himself to be of heavenly extraction , continually inspir'd and abounding in supernatural visions and revelations . it was customary with this person , in whatever place he received either civility or disrespect , accordingly to denounce some blessing or woe , as if authorized by heaven for his so doing . at a certain time he made my friend a visit , and upon the receipt of some slight courtesie from him , by way of requital upon his going forth , fell down on his back , and there for a considerable time was most cruelly exercis'd with such violent distortions and throwing about of his limbs , such incredible inflations of the breast and belly , such convulsions of the muscles of his face , and forming at the mouth , that the gentleman cou'd scarce perswade himself these effects cou'd proceed from any common disorder of the animal oeconomy , or be the result of any thing less than a diabolical energy . when the decumbent was almost spent , be lay quiet for a little while ; at length starts up , and in the usual accent of the sect , crys out , the tabernacle , the tabernacle of the house of god , it shall be erected in thine house , and the tents of the lord shall be transplanted hither . my friend hereupon calmly discourst him , and desir'd to know the occasion of his extream disorder . he reply'd , he had been all this time in paradise , that he had discoursed the lord face to face , and had this message deliver'd to him . this gentleman and my self had a long conference upon this subject , together with the writings of mr. b — and mr. k — some of the former , he said , he had considerately perus'd in the latine tongue . i found by his discourse that he had formerly been inclining to the q — rs opinions ; and was told by others that he had been very strict in that way , till finding himself growing : melancholy , and likely to be seized with a spiritual vertigo , he happily threw off the course of his life , betook himself to the study of metaphysicks , and found his disorder by degrees to wear of , by the help of physick and the advantage he had of conversing with learned and judicious men. he was a little surprized when he perceiv'd that i offer'd any thing in the behalf of q — sm , and told me , that on what account soever i espous'd their cause , he was satisfy'd that i cou'd not do it without a manifest imposition upon my better judgment . the experience , saith he , i have had of this people , and the intimate acquaintance , both with their principles and deportment , has enabled me to know thus much , and i am so bold as to establish it for a solid truth , that the perfect q — r is either a perfect lunatic or daemoniac ; and believe me , you will find this occur to your own observation , that the looser the q — r is , i mean , the less he is tainted with the rusticity of their manners , the stiffness of their behaviour , and the ridiculous gestures that appear'd in their primitive constitution , if at the same time he be a man of good morals , he is vastly preferrable in all respects to the whimsical precisian . there are many ( continues he ) amongst them that i esteem of , as of the devout and pious ethnic , they have both of them the same natural light to govern themselves by , they are both of them men of conscience and integrity in their dealings : their conversation is modest , yet withal pleasant , while they keep within these bounds ; they are some of the best of our modern deists ; but so soon as ever they betake themselves to extraordinary illuminations , to speak by inspiration , and to fancy themselves directed in all things by somewhat differing from the common mode of understanding , they are involved on a sudden in inextricable confusion , plunged in darkness and miserable delusion , and truly it is the great mercy of god that no more of them lose their senses . the men of parts and learning are the least subject to quit their reason , and to have their intellectuals blinded : and generally speaking , the enthusiast is a man of simple education , an uncultivated genius , rude and illiterate , of a sedentary life , much given to contemplation , ' tho not able to digest his thoughts : and 't is no wonder at all , when such people come to be afflicted with hypochondriac melancholy , that they shou'd be seized soon after with a religious phrenzy . as to their peculiar claim to the divine light , we have as little reason to credit them as in their pretended revelations . the holy spirit can neither be the author of absurdity or incoherency in discourse , neither yet of repugnancy in opinion , difference between each other and palpable confusion amongst them all . those who have the grace of the holy spirit , or the advantage of the divine light , will see a necessity not only to be acted by , but to think more reverently of the true revelation of christ jesus , of his incarnation and outward sufferings , as well as of his second coming to judge the quick and dead . now whatever these people may insinuate to the world , under the notion of their belief , there are notwithstanding several dangerous heresies got in amongst them . they do most of them at the bottom , set up their own light and private inspirations to the written word , which their calling a dead letter , food for children , of little use to the regenerate , or such as are grown in grace , do plainly intimate : there are many of them speak slightingly of the mosaick history , ridicule the notion of original sin , and disparage or discredit the manner of its translation . they have none of them any other infallible criterion or standing rule of faith , than a mistaken conscience , which they nick-name the divine light : this is plainly evident by their wild enthusiams , the gross immoralities among some of them , and the intestine janglings amongst them all . they do consult the scriptures in order to an imitation of the apostolical writings ; but alas , their high pretences and conceits are foil'd and qua●ht so soon as ever we compare them : and notwithstanding their strenuous pleas , with their seeming assurance that they have the same prophetic spirit , and are equally inspir'd with the divine pen-men , i defie the whole body of qu — sm to produce me one single instance , of any one of their prophets that cou'd ever give the proof and attestation of their inspiration , with the founders of christianity : when they come to this , they most wretchedly prevaricate , and cry out with mahomet , there is no need of signs and wonders . believe me sir , adds he , this late pretence to inspiration , is both the most egregious cheat that was ever put upon the christian world , and the most dangerous and destructive fallacy that ever the grand deceiver cou'd have invented or contriv'd . weigh all things fairly and without prejudice , consider all impartially , and give the greatest scope you can to the best of their arguments , you will find all as pure deception , and as certainly false , as the divine illumination of the first christians was most conspicuous and demonstratively true . if we consider the tendency of this notion , we shall find , that shou'd the world but once comply with , or countenance the same , the fundamentals of government , both civil and ecclesiastic , wou'd presently be unhing'd , we shou'd have one revelation in opposition to another ; the gospel of our saviour , that divine system of true religion , wou'd be trampled under soot , we shou'd be expos'd in our fortunes to the state of levellers , in our minds to diabolical illusions or phansiful suggestions : our religion wou'd soon grow volatile and fly away into air and spirit , a profound sign o● lamentable expiration , wou'd be all we shou'd have to do whilst clothed with the flesh , and all our religious duties , for want of the support of an establisht form , wou'd quickly leave us : our helps to devotion , such as watchings , fastings , and servent prayers , wou'd be quickly laid aside , and in a little tim● we shou'd find our selves in the midst of a destructive ignorance and barbarous confusion . i can the more readily presage this , having been much pester'd with these people in some of the towns of new-eng — tho' not altogether in such a manner as germany has been with the frantick anabaptists . i shall only take notice to you in one word more , that when ever you may happen to discourse these people upon almost any single article of the christian faith , you will find that there are scarce two of them of the same opinion : their igno●ance in the explanatory part of religion is so great , that for want of a settled creed or generally establisht system , they will unavoidably clash and jar with one another : indeed , so far as i perceive , they are capable of arguing nothing solidly but the principles of deism : and even their grand notion of the light , is as yet unprincipled , and as mr. norris says , unphilosophic , notwithstanding the two learnedest props of their cause have set it out to the best advantage their learning cou'd ●nable them . 't is true , there are some of the most judicious , who will talk to the purpose for some little time , but there is no keeping them close to their argument . the want of catechistical exercise to instil their principles into those under their care , has rendred their religion rude and ill-shapen ; and to me this seems none of the least causes that the greater part of them are so very unknowing in divinity , that they can say nothing for themselves but this , that they have a feeling sense of an inward light which is sufficient to direct them . thus ended my friend's discourse , which i shall leave with this short remark , that for the most part his idea's seem to be clear and rational , his judgment sound , and setting aside a little heat , his discourse in the main to consist with truth , or matter of fact and common observation . whoever consults antiquity , or the chronicles of the times , may find many histories of this wild enthusiasm , and the extravagancies that have attended this whimsical pretence to inspiration . in the reign of henry the sixth , one la pucel a french maid was burnt at roan , she declared that she was sent from god for the good of her country to expel the english. in the year . and the th of queen elizabeth 's reign , was memorable the prodigious carriage of one hackett , born at oundle in northamptonshire ; a mean fellow of no learning , whose first prank was this , that when in shew of reconciliation to one with whom he had veen at variance , he embraced him , he bit off his nose : and the man desiring to have it again , that it might be sewed on whilst the wound was fresh , he most villainously eat it up , and swallowed it before his face . after this , on a sudden , he took upon him a shew of wonderful holiness , did nothing almost but hear sermons , got scriptures by heart , counterfeited revelations from god , and an extraordinary calling . thus he grew to be magnify'd by certain zealous ministers , especially of one edward coppinger ( a gentleman of a good house ) and one arthington a great admirer of the geneva discipline ; insomuch that they accounted him as sent from heaven , and a greater prophet than moses and john baptist , and finally that he was christ himself come with a fan in his hand to judge the world. this they proclaimed in cheapside , giving out that hackett participated of christ's glorified body , by his especial spirit , and was now come to propagate the gospel over europe , and to settle a true discipline in the church of england . farther , that they themselves were two prophets , the one of mercy , the other of judgment ; with many other such incredible blasphemies : whereupon hackett was apprehended , arraigned , and at last drawn , hung'd and quarter'd ; continuing all the time , and at his death , h●● blasphemous assertions . coppinger a while after starved himself to death in prison . arthington repented , and made his recantation in a publick writing . in the third year of the reign of king james the first , we have an account of a knavish counterfeit , one richard haidock , who not only pretended to inspiration , and to injoy supernatural visions , but to preach and pray in his sleep . this person was by the king himself detected to be a counterfeit , and humbly asking forgiveness , had his pardon granted on condition that he shou'd publickly and openly acknowledge his offence . * in the sixteenth year of this king's reign john trask was censur'd in the star-chamber for depraving the ecclesiastic government , and for holding divers judaical opinions ; as that it was not lawful to do any thing forbidden in the old law , nor to keep the christian sabbath ; for which he was set on the pillory at westminster , and from thence whipt to the fleet , there to remain a prisoner : but three years after he writ a recantation of all his former heresies and schismatical opinions . in the year . in the reign of king charles the first , one leighton a scotchman , publisht his zion's plea , of a very fiery nature , exciting the parliament and the people to kill all the bishops , and to smite them under the fourth rib : he bitterly inveghs against the queen , calling her a daughter of heth , a cananite , an idolatress . for which he was sentenc'd to be whipt and stigmatiz'd , to have his ears cut off , and his nose to be slit ; all which was inflicted upon him . in the year . in charles the second's reign , most remarkable was the trial of james naylor the great champion of the q — rs who having spread his doctrine , and gained many proselytes to it in divers parts of the nation , was more especially taken notice of at bristol , and from thence was brougt up to london , attended by several men and women of his opinion , who all the way they came ( especially the women ) are said to have sung hosanna 's , and to have used the same kind of expressions towards him , as anciently the people of the jews did to our saviour , when he road triumphant into jerusalem . the parliament took upon them to judge him themselves , before whom being conven'd , he was charg'd with blasphemy , for assuming to himself divine honours , and such attributes as were due unto christ only . after he had used many cunning sophisms and evasions to clear himself , such as argu'd him not altogether ignorant of humane letters , he was sentenc'd by the house to be first at london whipt , pillory'd and stigmatis'd as a blasphemer ; then to be convey'd to bristol , there to be also whipt ; lastly to be brought back to london , to remain in bridewel during pleasure : which sentence was publickly inflicted on him . the insurrection of thomas venner ( in king charles the second's reign . ) a cooper and a preacher to the fifth monarchy men , is so prodigious an example of an over-heated imagination , and a pretended revelation , that i am apt to believe no history can parallel . the madness of these men ( being in all about fifty or sixty ) extended so far , that they believ'd themselves , and the rest of their judgment , were call'd by god to reform the world , and to make all the earthly power , which they called babylon , subservient to the kingdom of king jesus : and in order thereunto , they resolv'd never to sheath their swords till the carnal powers of the world became a hissing and a curse ; and by a mis-guided zeal they were so confident in their undertaking , that they were taught , and believed one should subdue ten thousand ; making account , when they had led captive captivity in england , to go into france , spain , germany , and other parts of the world , there to prosecute their holy design . they fought indeed with courage to admiration , and if they had not been hindred by the care of the lord mayor from increasing their numbers , a thousand men so resolved , might have caused such a disturbance in the city , as wou'd have had an influence much farther . venner himself was very much wounded before he was taken , and about five or six killed that refused quarter , of which some of them were so obscure as not to have their names known . about eight or ten days after , venner with about sixteen or seventeen of the most notorious , were arraigned at the old baily , found guilty , and executed in several parts of london . thus ended ( saith the historian ) this desperate enterprise of a formidable army of sixty men , who were insensated to that height of enthusiastic valour , that they thought themselves strong enough to encounter the whole armed force of one of the greatest and most populous cities in the world. the prince's guards , the general 's troops , the city train'd bands , were all swallow'd up in conceipt by these men of might and little wit ; and it is reported , that they were so infatuated with their golden dreams , and so certain of success , that they had promis'd to themselves the partage of the whole empire of the world among them : thirty being design'd for the subduing of the eastern parts , and thirty of the western ; but see the disaster which they met with by the way . in dr. featly's history of the anabaptists , we have several wonderful accounts of enthusiasm , of their strange phrensies ; their wild preachings and practises , particularly those of muncer , john of leyden , knipperdoling , with the rest of their followers : so that altho' at this time the q — rs alone are lookt upon to be the chief enth●siasts , there being no other sect besides so particularly pretending to inspiration and divine illumination , yet within the compass of the two last centuries , we have had the apostolians , augustinians , the silents , adamites , melchiorites , georgians , menonists , catharists , separatists , bucheldians , hutites , &c. who put in for a share of the same priviledges : and indeed it is to be fear'd , if not unquestionable , that the present countenancing the pious whims and dotages of some modern sectaries , who have made such a noise in the world with their special illuminations , visions and revelations , has been none of the most inconsiderable occasions of scandal and contempt , amongst unprincipled men , to the sacred writings of the divine penmen ; on which account it was certainly well worth the pains of the learned b — p of c — r , to consider and state the difference between really divine communications , natural impressions , and diabolical illusions , whether by inspiration , illapse , vision , dream , or voice : and this , i think , he has admirably done , by shewing that there is no proof of any other revelation than that in the holy scriptures . . that there is no need of any farther revelation . and l●stly , that the said book shuts up all revelation with it self , so that none other is to be expected beyond it . i grant , saith he , that it is as possible in it self for god to reveal himself at some time hereafter , as it was for him to have revealed himself heretofore ; but he that will assert the futurity of this , must have more to prove it than a possibility . it is certain that god has revealed himself , and that the gospel was by revelation from him : but there is nothing of the like certainty for a revelation after the gospel , or in after times of the gospel , as there is that the gospel it self was of divine revelation ; so that altho' i am not positive , but that there may be some particular revelation or inspiration with respect to some especial case , yet it may arise , for ought we know , from bare imagination , and if not attended with the greatest caution and circumspection , may end in the whims and frensies of a bridget , a catharina , or a mother juliana , and what not : nay , it may proceed to the disanulling the gospel it self , and to the preferring their own private inspirations ( as they will have it ) above it . if we consider the evidence which was given to the gospel revelation , we shall find there needs on other evidence to be given to that revelation for want of evidence in this . our saviour●s life was a life of miracles , as well as innocence , and wherever he w●●● the divine power went along with him , which he extended ●herever he came , and as occasion served to the confusion , if not the conviction or conversion of his adversaries , and all which at last concluded in his own resurrection , his ascension into heaven , and the effusion of the holy ghost which began on pentecost , but like a torrent ran through the apostolical age , and bore down all manner of competition , and what then can any revelation pretend to beyond it , or where can there be any that can be supposed to produce the like evidence for its veracity . but again , the scriptures conclude all with this revelation , and because we have none other besides that written revelation , we cannot suppose any revelation beyond it , and much less derogatory to it , or that shall direct us to any other way by which we are to be saved , then that we have already received , and is therein recorded . as to the case of personal and occasional revelation , which may be conceived only to serve to a more spiritual manifestation of the revelation already made , i wou'd not altogether deny this , because i know not how far some persons may , in some cases , be inlightened by a spirit of prophecy , nor what particular directions they may receive in an extraordinary way in some special cases , with respect to themselves , to others , and to the church of god : which may be like a special providence to some particular persons , but now as a man must govern himself by the general rules of divine providence , and not by particular : and because he has sometimes met with deliverances , supplies and directions beyond all his own foresight and reasoning , must not forsake his own reasonings and care , and wholly rely upon the extraordinary : so it is to be here . 't is not impossible but a person may have some occasional revelation , some divine inspiration at an especial season , or in some special case ; but if he forsakes the ordinary to depend upon the extraordinary , & expects a revelation in every case , because he has had it in some particulars , he will as much be subject to errour , and err no less dangerously than if he wholly rely'd upon divine providence , and forsook all other means whatever ; and truly this is a way much liable to be abus'd to mislead persons , and is very suspicious as also dangerous . it is a case liable to imposture and abuse , forasmuch as those that are under the influence of such a conception , are not always , if at all , capable of making a certain judgment of it , for it is all transacted within , and the imagination may be so much influenc'd by the body , and by an agitation of the blood and spirits from an enthusiastical and even devout temper , by prepossessions and fore-conceived principles , and by the circumstances of life , that it may be wholly natural , as natural as dreams , or the deliriums of a fever , which proceed from an ebullition of the humours and such like ordinary causes . it is very certain that abundance of persons have been imposed on , and taken the effect of imagination for inspiration and divine illumination : i am far from condemning all the instances of this kind of hypocrisie and a design to deceive , like maria vesitationis in portugal ; i will rather think more charitably , that very often they have thought themselves thus moved and acted by the spirit of god , and yet notwithstanding all their pretences , and the opinion others have had of them , it has been afterwards evident , that all has been far short of divine infusion or illumination . what shall we think of teresa , whose life is full of her visions and revelations , and indeed if we did but alter the place , and for the nunnery conceive her to be in an hospital , we might take it to be what the author in a transport sometimes calls it , a frenzy . what a legend of dreams wou'd the world be furnisht with , if the visions and revelations of these kind of people were bundled up together , as the miracles of reputed saints have sometimes been . but they are truly much to be suspected also of imposture , and that because we read so little of this way in scripture , even in the apostles times , and nothing to encourage us in the expectation of it afterwards . we read nothing there of the * union of the soul to the divine essence ; of its being absorpt and drown'd over head and ears , and ingulphed in the depth of divinity , so that it became one and the same with god by a true deification . we read there sparingly of some extasies , as one of st. peter , one or two of st. paul , but with how much reserve doth the holy apostle speak , and with how much modesty when he comes to visions and revelations of the lord , when he heard unspeakable words , which it is not lawful for a man to utter , cor. . , &c. now what can be greater if these of teresa be true , and where might we expect to be more entertained with the relation of such rap●s than in the gospel ; so that when they are there so unusual , and here so frequent , that even societies are embody'd from them and formed , it is very much to be suspected , and the rather , seeing that which is the proper means of judging and of distinguishing imagination from revelation , is laid aside , which is reason , and when all is resolved into the persons single testimony . we are required in all cases to search and try , which doth suppose the free exercise of our reason ; and where this is rejected , 't is a sign there is no truth in the thing pretended : but farther , 't is very suspicious when men exalt their own private revelations to the same authority with the revelations of holy writ , and seek to justifie the one by the other ; when they esteem the way of religion as described in scripture , to be mean in comparison of this that they are in , and prefer this way of contemplation and inspiration , above the plain precepts of christianity ; when it is a condescention in them to joyn in external worship . a state indeed of perfection that is above what the gospel hath described , and is another gospel than what we have in scripture received , and which there needs an uncontroulable evidence for : the want of which increaseth the suspicion . 't is certain that there is no evidence for all this , beyond their own simple affirmation , and who is there that without good evidence can believe that those rapturous ladies ( such as santa teresa and donna marina d'escobar ) did in molinos ' s phrase , hear and talk with god hand in hand , when he reads the interlocutory matters that are said to have passed between them . the desire of revelations has so wonderful an influence over the souls , especially of such women , that there is not an ordinary dream but they will christen with the name of vision ; and i must needs say , the credulous world has been much imposed on this way : the pretence abovesaid of maria visitationis is an instance beyond all exception , who impos'd upon her confessor , ( no less a man than lewis granada ) the inquisition , and even the pope himself , and yet notwithstanding she pretended to somewhat more than internal , for her converse with our saviour , &c. was at last detected of notorious imposture . but most of the visionaries we are speaking of , pretended not to so much ; and therefore where there is no external evidence attempted by them , nor that we have the gift of intuition to see into their inward and self-evidence , we have no reason to think otherwise of such illuminations , introversions and interlocutions , than at best the effects of a distemper'd brain ; and so much the rather are we to be careful of these matters , and not to be too easie of belief , because it may be very dangerous in the consequence of it ; for if instead of a star it should prove an ig●is fatuus , whether may not persons be led under the delusion of it , and what will not be concluded to be lawful , nay a duty , which revelation shall warrant ; and where will this end , if once it be credited , and that we commit our selves implicitly and blindly to such an uncertain guide . now if a person comes , under pretence of a revelation , with a message to others , and requires them , as they tender their salvation , to receive it and to submit to it , without such certificates as may give authority to it , it is like one that shall take on him the stile and character of an ambassador , without any credentials to give him authority , and deserves no better acceptance . it is by means of predictions and miracles that a prophet must be known to be a prophet , an inspiration to be an inspiration : and by these characters may we be able to judge of both as to the authority of the mission , and the truth of the inspiration ; where the evidence was n●c●ssary , there was never wanting one or both of these : and tho' john did no miracle , yet he had the spirit of prophecy , the people acknowledg'd ; * for , say they , all things john spake of this man ( jesus ) were true . there may , 't is likely , be inspiration where there is neither of these or the like evidences , but there is no obligation on others to believe it , without the evidence be sufficient ( for such as the evidence is , such is the obligation ) now the evidence is not sufficient which rests solely on humane authority , and has nothing but the bare word or affirmation of the pretender to prove it : it is to this purpose that our saviour speaks , if i bear witness of my self my witness is not true , the works i do bear witness of me . so that inspiration is as to others no inspiration till it be proved : it may for ought appears to the contrary , be no other than delusion or imposture . let therefore the imagination be never so strong , the confidence never so great , the intent never so good , the question is , whence is this ? what evidence doth the person bring of his mission from god ? upon what doth it rest ? into what is it resolved ? what doth he produce more than what may be the fruit of imagination ? it may all be a fit of enthusiasm . and if a person will pretend to immediate inspiration ( were it an age for it ) much more if he pretends to it after inspiration h●s ceased , he must be able to fortifie it by such evidence as can come from none but him from whom the inspiration came if it be divine . the case then is to be put upon this issue , and to be decided by the measures here laid down , and we may safely venture the whole cause of revelation upon it , when there is nothing wanting that can reasonably be desir'd towards the justification of its veracity , and that there is no manner of pretence for applying the same terms of evidence and sincerity to imagination , as to inspiration or to imposture ( whether enthusiastic or diabolical ) as is to revelation . for when was it known that imagination or nature ( vulgarly so called ) did ever impower persons to speak all languages , and to discourse readily at once with the parthians , medes and elamites , &c. in their several tongues : when did nature or imagination enable persons without any skill to cure diseases naturally incurable , and such as had no humane learning , to talk like philosophers of the sublimest arguments , and with as much freedom as they used the speech of the foreign nations they instructed . farther , what imagination , nature or art cou'd inspirit moses with such a supernatural power as to turn his rod into a serpent , and to devour those of the magicians : or by a stroke of it to fetch water out of a rock , and to stop the mighty current of the sea ? what imagination cou'd form such idea's in the minds of a pharaoh and nebuchadnezzar , or inspire a joseph or a daniel to give such an interpretation as justify'd it self to be true by the corresponding event ? when did imagination give life to a fly , or do the least act out of it self ? when did that , or nature , or imposture , really and truly raise the dead with elisha , call for fire from heaven with elijah , or foretell what shall happen an hundred or a thousand years after , or so much as what a person shall think to morrow ? here we may challenge all the magicians , all the men of art and science , all the enthusiast● and impostors in the world , to talk as the persons really inspired did talk , to do as they did , and to produce those testimonies as they produced in their own justification , and for the confirmation of their mission from god. from all which we see , what evidence we have for the truth of revealed religion by the various ways of its manifestation , if we had such inspirations , such visions of things future and remote , &c. what evidence cou'd we desire more to attest and bear witness to what we are to believe and receive , and what absurdities must we be cast upon , if we shou'd venture to call those matters of fact in question , which tho' peculiar to those times , lose not their force and evidence , because they are not in our own , nor have been for several ages , nor are to be again in the christian church . 't is true , when a person is himself the recipient to whom the revelation is imparted , there is no absolute need of a sign of farther evidence to ascertain the truth of it to him , when if god so please the revelation of it self may be made as clear as it can be made by the sign : but when the revelation comes at second hand to a person , and rests on humane testimony , on the ability and sincerity of the relator or person supposed to be inspir'd , there needs some further evidence , some sign or signs that may shew the finger of god , since all men are lyars , psalm . . that is , may be deceived , or may deceive , may either be so weak as to be imposed on by their own imagination , or the imposture and practises of evil spirits , or so wicked as under the pretence of revelation and inspiration to impose upon others . in such a case , i say , no man's affirmation or pretence is ordinarily to be heeded , any farther than he is able to produce a testimony as really divine as he wou'd have his revelation to be accounted . for as before said , all revelation must have a sufficient evidence , and if it be a true revelation , it will be able to produce the same . a revelation to another , how evidently and convincingly soever it may be represented to him , is nothing to me , unless i am fully assur'd that he has had such a revelation : but that i cannot be assur'd of , unless it be by the like immediate revelation , or by sufficient and uncontroulable testimony . since the former wou'd be absurd , and is not to be expected at all times , it is as reasonable for us to believe , where there are sufficient motives of credibility , as if we our selves were alike actually inspir'd , as they to whom the revelation was immediately convey'd : and if i mistake not , these motives are to be resolved . into the veracity , sincerity , and credibility of the persons pretending to inspiration . . into the matter or subject of the revelation . and . into the testimony produced for it . by the credibility of the person we understand his probity and sincerity , his capacity , prudence , and understanding , which render him worthy of credit , and are necessary qualifications of a divine missionary : the being a prophet to others ( as those are to whom a revelation is made , and that are inspired by almighty god ) so as to teach and direct them in the stead as it were of god , whose mouth and representatives they are to the people , is an office of great dignity , and requires somewhat of the divine image , as well as authority , to recommend them and their message to others . i grant in the ordinary cases , as there were prophets bred up in the schools or nurseries of learning and morality , there might be such persons as were employ'd without a strict regard had to these qualifications , as messengers that carried an errand by the order of their superiors . i grant also that god might , and did sometimes upon occasion , inspire such persons as had none of these qualifications to recommend them , as he did balaam . but this was no more than when he opened the mouth of the ass , to rebuke the madness of that prophet , and who was so ever-ruled by the divine power , as against his will , to bless those whom he came to curse , which was so much the more considerable , as it was the testimony of an enemy . but as revelation is a divine communication , and a mark of divine favour , so it doth suppose in the nature of it , that the person so dignify'd is duly qualify'd for it ; and which is so requisite , in the opinion of mankind , that without it he wou'd rather be accounted an impostor than a messenger from god , and ordinarily have no more reverence paid to his errand than to his person . what has been thus said in general , as to the morality and vertue of the inspired person , will hold for the most part as to his prudence and understanding , which is so necessary a qualification , that the divine election of persons for so peculiar a service , doth in that way either find or make them fit . laying all this together , let us see what it amounts to , viz the capacity , ability , and integrity of the persons to whom this revelation is made , the unanimity and consent of persons remote and distant in time and place ; the usefulness and reasonableness , the excellency , sublimity and perfection of the doctrine they taught , the testimony given to them by such operations and productions as exceed the power of created causes , and are wholly from the supream : where these are concurring , and with one mouth , as it were , giving in their evidence , we may say it is the voice of god , and that it his revelation which carries upon it the conspicuous stamp of his authority . i hope these few passages out of the writings of this learned man , may be a means to establish in you a belief that the divine being has given unto us a revelation of his will , and that all other revelations pretended to by such who cannot give us the same convincing evidence , are to be lookt on as the effect of a satanical delusion , a distemper'd head , or a knavish combination : 't is indeed so necessary to believe this● that unless we do so , we shall be liable to be carried aside with every wind of false doctrine , and our faith will find nothing certain to take hold and fix on . you are well acquainted with a sort of men , i need not name them , who have amus'd the world as well as themselves , with a confused system of new principles of religion : these , in their own judgment , are arriv'd at so happy a state as to live and sin not , they carry it seems the deity always about them , and will neither speak , preach nor pray , without a divine mandate ; nay farther , their very words and expressions ( tho' why or upon what account i know not ) must be supernaturally forced on them , and they will deliver nothing but in raptures , extasies , or by inspirations . if we tax them with absurdities , want of sence and incoherency in their discourse ; or if we tell them that religion is both a reasonable and a divine service , they presently exclaim against humane learning , the arts and sciences , and misapply that scripture text which they think pat to their purpose , man's wisdom is foolishness with god. thus , in the opinion of these men , we must shake hands with our reason , resign up our intellectual faculties , and become a sort of idiots or insensible statues : and thus all religion must be resolved into a spiritual delirium or dotage , a sensless stupidity , whilst the learned man and the divine , the christian and the philosopher , must be accounted terms incompatible . whether the name enthusiast , is derived from them , or any other pretenders to revelation , is not material : but certainly , as they are a people , who above all other religionists , have abounded in prophetic rapts , predictions , lamentable expirations , and denunciations of publick woes , calamities and judgments ; so have they for the most part ( if not all ) been miserably benighted and overshadowed with darkness : and there have been those amongst them , who when the cloud has been remov'd , and their imaginations freed from the obscurity , have confest to the sense of a deception , and acknowledg'd the delusion . 't is more then ordinarily remarkable it seems of mr. m — l that he scarce ever speaks amongst them , but in a sort of frantic or wild transport , he is delivering his prophesies and prognosticating the certainty of impending judgments . and indeed mr. k — th sometime ago took notice to me , that among many hundreds , he had heard him utter , not one had ever come to pass . i speak not this out of any personal prejudice , neither yet with a desire that any man shou'd ridicule and contemn them . i have , i must needs say , too certain a knowledge of the honesty , fair dealing , and integrity of some in that perswasion , to tax their morals : and as for their divinity , their fundamental hypothesis of the divine light , if they knew rightly to explain it , or to account for the same , either rationally or intelligibly , i am ready to believe it might prove both serviceable and solid . the rest of their principles have been deliver'd too loosely to pass for any regular system , and it may be thought designedly , least they shou'd be found to clash and disagree . their late intestine janglings , their divisions and fewds , with their separation into parties , give us reason , without the help of revelation , to portend the likelyhood of their extinction ; and as they started up at first almost imperceptibly , so may they very probably , within the compass of another century , dwindle into nothing again . however , be that as it will , this is certain , they are not the people they were at their first rise ; at least , the greatest part of them : their quitting some of the marks and badges of their profession , and their gradual conformity to the habit and customs of other people , which they now seem to think indifferent , is an argument of this ; and truly , i believe i may not err , if i take three parts of the younger people among them to be but nominal , or to act only in compliance with the commands of their governours , on which account i am induced to surmise q — sm may be but little longer liv'd than the supports of their several parties and divisions . it is not without some reason , that i impute your present scepticism to the unhappiness of circumstances attending your education : we do not often find that when men shake of their first imbibed principles , they stick to any other : the first remove is very commonly to infidelity ; and altho' i cannot think you are to be discommended for quitting what you find neither consonant to right reason nor true religion , yet in this you are extreamly blameable , and i hope may live to see the danger , that from the madness and folly of some , you shou'd take the measure of divinity in general , and hereupon resolve all religion into a pious fraud . the people of other churches , even the church of england it self , meet together ( you say ) habited fitter for the theater than a place of devotion ; they have their prayer books brought after them , they fall upon their knees cry , lord have mercy on them , they are miserable sinners : they have done those things , &c. they proceed and say , they believe in god the father almighty , and cry out our father which art in heaven , &c. and when this is over ( nay a great many of them in the time of repeating their prayers and petitions ) are viewing each others dress , taking notice of the fashions , and reflecting upon each others deportment : the elder sort are thinking of their worldly business , who will be their best chapmen , and how to dispose of their several commodities : and as soon as all is over , instead of retiring into their closets , for the sake of private devotion or contemplation , they enter into consult where is the best wine , what friends to visit , and to make merry , or where to walk that they may spend their time , as they call it , in some recreation or diversion . all this i must needs say is too notorious to be evaded , it is indeed as just as miserable a complaint , and therefore as i shall not go about to extenuate the errors or impieties of these persons , so neither does there seem to want any other reply than this , that religion in it self is no more sullied by the scandal of pretended devotee's or irreligious proselytes , than the truth of any other science by the impositions and cheats of an in-intruding impostor . you must consider the people you are speaking of have no more religion than your self , they go to church with their neighbours , whom they think wou'd otherwise take notice of , and censure them : but for their own parts their principles are to choose , they never embraced any in such a manner as if they were certainly convinced of their truth , neither have they any thing to plead for their sometimes frequenting a religious assembly , such as their parish church , more than the custom of their country , and the necessity that there is of securing their reputation . i question not however , but you may find some sincerely religious , and truly affected with the divine service ; men whose piety is as conspicuous in their lives and actions , as in their words and expressions , such whose hearts are fervently affected with the love of god , and whose whole delight it is , as well as utmost endeavour to live godlily , righteously , and soberly in this present world , in order to the securing of an everlasting happiness in a world to come . in a word , all that i have farther to say with reference to reveal'd religion , that compleat and setled standard of divine faith , is this , that how diffident soever you may be at present of its authority , let not the same by any means suffer from your impious reflections : you are no ways able to disprove the matters of fact , they may be true , and you have all the reason in the world to believe they are so : however , in the end , i may securely predict this , that it will be a much less trouble to you , your never looking into those sacred volumes , than your searching them with the foolish patrons of irreligion , only to furnish your self with a profane witticism , or an impious scoff . the folly of such derision ( that i may give you the sentiments of a reverend and devout * person ) is very conspicuous , in considering to whom the injury redounds , by mens making themselves so pleasant with their sins . do they think by their rude attempts to dethrone the majesty of heaven , or by standing at the greatest defiance to make him willing to come to terms of composition with them ? do they hope to slip beyond the bounds of his power , by falling into nothing when they dye ? or to sue out prohibitions in the court of heaven to hinder the effects of justice there ? do they design to out-wit infinite wisdom , or to find such flaws in god's government of the world , that he shall be content to let them go unpunish'd ? all which imaginations are alike vain and foolish , and only shew how easily mens wickedness baffles their reason , and makes them rather hope and wish for the most impossible things , than believe they shall ever be punisht for their impieties . it is well ( says the same judicious man ) in the age we live , that we have the judgment of former ages to appeal to , and of those persons in them whose reputation for wisdom is yet unquestionable , otherwise we might be born down by that spiteful enemy to all vertue and goodness , the impudence of such , who it is hard to say , whether they shew it more in committing sin , or in defending it : men , whose manners are so bad , that scarce any thing can be imagined worse , unless it be the wit with which they use to excuse them : such who take the measure of man's perfections downwards , and the nearer they approach to beasts , the more they think themselves to act like men. no wonder that among such as these the differences of good and evil be laughed at , and no sin thought so unpardonable as thinking there is any at all : the utmost these men will allow in the description of sin , is , that it is a thing that some live by declaiming against , and others cannot live without the practise of . but is the chair of scorners at last prov'd the only chair of infallibility ? must those be the standard of mankind , who seem to have little lest of humane nature , but laughter and the shape of men ? do they think that we are all become such fools to take scoffs for arguments , and railery for demonstration ? he knows nothing at all of goodness that knows not that it is much easier to laugh at than to practise it ; and it were worth the while to make a mock at sin , if the doing so wou'd make nothing of it : but the nature of things does not vary with the humours of men : sin becomes not at all the less dangerous , because some men have so little wit to think it so ; nor religion the less excellent and advantageous to the world , because the greatest enemies of that are so much to themselves too , that they have learnt to despise it , but altho' that scorns to be defended by such weapons whereby her enemies assault her ( nothing more unbecoming the majesty of religion , than to make it self cheap by making others laugh ) yet if they can but obtain so much of themselves , as to attend with patience to what is serious , there may be yet a possibility of perswading them that no fools are so great as those who laugh themselves into misery , and none so certainly do so as those who make a mock at sin. it may be not unlikely thought by some the interest of mankind , that there shou'd be no heaven at all , because the labour to acquire it , is more worth than the purchase , god almighty , if there be one , having much over-valued the blessings of his presence ; so that upon a fair estimation , 't is a greater advantage to take ones swinge in sensuality , and have a glut of voluptuousness in this life , freely resigning all pretences to future happiness , which when a man is once extinguished by death , he cannot be supposed either to want or desire , than to be ty'd up by commandments and rules so thwart and contrary to flesh and blood , and refuse the satisfaction of natural desires . this indeed is the true language of atheism , and the cause of it too ; were not this at the bottom , no man in his wits cou'd contemn and ridicule the expectation of immortality ; and yet i may be bold to say , it is a plain instance of the foily of those men , who whilst they repudiate all title to the kingdom of heaven , meerly for the present pleasure of body , and their boasted tranquility of mind , besides the extream madness in running such a desperate hazard after death , they unwittingly deprive themselves here of that very pleasure and tranquility they seek for , there being nothing more certain than this , that religion it self gives us the greatest delights and advantages even in this life also , tho' there shou'd prove in the event to be no resurrection to another : * her ways are ways of pleasantness , and all her paths are peace . but the truth of our future existence has had the attestation of the learned and judicious in all parts of the world. i have elsewhere taken notice of it , and must again inculcate to you , that religion is somewhat more than a childish unaccountable fear of any pretended invisible power , and that the terrors it strikes us with are vastly different from those tales about specters , which do at some times frighten pusillanimous minds : those that do arise from our knowledge of having offended the divine being , or from the just fear of his anger and indignation , are such as do not only disturb some small pretenders and puny novices , but do approach even the profoundest rabbi's , or masters of atheism , it being well known both from ancient and modern experience , that the very , boldest of them , out of their debauches and company , when they chance to be surprized with solitude or sickness , are the most suspicious , timerous , and despondent wretches in the world : and the boasted happy atheist in the indolence of the body , and an undisturbed calm and serenity of mind , is altogether as rare a creature as the vir sapiens was amongst the stoicks , whom they often met with in idea and description , in harangues and in books , but freely own'd that he never had or was likely to exist actually in nature . believe me , my good friend , here is more in this than prepossession of phancy or disease of imagination ; and if you object that had we not been told of these things by designing men , we shou'd never have thought on them our selves ; the answer is ready , who told these designing men ? if they thought of these things , without being told , why may not others do so too ? it is manifest enough to every man , that his soul , whilst in the body , is capable to retire it self from corporeal images , and to be busie with idea's of another nature , which no corporeal impression cou'd possibly make ; and hence also it is as clear , that our souls may operate and be capable of pleasure and pain when separated from body . for if the soul were no more than a crasis of the body , it wou'd be capable of no other distemper than what arises from the compression or dilatation of matter , or from the obstruction and turgescency of humors . since therefore we find it subject to maladies , which spring meerly from moral causes , and which are no more curable by the prescripts of physicians , than the stone or gout are to be remov'd by a lecture in philosophy , we have sufficient cause to believe it of an incorporeal nature . farther , the essences of things are best known by their operations , and the best guess we can make of the nature and condition of beings , is from the quality of their actions , while therefore by contemplating our selves , we find that we do elicite actions , which do exceed the power of matter , and the most subtil motion of corporeal particles , we have all imaginable ground to think that we are possessed of a principle immaterial as well as intellectual . he who considers that there is not one perfect organ in the humane body , but the parallel of it is to be met with in the noblest sort of brute animals , and yet that there are divers operations performed by men , that no beast whatever is capable of doing the like , must need apprehend that the rational soul is not a corporeal faculty , nor a contexture of material parts . to prove this , we have already instanc'd in the acts of intellection ; viz. . the acts of simple apprehension . . acts of judgment . . acts of ratiocination . . acts of reflection . . acts of correcting the errours and mistakes of the imagination . and lastly , acts of volition , or those whereby we choose and refuse by a self-determinating power , according as things are estimated , remaining exempt from all coaction and necessitation by the influence of any principle foreign to it . all these are impossible to matter , because that acts always according to the swing of irresistible motion ; nor can it be courted or solicited to rest when under the forcible impulse of a stronger movent . so that whatever insensibility you may fancy of a soul divested of corporeal organs , you will experience , that as the body is unconcern'd in any thing but sensation , there will remain a power of exerting those superiour acts and faculties which have no relation thereunto , and consequently a capacity to suffer pain or pleasure , the rewards and punishments of a well or ill spent life , for it is not sense but reflection that wounds the conscience : sense , it 's true , may divert the pain , but can never make it ; and when death puts an end to sensible diversions , the never-dying worm may lash without controul . in fine , if bad men were sure to undergo no other pains or horrors , and if the good were sure to receive no more joys or pleasures till the resurrection , than proceed out of the heaven or hell they carry with them , and from the certain and constant expectations of another , that might be sufficient , if well consider'd , to deter men from vice , and to encourage them to righteousness : but the scriptures intimate more , and plainly inform us , that the souls of bad men are immediately upon death translated to a place of torment , and the souls of the good to a place of joy and happiness ; whether those places are what we generally understand by heaven and hell , or whether or no the completion of our happiness or misery shall precede the ultimate judgment , will not certainly be determined till we make the experiment . thus sir , having given you my own , together with the more weighty opinions of other men , as to the business of religion , i hope the light set up in your understanding will put you upon embracing what upon a serious attention to the same you find unquestionable . i am far from insinuating the necessity of an implicite faith , or perswading you to shut your eyes , and leave the rest to your guide : god almighty has made you a reasonable creature , and if you make a right use of that divine prerogative , you need not fear a secure passage into the harbour of solid happiness . what pains soever some may take absolutely to exclude reason from having any thing to do in divinity , or however lightly they may esteem it , this will be found certain , that we have no surer pilot when we first set out , to keep us from the rocks of atheism on the one side , and from superstition , polytheism , and idolatry on the other : or indeed any other director to secure us from making shipwrack of our faith , than the pure acts of our unprejudiced understandings , which i call right reason . a superficial knowledge , may raise some unhappy doubts , and a light smattering , especially in some kinds of philosophy , may draw us into the danger of infidelity , with respect to our immortality : but all this we may be freed from by the exercise of a true judgment , and a solid enquiry in physicks , or after the nature and true causes of things , will with no other difficulty more than serious attention and application help us to dispel those errors of our intellects . it is not enough what some men think , that a man is able to account for some of the appearances in nature , by the aristotelian doctrine of qualities and forms , or the cartesian of geometrick principles , and then in a foolish exultation to cry out inveni , or boast that there is nothing so abstruse , but will admit of a mechanic explanation . to give an instance , 't is not sufficient that out of a lecture upon the opticks , we explicate the manner of vision , by saying that * the figure and colour of a visible object make the base of an imaginary cone , which is composed of a multitude of visual rays , and instantly convey'd through a lucid medium to the superficies of the beholders eye , where a section of the apex of that cone is refracted by the several waters and tunics , and the figure of the said object , being inverted by the crystalline humour , is in the same posture lodged in the retina , from whence it is convey'd into the common sensory . again , it suffices not that in hearing we judge that different percussions do beget infinite spheric figures of aerial motions , which every where spread themselves till they meet with some harder body that makes resistance , which suppose to be the ear , in the cavity of which the foresaid figures of aerial motions , suffer several reverberations , and then make a percussion upon the tympanum or drum ( a nervous and pellucid membrance of exquisite sense ) and from thence are convey'd into the brain . however consentaneous these conjectures may be to the truth , they are all , i say , too short of satisfactory or compleat accounts : there are yet insuperable difficulties behind , and we must expect perpetual disputes about the matter and modification , both of the visible and audible species : but admitting these also were fairly decided , that light , colours and images are the same substance , that the rays which cause the visible species , are either certain particles or effluvia's darted from a lucid body , repercussed in their going forth , and reflected variously here and there , according to gassendus , or that these particles beaming forth from the same lucid body , move other particles of a nitro-sulphureous quality implanted in the air , and as it were by inkindling them render them luminous , and these at length others , and that so a diffusion on every side of light or images is propagated by a certain undulation , which is the more probable opinion , if we may credit dr. willis . farther , admitting in the case of hearing , that the audible species or sonorisick particles are a kind of saline little bodies , after the manner described , or some other way stirred up into act for the production of sound : in a word , admitting the rest of the senses , the touch , the smell and taste , and all other phaenomena relating to the humane body , might after some such manmer be explor'd by the corpuscular philosophy ; yet all this will not direct us to a knowledge of the substance and condition of our own souls , the speculations of this nature may indeed inform us that the being which exerts such admirable powers , and judges so exquisitely of each of these sensations , must it self be independent both of matter and mechanism . how then is it possible for any man , without a wilful blindness or debauch of his understanding , when he has made this enquiry , and satisfy'd himself in the wonderful and divine contrivance of structure in the several organs destinated for so many functions : how is it , i say , that this shou'd incline a man to atheism , unless , contrary to the dictates of his own conscience , he were resolv'd that way : or how can we conceive a reasonable creature so strangely degenerate from the rest of mankind , as to imagine where there can be nothing more conspicuous than the workmanship of a most powerful and most intelligent being , that the same at first proceeded either from no cause at all , or one no better , viz. chance or fortune . so that to deal freely , i can do no less than believe , with a modern philosopher , that whoever does profess philosophy , and thinks not rightly of god , may be judg'd not only to have shaken hands with religion , but with his reason also , and that he hath at once put off philosophy as well as christianity . the sum of this argument lyes here , that no man can indeed scarce reason at all , or to be sure cannot reason rightly and be irreligious : on the other hand , to be truly and indeed religious is to be truly reasonable : so that to put the cause upon this issue , let us examine what it is that right reason teaches us , whether it be to do good or evil : let us consider whether it point out unto us a direct and sure way to future happiness , or engage us in the paths that lead to destruction . for if in effect it be reason that imprints upon our minds any notion of irreligion , or that in any manner inclines us to vice , we ought undoubtedly to reject it without the least hesitation : but if on the contrary it appear , that true reason be the only foundation both of true piety and real vertue , and that any pretence , either to the one or to the other , not built on rational principles , may in truth be no other than the effect of superstition or hypocrisie , th●n certainly 't is our duty to use our reason as well in matters of religion as in any thing else . it is this which must direct us in our search of holy scriptures ; 't is this must guide us in our enquiry after the founder of the christian religion ; and when by our reason we are perswaded of the authority of the sacred writings , and that the penmen thereof were supernaturally inspired , which as is intimated before , we have abundant reason to believe , we must then let our faith take place , and not only assent unto those things which we can account for , but even of those also , which tho' not contrary to , are above our reason , and must be acknowledg'd to surmount our apprehension . the belief of a god , of his providence , and of future rewards and punishments , is that faith which is the true and only foundation of all religion , but the foundation of that faith lyes in the perception we have of the truth of those things , by that general light or capacity of discerning which is imparted to all mankind . all the certainty , saith the pious father malebranch , which we can have in matters of faith , depends upon that knowledge which we have by reason of the existence of a god , and thus we see one inestimable advantage derived to us by the right use of our reason , and a powerful argument in favour of this opinion , that it is by reason only we are made capable to lay the first foundation of all religion , which is the certain knowledge of the existence of the divine being . if you expect any definition or explication of this word reason , i may answer with a very ingenious * man , that by reason , is to be understood that steddy , uniform light that shines in the minds of all men ; that divine touchstone or test by which all men are enabled ( so far i mean as they are able ) to discern the congruity and incongruity of propositions , and thereupon to pronounce them true or false . there are indeed different degrees of clearness in the intellectual perception of different men , occasion'd by the different degrees of attention in themselves , and the different representation of things from without ; but the light by which all things are discerned , is universally one and the same . the uniformity of this light is the ground of all intellectual communication between man and man : for if different men saw always the same things in different lights , it wou'd be impossible for one man , by any representation whatsoever , to raise the same conceptions in another man's mind that he has in his own ; and therefore it is that whatever extraordinary illumination some men may injoy , it can only be of authority and useful to themselves ; or at most , it can be only so far useful and of authority to others , as those that enjoy it are able to give extraordinary proof of it . all matters of religion , even as all other affairs of humane life , are to be handled by men ( in reference to one another ) in methods conformable to the universal and uniform light of all mankind . by religion i understand the belief of the existence of a god , and the sense and practise of those duties that result from the knowledge we have of him , of our selves , and of the relation we stand in to him , and to our fellow creatures . the existence of a god is demonstrable from the necessity of admitting some first cause of all things ; whatsoever that cause be , i call it god : and the idea that we have of this powerful ●●cing , arises from the contemplation of those innumerable perfections that we discern in the things that are : for he that gave those perfections unto these things , must needs have an inexhaustable fountain of perfection in himself . by the being then of god , i mean the first principle of all things , he that made all things what they are , and endow'd them with all their different powers and vertues , from whence i conclude him to be a being absolutely perfect . my own existence is a self-evident principle : no reflection can give unto a philosopher any greater assurance of his own existence , than the intimate perswasion that every plowman has of his without study or meditation . now the idea that men have of themselves is twofold , material and immaterial : the material part of man is his body , which is evidently subject to the general laws of matter , and liable to all the mutations that are incident to other material beings . the immaterial part is his mind , which discovers it self in his capacity of thinking and reasoning : for thought exceeds the power of matter , that therefore which thinks , viz. the mind or soul of man , is not material , and by consequence not subject to the laws of matter , nor lyable to the mutations that are incident to matter , but capable of a subsistence , notwithstanding any alteration or dissolution that shall happen to the parts of his body . this immateriality and immortality of the soul , has been understood and believed by the generality of heathen philosophers in consequence of their own reflections and ratiocinations , long before the evidence that has been since given of it unto mankind by the revelation of the gospel of jesus christ : and therefore the belief that the ancient philosophers had of the soul's immortality , is an undeniable proof that it is a notion discoverable by the light of nature , because they who had no other light cou'd not otherways have discover'd it . the relation that men stand in towards one another , is chiefly observable in the mutual necessity that all men have of one anothers assistance and succour ; it being hardly possible for any man to subsist at all , but absolutely impossible to subsist comfortably without borrowing help from others . these are the circumstances in which mankind is born into the world , and we are placed in these circumstances by god almighty , the universal cause and principle of all things : so that whatsoever we are led unto by the necessity of these circumstances , is in effect a duty imposed on us by the eternal and unalterable law of god : towards whom we stand first related as to a benefactor , from whom we have received our being , together with our present enjoyments , and our capacity of any farther enjoyment whatsoever . next as to a lawgiver or governour , by whom we are obliged to the observance of certain rules or ordinances unto which he has subjected us . if we consider singly the idea that we have of our own being , the rule that results from thence for our conduct , is , that we must not degenerate from the dignity of our nature , but must therefore bridle and govern all the appetites and passions that arise from our corporeal constitutions , according to the genuine dictates of those nobler faculties of ratiocination and judgment wherewith our maker has endow'd our minds . if we consider the relation that we stand in towards one another , the law of god obliges us indespensably to truth , equity , charity , benevolence , and to every thing which tends to the settlement of societies , or to the general welfare of mankind ; for every particular man's greatest interest being involved in the interest of the whole , the observance of such things , as tend to the general good , is every particular man's duty , and is not to be transgrest for the sake of any lesser or private advantage . if we consider the relation that we stand in towards god , his law requires our acknowledgment , gratitude , love , dependance , submission , or in one word , our humblest adoration of his infinite perfections . the observance of these rules is a duty incumbent upon mankind by the said law of god ; the breach of any of them is a breach of god's law , an offence against the law-maker , or a sin. laws are of no vigour unless inforced by rewards and punishments , which are therefore to be proportion'd to the nature and degree of the observance and transgression of the laws . the observance and transgression of god's laws by m●n ( whose bodily actions depend upon the inward motions of his mind ) consist not in any machinal acts of the body , but in the voluntary motions and intentions of the mind ; and therefore the rewards or punishments of such observance and transgression are chiefly to be conferr'd or inflicted upon the mind or soul of man , and that after the full course of his actions , either good or bad , is accomplisht , which is to say , in the future state of the soul after its separation from the body . in the belief and sense of these general truths , and in the practise of the duties that result from them , according to their full extent and tendency , consists all true religion : whatsoever else is introduced into any religion , either national or practical , i say , whatever does not necessarily flow from some of these branches , or tend to enforce the observance of them , is no essential part of true religion , but rather the product of design and folly. every man then is answerable unto god , the supream lawgiver , for his own particular conduct in every branch of these duties , as they relate either to god , to his neighbour , or to himself . this i take to be the pure language of impartial reason , unassisted by revelation ; and they seem indeed to be the most natural inferences which can be drawn from truly rational propositions : whatever false deductions or conclusions some mens false judgments have invented for the support of their wretched cause , the fallacy is soon detected , and a stricter inquisition will soon lay open the grand absurdities of their mischievous opinions . but truly 't is plain enough , tho' some men may be reputed a sort of reasoning atheists , yet the much greater part of them are infidels by imitation , and so far from being able to oppose the truth of the divine being , the certainty of reveal'd religion , or their own immortality , that they scarce ever gave themselves time to consider seriously the meaning of the words . these have no quarrel with religion on the account of its truths , not being firmly enough establisht ; but their pique proceeds from hence , that they fear it will lay them under a necessity of putting a check to their exorbitant desires , and hinder them in the pursuit of their vitious inclinations . to conclude , if after all that can be said , however rational or true , you will notwithstanding go about to perswade your self that all is but a meer dream or imposture , that there is no such excellent being as is supposed to have created and to preserve us , but that all about us is dark , sensless matter , driven on by the blind impulse of fatality , that men at first sprung up out of the slime of the earth of their own accord , and that all their thoughts , and the whole of what they call soul , are only various action and repercussion of small particles of matter kept a while moving by some mechanism or clock-work , which finally ceases and perishes by death . if contrary to the evidence in your own understanding , you can listen with complacency to these horrid suggestions , if you can willingly and with joy let go your hopes of another life , and entertain the thoughts of perdition with triumph and exultation : if you can glory in debasing and villanising the rest of mandind to the condition of brute beasts , and permit your folly to baffle all arguments , to be proof against the clearest or most perspicuous demonstration : what wou'd you have us think better or more favourably than this , that you resolve to carry your atheism with you to the grave , and that the infernal horrour and despair must be alone sufficient to rectifie your mistake , or to convince you of your errour . i have nothing more in this , but to intimate my request to you , that you wou'd consider what has been said , with that attention which becomes the subject ; and if you can object nothing against the fundamental parts of the discourse , let not the arguments , here borrowed , by any means suffer from any disorderly management committed by london , febr. . . yours , &c. the appendix . concerning the corruption of humane nature , and the necessity of divine grace , &c. to mr. — there remains , my friend , as a necessary suppliment to what has been so lately deliver'd , that we make a short enquiry into the nature of the divine grace ; i mean , that we consider whether or no there is an absolute necessity of any extraordinary or supernatural accession of aid or assistance to the security and confirmation of our faith and practise , or if with pelagius , we are to conceive our selves able , by the natural powers of our own souls , or the free exertion of our rational faculties ( exclusive of this extraordinary co-operation ) to obtain the same , and that grace ( according to this heretical opinion ) consists only in the free pardon of our sins through the mediator , and the doctrine and perswasions only to a holy life , for the time to come , with god's ordinary concurrence . if the former of these opinions be true , that there is somewhat necessary which is independent on the powers of our own souls , we may be able to satisfie our selves , in that it is possible to give credit to the truths of religion , and yet at the same time to neglect their practise ; but if the latter be the most consonant to the truth , it will be then , as i imagine , scarce conceivable that any man , who is satisfy'd in the verity of religion , shou'd at the same time be negligent or remiss in the performance of what his faith requires , or deflect out of the paths which he knows will conduct him to his greatest happiness . at this rate , we must think every man who believes does practise accordingly , and that whatever verbal confessions we may meet with of their creeds , yet if they act not steddily in conformity to the same , we are to suppose there is a certain diffidence intermixed with their faith , a sort of disbelief , or at the least , a distrust of the certainty of religious truths , which they think may be no more than empty notions . but this opinion seems so directly opposite both to right reason and the experience of mankind , that to admit it we must exclude the whole creation from any just claim to future happiness , and take for granted that there never was such a thing as a religious man , or a true believer in the world. on the contrary , as we have no reason to question , but that there have been vast numbers , both of men and women , who have been as convincingly satisfy'd of the truth of the supreme being , and their soul 's incorruptibility , as of any thing whatever : so may we safely assert , that there never was any one of these , who has not at certain times been an actual transgresor , or a trespasser against his faith. and farther , that in whatever state of purity the first man was created , yet since the lapse or degeneracy of humane nature from its primitive perfection , there is no man able , without the concurrence of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or divinium aliquid we are treating of , to live in a real contempt of the present world , or to disregard its manifold temptations . it is besides my intention to make a scrutinous enquiry , how the first man came to fall from original righteousness , or how this degeneracy comes to be derived from him to his posterity . it seems hard indeed to perswade our selves that the rational soul is immediately contaminated with this sin , but is so necessarily , so soon as we become capable of sinning : so that according to a right notion of the matter , the damage we have sustained proceeds from our first parents unhappy forfeiture of immortality ; since which it is impossible , without divine assistance , for mankind , thus propagated in the constant methods of nature , to secure themselves from falling , and from rendring themselves obnoxious to a transgression of the laws of god. i know the atheist does here wonderfully pride himself , in having found out an objection impossible to be resolved by our finite understandings : for , saith he , if the grace of god be sufficient for all men , and that the co-operation of man's will to sufficient grace , is to be conceived the cause of his election , why did not god so constit●te mankind , as that all shou'd co-operate to this sufficient grace , and consequently be elected to everlasting bliss ? to this i say , when they have met with no other reply , than that s●ch was god's eternal will , they presently attack the divine being , and in their own conceits immediately displace him from his throne and government . 't is here likewise that the deist struts and exalts the lucky hit of his phancy , thinking himself more knowing than the whole world besides , in that he has now found out the juggle , as he calls it , of christianity . 't is first , saith he , unnecessary that there should be a mediator , the mercy of god being sufficient for his justice . dly , god must appoint this mediator , and so was reconciled to the world before . and dly , a mediator derogates from god's infinite mercy equally , as an image does from his spirituality . and thus the mighty monster lays his plot against the redemption of mankind , looks big upon the contrivance , and doubts not but with these three strokes he doe's the christian's business . his next onset is upon our immortality , or separate existence of the soul , which he gradually lessens by insinuating that brutes are ejusdem rationis participantes , or endow'd with the same reason as man , tho' not altogether in the same degree . indeed 't is great pity that those who are debasing mankind at this ridiculous rate , shou'd be lookt upon otherwise than the more sensible beasts , or be defined otherwise than as a kind of two legg'd animals without feathers . thei● last assault is against heaven it self , or the divine being , whom they first seek to discredit by the multitude of anomalous accidents which they say cou'd never come to pass if an intelligent being were the director ; their conclusion ( tho' perhaps not so plain ) is this , that we need believe nothing but what we our selves are able to account for , which in other words is to believe our own understandings to be infinite , and that is to believe we are so many gods our selves . whoever looks upon our modern deism any otherwise than disguised atheism , will find himself deceiv'd : for my own part i never yet heard of any one of them that cou'd forbear , at one time or other , giving us to understand that he was the modester sort of infidel ; and whatever advantage it may be to their principles , this is certain , that there is scarce a profane , irreligious person or libertine about the town , who pretends not to be a very devout deist . as to their wild ravings against the christian religion , we have no occasion to reply other ways than this ; that had christianity been all transacted behind the curtain , or in the clouds ; had its founder been as invisible as the king of the pharies ; or were the history of christ no better attested than those of the mythologists , who talk of once upon a time , and the land of utopia , we shou'd then , i say , have no small grounds for our hesitation : but since we find it otherwise , and that all was acted openly at noon-day , before the face of the multitude ; since not only the names of christ and his apostles , but their lives and stupendious actions , together with a narrative of their sufferings and deaths , are deliver'd to us by as undoubted testimony as it is possible for any other matters of fact to be , and stand upon perpetual record : their adversaries will be lookt upon as a brain-sick people , and no man in his wits will think this religion soil'd , till it is unquestionably proved , that there never were such persons on the earth as our saviour and his disciples ; or that they never performed those works of which it is reported they were the authors ; till they can do this , it signifies nothing at all that they cannot reconcile the want of a mediator , or the mystery of man's redemption by the sufferings of christ , to their own crack-brain'd fancies , or to their own notions of the divine attributes . 't is generally observed , that by an immoderate curiosity in searching after the divine arcana , instead of inlightening others , men do but stagger and confound themselves ; which if they righ●ly consider'd the certain limits of their own capacities , they might with less difficulty be dehorted from this dangerous extravagance , and calmly acquiesce in the revealed will of god. but to return to the present corruption of our natures , and the necessity of divine assistance to concur with our own natural power , we have an intelligible account of the former in one of the articles of the church of england , where it is said that sin , viz. original , is the fault and corruption of the nature of every man that naturally is engender'd of the off-spring of adam ; whereby man is far removed from his first righteousness , and is of his own nature inclin'd to evil : so that the flesh lusteth always contrary to the spirit , and in every person born into this world , deserveth the divine indignation ; and this natural infection doth remain even in them that are regenerate , whereby the lust of the flesh , called in greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which some expound the wisdom , some the affection , some sensuality , others the desire of the flesh , is not subject to the law of god. the learned orator dr. * allestry speaks to this purpose upon this argument : our saviour ( saith he ) suffer'd on the tree , that we might be renew'd into that constitution , which the tree of knowledge did disorder . before man eat of that , his lower soul was in perfect subordination to his mind , and every motion of his appetite did attend the dictates of his reason , and obey them with that resignation or ready willingness , with which our outward faculties do execute the will 's commands : then any thing , however grateful to the senses , was no otherwise desir'd than a● it serv'd to the regular and proper ends and uses of his making : there was a rational harmony in the tendencies of all his parts , and that directed and modulated by the rules and hand of god that made them ; in fine th●● , grace was nature , and vertue constitution . now to reduce us to this state , as near as possible , is the business of religion ; but this it can in no degree effect , but as it does again establish the subordination of the sensual to the reasonable part within us : that is , till by denying satisfaction to the appetite ( which is now irregular and disorderly in its desires ) we have taught it how to want them , and to be content without them , and by that means have subdued its inclinations . according to this great man , the corruption of our nature does not lye in the mind , but only in the lower soul ; and regeneration is no more than the reducing that lower soul to obedience to its superior , the mind : but because this plain point has been made a mighty mystery by some people , i shall yet farther explain it . when man by his fall had incurr'd the penalty of death , and became a mortal creature , he thereby usher'd in diseases and infirmities , the fore-runners of death and dissolution , and therefore propagated unequal mixtures and constitutions , which naturally , according to the prevailing part of the mixture , raises powerful and pressing lusts and passions , which not only make violent and repeated storms upon reason , but they also interrupt her operations in other duties , by the frequent touches of the animal spirits , upon that image in the brain of the beloved action , and intrudes it among our thoughts whether we will or no : and for this cause ( tho' in other things we are reasoning men ) when the tender is toucht , we can scarce understand a plain conclusion from plain premises ; till the gratifying of the prevailing lusts has wasted many of our sensible spirits , and then reason freed from violence puts on shame and remorse for her defeat : but no sooner is nature recruited than reason is prest to forget her repentance . and this is the best of our degenerate condition : for in most men , either through the want , or the abundance , or irregular motions of the animal spirits , the reasoning faculty is generally obstructed , and they reason weakly in every thing : nay , sometimes this power is quite blockt up , and some men become distracted , others meer changlings . but besides that , in the best of us the reasoning power is often obstructed , and has forcible inclinations to deal with : the work of reason in general , is by the first apostacy abundantly increased : she must maintain patience and submission under diseases , pains , infirmities , poverty , loss of parents , husbands , children and friends : she must maintain charity and humility in the rich and wise , command visits to the sick , assistance to the prisoner , fatherless and widows : but in the state of innocence there were no objects for the exercise of these and many more vertues , nor no provocations to the contrary vices : all these are the natural consequences of dust thou art , and to dust thou shalt return ; and of that curse which was the consequence of man's transgression . it is here that we see the reason why the first covenant was peremptory , the day thou eatest thereof thou shalt surely dye , because man was blessed with an ability to keep his covenant with god : but through the greatness of mercy in the second , we are promis'd the assistance of the holy spirit , and when we fall ( as the best of us must with our utmost care ) god is pleased to accept of our repentance , knowing it impossible for man , under his present circumstances , and the manner of his multiplication , to keep himself free from sin. to be short , in the state of innocence constitutions were regular , and therefore reason was strong and uninterrupted in her operations , and her work was short and easie ; but by the apostacy they became irregular , the strength of reason was impaired , her operations interrupted , and variety of hard works , which were not in the primitive state , are now become our reasonable service . i must confess my self better pleas'd with this account , than many others i have met with , and chiefly for its placing the corruption of our nature in the sensitive or inferiour soul : for notwithstanding cartes and his followers have disallow'd the division , and will by no means comply that there should be any more than one and the same soul , and that those intestine conflicts between the flesh and spirit , which we do all at sometimes experience , do arise only from a determination of the spirits by the will one way , and from another determination of them by the corporeal appetite , yet the explanation elsewhere given , as it is more consistent with holy writ , so it is likewise with the belief of the greater number of learned men , who have solidly establisht this doctrine of a duality of souls in every individual man. but leaving this , we must all grant him to be a creature endow'd with reason , and supposing him to be such , it will be now worth the enquiry how it comes to pass that he shou'd be so very incident to failings , and to act even against the clearest and most demonstrative reason . there have been several attempts made to explain this matter , by several men : some of which will have the cause to proceed from certain errors or mistakes in judgment , for , say they , since it is impossible that man , as he is endow'd with reason , shou'd appetere malum , qua malum , whatever he makes choice of , tho' in it self never so great an evil , must be offer'd to his appetite under the disguise of some certain good of which he believes himself to stand in need : and thus , through the want of due consideration , or errors of our understanding , the bonum apparens takes place of the bonum reale ; and thus likewise it happens that the bonum vicinum puts in before the bonum remotum . the understanding , mr. lock on the other side is of opinion , that it is neither an appearing good , nor yet the greatest positive good , but always some pressing and preva●●●ng uneasiness that influences our action● . it seems ( saith * he ) so stablisht and setled a maxim by the general consent of mankind , that good , or the greater good determines our wills : that i do not at all wonder , that when i first publisht my thoughts upon this subject , i took it for granted : and i imagine , that by a great many i shall be thought more excusable for having then done so , than that now i have ventur'd to recede from so receiv'd an opinion , but yet upon a stricter enquiry i am forced to conclude , that good , even the greatest good , tho' apprehended and acknowledg'd to be so , does not determine the will , until our desire proportionally raised to it , makes us uneasie in the want of it . convince a man never so much , that plenty has its advantages above poverty ; make him see and own that the handsome conveniencies of life are better than nasty penury ; yet as long as he is content with the latter , and finds no uneasiness in it , he moves not , his will is never determined to any action that shall bring him out of it . let a man be never so well perswaded of the advantages of vertue , that it is as necessary to him who has any great aims in this world , or hopes in the next , as food to life ; yet , till he hungers and thirsts after righteousness , till he feels an uneasiness in the want of it , his will is not determin'd to any action in pursuit of this confessed greater good , but any other uneasiness he feels in himself , shall take place , and carry his will to other actions . let the drunkard see that his health decays , his estate wasts , discredit and diseases , and the want of all things , even of his beloved drink , attends him in the course he follows ; yet the returns of uneasiness to miss his companions , the habitual thirst after his cups at the usual time , drives him to the tavern , tho' he hath in his view the loss of health and plenty , and perhaps of the joys of another life : the least of which is no inconsiderable good , but such as he confesses is far greater than the tickling his palate with a glass of wine , or the idle chat of a soaking club. 't is not for want of viewing the greater good , for he sees and acknowledges it , and in the intervals of his drinking hours , will take resolutions to pursue the greater good : but when the uneasiness to miss his accustomed delight returns , the greater acknowledg'd good loseth its hold , and the present uneasiness determines the will to the accustom'd action , which thereby gets stronger footing to prevail again the next occasion : tho' he at the same time make secret promises to himself , that he will do so no more : this is the last time he will act against the attainment of these greater goods : and thus be it from time to time in the state of that unhappy complainer , video meliora , proboque , deteriora sequor ; which sentence , allowed true , and made good by constant experience , may this , and possibly no other way , be made easily intelligible . if we enquire now into the reason , of what experience makes so evident in fact , and examine why 't is uneasiness alone operates on the will , and determines it in its choice , we shall find that we being capable but of one determination of the will to one action at once , the present uneasiness that we are under , does naturally determine the will in order to that happiness we all aim at in all our actions ; forasmuch as whilst we are under any uneasiness , we cannot apprehend our selves happy , or in the way to it . pain and uneasiness being by every one concluded and felt to be inconsistent with happiness , spoiling the relish even of those good things we have : a little pain serving to marr all the pleasure we rejoyc'd in , and therefore that which of course determines the choice of our will to the next action , will always be the removing of pain as long as we have any left , as the first and necessary step towards happiness . another reason why it is uneasiness alone determines the will , may be th●● , because that alone is present , and 't is against the nature of things , that what is absent should operate where it is not . i know it may be said that absent good may , by contemplation , be brought home to the mind , and made present ; the idea indeed may be in the mind , and viewed as present there , but nothing will be in the mind as a present good , able to counterballance the removal of any uneasiness we are under , till it raises our desire , and the uneasiness of that has the prevalency in determining the will. till then , the idea in the mind , of whatever good is there only like other idea's , the object of bare unactive speculation , but operates not on the will , nor sets us on work , the reason whereof i shall shew presently . how many are to be found that have had lively representations set before their minds , of the unspeakable joys of heaven ; which they acknowledge both possible and probable too , who yet would be content to take up with their happiness here , and so the prevailing uneasiness of their desires , let loose after the injoyments of this life , take their turns in determining their wills , and all that while they take not one step , are not one jot moved towards the good things of another life , consider'd as never so great . were the will determin'd by the view of good , as it appears in contemplation greater or less to the understanding , which is the state of all absent good , and that which in the received opinion the will is supposed to move to , and to be moved by : i do not see how it cou'd ever get loose from the infinite eternal joys of heaven , once propos'd and consider'd as possible ; for all absent good , by which alone barely propos'd and coming in view , the will is thought to be determined , and so to set us on action , being only possible , but not infallibly certain : 't is unavoidable that the infinitely greater possible good should regularly and constantly determine the will in all the successive actions it directs ; and then we should keep constantly and steddily in our course towards heaven , without ever-standing still , or directing our actions to any other end : the eternal condition of a future state infinitely outweighing the expectation of riches or honours , or any other worldly pleasures we can propose to our selves , tho' we shou'd grant these the more probable to be attain'd ; for nothing future as yet in possession , and so the expectation even of these may deceive us : if it were so that the greater good in view determines the will , so great a good once proposed cannot but seize the will , and hold it fast to the pursuit of this infinitely greatest good , without ever letting it go again ; for the will having a power over and directing the thoughts , as well as other actions , will hold the contemplation of the mind fixed to that good. this would be the state of the mind and regular tendency of the will in all its determinations , were it determin'd by that which is consider'd and in view the greater good : but that it is not so , is visible in experience , the infinitely greatest confessed good being often neglected to satisfie the successive uneasiness of our desires , pursuing trifles . but tho' the greatest allowed , even everlasting unspeakable good , which has sometimes moved and affected the mind , does not stedfastly hold the will ; yet we see any very great and prevailing uneasiness , having once laid hold on the will , lets it not go , by which we may be convinced what it is determines the will : thus any vehement pain of the body , the ungovernable passion of a man violently in love , or the impatient desire of revenge keeps the will steddy and intent ; and the will thus determin'd , never lets the understanding lay by the object , but all the thoughts of the mind and powers of the body are uninterruptedly employ'd that way , by the determination of the will influenc'd by that topping uneasiness , as long as it lasts ; whereby it seems to me evident that the will or power of setting us upon one action in preference to all other , is determin'd in u● by uneasiness , and whether this be not so , i desire every one to observe in himself . thus far , that great master of humane understanding , and truly if we behold man as meerly in a state of nature , on every side surrounded with sensible objects , he seems to have well characteriz●d our miserable condition . it is something extraneous to our own power and faculties , that must help us to suppress those inordinate desires which occasion this uneasiness ; 't is that which must heighten in us a desire of a more durable happiness , and content , and render us dissatisfy'd till we have conquer'd our unruly appetites , and brought them into subjection to the will of him who made us . it is neither a bare knowledge of the ill tendency of our designs or actions , 't is neither want of consideration nor deliberation neither , but the over-looking the necessity of a supernatural concurrence , a disregard to the divine grace , and a total dependance upon the powers of our own souls , that principally occasions our repeated failings , even against our clearest knowledge and intentions of doing otherwise . a due reflection and deliberate attention to what we are about to act , will , i grant , be very serviceable to suspend the execution of our designs for some little time , and to keep our minds , as it were , in aequilibrio : but if we are remiss in seeking for additional strength beyond our own , or if we depend upon our own sufficiency , 't is a very great chance but our sensations will over-set us , and the impetuosity of our passions prevail upon us . we may set our selves upon a contemplation of those solid truths , which present themselves to our most serious and abstracted speculations , but our sensible idea's are so continually crowding in upon us , and fill up so great a part of our minds , by the sensations they excite , which are always present to us , that it is but seldom that we finish our meditations without some sensible interruption : or if we do , it is not long before some pressing and importunate desire of sense intercepts the light of our understanding , and we are brought into a slavish vassalage , by the gratifying its desires ; so that however light we make of it , or how much soever we contemn it , there is nothing can secure us in the prosecution of our greatest good or happiness , but a just regard to , and a continued consultation with the divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but for the better establishment of this necessary truth , i shall insert some of the sentiments of the devout malebranch , who in a discourse of the great advantages our sensations have over the pure ideas of the mind , expresses himself as follows . it seemeth evident that our knowledge consists only in a clear view of the relations that things have to one another : therefore when it happens , as in difficult questions , that the mind must see at one view a great number of relations , which two or more things have amongst themselves , it is evident also , that if it has not consider'd these things with much attention , and only knows them confusedly , it will be impossible for it to perceive distinctly their relations , and consequently to form a solid judgment of them . one of the chief causes then of a want of application of mind to abstracted truths , ●s that we see them at a distance , and things which are nearer are continually represented to our minds . a great attention of mind approaches , if i may so say , to the idea's of objects , with which it is affected : but it often happens , that when we are attentive upon metaphysical speculations , we are diverted from them , because some sensation comes upon the soul , which is nearer to it than those idea's : the least pain or pleasure is sufficient to effect this : the reason of it is pain and pleasure , and generally all sensations , are within the soul it self , they modifie and affect it much nearer than the simple idea's of objects of pure intellection , which , tho' present to the mind , do not modifie it . thus the soul being on the one hand very narrow , and on the other not being able to hinder pain , pleasure , and other sensations , its capacity is filled with them , and it cannot at the same time be sensible of any thing , and think freely of all other things of which it cannot be sensible . the buzzing of a fly , or some other little noise ( supposing it to be communicated even to the chief part of the brain , so that the soul perceives it ) is capable , notwithstanding all our efforts to the contrary , of hindring us from considering abstracted and elevated truths ; because all abstracted idea's do not modifie the soul , tho' all sensations do . it is this which causes a stupidity and dulness of mind , in respect of the great truths of christian morality : hence it is that men only know them after a speculative and unfruitful manner , without the grace of jesus christ. the whole world , i may say , knows that there is a god , that he must be ador'd or worshipped , but who is it that serves and worships him without grace ? which makes us taste a sweetness and pleasure in all our duties . there are very few who are not sensible of the emptiness and instability of the goods of this world , and who even are not toucht with an abstracted and always with a very certain and evident conviction that they deserve not our application and concern ; but where are those that practically despise these goods , and who are not anxious and careful to obtain them ? 't is those only who perceive some bitterness and disgust in their enjoyment , or else by the grace of god are made sensible of a spiritual good , by an inward delight which god hath joyned to them , who overcome the impressions of their senses , and the efforts of concupiscence . the bare contemplation of the mind does not therefore make us ever resist these efforts as we ought to do , unless an internal motion of the heart does also second it . it is this light of the mind only which is , as some say , a sufficient grace , enabling us to condemn our selves , informing us of our own weakness , and that we ought to have recourse by prayer to him , who is our power . this inward sentiment of heart is a lively grace , which operates ; 't is this which affects and fills us , which perswades the hearts of men , and without which there are none of them can think heartily . all the most constant truths of morality lye hid in the secret recesses and windings of the mind , and so long as they stay there , are barren and without any power : since the soul does not taste them , but the pleasures of the senses are nearer the soul , and it being impossible that it shou'd not be sensible , and love its pleasure with a natural love , ( for one may hate pleasure with a hatred of choice ) its impossible to be freed from the world , and shake off the charms of its senses by its own power , because a love of choice cannot long refrain from conforming to a natural love. i deny not that the righteous , whose heart hath been livelily turn'd towards god by prepossessed delights , cannot without this particular grace , do some deserving actions , and resist the motions of concupiscence . there are some that are generous and constant in the law of god , by the power of their faith , by an assiduous privation of sensible things , and by a contempt and disgust of all temptations . there are some who act for the most part without tasting preventing and unthought of pleasure , the only joy which they find in acting piously , is the pleasure alone they are sensible of ; and this pleasure is sufficient to stay them , in that estate , and to confirm the disposition of their heart . those who begin their conversion have commonly need of a p●●possessed and an indiliberate pleasure , to free them from their sensible goods to which they are united by other preventing and indeliberate pleasures . sadness and remorse of conscience is not enough , and they do not yet taste any joy : but the just can live by faith , and in want : and it is even in this condition that they deserve more , because men being reasonable , god will be loved by them with a love of choice , rather than with a love of instinct , or an indeliberate love , like that by which they love sensible things , without knowing them to be good otherwise than by the pleasure which they receive from them . however , the greatest part of men have little faith , and being continually led to taste pleasure , they cannot long preserve their elective love for god against a natural love for sensible goods , if their delight in the divine grace does not uphold them against the efforts of pleasure ; for it is this delight that both begets , preserves and increases charity as sensible pleasures do desire . it is plain from what has been said , that men being never without some passion , or agreeable or disagreeable sensations , much of the capacity and extension of their minds is taken up with them , and when they are willing to employ the rest of their capacity to examine some truth , they are often diverted by some new sensation , or by a disgust which they find in this exercise , and by an inconstancy of the will , which agitates and runs the mind from one object to another , so that unless they have accustomed themselves to overcome these oppositions from their youth , as i have elsewhere explain'd , they will at last be incapable of penetrating into any thing that is a little difficult , or which requires a little application . the operation of divine grace , upon the souls of those who are qualify'd for its reception , is so invisible , and so insensibly communicated , that the irreligious and profane have hence taken an occasion to ridicule and contemn it , and as far as lyes in their power to explode the very notion out of the world. these will allow of no other grace than the force of certain habits , by which men suffer themselves to be govern'd , and which are for the most part the result of their education . we must own indeed that the efficacy of this grace , above the prevalency of habits , however deeply radicated or woven into the constitution , or the difference between one and the other , is certainly known by none but the regenerate man : those who are never so intimately acquainted with the nature and powers of the mind , know how the vestigia of sensible objects come to be imprest and drawn out upon the brain , or after what manner , not only imagination , but the pure acts of the understanding are perform'd : those , i say , who know all this by the clearest idea's , together with the whole process of the common mode of natural understanding , can at best but guess , and that very faintly , at this divine influence , which must co-operate even with such persons , whose habits of goodness are as deeply rooted as possible , if they receive a solid pleasure and satisfaction in its practise . meer habits of moral goodness , may be in many respects , very serviceable , and an occasion of securing , us from an limitation of the practises of wicked men ; from being at all times over-power'd by the storms and tempests raised in our own breasts : they may keep us from being extremely injur'd by the precepts of such , by whose evil communication our manners wou'd be corrupted , and our minds debaucht ; they may serve to render us somewhat the more impregnable , and better fortify'd against the treacherous assaults of those , who endeavour to frame and model us into the same temper with themselves . in a word , they may place us in a state of some little security , against these and the like adversaries ready to b●set us , but they will never be able of themselves to give us any sensible fruition of the divine goodness , or to crown our desites with an eternal felicity . now if true piety be an empty and a useless sound , if neither that nor the divine grace have any other . being in the world than what proceeds from a contracted or long continued habit : if conversion of the heart to god , contrition for past offences , if renovation or regeneration have no better ground for their support and truth , than meerly natural habit , how come● it to pass that some men ; who have been throughly harden'd in iniquity , by the force of an obdurate habit of impiety , shou'd be at some times so sensibly touche with a sudden horrour , as presently to awaken out of their dreams of carnal security , and by a refulgent ray of the divine light , to have their souls so strangely illuminated , as that they have often found themselves , even contrary to their own natural inclinations , put upon impeaching their formerly beloved lusts and darling satisfactions , and also upon an open confession of their desperate madness , in having so long pursu'd them . the instances of this nature are very numerous , some of them i have already mention'd , and more might be here inserted if i thought it necessary , not only of those whose understandings being weak or shallow , we might believe impos'd on ; but even of the most accute and profound desperado's in all sorts of villany , men who have undauntedly bid open defiance to heaven , and admir'd how the silly world shou'd be frighted with that childish whim ( as they have term'd it ) of their immortality : but leaving these , i shall take notice , that as on the one hand there are some who will allow of no grace at all , so on the other we find those , who reckon every several vertue to be a distinct grace ; thus there must be a grace of temperance , a grace of chastity , a grace of patience , a grace of charity ; and so in like manner , there is nothing more common than to hear them talking of restraining grace , preventing grace , saving grace , renewing grace , persevering grace , regenerating grace ; as if these were so many several graces , and not one and the same grace of god. thus others of them will have the divine light ▪ the spirit of god , the grace of god , and the grace of jesus christ , to differ essentially ; which improper ways of speaking , have , for want of explanation , been the occasion of lessening and obscuring the fundamental notion , as well as of contempt to the profane jesters at all things s●c●ed . i remember sometime since , before i made my first visit to the reverend dr. h — k , i sent him a long epistle containing my own sentiments of divine matters ; and desired him to inform me wherein he dissented . there were some particular queries therein relating to this subject last mentioned , which , as i find them in the copy of my letter , i shall here transcribe . query . whether there be any thing essential to salvation , but a holy or good life , or a conscience kept without offence towards god and man. granting this , dly , whether it is not possible for this happy man to be found under any christian communion . dly , whether this state of true felicity and content is to be attained by any surer method than that of a due attendance upon the divine monitor which is planted in our souls , i mean the divine resplendent light of the archetipal world , as explicated by father malebranch , and after him by mr. norris : for however inconsiderate men may cavil at the notion as a principle of q — sm , i am satisfy'd we do all receive a certain secret irresistable reproach from this faithful monitor , when we have thought of , or committed any unworthy action : and an inexpressible satisfaction from our doing good. i desir'd , with submission , to be farther inform'd whether or no these words , the grace of god , the spirit of god , or jesus christ , have any other true import than that of this divine manifestation to the soul : or if to say ( commonly speaking ) such a person is endow'd with the grace of god , does not bear a strict analogy with his being more than ordinarily attentive to this lux divina : it seems hard indeed to conceive any other different degrees of grace , than there are different degrees of reflection upon , or attention to the silent admonitions of this invisible being : and surely it can be nothing but the want of this reflection and attention to which our present infidelity owes it rise . i know mr. norris will have this light in some degrees thereof , to be not only the same with what we call the grace of god , but that it is also in a more inferiour acceptation , the common mode of the humane understanding : i desire to know in what you dissent herefrom , as likewise your explication of the word conscience ; it seems to me but little short of an absurdity , that there should be any other sence presiding in the soul over all her actions , than what is communicated from the supream being . moreover , i wou'd gladly be inform'd , whether any man has the power , as of himself , heartily to believe that which at sometimes he confesseth with his mouth . the rehearsal of a creed is no difficult matter , but a solid conviction , that what we do rehearse , is apparently clear to us as mathematical demonstration , is very rarely to be met with . it is surely impossible for any man , who limits his faith within the narrow bounds of his reason , to submit an entire assent to those propositions , which tho' perhaps necessary to be credited , he himself cannot account for : i have often thought this the infirmity of the supplicant in holy writ , when he cry'd out , lord , i believe , lord help my unbelief : for it is otherways very difficult to conceive how a vicious life can consist with a full conviction of the divine existence , and our own separate beings . thly , what you think of enquiries into nature , whether they prove not to some the causes of modern deism , and to others of pure scepticism . i have been often apt to imagine that there are no natural phaenomena , which may not admit a solution from those two grand principles of matter and motion , or by axioms deduc'd from the corpuscular philosophy : and i doubt not but 't is our resting in an ability to discuss the same by this kind of disquisition , has been the occasion that the prime or supream cause of all , has been veiled from our eyes . curiosity is so natural to the soul of man , and the seeming satisfaction that does at sometimes attend a philosophick enquiry , is so great as to render the same to some sort of people a dangerous temptation ; it is not that i think the enquiry of it self such , but the resting in the simple knowledge that such or such productions must be the result of such and such causes , without reflecting upon the first and chiefest which puts these upon concurring , must certainly be so : and truly , 't is very seldom that the generality of men make any farther appeal , unless it be to fate , fortune , chance , destiny , or some such like unaccountable chimaera which they substitute in the room of an all-powerful , infinite and intelligent being . lastly , i desire you wou'd send me your thoughts of the especial providence of god , and your opinion of mr. b — ▪ late draught of the q — rs principles . in some few days after the receipt of my letter , the good doctor was pleased to return his answer in these words : sir , i do charitably believe , &c. ( but waving the introduction he proceeds ) a pious life and holy conversation , are without peradventure the principal things aimed at in the gospel of jesus christ : but since we are there told that there are such things as dangerous , and damnable heresies , the fundamental doctrines which all christian churches have believed , it is our duty sincerely and conscienciously to receive ; and whoever does so , will find them very excellent motives to the practise of religion . i deny not the possibility of a man's being dev●ut and holy by himself , i.e. without attending upon the publick offices of religious worship ; yet since such assemblies are not only commanded , but of great use and even necessity in the christian church , it behoves us to joyn with some one or other of them : and among these , i see not how any man can reasonably or justly quit a national church , on any other account than that of its obliging him to a breach of the divine commands , or injoyning him to any thing which is manifestly sinful . grace , and divine-light , and the spirit of god , &c. are the same in effect . it is the holy spirit which both gives us grace , and inlightens our minds by a divine manifestation to our souls . every true christian is in some ●egree a partaker hereof : for without it we can neither believe , nor obey , nor as we ought rely upon the promises of our god. it is this which we receive upon our earnest and fervent prayer , and it is th●● which doth excite both our attention and pious resolution : which as the same produces in us lesser or greater effects , or different degrees of love , obedience , self-denial , &c. so these are called the degrees of the divine grace , as our endeavours are either weaker or stronger , uneven or steddy , inconstant or more constant : and as our self-denial rises to a higher or a lower pitch . now to secure us from the danger of a mad enthusiasm , from the disorder of imagination , the deception of phancy , or the delusion of evil spirits , in the business of private inspiration and pretended revelations , we are most certainly to bear in mind that the holy spirit and the revealed will of god , do exactly at all times correspond : so that whatever light we pretend to , which contradicts , or is not justifiable by the written word , the same is most certainly either design or delusion , and always false and counterfeit . for my own part , i am not against the notions either of father malebranch or mr. norris , provided their hypotheses do not dishonour god , by supposing him in any manner the author of our sins : however , there were very good christians in the world , before either of them spun philosophy to so fine a thred . to believe in god , and that he inspects the most secret of our actions : to be truly sensible of the love of the blessed jesus , and to expect a life hereafter : to believe what the gospel delivers to us , so as to be acted by those principles : to become truly penitent , meek and humble , patient and charitable , and ready unto every good word and work : in a word , to be sincere and constant and faithful unto death , this is to be a religious man and a true christian , an heir to heaven , and a much happier man than all the masters of philosophy can make you . in order to this attainment , we are to quit anticipated prejudices , instill'd either by education or our own false reasonings : and we may much shorten the trouble by seriously resolving to our selves this single query , viz. whether the matters related in our saviour's gospel are certainly true : if they be , there is nothing in this world must hinder us from a serious and consciencious practise , and from living up to those holy rules and precepts as far as we are able . for the promises and threatnings , if true , are things of that consequence , that all is to be laid aside for to gain the promis'd blessings , and to avoid the threatned misery . i doubt not but a person of , &c. must have had a liberal education ; and altho' a superficial or slight knowledge in physicks , may dispose to scepticism , yet you have doubtless by your profession , a very great advantage ; for however it may be abus'd , a profound judgment and substantial knowledge , must undoubtedly lead us to very great devotion : and the more exquisitely curious the anatomist is , the greater reason will he have , if he abuse not his understanding , to adore and admire the infinite power , wisdom and goodness of his great creator , and consequently to worship , to love , and to obey him . if you believe reveal'd religion , which was never so question'd or refuted as to deserve the answer of any soberly learned man , you must believe the truth of god's particular providence , altho' you cannot reconcile every particular phaenomenon , either to your own reason , or the corpuscular philosophy . the holy scriptures are a system of divine philosophy , and i should think that the assertions of the almighty ought to be received by rational men , before the seeming clearness of any meer humane hypothesis . alas ! how little is it that we know ; and granting the supream being to have made our world in the nature of a clock , is this an argument that its first fabrication , or the motions bestowed upon its several parts , can result from any thing short of an almighty and divine power , but our philosophy is unable to inform us , of all the wheels , the pius , and several motions of this stupendious frame : 't is true , we set it move according to mechanick laws , but there may be many thousand motions in it , of which we are ignorant . let us bless our god for the revelation which he has given us , and let us ( as most certainly it behoves us ) rely upon his special providence , whoever does so , will in the event find comfort and satisfaction : nor do i see how a good man can have any real happiness or consolation without it . as for mr. b — s divinity , i must own there are many things in it , both rational and solid ; but when he comes to spiritualize the divine ordinances and institutions of christ and his apostles , he not only sets himself up in opposition to the churches of christ , to the sense and practise of the primitive christians ( as i am able to prove ) but exposes a want of knowledge in scripture interpretation . the novelty of the sect , and the dangerous tendency of their pretended inspiration , is argument enough to ●●e of their inconsistency with themselves and true religion : and surely we ought to be extreamly cautious how we side with such whimsical upstart opinions , till we can reconcile the possibility for divine goodness and mercy , to suffer christendom to lye in ignorance for sixteen hundred years , and that the churches immediately planted by the apostles , shou'd make mistakes of that vile consequence ( even when their founders were present to set them to rights if they had done so ) as we must believe they did , if q — sm be true . a well-grounded knowledge in the primitive christianity , which may be truly fetcht out of ecclesiastick history and the fathers of the church , will give you this satisfaction , that the holy ordinances from the first promulgation of the gospel of jesus christ , such i mean as water-baptism , and the eucharist , have been practis'd even to this day , by all good christians by the use of the outward elements in their administration . i deny not but there have been both great abuses , misapprehensions and mistakes , in the performance of them , or in the manner of their reception , and i think i may say there are 〈◊〉 more egregiously absurd , than some of those derived from the chair of supposed infallibility : but this will by no means extenuate our crimes of neglecting their use , or making light of putting them at all in practise . i desire you at your leisure to consider well mr. b — s comment upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , on which he lays a very great stress : and if you compare it with some of those places in holy writ , which clearly justifie this manner of baptismal initiation into christ's church , you will find it so gross a metaphor , that neither grammar , rhetorick , nor the rules of logick , neither ( which i prefer to them all ) the reason of an understanding man will ever be able to countenance . we may set into what absurdities , even learned men are betray'd , when they too much rely upon their own judgments , when they set up for new discoveries , and impose their own phant●sies for divine revelations . if you please to send me , what you think the sufficient proofs which this learned man has excogitated for the support of his new religion , i will , if god enable me , give you my impartial thoughts : for i must seriously profess to you , i see nothing in his works which ought to sway any true christian , to leave any protestant church for the sake of q — sm . i have formerly been in mr. b — s company , but cou'd never discover any thing like fair argumentation : i must own him to have been a man of very considerable parts ; yet his scripture quotations were for the most part manifestly wrested , and his general discourse a pure invective , or down-right railery against the church of england , at which , i must confess , i was very much surprised , having framed to my self other notions of the man before . i left him with this undoubted satisfaction in my self , that the spirit of self-conceit , of pride and bitterness , must needs be very re●●te from the true spirit of christianity . i thank you for your discourse , concerning the natural power of spasms or the disorders of the nervous system : but as to what you say about daemoniacs , fascination , and the operation of evil spirits , i must refer my opinion to a time of greater leisure , or till you please to visit me ; in the mean time i pray god more and more to inlighten your understanding , &c. i am your real friend , a. h. some little time after this , i receiv'd a second letter from that sincerely religious and most excellent divine , by way of answer to one that i had sent him , which as i find it amongst my papers , begins thus : sir , i rejoyce with you , that it hath pleased our good god to confirm in you such a belief of his existence , and your own creation after the divine image , as may secure to you a remembrance of the duty incumbent on you : and put you both upon a constant and fervent prayer for the supply of divine grace , together with a steddy and devout submission to , and dependence upon his especial providence . i do look upon your last letter to be the picture of your mind , and bating the ceremony , i find no other fault than this , that how lamentably true soever your remarks may be upon the present age , for the most part ; yet i am free to acquaint you with my thoughts , that there are a much greater number of good people amongst us than you imagine . i may say ( blessed be our god for it ) i have the personal knowledge of many whom i can call truly pious and sincere christians : some of them such , who as they by no means value themselves upon their humane acquirements , are yet able to silence the calumnies of the profane even by their own weapons of humane reason . i speak not this to shew my own good liking , of such for the most part vain and unprofitable argumentations ; but yet i think it no disserviceable office to religion , neither yet to the cause of our great creator , that some men have left both the atheist , and his friend the deist , without excuse : and that they may see their condemnation heighten'd by their obstinate disbelief of the christian religion , contrary to the natural unprejudic'd light of reason , as well as the extraordinary of divine faith. your character of mr. b — l i think no whit too large , nor do i dislike your thought of his being design'd by providence , as a demonstrative and clear evidence to satisfie the doubting world , that the larger portion of right reason or solid knowledge a man is endow'd with , the clearer prospect he enjoys of the truth and certainty of divine revelation : and that it is not only unlikely , but impossible to philosophise as becomes reasonable men , without thinking venerably of almighty god , and his son christ jesus . the true christian vertuoso is indeed not often met with , and whether the character of a practically religious man , and at the same time a very great philosopher , suits any man so well as it did the deceased b — l , may very well be made a question . for my own part , i the less value the attempts or endeavours of men philosophising about religion , being perswaded that there are not many sincerely pious converts made thereby . religion wants not the rhetorical flourish of fine language ; aiery notions and school distinctions render her but confus'd , and are really blemishes to her purity and simplicity . her paths are plain and easie ; in her natural dress she is all over amiable , and wants not the imbellishment of philosophic lustre . there are arguments enough already from the store-house of humane reason , to silence the complaints of atheism ; it is not reason that will satisfie the unreasonable infidel : and i am perswaded , were there no mortification or self-denial in the case , no restraint to be laid upon the brutish appetite , the truths we plead for would be clear enough to the unbeliever . the depth of their philosophy lyes here , they will not believe in god , because he has not made them irrational or brute creatures , which since they came not such out of the hands of their maker , they resolve to make themselves so , and then foolishly please themselves with the childish expectation of escaping divine judgment , because they have so long suffer'd themselves to be acted by what they call the irresistible impulse of their sensitive appetites , and wilfully indulged passions . what every good man glories in ( viz. ) that he is endow'd with reason and a capacity to shun the evil , and to choose the good , is the greatest misery of these men : who finding themselves able to dishonour their creator , to turn their backs upon religion , and to do despite unto the spirit of grace ; since there is a possibility for them left to blaspheme their god , to trample upon all things sacred , and that they are not hereupon immediately destroy'd by the divine anger and indignation ; they grow harden'd in their vices , their continued habits are at length woven into their constitutions , and they act indeed but little differently from irrational agents . right reason , or philosophy , will do but little good with such , the reformation , if at all , is owing to the hand of god : it is beyond the skill of man to inlighten our understandings , in such a manner as to give us a taste of the divine goodness . we may frame to our selves some speculative notions , we may confess with our mouths , as finding our selves unable to resist or to hold out any longer ; but it is the grace of jesus christ that must compleat our conviction , and cooperate with our souls in a perseverance to the end . this is a truth so clear to me , that i am firmly perswaded you will find no sincerely pious or true practical christian of a differing opinion : the worldly wise man may despise and contemn us ; the libertine may scoff at us , and impute all to our want of knowledge , to phansie or prepossession : let them mock on , and mark the end : it is sufficient for us , and will recompence to us these indignities , if we are happy in the grace of our lord jesus . i commit you to his protection , and remain your faithful friend to serve you , a. h. postscript . i can by no means think well of those you have taken notice of , neither do i think it becomes any man to dogmatize concerning the creation , or to ridicule the mosaic history : if we can't content our selves with what is there deliver'd , it is true we may please our selves with new theories of our own erecting , but must not expect to find out any such as mankind will comply with , or perhaps such as will please our selves much better than that of the historian in sacred writ , which we find fault with , because , in some things , disagreeable to modern discoveries . in these things every man may think as he pleases , provided he think not to the dishonour of almighty god : but let no man publish to the world for truth , the uncertain , even very uncertain conjectures of his own mind . i had not been long acquainted with this reverend divine , before his fatal distemper depriv'd me , with many others , of the advantage of his conversation : and it is the least respect i can pay his memory , in publick to acknowledge my own belief , that he was a man of undissembled piety , strictly holy and devout in his life and converse , laborious and painful in his ministry , of very easie access , and ready to succour all men to the utmost of his capacity : he was a man universally respected by persons of different perswasions , and i have reason to surmise that he died as generally lamented . he always exprest himself with a more than common earnestness , and had something in his air and mein , so soberly grave and modest , yet withal so pleasant , that i never met with in any other person . he had nothing of affectation , of a precise or reserved temper , and so little regarded a courtly demeanour or ceremonial deportment , that i have heard it objected as the greatest of his faults , that he was ungenteel , and too negligent in his manner of address : but least this should be taken for his full character , which makes so small and even so inconsiderable a part thereof , i shall for the present leave it , whilst i pursue my argument of the nature and necessity of the divine assistance , to the completion of man's eternal happiness ; something more particularly relating to which theam , i find so pertinently handled by the author of reasons interest in religion , that i care not to pass it by without taking notice and considering upon the same . as nothing ( saith this author ) but charming lusts , false delusions , carnal interests , foolish prejudices , indulging the appetites of the animal life , and attending to the titillations of the flesh , can hinder men from the performance of what god , in subserviency to his communicating of grace ( at least in his ordinary dispensing of it ) doth require : so the being in the exercise of those means , and in the discharge of those duties which god prescribes and enjoyns , doth not only take us from , and prevent those sins , which would render our conversion difficult , if not impossible , but they are further useful as means appointed and blessed of god unto such an end . tho' our obedience hath neither any physical efficiency upon our regeneration , nor is grace bestow'd in the consideration of any previous merit that is in our performances , yet it is neither superfluous nor vain , much less doth it lye in any repugnancy to our conversion , being only perfected by an effectual subjective work of the spirit of god. this doctrine is not only opposed by pelagius and socinus , but of late by mr. hobbs , whom we may very well allow to combate the grace of god , having before-hand listed himself in opposition to the divine being . now having lost the divine image and our integrity by the fall , we not only contend that there is the efficacy of an external agent , necessary for the recovering it , and that he who imprinted the image of god upon humane nature in the first creation of man , must again restore it in his regeneration : but we affirm withal , that till the sanctifying spirit effectually , infallibly , and by an unresisted operation , transforms us into the divine nature , and communicates to us a vital seed , we remain polluted , unholy , and uncapable of doing any thing with all that duness of circumstances , as may commend us or our performances to god's acceptance : not but that antecedently to the holy ghost's renewing us , by a communication of grace to us , we may both dogmatically believe the doctrines of the scripture , and be found in the discharge of the material parts , not only of natural duties , but of the acts of instituted religion ; but to say that we ought thereupon to be denominated holy , is to remonstrate to the scriptures in a thousand places , and to overthrow the very tenor and design of the gospel . while we remain thus unholy , we are so far from being actually united unto christ , or capable subjects of justification or forgiveness , that till we are actually made partakers of the washing of regeneration , and the renewing of the holy ghost , we cannot possibly have any union with him , or a right to pardon of sin , or any thing that ensues or depends thereupon by him . there is nothing hath , at least ought to have the true denomination of holiness , but what proceeds from the spirit of christ in us , and principles of grace by infusion communicated to us , which are the foundation , matter , and bond of our union with him , and under whatever gloss or varnish , we or our works appear to the world , yet without such a relation to christ we are none of his , nor are our duties , as to the principles and circumstances of them , acceptable to god : the obligation upon men to obedience in what state soever we suppose them , the consistency of god's right to command them , with our contracted inability to the yielding of due obedience : the capacity that all men remain in , notwithstanding any congenite impotency for the performing many external duties good in themselves , and in the matter of them , with the subservience of these performances to conversion , as they are means appointed of god in order thereunto : all these i in some measure understand , and can reconcile with the oeconomy of the gospel : but that our lives can be holy , till our hearts be so through the renewing of the holy ghost , or that our works can be adequately good antecedently to our reception of supernatural grace , i do in no wise understand , nor can i conceive the same can be made intelligible without imposing paelagianism upon us . but farther , the gospel acknowledgeth no acts of true holiness performed by any , where there is not , antecedently at least , in order of nature , a principle of true holiness in the persons performing them ; no acts , operations or duties of ours , are in the esteem of the gospel , holy , but what proceed from , and are done in the vertue , power and efficacy of grace , previously derived from and communicated to us by jesus christ : there is prae-required to all acts of gospel obedience , a new real spiritual principle , by which our nature is renewed , and our souls rendred habitually and subjectively holy . grace is not the effect and product of any previous good action of ours ( whatever subserviency through the appointment and dispose of god , they may lye in as to his bestowing of it ) but all acts and operations truly good are the fruits of divine grace ; to talk of sincere obedience precluding our antecedaneous adeption of a new principle , and the communication of a divine vital seed to us , is to impose paelagianism upon us , and that in a more fulsome way , and in ruder terms than many of his followers used to declare themselves . i deny not the things revealed and commanded in the gospel , being both good in themselves , and suited to the reason and interest of mankind ; and also inforced by the most attractive motives which we can either desire or imagine ; but that men in the alone strength of their natural faculties , may perform many external duties , and in that manner also , that we who judge only according to appearance , are thereupon to account them holy , yea , that nothing but supineness , lustful prejudice , consuetude in sin , and a being immersed into the animal life , can hinder them from so doing ; but i deny that any act or duty hath the proper form or nature of holiness , or is so denominated in the scriptures , but both what proceeds from an antecedent habit or principle of holiness in the persons by whom they are performed , and an immediate influence from christ , in the virtue of our union with him , as our quickning head , vital root and living spring in the actual performance of them ; so that tho' no physical efficiency is to be ascribed to the gospel , yet besides a moral efficacy , which through its own frame and complexion it hath to reform mankind ( beyond what any declaration of god and our selves that ever the world was made acquainted with had ) there is a physical efficacious operation of the spirit of god accompanies it , on the score of god almighty's having in infinite wisdom ordained it as a means for the communicating of grace ; but still it is not the doctrine of the gospel that we are united to : 't is true that it is both by the doctrine of the gospel that we are brought to be united to christ ; and it is also true that whosoever are united to him , have the doctrine of the gospel , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as an ingraffed and incorporated word , and are moulded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , into the form of its doctrine : but yet 't is not the terminus of the relation of union which intervenes betwixt christ and them , nor ( whatsoever may be the opinion of some ) is it that which they are united to . the way and manner how the spirit assists us in the spiritual understanding of things , is either through its immediate indwelling ( if i may so speak ) or through the communication of new principles , a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an ablation of every thing extraneous ; a dissipation of those fuliginous vapours that both obnubilate the mind , and do imbuere objectum colore suo : by the purification of the heart the understanding is clarified : by the spirit of life in the new birth the subject is elevated and adapted to the object ; the divine grace renders the mind idoneous for and consimilar to the truth . and farther , there is a suggesting of media for elucidating the truth , there is also frequently an irradiation of the word it self , an attiring and cloathing it with a garment of light , and upon the whole , the soul both feels and is transform'd into what it knows , its apprehensions are no longer dull and languid , but vigorous and affective . this mystical union of the soul of the true believer with jesus christ , however difficult it may appear , and hard to be reconciled to the natural understanding , ought not to be debated or distrusted by us , upon the account of our ignorance in the manner of it . we do assent to the continuity and adhesion of one part of matter to another , notwithstanding the difficulties that encounter us about its mode ; and tho' there be not yet any philosophic hypothesis , that can resolve us how it comes to pass that one part more indiscerptibly cleaves to another , than if they were fastened together by adamantine chains : and therefore there is no reason why the incomprehensibleness of the manner of our union with christ , shou'd any ways obstruct or weaken our belief of it , having all the assurance that divine revelation can give us concerning our being united to him : as we assent to an evident object of sense , or to that which is plainly demonstrated by reason , tho' there occur many things in the manner of their existence , which are unconceivable , so the quod sit and reality of our union with christ , being attested by him who cannot lye , it becomes us to embrace it with all steddiness of belief , tho' we cannot conceive the quo modo or manner how it is ; we have reason to think , that through our maker's leaving us pos'd and nonplust about the most ordinary and certain natural phae●omena , he intended to train us up to a mancipation of our understandings , to articles of faith , when we were once assur'd that he had declar'd them , tho' the difficulties relating to them were to us unaccountable . nor is the manner of the coherence of the parts of matter the only difficulty in nature relating to union , that perplexes and baffles our reason ; but the mode of the mystical incorporation of the rational soul with the humane body , doth every way as much entangle and leave us desperate as the former . that man is a kind of amphibious creature allied in his constituent parts , both to the intellectual and material worlds , and that the several species of beings in the macrocosm , are combined in him as in a system , reason as well as scripture instructs us . that we have a body , we are fully assur'd by its density , extension , impenetrability , and all the adjuncts and affections of matter ; and that we have an immaterial spirit , we are demonstratively convinc'd by its re-acting on it self , its consciousness of its own being , and operations : not to mention other mediums whereof we have spoken elsewhere , and that those two are united together to make up the composition of man , is as plain from the influence that the body hath upon the soul in many of its perceptions , and which the soul hath upon the body in the motions of the spirits and blood , with all that ensues and depends thereupon . nor could the affections and adjuncts of the material nature , nor the attributes and properties of the immaterial , be indiff●rently predicated of man , were not the soul and body united together in the unity of man's person . but now how this can be , is a knot too hard for humane reason to untye . how a pure spirit should be cemented to an earthly clod , or an immaterial substance coalesce with bulk , is a riddle that no hypothesis of philosophy can resolve us about . . the aristotelick substantial uniter will not do ; for besides its repugnancy to reason , that there should be any substantial ingredient in the constitution of man , save his soul and body , the un●●ion of it self with the soul , supposing it to be material , or with the body , admitting it to be incorporeal , will remain unintelligible , and to affirm it to be of a middle nature , partaking of the affections and adjuncts of both , is that which our rea●onable faculties will never allow us to subscribe to ; the idea's which we have of body and spirit having no alliance the one with the other , and to style it a substantial mode , is to wrap up repugnancies in its very notion ; for tho' all modes be the modification of substances , yet they are predicamental accidents , and how essential soever this or that modification may be to a body of such a species , yet it is wholly extrinsecal and accidental to matter it self . in brief , the voluminous discourses of the aristotelian's , both about union in general , and the union of the rational soul to the organical humane body in particular , resolve themselves either into idle tattle and insignificant words , or obtrude upon us contradictions and nonsence . . to preclude all union betwixt the soul and body on supposition that they are distinct constituent parts of man , is plainly to despair of solving the difficulty for not to dispute whether the soul and body may , in philosophic rigour , be called parts ; or whether man , in reference to them , may be stiled a compositum : 't is enough that the one is not the other , but that they are different principles ; and that neither of them , consider'd seperately , is the man. tho' the soul and body be perfect substances in themselves , and tho' the soul can operate in its disjunct state , and in its separation , will be no less a person than soul and body now together are , yet there are many operations belonging to the soul in this conjunct state , of which it is incapable in the separate ; and there are many things predicable of the soul and body together , which cannot be affirmed of them ●sunder . how close and intimate soever the union betwixt the soul and body be , and how great soever in their mutual dependancies in most of their operations upon one another ; yet not only the intellectual spirit , and the duly organized matter , remain even in their consociation classically different , ( their essences , affections and operations admitting a diversity as well as a distinction ) but there are some operations belong to each of them , upon which the other hath no influence . for as the mind is author of many cogitations and conceptions , to which the body gave no occasion ; so the body is the spring and fountain of several functions , over which the soul hath no dominion , nor any direct influence , they remain as much distinct , nothwithstanding the union which intercedes between them as they would have done , shou'd we suppose them to have had an existence previous to their confederations , or as they shall be after the dissolution of the l●●gue between them . from all which it may be scientifically concluded , that they are distinct and different principles in man's constitut●on , but whether thereupon he ought to be called a compositum , or they to be stiled parts , will be resolv'd into a meer longomachy or chat about words ; tho' to speak my own mind , i see no cause why man may not properly enough obtain the appellation of compositum , and the soul and body be allow'd for constituent parts . nor thirdly , doth the cartesian hypothesis , tho' the most ingenious and best contrived of any hitherto thought upon , fully satisfie an inquisitive mind in the matter before us : their hypothesis is briefly this , that god in his infinite wisdom chose to create three distinct and different kinds of beings : . some purely material , which through difference of the figure , size , number , texture , and modification of their parts , come to multiply into many different species . . some purely immaterial , among whom , whether there be any specifical difference , is pro and con disputed . . man , a compositum of both , having an immaterial intellectual soul joyned to an organical body : now , say they , god having in his soveraign pleasure thought good to form man such a creature , he hath not only by an uncontroulable law confined the soul to an intimate presence with , and constant residence in the body , while it remains a fit receptacle , or till he give it a discharge , but withal hath made them dependent upon one another in many of their operations ; and in this mutual dependence of one upon the other , with respect to many of their operations , they state the union betwixt the soul and body to consist : for through the impressions that are made upon the organs of sence , there result in the soul certain perceptions ; and on the other hand , through the cogitations that arise in the soul , there ensue certain emotions in the animal spirits , and thus , say they , by the action of each upon the other , and their passion from one another , they are formally united . but all this , instead of loosing the knot , serves only to tye it faster : for . this mutual dependancy , as to operation of one upon the other , cannot be apprehended , but in posteriority of nature to union , and consequently the formal reason of union cannot consist in it . . there are cases wherein neither the impressions of outward objects upon the sensory nerves , beget or excite any perceptions in the soul ( which whether it proceed from obstinacy of mind , or intense contemplation , alike answers my drift ) and also cases wherein cogitations of the mind , make not any sensible impressions upon the body ( as in extasies ) and yet the union of the soul and body remains undissolved , which argues that it imports more than either an intimous presence , or a dependance between them in point of operation . . 't is altogether unintelligible , how either a body can act upon a spirit , or a spirit upon a body . i grant it may be demonstrated that they do so , but the manner of doing it , or indeed how it can be done , is not intelligible . that a tremour begot in the nerves by the jogging of particles of matter upon the sensory organs , shou'd excite cogitations in the soul , or that the soul by a meer thought should both beget a motion in the animal spirits , and determine through what meatus's they are to steer their course , is a phaenomenon in the theory of which we are perfectly non-plust . how that which penetrates a body without giving a jogg to , or receiving a shove from it , shou'd either impress a motion upon , or receive an impression from it , is unconceivable : so that to state the union of the soul and body in a reciprocal action upon , and passion by and from one another , is to fix it in that which supposeth the sagacity of our faculties to conceive how it can be . now if common unions , of whose reality and existence we are so well assur'd , be nevertheless , with respect to their nature , not only so unknown , but unconceivable : we may lawfully presume , if their lye nothing else against the immediate union of believers with christ , save that it cannot be comprehended , that this is no argument why we should immediately renounce the belief of it . if we can but once justifie that there is such an union betwixt the blessed jesus and sincere christians , the incomprehensibleness of the manner of it ought not to discourage our faith , if we can take up with the evidence of sense and reason , as to the reality of other unions , whose modes are as little understood , i see no cause why the veracity of god , provided we can produce the authority of divine testimony , shou'd not satisfie us as to the reality of the union ; tho' the manner how it is were a question we cou'd not answer ; and indeed , if men will not be huff't and talk'd out of the perswasion of those things , of whose existence their senses and reason ascertain them , tho' they cannot answer all the difficulties they are accosted with in their enquiries about them , much less ought christians to be hector'd out of the belief of the doctrines of faith , because of the entanglements which attend the conception of them ; 't is the nature of faith to embrace things upon the alone testimony of god , tho' it understand nothing of the mode and manner how they are : the highest assurance of the reality of any thing is god's affirming it , and what he asserts , we are with all reverence to assent unto its truth , tho' we can frame no adaequate idea of it , nor fathom it in our own conceptions : our saviour himself hath adjourned the perfect knowledge of this mystery till the glorified state , in these words , * at that day ye shall know that i am in my father , and you in me , and i in you . thus far you have had the thoughts of the before-mention'd author , which i shall leave you to consider seriously at your leisure ; the subject is indeed noble , how despicably soever it may be treated by the libertine , whose belief is stagger'd , because he himself is not possest of what he has slighted and contemned , and for that he finds himself at liberty to live as he listeth . i must own indeed that it is scarce possible , for one man to infuse such idea's into another , as may be able to perswade that other , that he himself is a partaker of such a spiritual refreshment and divine consolation , as nothing less than the divine gaace can communicate to his soul ; and on this account i have the less admir'd that both paelagius , socinus , and their adherents , have gain'd so great footing in the world , and that the doctrine of the divine grace shou'd be redicul'd by them , and esteemed little otherwise than as a sensless notion : the opinions of these men run so smooth to the sense of the natural understanding , that so long as men are careless and unwilling to look farther , they are constrained to make their reason the positive and adaequate rule , both of their morality and divinity . but for my own part , i shou'd not so much dispute with them this mysterious co-operation or divine concurrence , provided they cou'd but show me any true practical christian , one who is so in deeds , as well as words , who has espoused their opinions : i may be free to say , i know nothing like one , nor do i think it possible to meet with a sincerely devout convert , or regenerate person , who is not ready to acknowlege that of himself he was able to do nothing as he ought , and that the renovation or happy change of his mind was purely owing to the adeption of a new principle , or to a union with the divine spirit of jesus christ. 't is true , amongst the followers of pelagius and socinut , there are those who understanding the verity of their opinions , would be measur'd by their practises , have been more than ordinarily exemplary in their conversation with the world , and their self-denial of some temporal enjoyments : men who have kept themselves to a constant attendance upon religious worship , and set those about them an extraordinary pattern , for the practise of private duties , and all these we may readily grant the possibility of their attaining , by the meer strength of their natural faculties , or the powers of their own souls , independent of the divine grace : these , however necessary , were never lookt on by considerate men for more than the introduction or outside of true religion ; but altho' there are amongst them persons so very circumspect in their deportment or behaviour , yet the greatest part of them are such as wholly devote themselves to disputation in mixt companies , where they continually gain proselytes among loose people , such , who as they never cou'd reconcile themselves to the practise of religion , are very glad to find the same resolv'd into matter of speculation , by which means every man may have an opportunity to raise a suitable theory to his own inclination● . now i must confess , that which has principally induc'd me to dissent from the principles of these men , is a consciousness i have had that it is not only possible , but certain , that men may have an historical faith , and that they may believe or assent to the truth of the revelation of the gospel of jesus christ , and yet at the same time to show themselves as if wholly unconcerned in their lives and practises , whether the things deliver'd in that gospel be true or not , which i think is hardly reconcileable even to our own reason , nor can be otherwise ascribed than to the want of that supernatural and divine aid i plead for . upon the other extream , as these we were just now speaking of ( many of them at least ) will not allow any such doctrine as that of the divine grace , so there have been those who have affirmed , that a person may by philosophy and contemplation , attain such a degree of union with the divine being , as to know and understand things by a contactus or conjunction of substance with the deity : the passages ( saith my author ) which occur in plotinus , porphirius , jamblicus and proclus ( all great and famous platonists ) of such a tendency , are numerous and need not to be here transcribed . this imagination was espoused by the arabian philosophers , and had it been entertained by the contemplative heathen only , we might have taken the less notice of it ; but it was imbibed , and that very timely by origen himself , and from him the ferment or leaven thereof was derived to the ancient monks , from all , or some of these , it spread amongst the romish monasticks , such of them as are called mystick theologues ; nothing more frequent with that sort of men than a tattle of an intime union with god , whereby the soul becomes deify'd ; and from them the weigelians and familists borrowed their magnificent language of being godded with god , and christed with christ. the adventurous determinations of the school-men , concerning the beatifical vision , smell rank of the same blasphemous nonsensical figment ; for by their contending that the divince essence is immediately united as an intelligible species to the intellect of the blessed , and that this species , and the glorify'd understanding do not remain distinct things , but become identify'd , they do in effect affirm the soul to be transubstantiated into god , and to be really deify'd : and seeing it 's a matter of easie demonstration , that the knowledge which we shall enjoy of god in heaven , differeth only in degree from that which we possess here ( otherwise it is both altogether unintelligible and uncapable of rational explication ) it will follow by a short harangue of discourse , either that believers have no knowledge of god at all in this life , or else that their soul 's become deify'd and essentially united to god by knowing him . i shall not name here the admired nonsence and high-flown cantings of some modern enthusiasts , which carry a broad-fac'd aspect this way , 't is easie for us to instruct our selves , from what springs these , with the like visionaries , have drawn the putrid conceits which they propine to the world. 't is enough for us that we believe the person of christ , and the persons of believers to remain distinct after all the union that intercedes between them : let us be thankful for the influences of his grace , and for the in-dwellings of his holy spirit ; but let us detest those swelling words of pride and ignorance , of being christed and deify'd ; for whatsoever be the nature and kind of the union between christ and christians , that the same shou'd by hypostatical , cannot without blasphemy be imagined . and thus , my friend , i hope i have with no unpardonable prolixity , gone over these very weighty subjects ; i pray god we may all of us have right notions of them fixed on our hearts : and that they may be attended with the fruits of a sincere repentance and amendment of our lives . i shall endeavour to conclude all with the most suitable advice i can , and in order to the same , wou'd wish and desire you to think often and seriously upon the certainty of your death ( for whatever you may think of an immortality hereafter , 't is manifest you can obtain none here ) consider what thoughts will be most likely to intrude upon you , what business you will principally be employ'd about ( shou'd you have time allotted you for such a purpose ) the conflicts and consternation you must encounter , the confusion of your last minutes , the agony of your soul in the moment of its flight : for let me tell you , however you may please your self in this time of health and vigour , that an approach of a privation of your present life will not surprise you , that you shall be able to philosophise sedately and unconcernedly concerning the condition of your soul , and that whatever fearful apprehensions may assault you , your beloved musick will charm them into silence , and the well-struck instrument shall lull you into an abyss of darkness and oblivion ; notwithstanding these aiery notions and unlucky phancies , believe me , your thoughts of other matters will prevail and interpose , your perplexed soul will be too restless and uneasie , uneasie to be stupify'd by the power of such sensible delights and satisfactions : and in a word , in opposition to this pretended strength ( unless you are arrived to a brutish insensibility ) your fore-past life will come in view , and you your self must differ from the rest of mankind , if you wish not that you cou'd but dye the death of the righteous , and that your latter end were like unto his . febr. . ● . i am your friend and servant , &c. the end . advertisement . the person upon whose account these letters were first written , not having thought fit to return any material answer , the author has been prevaild with to print them by themselves ; but lest it be thought designedly to give them the fairer shew of demonstration , or by the want of any weighty objection , to procure to them the greater esteem in the world , he does promise , that if any one does object against , or can confute the main points herein debated , if the same be done with that sobriety and seriousness which becomes the subject of such enquiries , and sent to the publisher of these printed letters , the same shall be faithfully publish'd , with a reply annex'd . and to render such an undertaking the less laborious , if the arguments of the first letter , particularly those of mr. bently and mr. lock , are found to be fairly overthrown , or any new hypothesis advanc'd which will intelligibly solve the cosmical mechanism , and make it clear to us that perception , volition , and ratiocination , can derive their source from any thing short of that first , supream , intelligent , or alwise being we call god : if this , i say , be once perform'd , the rest , such as our belief of providence , our immortality , and the divine grace , shall be readily given up . till this be done , he will not think himself concern'd to answer every petulant cavil which may be raised against these sacred truths , by men devoted to scepticism and irreligion : for if after all they have said , they find themselves constrained to grant there must be one first , supreme , and powerful being , who made the world , the same consideration , if carried a little farther , will show them the necessity of the same power to continue and preserve its several parts from a ruinous destruction , which is , tho' in other words , to allow a providence . and farther , since 't is apparent that this almighty being has bestow'd upon man a principle of freedom , or a capacity to will and reason , which is vastly different from , and superiour to his fellow creatures , it would be very strange , allowing the common attributes of the divine being , if he shou'd be unaccountable to his maker for the abuse of these endowments . in a word , whatever pains may be taken to extinguish this natural light of the understanding , yet since it is found so very hard , i had almost said impossible , for any considerate man to be diffident in the first article , viz. the belief of a god , it will be at best the most dangerous presumption , or downright madness to discredit either his providence or our own immortality . farewel . errata . pag. . l. . r. was not from eternity . p. . l. . r. allow . p. . l. . r. owe. p. . l. . r. unaccountably . p. . l. . r. phoenomenon . l. . r. an innumerable . . r. corpuscles & sixes . p. . l. . r. greater . p. . l. . r. this . p. . l. . r. world . p. . last ●●ne r. mouths . p. . l. . r. conjuncture● . p. . l. . r. interpositions . p. . l. . r. help . p. . l. . r. wittily . p. . l. . r. ut for ad . p. . l. . r. description . p. . l. . r. it instead of in . p. . l. . r. hebitatione . p. . l. . r. imitable for infinite . p. . l. . r. scriptures . p. . last line r. enthusiastic . p. . l. . r. enjoyment . p. . l. . r. been . p. . l. . r. visitationis . notes, typically marginal, from the original text notes for div a -e * see t●e account of the de●●● religion in o●●cles of reason . notes for div a -e mr. bently's third sermon at the lecture which was ●ounded by the honourable 〈…〉 sixth sermon . third sermon at ●●les ●●●ture . mr. lock 's essay of humane understanding . seneca l. . de ●●●●ion . ●●tural . bentley's th serm. boyle's enquiry into the notion of nature . ●●●le of qualities and forms . the interest of reason in religion . dr. h — y's new principles of philosophy . enquiry into the evidence of christian faith. * according to mr. boyle . * psal. . lactantius lib. . c. . in ruffin . lib. . dr stillingfleet serm. at whitehall on luke . . des cartes upon the passions of the soul. boyle of nature . lucret. l. . rently's th serm. p. , . * dr. willi● . see willis's discourse of convulsions . monsieur le clerk's dissertations upon genesis . dr. ch — n's d●rkness , of atheism . cicero de nat. deorum , lib. . vid. theodoret . hist. eccles. l. . c. . satyr . vid. charlton's darkness of atheism . eccl. . . hind and panther . vid. willis de a●●m . * history of qualities and forms * see a discourse of the nature of rational and irrational souls by m.s. * m. s. see gibson's epit. anat. * 〈…〉 v. , ● , ● , ● , . ad l. , . author of the discourse of rational and irrational souls . vide willis de anon. 〈◊〉 . vide gas. phy. sect . . lib. , . heb. . . rom. . , , . see the discourse of rational and irrational souls . willis de anum . see charlton upon the soul's immortality . de anim. brutorum . according to wi●●s . see charlton's darkness of atheism . essay of humane understanding . * in his sermon upon the government of of the thoughts . see a treatise of liberty and necessity by mr. hobbs . * de off. lib. . * vid. malebr . de veritat . inquirend . see mr. norris of the divine light. norris's miscellan . see dr. s — t s letter to a deist . * mr. bently † letter to the deists , p. . oracles of reason , p. . ibid. p. . * miscel. p. . see the interest of reason in religion ; a discourse by mr. f. see a late treatise of humane reason . * of this treatise . † palav . see the occasional paper numb . . * interest of reason in religion . see baker's chron. of the kings of england , pag. . id. p. . p. . * p. . p. . p. . p. . see the dippers dipt , by dr. featly . william● ●s first serm. at mr. boyle ●● lect. an. . * vbald . p. , . dr. william's third sermon , an● . * john ●● . v. . for your farther satisfaction you may consult a late impartial treatise of an ingenious author , in his second edition of the snake in the grass . * bishop of worcester's sermon before the king upon prov. . . vid. bentlys first serm. at mr. boyle's lecture . * prov. . . see the discourse of rational and irrational souls . vide interest of reason in religion . * see sir samuel morland's urim of conscience * in his treatise of humane reason . see bently's first serm. at mr. boyle's lecture . notes for div a -e see the oracles of reason , p. . * in his serm. on phil. . . see the discourse of rational and irrational souls , by m.s. * lock 's essay of humane understanding . maleb . de verit. inquirend . dr. h — k's first let●●r . dr. h — k's second letter . the interest of reason in religion . * joh. . . the interest of reason in religion . a sermon preached at fulham in the chappel of the palace, upon easter-day, mdclxxxix, at the consecration of the right reverend father in god gilbert, lord bishop of sarum by anthony horneck ... horneck, anthony, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing h estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a sermon preached at fulham in the chappel of the palace, upon easter-day, mdclxxxix, at the consecration of the right reverend father in god gilbert, lord bishop of sarum by anthony horneck ... horneck, anthony, - . [ ], p. printed for ric. chiswell ..., london : . running title: a sermon at the consecration of the bishop of sarum. reproduction of original in huntington library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng burnet, gilbert, - . bible. -- n.t. -- timothy, nd, i, -- sermons. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - simon charles sampled and proofread - simon charles text and markup reviewed and edited - pfs batch review (qc) and xml conversion imprimatur , z. isham , r.p.p. henrico , episc. lond. à sacris . apr. . . a sermon preached at fulham , in the chappel of the palace , upon easter-day , mdclxxxix . at the consecration of the right reverend father in god , gilbert , lord bishop of sarvm . by anthony horneck , d.d. london : printed for ric. chiswell , at the rose and crown in st. paul's church-yard . mdclxxxix . to the right reverend father in god , gilbert , lord bishop of sarvm . my lord , after your lordship had desired me to print this sermon , i met with a discourse upon the very same subject , and upon an occasion of the same nature , by an abler hand , which made me look upon the printing of mine as needless , and had almost prevailed with me to lay aside all thoughts of publishing what i deliver'd in your lordship's presence ; but considering , that obedience would be better resented than excuses , and a man had better see himself out-shined by persons of greater parts and abilities , which is a comfort to an humble mind , than be guilty of disrespect to those whom we look upon both as our friends and superiors ( not to mention that our matter and method are different ) i was resolved to venture ; and tho these courser meditations may not give that satisfaction that more elaborate orations do , yet since there must be vnder-workmen , as well as master-builders , and both may be useful in their several stations , i was willing to appear before your lordship with this present , in which i must beseech you to regard the heart with which it is offer'd , more than the gift it self ; which if you do , you will not only let the world see , how great your charity is in over-looking defects and blemishes , but increase the obligations you have already laid on , my lord , your lordships most affectionate and most humble servant , a. horneck . tim . i. . wherefore i put thee in remembrance , that thou stir up the gift of god , which is in thee , by the putting on of my hands . they that think , that every christian may be a preacher ; and that the ministry , considered as a distinct calling or employ , is nothing but usurpation , and some ambitious mens affecting a superiority over their brethren , like the cynick of old , trampling upon plato's cloak , make themselves guilty of greater pride than that which they pretend to condemn . they not only contradict the universal sense of mankind , which from immemorial times have had their distinct officers of religion , but set up their conceits against the wisdom of god himself , who did no sooner plant a church in the world , but took care the priesthood should be in a certain order of men ; and as before the law , the first-born was to have that priviledge , as all the ancient jewish records do witness , so under the law , the family of aaron was p●…ched upon to attend the altar . and tho the whole jewish nation was a royal priesthood , or a kingdom of priests , in a metaphorical sense ; yet properly speaking , none could officiate in publick , either in the tabernacle or temple , but the levites , and the sons of aaron . and under the new testament , tho the spirit was poured out upon all flesh , yet even then men were separated , and set apart for preaching the word , administring the holy sacraments , and exercising church-censures : and to invade the office , was counted presumption and sacriledge , and no less than resisting the holy ghost . the church is called a building , and we know , that every flint or pebble is not fit to be a foundation , or corner-stone ; much less to be set into the ephod , and there to shine in oracles and responses . it 's call'd a body too , and this hath various members , and these , various offices , which cannot be all eyes , and overseers ; if they were , where would be the hearing ? it was therefore that the apostles , in the places where they preach'd the gospel , before they left them , or took their final leave of the people , ordain'd them bishops and elders , to succeed them in the ministerial function ; such a bishop was timothy , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the president , and overseer of the church of ephesus ; and not only of the church in the city , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the diocess ; of ephesus , saith eusebius : and if we may believe st. chrysostom , of all asia , whose office was , besides his other ministerial labours , to inspect the clergy under his charge , and other officers belonging to the house of god , whereof the fifth chapter of the first epistle to timothy , seems to me a very clear evidence ; for it speaks of an ecclesiastical jurisdiction lodged in timothy , an overseer constituted and appointed by st. paul , even by the laying on of his hands , whereof he puts him in mind in the text , and of the gift , that was bestow'd upon him by that imposition of hands , and of his duty to exercise it . wherefore i put thee in remembrance , that thou stir up the gift of god , which is in thee , by the laying on of my hands . and here , before i enter upon the apostle's exhortation , or the duty contain'd in it , i cannot but take notice of the softness and gentleness of his address , i put thee in remembrance . practical discourses , and salutary admonitions , to men of learning and good education , are a refreshing of their memories , rather than teaching or illuminating their understandings : timothy could not be ignorant of the duty recommended to him here by his spiritual father ; for from a child he had known the holy scriptures , which made him wise unto salvation , through faith , which is in christ jesus , perfect , and throughly furnish'd unto all good works : yet the apostle preaches to him a very familiar duty ; and this preaching he calls putting him in remembrance . the same may be said almost of all sermons deliver'd in mixt auditories , where judicious and intelligent persons are mingled with vulgar capacities . the morals , and common principles explain'd and taught , and inculcated there , may be as useful to those of a higher , as well as to those of a lower form ; for tho they came not attended with new notions to instruct them , yet they may serve to put them in mind of the solid truths they know , and give them opportunity to enlarge and ruminate upon them , to their spiritual profit and edification . the things which tend to make us eternally happy , are the plainest , the most known , and the most familiar doctrines improv'd into practice of godliness ; and he that makes the articles of the catholick faith , motives and engagements to self-denial , and strictness of life , is more likely to arrive in the harbour of a blessed immortality , than the greatest literati , who think it below them to employ their parts and understandings about things which every ploughman knows as well as they : it was the custom of a very learned prelate of our church , when he had talk'd with his friends of some nicer points of divinity , or history , or chronology , to close his discourse with this friendly exhortation , come , let us now talk a little of jesus christ , being sensible , that , however learning may enlighten , or refine the understanding , the doctrine of the cross , and christ crucified , and such plain notions of christianity , are the things , which being affectionately ponder'd , will conduct the soul to eternal life and glory and therefore , how impertinent soever it may be , to make an oration of war before hannibal , it cannot be improper to discourse of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the common things which accompany salvation , before the learnedest of you all ; not to make you more knowing and intelligent , that were to hold a taper to the sun , but to give you opportunities to be better . discourses of this nature may put you in remembrance of a duty , which multiplicity of business would not suffer you to think of , or contemplations of other matters tempted you to overlook . the learneder you are , the fitter you are to improve the meaner performances of the orator ; and while you apply your larger understandings to the common truths deliver'd by the inconsiderab●… speaker , and make comments upon them in your minds , by richer meditations , your edification is signal , being hereby put in a capacity of saving both your selves and others . and having premised this observation , i may now with greater chearfulness and courage , exhort you who are here present , not only those of the third , and second degree , or order of priesthood , as optatus milevitanus , calls deacons and priests , but even you the very apices , the principes , the chiefs and heads of the church of god , to stir up the gift of god , which is in you , by the imposition of hands : for this is no more than putting you in remembrance of the things you have learn'd and known , and are eminently vers'd in ; and that i may proceed orderly , i shall enquire , i. what the gift is which was in timothy , and may still be suppos'd to be in all those whom god calls to the same office. ii. how that gift was anciently , and is still bestow'd and convey'd , or communicated . iii. how this gift is to be stirr'd up , and what are the most proper means and ways to do it . i. what the gift is which was in timothy , and may still be suppos'd to be in all those whom god calls to the same office. this gift is the holy ghost , a gift known already before , and under the law ; but which , by the confession of the jews themselves , ceased in the synagogue , after the death of haggai , zachary , and malachy , as well as the fire from heaven , the ark of god , the urim and thummim , and the shekinah , or divine presence ; a gift which revived , and rose again , and with greater lustre and splendor too , when christ jesus came into the world , himself being the anointed of the lord , to whom god gave the spirit without measure , that of his fulness we should all receive grace for grace : a gift poured out in those glorious days , according to joel's prophecy , upon all flesh ; i. e. on all sorts of men , even some times by drops at least , upon christ's enemies ; for it was by this spirit , that caiaphas prophesied , that christ should die for the people : a gift most visibly and most eminently conferr'd on the apostles , christ's friends , and domesticks , and who were to preach the gospel to every creature under heaven , and therefore consecrated by miracles , and such a descent of the holy ghost upon them , as put not only the spectators , but the apostles themselves , that felt the inspiration , into extasie : a gift which in the primitive times , wonderfully illuminated those who were baptiz'd , sometimes before their baptism , as in the case of cornelius , that famous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or proselyte of the gate ; a gift bestow'd more particularly on persons who were chosen out of the people to exercise the ministerial function , whether as apostles or bishops , who succeeded those stewards of the house of god , or as priests , or as deacons : in a word , men separated to holy offices ; and this is the gift to which the text hath relation . when christ ordained his apostles , or rather confirmed their former ordination , john xx . . he ordained them with this motto , receive ye the holy ghost ; with an intent , no doubt , that after his decease , and before their leaving the world , they should ordain elders in every city , whether bishops , or inferior ministers of the word , and entitle them to the same gift , so far , at least , as it was conducive to the effectual exercise of their ministry ; for it was not necessary that this gift , as it brake out in miracles and prophecies , and speaking in unknown tongues , raising the dead , and opening the eyes of the blind , and healing the sick , &c. should be propagated or continued in those who were to succeed the apostles in their ministry , that demonstration of the spirit by signs and wonders , being proper only for those days , when the new law was to be established , and jews were to be called away from moses to jesus , from an external to a spiritual service , and the heathens from their gods and idolatries . it was enough that the substantial part of the gift was to be continued in the church , and in its officers , to bring people in the unity of the faith , unto a perfect man in christ jesus ; and this gift is said here to be in timothy . this phrase , the holy ghost , being of a large extent , standing sometime for the person , sometime for the miraculous gifts , sometime for the saving graces of the holy ghost ; and even these gifts and graces are different ; for there are diversities of gifts , but the same spirit , saith st. paul , cor. xii . . i shall therefore particularize the gift communicated to timothy ; and if we take st. paul for our guide , we shall find this gift was a divine power vouchsafed to this man of god , which enabled and disposed him to teach , and live , and act , and do , answerably to the duties incumbent upon him , as a governour of the house of god. the apostle in the following verse , calls it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the spirit of power , of love , and of a sound mind ; the spirit of christian fortitude , of charity , and of sedateness and tranquillity of temper . . the spirit of fortitude , which consists in being undaunted at danger , fearless of the frowns of men , while we do no more than our duty , and a steddy freedom to vindicate the truth of the gospel , and the honour of christ jesus , whatever may be the effect or consequence of it : in a word , an humble boldness , such as hosius , st. ambrose , st. athanasius , st. hilary , st. chrysostome , st. basil , and others , were famous for , who talk'd to kings and emperors , when god's cause was concern'd , like persons who feared nothing but the anger of the king of heaven ; and tho pride and passion do sometimes shelter themselves under the name of christian fortitude , yet the counterfeit ware may soon be distinguish'd from the true and genuine , by examining the cause and principle , from which the boldness rises ; which if it be contempt of the world , and a pure sense of god's glory , it sanctifies the temper , and speaks it to be derived from the holy ghost . . the spirit of love. it was not without very great reason , that our saviour ask'd st. peter thrice , lovest thou me ? and , lovest thou me more than these ? we may very rationally infer , that in saying so , he shew'd what manner of spirit those should be of who were to be pastors , and teachers , and overseers in the house of god. nothing renders them more amiable to god and man , than this spirit of love , love to the lord jesus , love to god's glory , love to the souls of men , love which makes them willing to spend , and to be spent , even to die for the name of the lord jesus . it is the mark of christ's disciples in general , and therefore must be so more eminently of those who are to go before the sheep and lead them to green pastures . from this love have proceeded the almost incredible pains that holy men of god have taken for the conversion of souls , whereof ecclesiastical history gives us very considerable instances . . the spirit of a sound mind . this seems to be a temper able to curb the passions , inordinate lusts , desires and perturbations of the mind , an admirable spirit ! to know when to be angry , and when to be calm ; when to be severe , and when to be moderate and gentle ; when to use the rod , and when to use the staff ; to have the brutish part in subjection to the rational , the body to the soul , the flesh to spirit ; this is wisdom beyond all worldly policy whatsoever . plato makes this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or soundness of mind , the opposite of madness . indeed indulging our passions , and letting loose the reins of our carnal and sensual affections , is no better ; for it 's an argument that reason is dethroned , and the ruling part of the soul is become subject to the ignobler principality ; and surely this is madness . the mind is then sound , when it keeps the lower faculties in good order , and it is an argument of wisdom to judg of things without heats , or prejudice , or prospect of self-interest , and to keep the wild desires of corrupted nature in awe , and to do things with prudence and moderation . this is the gift here aim'd at , a gift very necessary for the discharge of so great , so weighty an employ as is intimated in the text ; a gift which not only timothy was partaker of , but which as i said may justly be supposed to be in all , and to be given in some degree or other to those whom god calls to the same office. for , if this spirit was bestow'd on timothy upon the account of his office , and god intends that office should continue to the world's end , we may justly conclude , that he will not deny the same gift now to those whom he calls to the same office. he that conferr'd another heart and another spirit upon saul when he call'd him to be king over his people israel ; can we think he 'll deny so useful , so necessary a gift , to the rulers of his church , who have his call , his summons , his vocation ? i say , his call , for no man takes that honour unto himself but he that is called , as also was aaron . those who call themselves , whom either ambition or interest , or a worldly , sensual mind , or fondness of being great , and to be called of men rabbi , puts upon thrusting themselves into this sacred office , are call'd indeed , but it is by that spirit whose name is legion , not by him who gave some apostles , some prophets , some evangelists , and some pastors , and teachers , for the perfecting of the saints , for the work of the ministry , for the edifying of the body of christ ; ephes. iv . . this call of god which our church accounts requisite and necessary upon such occasions , is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bath kol , no daughter of the voice , no audible sound or language dropp'd from heaven , as it was act. xiii . . separate me paul and barnabas ; no sudden passion , or warm fancy , no violent impulse , which melancholy causes , or a turbulent temper doth infuse , but it appears by proper parts and abilities , by learning suitable to the office , by being skilful in the word of truth , by a secret sense of the weight and importance of the calling , by christian wisdom and prudence , by a vehement desire to do good , to win souls , to gain proselytes to righteousness , and to advance the glory of christ's kingdom , by unfeigned love to good men , and being enamour'd with those christian vertues and perfections , without which that name is only assumed and usurp'd , and a man is dead while he lives . those who are thus qualified , have not only one , but all , or most of these characters , and carry this whole constellation in the heaven of their souls , are , and may truly be said to be called to this office by him , who tells the number of the stars ; for these are such , even stars in christ's right-hand , and calls them all by their names . and on such men we may expect the spirit , and the gift of the text will descend when an external call invites them to put their shoulders under the burthen : and as the spirit came on elisha●… when the minstrel plaid ; so such men , having this harmony in their souls , may look for the illapse of this spirit , especially when seconded with the external musick of veni creator spiritus . when st. paul tim. iii. . speaks of a person who desires the office of a bishop , and then subjoyns the accomplishments of the man who desires it , he doth in effect require this internal call , and setting down the particular marks of it , the design without all peradventure is , to shew that he who thinks to enter into that station , must enquire of himself , whether those ingredients are found in him ; he ●hat finds them not , and yet boasts of a divine vocation , may indeed deceive and blind the eyes of men who can see no farther than the outside of the cup and platter , but surely cannot impose upon a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an all-seeing eye , which doth not only see the unsoundness of the heart , and want of the wedding garment , but will revenge it too in that day , when he shall judg the secrets of mens hearts by his gospel . the holy gho●… loves a cleanly habitation , the terms and epithethes by which that gift is sometimes expressed in scripture , fire , and water , import so much . it is another spirit that enters into the swine . the holy spirit of discipline , as it is said wisd. i. . will flee deceit , and remove from thoughts , that are without understanding , and will not abide when unrighteousness comes in . but though a person thus qualified for timothy's office , and the sacred function , may be thereby disposed for the receiving of the holy ghost , the spirit of power , of love and of a sound mind , or a greater portion of it , if he had something of it before , yet it seems this gift is not actually bestowed , except persons of the same office and station , men that have been thus initiated themselves , lay their hands on him , which calls me to examination of the second query . ii. how this gift was anciently , and is still bestowed and communicated : by the putting on of my hands , saith st. paul ; and tim. iv . . he adds , by the laying on of the hands of the presbytery , i. e. of the whole apostolical colledge , or the greater part of the apostles , who it's like were present upon the place : for the apostles are called presbyters sometimes , ' nay deacons too , names in those days not of office , at least not constantly , but of age , and honour , and service . this rite or ceremony of imposition of hands on a person designed for church-offices , and the service of the tabernacle , isidore and others derive from isaac's blessing his son jacob , which they suppose was one by the patriarch's laying his hands upon jacob's head , from jacob's laying his hands on his grand-children , and blessing them ; from moses's laying his hand on joshua , and communicating part of his spirit to him . and indeed there are very few but will grant that it came from the jews , who at the preferring or promoting a person to the degree of rabbi , or doctor of their law , laid their hands upon him , a ceremony performed by three , and call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 semicah , and this was a symbol that the holy ghost rested upon the person thus ordained . the ancient romans used to lay their hands upon their slaves when they made them free ; and numa pompilius had hands laid on him , when he was made high pontiff ; but it 's probable that even these fetcht it from the jews . the christian churches , who retain'd what was good and praise worthy among the jews , seeing nothing in this rite but what was grave , and decent , and solemn , and serious , adopted it into their service . the three orders , bishops , priests and deacons were in imitation of the synagogue , which had her high-priests , her priests , and her levites , and so was this imposition of hands . in sacrificing beasts to the honour of god , the priest laid his hands on the victims head , to shew he dedicated it to god , and from common , separated it to a holy use , and dismiss'd it from the service of men into that of the most high god ; all which significations did wonderfully well agree with the end of the ministerial function under the gospel , and therefore the christians had no reason to reject this useful and decent custom . our blessed saviour first practised this ceremony upon the children that were brought to him for his blessing ; and it 's not unlikly he laid his hands on the apostles before he left the world ; for we read , that a little before his departure , he lifted up his hands and blessed them ; luke xxiv . . after our saviour's ascension into heaven , the apostles constantly used it after baptism in confirmation , as an external mark , to signify the descent of the spirit upon the persons wash'd with water . but more especially , when they separated any persons to holy offices , and they laid their hands on such , as a sign or pledg that the holy ghost , or a spirit , and temper suitable to their calling , and employment , and profession , was and would be conferr'd upon them , to guide , and assist , and direct them . this imposition of hands was no physical cause of conveying the holy ghost , but an external assurance , that as surely as the hands were laid on the head of the person ordain'd , so surely would the spirit of power , of love , and of a sound mind , light upon his soul , if he did not obstruct it by wilful departing from the living god. and yet all this doth not make order a sacrament ; for tho we grant here is a sign , and something spiritual and unseen , represented by that sign , yet there is something more required to the making of a sacrament , and those must necessarily think so , who believe that the apostles could institute no sacraments , by their authority . that this rite hath lasted in the church from the apostles times unto this day , is what the concurrent testimonies of all ages , witness . those that would confine it to the apostles times , are injurious to the church of christ , which would be in an uncomfortable condition , if her guides and pastors came not in the same way , their predecessors did ; and why should we think the lord's hand shortned , or believe he will not let his spirit accompany the pious ceremony , when his church now hath as much need of it , as heretofore ? and it 's hard god should vouchsafe his spirit to persons on whom holy hands were laid in the jewish , and refuse that favour to the guides and pastors of the christian church , those especially , who keep themselves unspotted from the world. the maronites in their office of ordination , make out the original and succession of this rite , thus : the most high god , ( say they ) came down on mount sinai , and laid his hands upon moses , moses laid his upon aaron , aaron upon his sons , his sons successively on those that follow'd them , until john the baptist ; john the baptist laid his hand upon our saviour , our saviour upon his apostles , his apostles on the bishops that succeeded them , and they ever since on those who are admitted into holy orders . how true , or how just this calculation is , i shall not now enquire : but that which i hinted before , i must touch here again , viz. that this ceremony , as it relates to orders , and particularly to timothy's office , must be performed by those , upon whom holy hands were laid before , in order to their lawful ministring before the lord. the secular magistrate , and laity , may name and propose candidates , but cannot by their imposition of hands , ordain bishops and elders , for no such power was ever given them . in the purest , and best , none would , nay in the most corrupt ages , none durst presume to do it ; the power ecclesiastical as it was distinct from the secular , before the empire was christian , so they have continued distinct , since crowns have stoopt to the cross ; and though they live lovingly together , and are helpful one to another , yet the one ought not to interfere with the other's essential rights , and constitutions . the apostle emphatically says , by the putting on of my hands ; himself had been separated to the office of teacher and apostle , by imposition of hands ; and what was conferr'd on him , he confers on timothy the same way ; and yet , though he had assistants in the ordination of his beloved son , and though others laid their hands on him , as well as st. paul , that 's no argument , that therefore one without the help of more , cannot convey the power and authority of timothy's office to others . i know , the church requires three at least to lay their hands on the man of god , who is to be consecrated to the churches service ; and most of the ancient canons press it , nay some churches have been so stiff in this point , that they have pronounc'd that ordination of a bishop unlawful , which hath been perform'd by one only ; and several ancient decrees and constitutions there are that require ordination of a bishop by all the bishops of the province ; yet all this can have relation only to the ordinary course of things , and where such plenty may easily be had . cases of necessity are not excluded here ; nor is that ordination invalid , where there is but one to bless the party , who is admitted to the office , in the name of the lord. nor need we wonder , that by the imposition of hands , the holy ghost , even the spirit of power , of love , and of a sound mind should be conferr'd ; for as this imposition of hands is always seconded by prayer , which makes st. austin look upon imposition of hands and prayer to be one and the same thing ; so we know what promises are made to fervent and importunate prayer . luke . xi . . if ye being evil , can give good gifts unto your children , how much more shall your heavenly father give his holy spirit to them that ask him ? but , it 's time i should in the last place shew , iii. how this gift is to be stirr'd up , and what is the best and most proper way to do it . in the original it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is as much as stirring up the fire , or blowing the coals , and making the fire burn that lies mingled with the ashes , a word much used by plato , which hath made some fancy , that the apostle was well vers'd in plato's writings ; but there is no necessity for that conjecture , for the lxx . make use of the expression , and with their translation , it 's likely , the apostle was better acquainted than the ideas of that philosopher . so that the spirit of god conferr'd upon sacred persons by the imposition of hands , is lodged in the soul , as the treasure in the gospel was hid in the field , which required digging and searching to make it useful . it 's like gold in the oar , which requires melting , and cleansing , and purifying ; like a stock of money which requires improvement by trading ; like seed sown in the ground , which requires watering and other labour and industry to make it come forth , and grow , and spread , and yield fruit , and strengthen man's heart . this stirring up the gift of god , respects either the means that are to be used , or the duty it self . the means hinted in this and the preceding epistle , are chiefly three , prayer , reading , meditating . . prayer . who can live without it ? who can act or do any thing of moment without the assistance of this spiritual engine ? nature teaches mankind to begin their works of concernment with god ; grace therefore must be supposed to press this duty infinitely more , on you particularly , the heirs of timothy's office , in order to this stirring up the gift of god that is in you , by the imposition of hands . god that gives you talents , intends not that you should bury them in the earth , or lay them up in a napkin , but occupy , and traffick with them , and be gainers by them ; and to do this , his help is necessary , who gives strength to the weak , and power to the feeble ; and this help is not to be had without importunate cryes and sollicitations . these prayers must have fire ; it 's their fervour , that unlocks the secret cabinet of the almighty , as jamblicus phrases it ; they must be in the nature of gorgonia's devotions , must even storm , and threaten heaven , as it were ; so that god cannot withstand their force and power ; and such were the prayers of moses , and aaron , and samuel among his priests , that called upon his name , they call'd upon the lord , and he answer'd them , psal. xcix . . . reading . this the apostle expresly recommends to timothy , tim. iv. . in order to his stirring up the gift of god. reading what ? no doubt , the holy scripture , and therefore our church prescribes , delivering a bible into the hands of the person , upon whom episcopal hands are laid ; and the maronites lay the book of the gospel upon such a person 's breast as the nestorians in syria do upon his back or shoulders ; not but that other books are useful in their times and seasons ; but st. paul knew what profit was to be got by reading this library of the holy ghost , these pandects of christianity , and being greedy after this food of the soul. the great examples you meet with here , the industry of moses , the zeal of elijah , the fervour of st. paul , the vigour of st. stephen , the courage of st. peter , the assiduity of apollo , the sincerity of barnabas , what are these , but so many motives to stir up the gift of god that is in you . add to all this the glorious , the precious , the large , the sweet , the wonderful promises , promises of christ's assistance , promises of comfort , of support , of eternal life and glory , which will animate , and enliven , and prompt you to blow up the fire of the sanctuary , and the coal of the altar , that it may consume the dross , and tin , not only that which cleaves to your own souls , but that also , which sticks to others , that see and hear you , and converse with you . . meditating . this is also urged among the means , not to neglect the gift of god , tim. iv. . meditate upon these things , give thy self wholly to them ; the bare reading will make no great impression ; mediation digests , and rouzes the soul from her slumber . this quickens the faculties , sets all the wheels a going , incites to labour , prompts to industry , and moves and even compels us to imitate the great examples set down in the word of god , and to follow their faith , and wisdom , and hope , and love , and charity . meditation is spiritual seeing . seeing the fight , made homer's hero join in battel . meditation surveys the combats of the prophets , apostles , martyrs , and christ himself , and from hence arise incentives and encouragements to stir up the gift of god that is in you , by the imposition of hands . but in what doth the stirring up of the gift of god consist ? chiefly in these three particulars . . feeding the flock of god , which is among you , taking the oversight thereof , not by constraint , but willingly , not for filthy lucre , but of a ready mind , neither as being lords over gods heritage , but being ensamples to the flock ; this is st. peters charge , and we cannot well conceive , how this spirit , or gift can be stirred up more profitably , than this way ; for this end the holy spirit is bestow'd upon you , that you should feed the flock committed to your charge , and cause it to be fed by persons not only learned but pious , and devout , and such as have a great sense of god , and of the worth of mens souls ; for this cause the holy ghost moves upon your inward man , that you should feed the sheep by preaching the word , by your sweet and gentle government , and by your exemplary lives . these will be evidences , and arguments , and demonstrations , that the spirit of glory , and of god rests upon you , that you walk after the spirit , and are filled with it , and that the weapons of your warfare are not carnal , but spiritual , mighty through god to the pulling down of the strong holds of iniquity . feeding implyes giving food convenient to your masters family , ruling the house of god according to the dictates of reason , the word of god , and the best examples , and making your selves paterns of meekness , humility , charity , self-denial , and of all good works . the external honours , providence bestows upon you , and the respect men pay you , are to encourage you to a chearful performance of your work , and intended not to swell you , not to puff you up , not to tempt you to please and tickle your selves with your grandeur , but to infuse greater alacrity into you to fight the good fight , and to shed blessed influences on all , that are round about you . ye are the captains , the generals in christ's army , while you bear the heat and burthen of the day , detrect no labour , spare no pains , live like faithful stewards of the mystery of god , vindicate your masters honour , act like persons , who have renounc'd the hidden things of dishonesty , and by manifestation of the truth , commend your selves to every mans conscience in the sight of god ; you make good the glorious titles , and the lofty names , which are given you , such as angels , and stars , and lights of the world , and the salt of the earth , and a city set on a hill , &c. titles of a proud sound , but which are intended to make you humble , and to tell you ▪ you are only exalted , that you may with greater facility , take your people by the hand , and lift them up to heaven : this is the way to do good , and to make religion glorious , and well spoken of . this will even convince infidels , that religion is something more than a name , something more than policy , and interest , that it is able to transform tempers , to change hearts , and to make men act contrary to their natural inclination , and that instead of debasing humane nature , it exalts and polishes , and refines it , and leads it to solid bliss and happiness ; and this as well as your learning will make you , as it was once said of the english clergy , stupor mundi , the wonder of the world. . labouring and making it your business to reform abuses . thus did the primitive prelates , the men , whose names we rise up to , and whose memories we admire , and in whom the spirit of power , of love , and of a sound mind did shine : indeed we have some later examples of magnanimous persons , within the kingdoms , to which we belong , who finding the field , over which they were set , over run with bryars , and thorns , with abuses , which peace and plenty , and connivance , and love to an easie quiet life , and the corruption of the age , and the covetousness , and partiality of worldly men , and a slavish fear of superiours had brought in , have resolutely set themselves to weed the deformed , and dismal field , and to pull out the tares , that incommoded , and annoy'd the wheat . this is a work , which requires more than ordinary courage , and therefore fit for you , whom providence places at the stern , and constitutes chief watchmen over the house of israel , and who are in credit with god , and with your prince . your commission like jeremy's reaches to destroying , and pulling up , as well as to planting , and building , not such a destroying , as he , who pretends to be the vicar of christ , hath made in kingdoms and nations , but tearing up those obstructions and impediments , which put a stop to the chearful progress of religion amongst us : here the zeal of phin●es will be necessary , especially , when the evil is grown so dangerous , that it s come to an ense rescindendum . fear of displeasing men , or of being ill spoken of , or of being contradicted by equals , or superiors must here be banish'd , as a thing that renders you unfit for the kingdom of god , and great enterprises . had christ and his apostles insisted upon such excuses , judaism had triumph'd to this day , and idolatry maintain'd its post and station ; i need not name here the particular abuses , which require your cognisance and censures , they are too obvious , and a holy mind , that judges by the word of god , and the rules of primitive discipline will soon perceive , where the sword of the spirit , even this reformation is to be made use of . i know its easier to spy faults than to mend them , and what seems intollerable to one man , appears harmless in anothers eye , but such evasions will not do with a person , whose soul is touch'd with a sense of god's glory , whose delight is to do good , who examines impartially what is required of him in the station he is in , whom the love of god constrains to do great things , for the honour of the gospel , and i may add , who knows the terrours of the lord , and believes the threatning of christ pronounced against the unfaithful steward . matth. xxiv . the lord of that servant shall come in a day , when he looks not for him , and in an hour , that he is not aware of , and shall cut him asunder , and appoint him his portion with the hypocrites there shall be weeping and gnashing of teeth . . enduring hardness as good souldiers of jesus christ , a duty very warmly recommended to our bishop , tim. ii. . in discharging your duty faithfully , you must expect obloquy , and slanders , and reproaches , and other inconveniences , troubles and adversities ; but to bear them patiently , to maintain your integrity in the midst of all such storms , your sweetness in the midst of all the salt waters , not to flinch from your good profession , not to sink under your burthen , to hold out to the end , to continue with christ in his temptations , and to be faithful unto death upon a prospect of the crown of righteousness , this is masculine and heroick , and a certain argument , that the spirit of god is sent into your hearts , which is the earnest of your future inheritance . thus the apostles baffled the temptations of the world , and vanquished the stratagems of hell and devils , and thus the world must be taught , that neither death nor life , neither superiorities nor powers , neither things present nor things to come can separate you from the love of god , which is in christ christ jesus our lord. were the future glory ( saith one ) believ'd as firmly as the things which are seen , it would be a kind of martyrdom to live here . to be sure the more lively our faith and our apprehensions are of that future bliss ▪ the more cheerfully we shall stir up the gift of god , that is in us , to our great redeemers glory , and the more patiently we shall bear the crosses that befal us in our good and great attempts , crosses , which must turn into crowns at last , crowns , that wither not , that tarnish not , crowns , which time doth not change , and ages do not alter , for so we read , pet. v. . when the chief shepherd shall appear , ye shall receive a crown of glory , which fades not away . and now , o timothy , whom god hath called , and the king hath called , and the church doth call ; god by extraordinary parts and abilities , the king , who understands the merit of those , who are near , and dear to him , the church which considers , who are like to be most useful to the edifying of the body of christ ; o timothy , i say , upon whom the sacred unction is to be poured forth , and the hands of blessing to be laid ; remember , that jesus christ , of the seed of david , was raised from the dead according to the gospel ; an argument , i make use of not only because of its relation to the day , but because st. paul makes it an incentive to a bishops duty , . tim. ii. . remember therefore , how our great master laboured for the good of mankind , for the salvation of souls , how he suffered , and how he died , and then rose to an immortal glorious life , the emblem of thy office and reward ; for when thou shalt have gone about doing good , and healing those , that are possess'd of sin , and of the devil , and hast born , and hast had patience , thy mortal part , which hath been tired , and worn out with labour , must fall indeed , but then after the example of christ's body , a creature must rise at last glorious , and angelical , and triumphing over hell , and devils , seeing , we all look for a saviour , who shall change our vile body , that it may be like unto his glorious body , according to the mighty working , whereby he is able to subdue all things to himself . finis notes, typically marginal, from the original text notes for div a -e mr. y. in the year . notes for div a -e exod. . . l. . c. . hom. . in . tim ▪ . v. joh. xi . morin in ordin . maron . lib. . contr . donatist . c. . the exercise of prayer: or, a help to devotion being a supplement to the happy ascetick, or best exercise. containing prayers and devotions, suitable to the respective exercises with additional prayers for several occasions. by anth. horneck d.d. horneck, anthony, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the exercise of prayer: or, a help to devotion being a supplement to the happy ascetick, or best exercise. containing prayers and devotions, suitable to the respective exercises with additional prayers for several occasions. by anth. horneck d.d. horneck, anthony, - . [ ], , [ ] p. printed for mark pardoe at the black raven, over against bedford-house in the strand, ondon[sic] : . as the title says, intended as a supplement to his happy ascetick. reproduction of the original in the british library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and 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and edited - pfs batch review (qc) and xml conversion the exercise of prayer : or , a help to devotion . being a supplement to the happy ascetick , or best exercise . containing prayers and devotions , suitable to the respective exercises with additional prayers for several occasions . by anth. hornick d. d. ●ondon printed for mark pardo● at the black raven , over against bedford-house in the strand . . the preface to the reader . the book-seller being upon printing a second edition of the happy ascetick , or best exercise , i thought it might not be amiss , in order to make those exercises more effectual , to adde some prayers , and aspirations , whereby souls enamour'd with those pleasing severities , might be enabled to arrive to a greater facility in the practice of them . i intended at first to adde them to the book , but the devotions , swelling under my hand , i was upon second thoughts prevailed with , to let them come forth in a treatise by it self . though the age we live in be full of dangerous diseases , and impiety be mounted up to a very great height , yet in the midst of this crooked and perverse generation , there are persons , and those of the church of england too , who seem ambitious to emulate the holiness of martyrs , and the sanctity of the primitive christians ; and as we have reason to bless god , who lets such wheat thrive in the large spot of ground that is over-run with weeds , so it is but necessary , we should upon all occasions , strengthen and help their faith , who like lot in sodom , do not onely preserve their innocence , but by a secret fire working in their hearts , rise to more than ordinary fervours . as in all other sciences , there are young beginners , as well as persons , who are arrived to perfection , so it is in religion ; there are children in grace , as well as young men and fathers ; and as no man can be so weak , as to imagine , that i design these helps for the greater proficients in goodness , so without my telling him , the reader may guess , that these crutches are intended for the weaker christians , who , if they receive any benesit by them , i have my wish . to assist such , i was willing to let these devotions come abroad , not for the goodness of the composure , but to put more oyl to those lamps , which already shine before men , that they may go on like the sun unto a perfect day , and preserve their brightness , till the coming of the bridegroom , and be ready , against a cry is made at midnight ; behold , the bride groom comes , go ye out to meet him . books printed for , and sold by mark pardoe at the sign of the black raven over against bedford-house in the strand . the happy ascetick , or the best exercise ; to which is added a letter to a person of quality concerning the holy lives of the primitive christians , by anthony horneck , d. d. in octavo . delight and judgement ; or a prospect of the great day of judgement and its power , to damp and imbitter sensual delights , sports , and recreations . by anthony horneck , d. d. in octavo . a sermon preached before the king on the fifth of november . by george hooper , d. d. in quarto . a sormon preached before the lord mayor on the th of october . by george hooper , d. d. in quarto . another essay in political arithmetick , concerning the growth of the city of london , with the measures , periods , causes , and consequences there of . by sir william petty , fellow of the royal society . in octavo . observations upon the dublin bills of mortality , and the state of that city . by sir william petty , fellow of the royal society , in octavo . novels of queen elizabeth queen of england , containing the history of queen ann of bullen , of bassa solyman and the princes eronima , in two parts , in twelves . observations on fevers und febrifuges . twelves . the plain mans way to worship and practice . in twelves . becheri minera arienaria . in . — de nova temporis . . the exercise of prayer . a prayer relating to exercise . which is to pray without ceasing . o god gracious and merciful ! who givest power to the weak , and strength to the feeble ; who knowest the backwardness of my heart , and the unwillingness of my soul to spiritual duties ; who understandest all my wants , and art acquainted with all my weaknesses , behold how loth my soul is to have her conversation in heaven , and what excuses my flesh makes to hinder my mind from frequent addresses to thy mercy-seat . i entreat thee to apply thy healing hand to my sickly soul , and to fill it with spiritual desires . oh give me a praying spirit , and let my soul follow hard after thee ! teach me to make a spiritual use of every thing , and instruct me to see the creator in the creature . lord , free my spirit from the bondage of the flesh , that it may mount up cheerfully to thy throne upon all occasions . direct my mind to look up in all my actions , and let me take notice of the operations of thy hand in all occurrences whatsoever . let thy good spirit help my infirmities , and when i know not what to say , my dearest lord , suggest unto me how to fill my mouth with arguments . acquaint me with the art of extracting good out of every thing . o that i had that spiritual temper , which might incline me to think of god , whenever i behold the works of creation and providence ! how sweet is it to walk with god! o let no company be so pleasing to me as thine ! make me desirous to embrace all opportunities to reflect on thy perfections and excellencies . thou hast both commanded and promised spiritual wisdom ; o bestow upon me that excellent gift , that i may know , how to glorifie thee in this world , and arrive at last to that glory which thou hast promised to them that overcome , and continue faithful unto death , through jesus christ our lord. amen . a prayer , relating to exercise . which is , every morning to resolve to tie our selves that day to certain rules of living . othou who dwellest in the heavens , and yet humblest thy self to behold the ways of the children of men ! thou hast been graciously pleased to reveal thy will to me , and given me rules to walk by ; rules , which if a man follows , he shall live for ever . how sweet are thy testimonies ! they enlighten the eyes , and give understanding to the simple . how glorious is that soul in thy sight , that makes thy will a lanthorn to her feet , and a light unto her paths ! lord in these pleasant paths i desire to walk ; there is nothing like them . they end in peace . i read of those who have found it so , they could not be mistaken . thy spirit inflamed their souls . they have ventured their lives to attain unto it . o the serenity ! o the calmness of mind ! o the inward joy , they found by walking in the paths of righteousness ! why should not i take of this tree of life , as well as they , and live ! this , o lord , i often think of , and see great loveliness in all this , but my will is weak , my resolutions faint : when i resolve , i meet with waves and billows , that dash my resolutions . o thou , whose power is infinite , open thy store-house , and furnish me with weapons to defend my self against all assaults from the world , or the devil ! o strengthen these feeble knees : hold up these weary hands . i desire to follow thee ; let thy spirit list me up , and cause me to run . touch my will with thy scepter , that it may bow to thy commands . manifest thy power in my weakness ; give me courage to purpose , and to fulfil my purposes . when i would flinch in my resolutions , do thou support me . when my will would start back like a broken bow , come in with thy salvation . endow me with power from on high ; through thee i shall do valiantly : through thee i shall be able to overcome all difficulties . o leave not my soul in misery : send from above and take me , draw me out of many waters ; send out thine arrows , and scatter my vain imaginations . with thee i will run through a troop , by my god will i leap over walls and impediments . quicken me , o lord , for thy names sake , and for thy righteousness sake bring my soul out of trouble . teach me to do thy will , for thou art my god , thy spirit is good , lead me into the land of uprightness , for thy mercies sake , for christ's sake . amen . a prayer , relating to exercise . viz. every day to spend half an hour , or some such time , in thinking of good things . o thou whose wisdom cannot by searching be found out ! who hast made me a rational creature , and given me power to think of all thy wondrous works . what excellent objects dost thou set before me ! objects to delight , and edifie my soul ! o that my ways were directed to keep thy statutes ! o that my soul might ever dwell beside those still waters ! o teach me the art of meditation . give me a large and apprehensive mind . awaken my slumbring soul. encourage it to fix upon adequate objects . my soul is a spirit , o let it delight in things agreeable to its nature . since my mind must be busie about something , let it be employed in things that make for its everlasting peace . oh! how fickle are my thoughts ! how inconstant my contemplations ! how soon , and how easily is my mind drawn away from spiritual things ! to thee i flee , o hide me to save me . let my treasure be in heaven , that my heart may be there also , o spiritualize my affections , that they may delight to be where thou art . let spiritual objects become lovely , amiable , and charming in my eyes . did i love them , i should think of them : were they dear and precious to me , how could i forbear contemplating of them ! o let their beauty appear to me . take away the veil from my face , which hinders me from seeing him that 's altogether lovely . encline my heart to thy testimonies . anoint mine eyes with eye-falve , that i may see greater loveliness in things that are not seen , than in those which are seen . my understanding is dark , o enlighten it . clarifie it with thy beams . let me hate vain thoughts ; but thy law let me love . o let me not grudge the time that i spend in meditation . assure me , that this is balsom to my soul , and that by these means the lines will fall to me in pleasant places , and i shall have a goodly heritage . the righteousness of thy testimonies is everlasting , o give me understanding and i shall live . there is beauty , there is satisfaction , there is life in spiritual objects . o let me find them sweeter than honey unto my taste . discover those riches to me , that i may look upon them , and despise the glittering treasures of egypt . these are deceitful things : these allure indeed , but afford no lasting comfort . o give me a fight of that wealth , which is not liable to corruption : i shall find it in the mysteries of the gospel . thou hast said , the pure in heart shall see god. o purifie my soul from fleshly lusts which war against it , that i may see , and discern what thou hast laid up for them that fear thee : and seeing it , may long after an eternal fruition of the light of thy countenance , through jesus christ our lord. amen . a prayer relating to exercise . viz. to study deep humility . o thou lofty and holy one , who inhabitest eternity , and dwellest in the high and holy place , with him also that is of an humble spirit ! whether shall i go , but to thee who hast the words of eternal life ! how shall i get this humble spirit , but by thy power and influence ! ah! how proud is my heart ! how loth am i to submit to thy will ! how loth to think ill of my self ! how loth to bear injuries ! how loth to converse with thy poor members ! how loth to be sensible of my errours ! how loth to acknowledge a fault ! and yet all this while , i believe that thou beholdest the proud afar off , and that nothing is more abominable in thy sight ! how apt am i to admire my self ! how apt to harbour high conceits of my endowments ! how apt to hunt after the praise of men ! and what is all this but wind ? what is it but smoak , and air , and vanity ? how suddenly do these things grow , and how suddenly do they die again ! how sensual , how carnal must that soul be , that minds such things ! how void of a sense of greater beauties ! how little affected , how little touched with the honour that comes from god! how weak in grace ! how feeble in religion , that hath not learned yet to leap over such straws ! this is my case , o lord ; i am that weak , that empty soul , and yet unwilling to confess that i am proud , and vain , and lifted up : pity me , o my god ; make me sensible how far i am from the kingdom of god , till humility brings me neerer . crush whatever proud thoughts and desires thou spyest in me . o put me in mind of my duty , whenever any vain thoughts rise in my soul. pull down in me all imaginations that exalt themselves against christ jesus . o let not my heart be haughty , nor mine eyes lofty ; neither let me exercise my self in things too high for me . give me a sight of mine own vileness . let me not be cheated with false colours . let thy greatness overaw my soul. let the example of my saviour work upon me . how shall i be his disciple , and think of my self above what i ought to think . let god arise , and let all my vain conceits of mine own worth be scattered . what am i but a handful of dust ! what am i but a beggar , and thy pensioner , and who lives upon thy charity ! o let these thoughts subdue my soul. make me as ambitious of an humble spirit , and lowly mind , as others are of the greatness and admiration of the world . humility will make me great and honourable in thy sight . let that honour content me , let that priviledge satisfie my soul. o let a deep sense of my guilt humble me ; then shall i with the penitent prodigal be welcome in my fathers house , and my soul shall live , through jesus christ our lord. amen . a prayer relating to exercise . viz. to bridle our tongues . o god , by whom i am fearfully and wonderfully made , who hast beset me behind and before , and laid thine hand upon me , such knowledge is too wonderful for me ; it is high , i cannot attain unto it : how have i abused that tongue thou hast given me to shew forth thy praise ! how long have i employed it about things which do not profit ! i am ashamed of it . o teach me to blush ! o let me see how i have perverted thy gifts , and misimproved my talents ! o let me value thy mercies better , and give me thy grace to remember that i am not mine own . assure me that i am bought with a price , to shew forth the glory of him that died for me . and can i shew forth thy glory , if my tongue be not cautious of offending thee ? can it look like glorifying thee , if that member , which of all the organs of this mortal frame , is most fitted for thy glory , fails in its duty ? the volubility , quickness , nimbleness , readiness , thou hast planted here , were all intended to trumpet forth thy glorious attributes . o my god! i will not hide thy righteousness within my heart , i will declare thy faithfulness , and thy salvation . i will not conceal thy loving kindness and thy truth from the great congregation : let me speak of thee with reverence and godly fear . give me discretion to know how , and when , and what to speak . lord , give me motives and arguments to speak as i ought to do . let my speech be always with grace seasoned with salt , that i may know how to answer every man. let no corrupt communication proceed out of my mouth , but that which is good , to the use of edifying , that it may minister grace unto the hearers . set a watch , o lord , before my mouth , and keep the door of my lips. let me keep my mouth , as it were with a bridle , and teach me to punish my self for my great neglect with gracious and savoury discourses . let me delight to speak of thee , and make me afraid of every idle word . lord , rule my tongue , and let even that member be dedicated to thy service . in all my speeches and answers let me study veracity , sobriety , and modesty . open thou my lips , o lord , and let my tongue be filled with thy praise all the day long , and in the night season let me not be silent . fill me with a profound sense of the great day of account , when my words will be examined as well as my actions . season my tongue with conscientiousness , and let me not be rash with my lips. let my heart smite me , when i am going to speak things , which are not after thy law. let thy statutes be my songs in the house of my pilgrimage , and let the law of thy mouth be better unto me than thousands of gold and silver . amen . a prayer , relating to exercise . viz. to watch against little sins . o thou who art of purer eyes than to behold iniquity with the least approbation ! how have i been deceived ! how have i been imposed upon by the world and my treacherous heart ! how securely have i wallowed in lesser sins , and made a mock of them . i see , lord , what circumspection is necessary in a christian-life . i repent of making so light of things which have been offensive , and contrary to thy holiness . fool that i was , to imagine that any thing can be trivial and light which thou hast forbid ! can any order or precept proceed from thee , but what is the product of eternal deliberation ? can any thing be needless which thou set'st thy hand & seal to ? what low thoughts must i have of thy wisdom ! what mean conceptions of thy omniscience , if i harbour such imaginations ! dull blockish creature that i am , when every law thou makest , and every work thou doest , and every providence that comes to pass , is done according to the eternal counsel of thy will , built upon the strongest pillars of reason , and is an effect of the brightest , clearest , and most unbyassed understanding , how can any thing be little and inconsiderable that thou do'st command . but alas ! these are but the pretences of my lusts ! they are loth to be deprived of their pleasures , and therefore suggest such feeble arguments . a little sin ! what nonsence is there in that word ! why shouldest thou prohibit it ? why shouldest thou warn , entreat , and beseech me not to do it , but that thou who knowest all things , knowest it to be prejudicial to my soul. it 's a sign i esteem , i prize thee not . did i truly look upon thee as the loveliest being , and my onely and greatest benefactor , i should be afraid of a disorderly thought . o let me never judge of sin any more by the sickly fancies of carnal men , but by the holiness of thy nature : and as thou , my god , who hast called me , art holy , so let me be holy in all manner of conversation . o let me not dally with sin any more , nor make sport with it because the world calls it little , but let it be sufficient to me , that thou my god dislikest it , and make me entirely conformable to thy will. give me , o thou giver of every good thing , just apprehensions of my duty . increase my love to thy name , and my hatred of sin will encrease . o that i were more ravished with thy beauty ! how odious would every thing be to me that is injurious to thy glory ! o the infinite obligations i have to love thee , and yet how cold is my heart ! and because it is cold , i startle at nothing but the greater sins . o let me remember that i am a christian , and have vowed my self to thy service , and let me serve thee in keeping even of the least of thy commandments . discover to me the equity and reasonableness of every precept , that i may plead no excuses , no impediments , but break through all obstacles , to express my love . o let me esteem all thy precepts concerning all things to be right , and let me hate every false way . nothing can be lovely that thou forbiddest . nothing can be sound that thou accusest of rottenness . nothing can be safe that thou warnest me against ! i have found the ways of sin false indeed ; false as hell. when i have thought to step into the bed of pleasure , i have rush'd into a gulph of misery . when i have hoped to fill my self with content and satisfaction , i have run into briars and thorns , and filled my heart with heaviness , and i find i have been flattered into ruine . o let me dread the very appearance of evil , and be thou my everlasting sweetness , my everlasting delight , my everlasting comfort , through jesus christ our lord. amen . a prayer relating to exercise . viz. to keep a strict guard over our eyes . o thou whose eyes are like flames of fire , and whose feet like brass glowing in a furnace , who art brighter than the sun , & clearer than the stars , whose eyes run to and fro through the world to shew thy self strong in the behalf of those whose heart is upright before thee : i have deserved that no eye should pity me , because i have not used my sight with that moderation , modesty , decency , and piety thou justly requirest of me . i have had eyes , and have not seen those things i should have taken notice of : it were just with thee to strike me blind , and to deprive me of that mercy which i have so often turned into wantonness ! i have stared upon objects that have inflamed my lusts , irritated my passions , and kindled hell fire in my breast . ah! what impure , what disorderly thoughts have i let in through these windows ! wonder , o my soul , that vengeance hath not pulled them out , or that darkness hath not yet seized on them . what discontent , what mistrust of thy providence , what pride , what envy , what malice , what revenge hath crept into my soul through these glasses ! how ill a use have i made of the gift of god! how have i dishonoured my creator with these eyes ! how covetous , how vain , how sensual hath my sight of the riches and pleasures of the world made me ! o look upon me , and have mercy on me . open thou mine eyes , that i may see wondrous things out of thy law. o let nothing be so pleasant to mine eyes as thy marvellous works . teach me to see thee in thy providence , and in thy works of grace and nature . o let me remember that where-ever i am , i am before the eye of thy glory , and let mine eyes be ever toward the lord. if my right eye offend me , let me pull it out . give me courage to turn away mine eyes from beholding vanity , when that vanity would make me enamoured with the world . quicken the eyes of my mind , that i may behold thy power and glory , as i have seen it in the sanctuary . shew me the danger of walking in the fight of mine eyes , and guide me by thine eye . destroy in me all lofty looks , and the lust of the eye do thou remove far from me . see o lord , and consider my wants , and teach me to offer unto thee my reasonable service . let my outward as well as inward man be thy servant . o let me see , and taste , how sweet and how gracious thou art . thou hast given me my eye-sight , cause me to see thy salvation ; and let me see that i walk circumspectly , as wise men , and not as fools , redeeming the time , because the days are evil . consider , and hear me . o lord my god , lighten mine eyes , lest i sleep the sleep of death . keep me as the apple of thine eye , hide me under the shadow of thy wings : then shall i behold thy face in righteousness , i shall be satisfied , when i awake with thy likeness . o glorious sight , when i shall see thee as thou art ; how ravishing will that prospect be ! how transporting that vision ! o let me not miss of it ! o let me not lose that charming spectacle ! i will look upon thee here . i will behold thee in the blessings i enjoy . i will see thee in thy mercies , and admire thee . i will look to my self , that i may not erre from thy commandments . i will look for the new heavens and the new earth , wherein dwells righteousness . i will look up , and please my self with the thoughts of mount sion , which fades not away . i will look unto the lord , that i may be enlightened , and my face may not be ashamed , thorough jesus christ our lord. amen . a prayer relating to exercise . viz. to make good use of the virtues & vices of our neighbours . most merciful father , creator of heaven and earth , who hast given me a soul apt to be led by examples , and hast set most excellent patterns before me , that i might follow their steps , encline my heart , i beseech thee , to consider the large provision thou hast made for my better part , and let me not stand in mine own light , and continue blind in the midst of so many shining and burning lights . arise , o lord , and deliver me from the wicked , from the men which are thy hand , o lord , from the men of the world , who have their portion in this life , and whose bellies thou fillest with thy hid treasure . o let me see with other eyes than carnal men do see . o raise my mind , and carry it up to the holy mount , to the mount of god , and from thence let me behold the portion of thy children , of those excellent souls , that despise the world , and labour for honour and immortality . discover to me the comforts and satisfactions they enjoy in thy bosom ; and how thou makest them drink of the rivers of thy pleasures . let their faith encourage me to believe in hope , against hope , that as they are made perfect in love , so i may be perfect too , and may be one with thee , even as thou and they are one . i cannot have a better example than thy self , o make me partaker of thy divine nature . give me a holy ambition to be like thee . make me merciful , as my father in heaven is merciful . o let that mind be in me , which was also in christ jesus . o jesu attract my soul with thy beauty . teach me to tread in thy steps . let thy example be ever before me , and where-ever i am , let me do nothing unworthy of it . if i follow thee , i cannot erre : thou art the way , the truth , and the life . lord do thou appear very amiable to my soul , that this sight may constrain me to learn of thee . transcribe thy graces on my soul , and life , that my conversation may shew that i am thy disciple indeed , resolved to live , and die , and rise with thee to eternal glory . give me the spirit of st. paul : give me the excellent temper of those saints , who through faith subdued kingdoms , wrought righteousness , obtained promises , stopped the mouths of lyons , quenched the violence of the fire , out of weakness were made strong , and were tortured , not accepting deliverance , that they might obtain a better resurrection . o deny me not the same spirit of faith , that at last i may obtain the end of my faith , the salvation of my soul , through christ our lord. amen . a prayer , relating to exercise . viz. to put a charitable interpretation upon what we see or hear . o god , who art infinitely compassionate , and charitable love it self , and goodness it self ! ah! how selfish is my heart ! to whom shall i complain , but to thee , who alone canst heal me ! thou hast balm , thou hast plaisters for all sores , medicines for all diseases . thy store-house is full of blessings . how uncharitable are my thoughts sometimes ! how censorious my tongue ! how apt am i to think and speak ill of my neighbour ! how doth my blood boyl with revengeful desires , when either a real , or an imaginary injury is offered me ! o thou god of peace , o father of mercy ! melt , melt this stubborn heart ; how loth is it to yield to thy injunctions ! i am encompassed with all the rays of gods charity imaginable . thou bearest with me , when i deserve punishment , thou dealest not with me after my sins , neither rewardest me after mine iniquities . even my best actions thou mightest justly except against ; but thy charity covers a multitude of faults . how often do i provoke thee , and yet thou shootest not thine arrows at me . i transgress thy laws , i affront thee , i am an unprofitable servant , yet thou pitiest me , and do'st not suffer thy displeasure to arise against me . in the midst of my follies thou art kind , not that thou approvest of them , but that thou wouldest lead me to repentance . o let me think of this , and let me love my neighbour with a pure heart fervently ; spread thy wings over me . form in me bowels of mercy . come charity , thou lovely grace . come into my garden , my spouse , my beloved ! o thou celestial husbandman , plant this wholesome herb in my barren ground . pull up the weeds that grow there . banish from me all sourness of spirit : let all bitterness and wrath die in me . let all malice flee away from my soul. rid me of that ill nature which lodges in me . let gentleness and meekness be the welcome guests in my heart . make me peaceable and tractable , easie to be intreated , full of good works , ready to forgive . let the charity of the lord jesus be my guide , and let me truly follow the lamb whethersoever he goes . o jesu ! can i after thy charity to my soul , be unkind to others ! can i be churlish , morose , and ill-natured , when i remember how thou diedst for thy enemies ! i believe thou intercedest for me in heaven ! what favourable constructions must i suppose are put upon my actions in that intercession ! when satan accuses me in the presence of god , and hath but too much reason for those accusations , thou pleadest thy merits , thy wounds , and thy fathers love. where my infirmities will bear excuses , thou qualifiest them , and sufferest not the enemy to have his will of me . o let thy great example be ever before me , and when i would forget it , represent it in lively colours to my mind , that i may be thy disciple indeed ; and having lived in love and charity here , may at last arrive in the paradise of everlasting love . amen . a prayer , relating to exercise . viz. conscientiously to discharge the duties of our several callings & relations . most glorious god! who hast fitted thy holy and wholesome laws to my wants and necessities , and in commanding me , dost consult my interest and advantage more than thy profit and glory ; how am i bound to praise and magnifie thy bounty ! thou hast taught me how to live and behave my self in all conditions , and to make me a souldier compleatly armed , hast chalked out to me the particular steps , i am to tread . as these are part of the blessings of thy right hand , so let my soul admire them above those of thy left . whatever estate i am in , whatever relation , calling , station i stand in , give me grace to adorn it with a suitable conversation . teach me how to behave my self wisely in a perfect way . o when wilt thou come unto me ! o let me remember , that in the calling thou hast placed me in , thou hast called me to certain duties , of which thou wilt take an account one day . o convince me that i am not called to idleness , but to labour in thy vineyard . when my carnal heart would baulk the work , thou hast set me , in the station i am in , let thy good spirit crush my unwillingness , and manifest his power in my weakness . i am backward to any thing that requires pains and circumspection , but renew thou a right spirit within me . be thou exalted lord , above the heavens , and thy glory above all the earth . if thou wilt but appear in my soul , every thing will yield , and every rebellious lust will bow to thy majesty . nothing can resist thy omnipotence , and whatever desire in me hath been hitherto refractory and rebellious , will be frighted at thy presence , and either retire , or become subject to thy power . o prepare mercy and truth , which may preserve me , and my mouth shall sing of thy righteousness . o let me remember that every new relation brings a new obligation upon me ; and that if i regard not that obligation , i am unfaithful to my god. in every condition , in every relation let me consider the duties incumbent upon me , and make me zealous to discharge them . let not the example of others , whose consciences are seared , tempt me to neglect them . o tell my soul , that it 's better to have thy favour , than the applause of men ; and teach me to act according to that rule , that the peace of god may be upon me , as it is upon the whole israel of god , through jesus christ our lord. amen . a prayer , relating to exercise . viz. to resist all sorts of temptations . o lord of hosts ! who is a strong lord like unto thee , or to thy faithfulness round about thee ? thou rulest the raging of the sea , when the waves thereof arise , thou stillest them . thou seest what temptations i am encompassed with , what enemies surround me , and how i am beset with dangers . extend thy mercy to me , and send from above and take me . deliver me from my strong enemy , and from them which hate me . leave me not to the rage of temptations , neither give me up to the will of those that persecute my soul. i will arise , o god , and fight the good fight . teach me what temptations are , and give notice to my soul when i am in danger . i know , o lord , all places , callings , and employments bring temptations with them ! how diligent , how watchful ought i to be , that i do not get a fall , and that mine enemy rejoyce not over me . yet i will not be afraid , if thou art with me , i may defie all that are against my soul to destroy it : for thou lord , wilt bless the righteous , and with thy favour thou wilt compass him , as with a shield . up lord ! and pluck thy hand out of thy bosom : enable me to put on the whole armour of god. gird about me the sword of the spirit , and with that let me recover the glory i have lost in adam's fall. o god , i will cry day and night unto thee ; give me wisdom and resolution to secure thy favour . i cannot secure it , except i hate those that hate thee , and am grieved with those that rise up against thee . o lord , mine own flesh , and the world , and messengers from hell , are confederate against thee . o teach my hands to war , and my fingers to fight . my rock , my fortress , my deliverer , my god , my strength , in whom i will trust , my buckler , and the horn of my salvation , and my high tower , cover my head in the day of battle . let mine eye see my desire on the temptations which annoy me . hear my voice out of thy temple , and let my cry come before thee , even into thine ears . arm me with arguments ; suggest unto me reasons , whereby i may answer , and resist the evil motions which would seduce my soul. give me power to climb thy holy hill : when i faint , lord support me ; when i grow weary , furnish me with fresh motives to hold on ; when i would go back , perswade me to press toward the mark ; when i fall , let thy angels bear me up in their hands . o thou that hast done great things for me , marvellous things on this side heaven , strengthen my faith , that i may endure temptation , and being tried , may receive the crown of righteousness , which thou hast promised to them that love thee , through jesus christ our lord. amen . a prayer relating to exercise . viz. to stand in awe of god , when we are alone , and no creature sees us . o lord , thou hast searched me , and known me ; thou knowest my down-sitting and mine up-rising ; thou understandest my thoughts afar off ; thou compassest my path , and my lying down , and art acquainted with all my ways . i beseech thee overaw me with thy presence . o that thou wert in all my thoughts ! o how sweet , how delightful , how glorious art thou ! could i always think of thee , how poor would the world , and all things in it , seem in mine eyes ! for truly thou art fairer than the children of men ! and all the excellencies and perfections that are found in the creature , are most eminently concentred in thee ; for thou madest them , thou maintainest them , thou preservest them , and thou art the spring , the fountain , from which all those lesser rivers flow . thou art bright , amiable , charming to a miracle ; and in thee is all that reason can wish , and the understanding can desire ! and did i look upon thee more , i should be so delighted with thy beauty , that sin would be loathsome to me . i sin against thee , because i lose the sight of thee . the eye of my understanding was given me on purpose to look upon thee ! o let me use it to that end ! when i am loth to look upon thee , lord press thou into my thoughts , that i may not be able to shake off thy presence . if i see thee , i shall not dare to offend thee : who would offend so dear a friend , if he look upon him ? when any sin would insinuate into my affections , o call to me , and say , thy god is here , and that charming name will withold me from those crooked ways . i remember lord , when my flesh hath sometimes prevailed with me to transgress thy known laws , i have been forced to banish thee from my mind , before i could act against thee . hence forward be thou ever with me . let no base objects intervene betwixt my sight and thy glorious self ; or if they do , help me to look off , and to return to my center . make strong impressions of thy omniscience and omnipresence upon my heart , that no sensual object , no pleasing temptation , no deceit , no flattery , may rob me of my integrity . at the brightness of thy presence , let all mine enemies vanish , and be thou my conquerour , my triumph , my beauty , and my glory , through jesus christ our lord. amen . a prayer relating to exercise viz. to do all things to gods glory . o god , who is like unto thee , glorious in holiness , fearful in praises , doing wonders ! thy glory is the end of all created beings . thou art deckt with beauty and glory , glorious is thy name , and to glorifie thee is not onely our duty , but our glory and interest too . o let my heart be toucht with a sense of thy glory . o let me admire the glory of thy kingdom . if thou wouldest vouchsafe to display thy glory in my benighted soul , how should i despise this miserable world ! how should i scorn the lust of the eye , and the lust of the flesh , and the pride of life ! i have talked of thy glory , but o how little have i almed at it in my actions ! what base and sinister ends and designs have i had , even in my devotions and religious services ! o father of mercy , purifie my intentions , rectifie my designs ; give me a right aim in all things . i am sent into the world to advance thy glory . o let it not be said that i sought mine own glory ! how great is thy goodness , that thou wilt employ so wretched a creature in promoting thy glory , who can'st live without me , and be happy and glorious without me ! o glorifie my soul , that i may glorifie thee ! in all the blessings , in all the mercies i enjoy , let me give thee all the glory . what have i , that i have not received ? why then should i glory as if i had not received it ? o let me study how i may do good in my generation . let the spirit of glory , and of christ , rest upon me ! o father of glory , let me see what is the glory of thine inheritance . open thou my lips , o lord , and my mouth shall shew forth thy praise . guide me by thy counsel here , and hereafter receive me into glory . o that this heart of mine were more spirituallized . it is carnal , sensual , taken with the gayeties of this life . it admires thee not . it doth not esteem thee above all treasures , and therefore i do not seek thy glory as i ought to do . therefore i evade the obligation , and pretend , that i have no parts , no abilities to advance thy glory in this present world . o wretched creature that i am , who shall deliver me from the body of this death ! lord speak the word , and deliver me from my self . assure me that the degrees of future glory will be proportioned to the degrees of my advancing thy glory here . o let me abound in good works , and let doing good be my greatest delight , for as much , as i know , my labour is not in vain in the lord. it cannot be in vain . thou hast promised it , and thou wilt do it . i believe , lord , help mine unbelief , thorough jesus christ our lord. amen . a prayer relating to exercise viz. to stir up and exercise the graces god hath given us . o god , thou art a strong rock , and a strong habitation ! how excellent is thy loving kindness , therefore the children of men shall put their trust under the shadow of thy wings ! o my god , how have i contented my self with very low degrees of vertue ! i have been afraid of doing too much for heaven , and satisfied my self too often with shadows of goodness ! thou art not wanting to us , if we are not wanting to our selves . thou art ready to quicken us , ready to enlighten us , ready to succour us in all our distresses and necessities . o thou that art a strong tower to all them that run unto thee . take care of my immortal soul : if thou wilt charge thy self with her welfare , i shall be safe . i have been very slothful hitherto . i have lost much time , many opportunities , many advantages of a spiritual life . i know i must grow on to a perfect man in christ jesus . thou doest not allow me to stand still ! thou biddest me work like a man that knows what an endless glory means . o purifie me from all sin . lord jesu ! give me the fervour of thy spirit , that i may bee filled with spiritual wisdom and understanding ; and for the glory set before me , may be content to do , and suffer cheerfully , whatever in thy wisdom thou shalt think fit to charge me with . come lord ! make a reformation in this poor , blind , distressed , miserable soul ; my faith is weak , my hope is weak , my love is weak , my charity is weak . one word of thy mouth would put vigour and life into me . the same word that made the sun shine out in the first creation , would make my graces bright , and that sentence , let there be light , spoken to my soul , would change the dark chaos into a globe of light . o make goodness habitual in my soul. o that it might be an everlasting inhabitant in me ! o that my soul might become its proper seat , its palace , its tabernacle , from which it might never depart ! ah! how inconstant is my zeal ! hot i am to day , and cold to morrow . sometime i seem to lay force on the everlasting kingdom ; a little while after i fall in love again with the world . o destroy this weed of inconstancy in my garden . all this comes from the weakness of my vertues . hence it is , that i am not the same every where : and i that am bold in one place to stand up for thy glory , am a coward in another . where is thy mighty arm , o lord ! where are thy bowels ! fill my languishing soul with strength from above , and with wisdom from above , that i may encrease , and abound more and more in love . perfect what thou hast begun in me . let meekness , and humility , and all the graces of the holy ghost become natural to me . o that they were incorporated with my temper ! o that they were so riveted into my soul , that i might not be able to act contrary to them ! o that i might find as great a reluctancy , when i am tempted to neglect them , as formerly i found when thy spirit commanded me to performe them ! o how sweet a frame do these graces put the soul into ! o that i could say , that thus it is with me ! sweet jesu , be not tired with taking pains with this miserable soul ! thou hast been prodigiously kind to me , o be not weary of being farther gracious & favourable ! o let me find by blessed experience , that i grow in grace , and that thy commandments are no longer grievous to me , that every thing in thy service becomes more easie , and that , what formerly was a burden to me , is now pure pleasure and delight to my soul. o my god , gild my soul once more with thy radiant beams , and establish my heart unblamable in holiness at the coming of our lord jesus christ. amen . a prayer , relating to exercise . viz. every night before we go to bed to call our selves to an account for the actions of the day . o god , who searchest the heart and the reins ! how deceitful is my heart ! how many are the ways that lead to destruction ! how innumerable are the wiles of the devil ! yet by thy light they may all be discovered , and their danger perceived , and their ill intent laid open . how small an atome doth the bright light of the sun make visible ! therefore that light which thou vouchsafest to an humble mind must be supposed far more effectual to manifest all the stratagems of the powers of darkness . o my god , make me willing to see the designs of my spiritual enemies against me , that i may resist them , oppose , and overcome them . my heart is a field where many tares are mix'd with the wholesome wheat . if i search not , how shall those tares be rooted up ? if i examine not , what can i expect , but that like the field of the slothful , and like the vineyard of the man void of understanding , it will be all grown over with thorns , and nettles will cover the face thereof . shall i say , a little sleep , a little more slumber , till my poverty come on like an armed man ? o my god , let my greatest care be , that thou and my soul be friends . but how shall i know thou art my friend , except i examine my soul , and see what tokens of thy love i find there . o let me not be afraid to know my thoughts , my words , my actions , my inclinations . if i know they are evil , i may reform them : if i find they are good , i may rejoyce in them . o teach me the art of searching my heart . let me not continue a stranger to my self . let it be a pleasure to me to take notice how i thrive in grace . let me know my danger . o keep me from wandring in the dark . let me see how i go astray , that i may get into the right way again . convince me of the easiness and pleasantness of this task . o let me not think it a burthen to my soul. i have dwelt too long in the suburbs of religion , o perswade me to enter into the city which hath foundations . let the reward that is before me be a strong motive to me , to put on the whole armour of god. o how sweet will it be to me to see thy assistances , the incomes of thy grace , the influences of thy spirit , my progress in goodness , the abatement of my sins , the decay of my corruptions , and my nearer approach to heaven . if i examine my heart , all this will be made manifest to me ; for thou wilt teach me the way of life , and in thy light i shall see light , through jesus christ our lord. amen . a prayer , relating to exercise extraordinary . viz. to enter into solemn vows and promises . o blessed jesu ! to whom i have so often promised faithfulness , and allegiance , and obedience ! how justly mayest thou look upon me , betwixt pity and anger , as thou didst upon peter when he had most shamefully denied thee ! and o that thy looks might have the same effect upon me , that they had upon thy apostle , and i might weep bitterly ! for how light have i made of my most solemn promises ! how have i sought to impose upon thee . o my god! how have i evaded the obligations my resolutions have laid upon me , and sometimes downright broke those promises ! ah treacherous creature that i am ! how can i expect thou shouldest perform thy promises made to me , when i am so careless of observing and performing of mine to thee ! thou art of infinite patience , therefore i am not yet destroyed . hence forward , when i promise thee , let thy majesty , greatness , justice , and holiness prevail with me to break with thee no more . o let me not think because thou art silent , and doest not presently punish my perfidiousness , that thou art altogether such a one as my self . o instruct me , that i may entertain greater thoughts of thee ! if i enter into a vow at any time , assist me powerfully with thy spirit , that i may act according to the word that is gone out of my lips. as i make thee my judge and witness in my vows , so let me remember that my witness is omniscient , and my judge hath magazines of vengeance at command . let me undergo any inconvenience rather than be false to my engagements . o keep me by thy mighty power , that my heart may be treacherous no more . o let me remember what mercies i expect at thy hands , and let me not forfeit my right to thy favour . when i binde my soul , let me think that nothing can untie it but thy self . o preserve in my mind a just sense of my duty , and of the necessity of pleasing thee . let me abhor every thought that would prompt me to violate this sacred bond. o let me look upon it as a most holy thing , and let me dread all prophanation of it . as i designe , o lord , by these vows to bring up my will to thy will , so be thou entreated to second my designes , and to keep my soul , that i yield not to temptations of perfidiousness , but may triumph over my corruptions , and be more than a conquerour thorough him that loved me , the lord jesus christ , to whom with thee , and the holy spirit , be all honour and glory , world without end . amen . a prayer relating to exercise extraordinary . viz. to subdue the body by fasting . o holy and most merciful saviour , who hast given us the best religion , the wholesomest rules of living , the most equitable precepts that were ever given to the children of men ; while i admire thy mercy , i cannot but bewail mine own misery . while i wonder at thy goodness and tenderness to my soul , i cannot but deplore my backwardness to the stricter duties of christianity ! how loth am i to curb this body ! how loth to bring my flesh in subjection ! how apt am i to flatter my self , that heaven will come cheaper , than at the price of mortification ! o when will these vain imaginations leave me ! when shall i get the temper of thy dearest servants ! how slavishly do i serve thee ! how apt am i to make bargains with thee , and to limit my obedience . i want that free , that princely spirit , that fervent love , which may think nothing too good for heaven . lord , shew me the vanity of my over tenderness to this dying body . i am sensible , that when i feed it high , it teaches my soul to rebel against thee ! o let me not be afraid of the arguments it gives me to spare my self . these are but pretences , the designe is to preserve its own ease and quiet in sin , and vanity . let me see through all these cobwebs , and perswade me to keep under my body , lest i become a cast away : let my fasts have those good effects upon me , which they have had upon thy saints of old . let my lusts dye , my corruptions decay , my vanities become odious to me . let holiness become sweet , the light of thy countenance pleasant , and the influences of thy grace ravishing to my soul. let my abstinence from food work in me abstinence from evil . let it prove a means to make my prayers fervent , my devotion quick , my mind clear , my affections lively , that i may at last enjoy the festivals of angels , and eat and drink with my blessed master at his table , in his kingdom ; then shall i fast from sin for ever ; then shall i fast from all temptations . then shall i hunger no more after the meat that perisheth : then shall i thirst no more after the muddy streams of sensual satisfactions . then my hunger shall be refined into fruition , my thirst exalted into enjoyments , such as abana , and pharpar cannot give , and the rivers of damascus , and of jordan too fall short of ; then i shall need no provision for this body . then my flesh will long no more after forbidden fruit , then i shall feed on thy love for ever ; that will be my meat and drink , that will be better tome than all the trees of a terrestrial paradise ; that will nourish me more than milk and honey ; that will give me a more cheerful countenance than the bloud of the grape ; then i shall need to take care no more about what i shall eat , or what i shall drink , or wherewithal i shall be cloathed . righteousness will be my garment then , and holiness , everlasting holiness , my robe of glory . amen , amen . a prayer , relating to exercise extraordinary . viz. to use watching , or abstinence from sleep . o god , incomprehensible and glorious , whose providence watches over me day and night , o shepherd of israel , who neither slumberest nor sleepest , and whose eyes are always open for my good . what hard thoughts have i had of thy service ! how unwieldy have i been under thy stricter precepts ! how afraid have i been to hurt my self ! what pains have i taken for the world , and how irk some have thy precepts been to my soul ! o let it suffice that i have so long followed mine own will , and for the future , let even thy severest laws be my delight and comfort . thou hast given me thine onely son to die for my sins , and can i after this mercy , think much of denying my self in mine ease for thy service ? o teach me to use moderation in all things , and even in my sleep to express my self-denial ! i know , o lord , that without the assistance of thy spirit , my nature is slothful , and my temper backward to such mortifications . to thee i come therefore , with humble desires , with fervent affections , and with earnest entreaties , that thou wouldest conquer the flesh in me , and crush that rebel by thy power . since i can use self-denial in sleep upon a temporal account , o let it not be said of me , that upon a spiritual account i could not watch . o let my actions shew , that thou art dearer to me than the world , and that i love thee better than father or mother , and my self too . when all i have is thine , how shall i not part with something that 's dear to me for thy sake ! o let me not lose my life while i seek to save it , but be confident that if i lose my life for thy sake , i shall finde it . thou art the resurrection and the life , if i sincerely believe in thee , though i were dead , yet shall i live . o let me live , that i may praise thy name , and whether i live or whether i die , let me live and die in the lord jesus . give me a sight of the eternal watchfulness of angels . they sleep not . they are never oppressed with drowsiness . they sing eternally , and slumber not . that 's the company , that 's the glorious society i would fain be in . o happy day ! o blessed time ! when i shall watch in thy house for ever ! when i shall watch in the quire , where nothing is known , nothing is loved , nothing is delighted in , but god blessed for evermore . o my god , as the eyes of servants look unto the hand of their master ; and as the eyes of a maiden look unto the hand of her mistress , so mine eyes waite upon thee , o lord , until thou have mercy upon me , and bring me into the regions of eternal brightness , thorough jesus christ. amen . a prayer relating to exercise extraordinary . viz. to apply our selves to self-revenge . o god to whom vengeance belongs , shew thy self . my sins are mine enemies , my corruptions the foes that persecute me , o shew me thy salvation . my sensual desires plead for tenderness , and because they would not be displeased , they suggest motives and reasons why i should spare my self . they regard not what becomes of my soul hereafter ; and so they can but enjoy present rest , they think not of the torments that will follow . but my soul sees how the scene will change , when god shall come to judgment . o my god , i am in danger ! let me spare no cost , no pains to be free from it . where gentler means will not free me from the corruptions which do so easily beset me , o let me not be afraid of using more violent remedies . o that i were but more concerned about the life to come ! o that i had more lively aprehensions of it ! o that i had that view of the terrours of the lord , that my soul might be convinced of the necessity of taking the kingdom of heaven by violence ! i am sensible of the hurt , my lusts and passions have done me : fill my soul , o god , with a holy rage against them , that i may drive them out by force , when softer perswasions will do no good . had not i better endure some inconvenience here , than be forced at last to make tears my meat day and night to all eternity ! o perswade me to lose all rather than the joys set before me ! shall i see thy saints , who had the clearest apprehensions of thy will , run , and sweat , and toil for a future bliss , and shall i imagine , that laziness will procure that kingdom ? o lord leave me not . bid me rise , and strive to apprehend that for which i am also apprehended of christ jesus . i fight under the banner of the best of princes , o let me so run that i may obtain , and hear the voice of the bridegroom , enter into thy masters joy. this will recompence all . if i arrive to this , i shall be no loser by thy service . i have followed the world too long , and have got nothing but vanity and vexation of spirit . it promised me much , but my soul is empty still . if once i ascend into that city , where all tears shall be wiped away , where i shall not need the light of the sun , and moon , and stars , where god himself is the everlasting light : whatever troubles , whatever miseries i went through here , they will all be forgotten , they will all be swallowed up , they will all be lost in that vast ocean of light and glory . o make me weary of this wilderness . i have wandred too long in this desert . heaven is my home . let that engross my desires , my hopes , my expectations , my joy , my love , my affections . i am a stranger upon earth , let me live like a stranger here . draw me , draw me , thou everlasting magnet , that i may cling to thee , and neither death , nor life , neither prosperity , nor adversity , neither the smiles , nor the frowns of the world , may separate me from that love which is in christ jesus our lord. amen . additional prayers for every day of the week , suited to the exercise of meditating . exercise ordinary . . a prayer for sunday-morning , relating to the meditation on sunday . exercise . o god! thou most sweet , thou most lovely object ! how little do those glorified saints that enjoy thee in the other world , regard our little pleasures and satisfactions here ! o that my soul were with those spirits of men made perfect ! i see nothing in this valley of tears that 's worth desiring or breathing after . the beatitude to come , is that , i long for . what are the glories of this world , to that glory , which e'erlong shall be revealed in us ! the magnificence of triumphs , the pomp of princes the curiosity of palaces , the beauty of the sun , the brightness of the moon , the glistering of the stars , the variety of flowers , the fragrancy of herbs , what are all these to the joys & glories at thy right hand for evermore ! one day in thy courts above , is sweeter than a thousand here . there i shall behold the perfection of thy essence , the infinity of thy nature , the immensity of thy grandeur , the eternity of thy duration , the greatness of thy majesty , the stability of thy throne , the vast extent of thy wisdom , the abyss of thy judgements , the sweetness of thy bounty , the tenderness of thy mercy , the severity of thy justice , the latitude of thy power , the charms of thy beauty , and the lustre of thy glory ! o what a ravishing sight will this be ! and shall i be afraid of encountring with enemies , that would keep me from seeing these wonderful objects ? these enemies are already conquered . the lion of the tribe of judah hath already weakn'd their strength and power , which makes my victory more easie ; therefore i will not despair . o thou who hast promised , that when the poor and needy want water , thou the god of israel wilt hear them . hear me from thy holy heaven , and encourage my soul to force her way through all difficulties . give me lively apprehensions of that state . for want of those lively apprehensions , i work not , i move not , i press not forward , i act not like a person in good earnest , my endeavours are dull , and my attempts feeble ; o write that bliss upon my mind , engrave it on my soul ; let the beams of it warm my spirit , that no labour for heaven may seem hard , no commandment grievous , no exercise troublesome , no industry tedious , no pains too great , no journey too long , that i may not murmur , that i may not complain of difficulties , that i may not be weary , that i may not faint in my mind ; it is not onely a glorious garment , not onely a magnificent house , not onely a stately palace that 's promised me , but glory it self , and magnificence it self , and splendor it self . what if i must curb my passions , and break through my sinful inclinations ? what if i must withdraw mine affections from the creature , and mortifie my body ? what if i must submit my will to thy will , and pardon the greatest injuries ! what if i must get habits of vertue , give law to my tongue , prescribe limits to my thoughts , put a restraint upon my foolish desires in order to this glory ? is not the promised recompence encouragement enough ? o my god! thou art my shield and exceeding great reward ! and shall i be afraid to serve thee ? shall i tremble at the work thou settest me ? will not thy wages be infinitely beyond my labour ? how short will be my task , and how long my rest ! how few will be the days i am to work in , and how durable my repose ! shall i think heaven too dear at the price thou hold'st it at ! o undeceive me , pull down the vain conceits i have harboured ; shine powerfully upon my soul , that i may be insatiable in my desires after it , and long to see thee , who art light it self , and in thy light may see light , through jesus christ our lord. amen . a prayer for sunday-evening . o most happy , most blessed , and most glorious god! how can i reflect on the rest of this day without summoning my thoughts to survey the nobler rest , whereof this present is but an emblem ! i have gone this day with the multitude to the house of god , but what is this to the company , i shall ere long meet in heaven , if i imitate them in their severities here ! happy society ! where is no chaff among the corn , no tares among the wheat , no thistles among the roses ! where all are children of god , all are kings , all are saints , all are full of grace and glory , all are wise , all courteous , all affable , all adorn'd with celestial qualities ! if i take such pleasure in the conversation of a wise , discreet , and prudent man here , what delight shall i take in the company of the wisest , holiest , and most accomplished souls , that want nothing , that have all things , that abound in knowledge , in prudence , in wisdom , and in sanctity ! how do i admire men of great parts and abilities here ! in what admiration then will my soul be , when it shall converse with persons deckt with the light of gods glory ! who know all things without reading , understand the greatest mysteries without studying , comprehend the abstrusest things without labour ; who forget nothing , whose memory never decays , whose parts never faile , who know without errour , apprehend without doubting , understand with assurance , and perceive with the greatest evidence imaginable ; who can unfold all riddles , resolve all difficulties , answer to all questions , and think and speak nothing but truth , whose mindes know no darkness , whose understandings are free from clouds , whose knowledge is eternal ! how can they but be happy , when the place where they for ever live is so ! how can they but know the deep things of god , when god is the glass in which they behold all mysteries ! o my god , make me in love with that place , where i shall love thee perfectly , where my soul shall be eternally united to thee , where it cannot but love thee , cannot but embrace thee , and cannot but be ravished with thee forever . if they which running in a race , strive for the mastery , are temperate in all things , shall not i be so ? if they mortifie themselves to gain a corruptible crown , shall not i do so much to gain an incorruptible ! what pains do ungodly sinners take to get to hell , and shall not i be at some cost and charge to get to heaven ! o lord , let it never be said of me , that i valued thy heaven less , than other men do the devils kingdom ! thou offerest me the honour to reign with thee for ever , and in order thereunto requirest nothing of me , but to reign over my self on this side heaven ! thou bid'st me rule my lusts , and shall i give them vent ? thou bid'st me curb my vain desires , and shall i cherish them in my bosom ? thou bid'st me triumph over my flesh , and shall i set it on the throne ? thou bid'st me subdue my worldly inclinations , and shall i give them entertainment ? how great are the glories thou intendest me ! and shall i deprive my self of them out of love to slavery and bondage ? o give me courage to command my self ! o let me not be afraid of displeasing my self ! my dearest lord , teach me so to rule my outward and inward man , that i may rule at last with my blessed redeemer for ever , through jesus christ our lord. amen . a prayer for munday-morning , relating to the meditation prescribed exercise . for munday . great , all-seeing , and almighty judge of the world , before whom all mankind must e'erlong appear ! righteous art thou in all thy ways , and holy in all thy works . if the righteous shall scarcely be saved , where shall i a poor sinner appear ! i that have so long , so frequently neglected my duty , delayed my repentance , undervalued thy mercies , despised thy patience , and abused the riches of thy grace and favour ! o lord ! how watchful should i be over my self , if the terrours of the great day of account stood before me in lively characters ! o dreadful day ! when i a poor wretch must stand before thy tribunal , and see my self surrounded with vast legions of angels , all expecting to hear what my sentence will be ! this day i talk of : this day i have frequently in my mouth , but o that my soul were frighted more with the mention and consideration of it ! i should not then lead so easie & so soft a life ; i should then spend more time in weeping and praying . i should then be afraid of defiling my soul with the least spot of sin . lord jesu ! great saviour of the world ! look upon me , and let me feel thy power in my soul , even such power to represent this day to my mind in all its terrours and circumstances , that i may make haste to enter into thy rest . the judge is at the door , let me bring presents to him that ought to be feared ; and since no gift is so pleasing to thee , as a heart entirely devoted to thy service , o perswade me , o help me , o assist me to mind the one thing necessary , and to chuse the better part , which may never be taken away from me , for thy name sake , for thy mercies sake , for thy merits sake . amen . a prayer for munday in the evening . othou omniscient , omnipotent , and omnipresent being , who hast appointed a day wherein thou wilt judge the secrets of mens hearts , and all their words , and actions , and desires , by thy gospel . i believe , this day will come , a day when pure hearts will be esteemed more than eloquent speeches , and a good conscience will to farther than purses of gold. thou lord givest me frequent warnings of the approaches of this day ! my conscience puts me in mind of it . the sicknesses and calamities thou sendest upon me , tell me of it : my heart misgives me that i am not safe , that my soul is in danger , and that my eternal interest is not yet secured . o my god , who art not tired with the prayers of thy servants , nor displeased with the importunities of thy children . i earnestly beg , it is the desire of my soul to be enliven'd and awaken'd into a sense of this day , that to day while i hear thy voice i may not harden my heart . i have delay'd my serious care of a future happiness too long , too long indeed ! o that mine eyes were fountains of tears to weep for this neglect ! i am sensible i must not trifle any longer . i must not defer a concern of that importance to another day . o my god , let me admire thy patience , that i have liv'd unto this hour , and accept of my sacrifice , of the remainder of my days , which i humbly consecrate to faith and love in christ jesus . o let this future judgement swim before mine eyes , when i speak , when i think , when i follow my lawful calling , when i am in company , when i am alone , when i walk , when i sit , when i stand , and let me ever fear that judge who hath power to destroy both soul and body into hell , that both my soul and body may be preserved from damnation , through jesus christ our lord. amen . a prayer for tuesday-morning , relating to the meditation prescribed for tuesday , exercise . olord ! how wonderful are all thy works , in wisdom hast thou made them ill , the earth is full of thy riches ! what a monument am i of thy mercy ! how kind hast thou been to this miserable creature ! how am i bound to magnifie thy goodness ! how excellent , how great , how vast , how large , how diffusive is it ! not confin'd to a day , not restrain'd to a place , not limited to an hour ! from my cradle unto this moment i have seen , and tasted how sweet , and how gracious thou art . thou hast carried me on thy wings , as the eagle doth her young ; thorough the various stages of my life , what miracles of providences have mine eyes beheld ! how hath thy providence been at work for me , while i have been asleep , while i have been thinking , and contriving something else , even how to derogate from thy honour and glory ! truly lord ! thy mercy and patience ought to be my song in the house of my pilgrimage ! this i have reason to boast of , to speak of , to meditate of day and night ; by that i subsist , by that i am supported , fed , maintain'd , and preserv'd from the clutches of the devil . o let thy mercy melt my heart ! o let mercy prevail with me to give up my heart to thee . let mercy and goodness force me to love thee ! give me that ingenuity , that generous temper , that noble spirit , that thy goodness may do more with me , than threatnings , and hell , and everlasting torments . let thy love and charity , and constant murificence , oblige me to run in the way of thy commandments ; let these be greater motives with me to do thy will , than all the terrours of the burning lake . o let thy love be of that force in my soul , that i may not be able to resist its motions , but by the strength of that , may hope , believe , endure , deny my self , love , and obey thee to the end of my days , through jesus christ our lord. amen . a prayer for tudsday-evening . great governour and disposer of the world , who hast promised to them that love thee , so to order all things , that they shall all conspire to their good , i am sensible of the good thou hast intended , and dost intend me , by the various dispensations , mine eyes have seen . the various spiritual and temporal blessings that have been conferred upon me , what have they been , but motives to be enamou'rd with the best of beings . thou knowest , if i depart from thee , or love any thing better than thee , i run away from mine own happiness , and go to undo my self ; therefore so many various tokens and expressions of thy love are sent to me to unite my heart to thee , to preserve me in thy fear , and to uphold my goings in thy paths . o wise , o gracious , o bountiful master , kinder to me than i am , or have been to my self ! let me find the good thou designest for me in thy numberless blessings , even the good of my soul , let that grow stronger under thy favours , warmer in thy sunshine , more fervent under these beams , more flaming with love under these enforcives . the very afflictions , thou sendest upon me are intended for my good . i have found it , i have seen it , i have known it by experience , i have learned repentance , humility , submission , fear of sinning by afflictions , which i should never have learned by prosperity ; when i have thought , i had great wrong done me by the contempt , reproach , trouble , misery others have thrown upon me , thou hast let me see , that this was to make me reflect on the affronts , and indignities , i have put upon thee my best and greatest friend . o let me never mistrust thy providence . whatever befals me , let me believe i shall see the goodness of the lord in the land of the living , and let me not be disappointed of my hope , through jesus christ our lord. amen . a prayer for wednesday-morning , relating to the meditation prescribed exercise for wednesday . o thou , in whose hand is the power of life and death , who art immortal , invisible , blessed for evermore ! before the mountains were brought forth , or ever the earth , and the world were made , thou art god , from everlasting to everlasting thou art he . i am a frail , dying creature ; and though i carry an immortal soul about me , yet the vessel , in which that glorious guest abides , will soon grow leaky and decay , and that must turn to dust , and how soon , i know not ; i admire thy wisdom in concealing the day and hour of my death from me ; i am sensible , it 's done to hasten my repentance , to keep me from adding sin unto sin , to restrain me from the vanities of this world , to make me think of a better , and to secure that happy life which shall be after death ! and o that my death might be ever before me ! how great are the things that depend upon it ! two great eternities , whereof one of them , will certainly fall to my share . o let my death be my daily meditation , that i may prevent my everlasting death ! what a miserable creature should i be , if my soul should leave this body , to go into a more dismal prison , from whence there is no returning ! o make me wise , o let me understand what preparation is necessary for that hour ; teach me to undervalue the world , and to mind the things which are above , that when i come to die , i may die with joy , and cheerfully resigne my soul into the hands of my creator . let lust , and pride , and envy , and anger , die in me , before i die , that they may not endanger my soul after death . let me converse with death more , that i may die to sin more , and live more to him that died for me . let the thoughts of death mortifie in me whatever is offensive to thy holiness . in all my actions let me remember my latter end , that my death may be my gain , and my departure out of the world an entrance into a better , through jesus christ our lord. amen . a prayer for wednesday evening . o my god , to whom belong the issues of life and death ! naked came i from my mothers womb , naked shall i return thither . what is my life but a vapour , which appears for a while , and then vanishes away ! o lord ! thou hast made this life transitory , dangerous , short , full of misery , subject to vanity , and as it were a span long ! and all to make me desire to be dissolv'd and to be with christ ; yet how dreadful is death to me ! how do i tremble at the thoughts of it ! what should make me so deeply enamour'd with this life ? at the best it is a warfare ; within are tumults , without are fightings ; i am in a continual state of war here with covetousness , with passion , with pride , with ambition , with carnal lusts , with allurements of the world , with suggestions of the devil ; when one sin is beaten away , another rises ; when i think i have mortified one corruption , another starts up ; the discontents and vexations , the troubles , and the disappointments i meet withal are innumerable ; and can i delight to dwell in such a valley of tears , surrounded with so many snares , encompassed with so many dangers ? should not this make me desirous to be gone ? o my god , make me willing to leave this world ! take away from me the fear of death . why should i fear , when my great master hath overcome this king of terrours ? i will follow my redeemer , i will conform to his example , i will tread in his steps ; this is my resolution , this the firm purpose of my soul ! and why should i doubt of his assisting me ! why should not i be confident , that my death will be a passage from mortality to immortality , from corruption to incorruption , from trouble and misery , to rest and tranquillity ? death is the way to the kingdom of heaven . i cannot inherit it , except i die . do i long for that kingdom , and shall i be afraid of the way that leads to it ! i must die ! o sweet jesu ! let me die contentedly . let death be my choice . let me embrace it before this miserable life , that after death i may live with thee for ever . amen . a prayer for thursday-morning , relating to the meditation prescribed for thursday , exercise . o god , whose judgements are unsearchable , and thy ways past finding out ! who art just as well merciful , and hast ordained a dungeon for rebels , as well as a paradise for the innocent ! horrour is ready to overwhelm me when i reflect on the eternal miseries of the damned ! when i think on the unquenchable fire , and on the worm that dies not , how should i tremble at the sins that lead men to those torments ! as eye hath not seen , and ear hath not heard , and the heart of man cannot conceive the joys of heaven , so i must judge of these future miseries too . o dreadful day , when god shall take vengeance of his enemies ! when not onely all the pain and anguish that mankind endures here , shall there be poured out on sinners , but far greater too . how unable am i to endure here the aking of a tooth , the torments of the gout , the misery of the stone , the fire of a fever , the raging of the cholick , the exquisite pain of the strangury ! o then ! what must those miseries be , which know no respit , no interval , no rest , no quiet , no ease , no abatement ! where vengeance will come with a deluge , and not onely the pain of a single disease will be inflicted , but all pains together will meet in the miserable sufferer ! where all things will combine to make him wretched , and all his former pleasures turn into gall and wormwood ! and yet how regardless of these miseries does mankind live ! how little are they frighted with this fire ! how little are they disturbed with this approaching woe ! o my gracious lord ! suffer me not to fall asleep with the foolish virgins , while the day doth last ; while i have time to work , while i am on this side eternity , let me dread these terrours , and the causes of it . whenever i am tempted to offend thee , o let these torments check mine inordinate desires ! o let me consider how short the pleasure is , and how long the bitterness it ends in ! surely thou wilt let the disobedient know one day how odious sin is in thy sight , and how dangerous it was to abuse thy patience ! o give my soul no rest till i firmly believe all this , and believing it , may escape the wrath to come , through jesus christ our lord. amen . a prayer for thursday-evening . great god , whose excellency is over israel , whose strength is in the clouds , who art terrible out of thy holy places , who hast a mighty voice , a voice that will one day shake the world , and summon all mankind to come out of their graves , and to appear before thy judgement seat ! what confusion will the wicked and careless world be in , when thou shalt with indignation send them away into the fire , prepared for the devil and his angels ! where they must be for ever deprived of thy favour , and want thy gracious influences ; where their fancy will be eternally affrighted with hideous and monstrous shapes , where their passions will be in a perpetual uproar , where the remembrance of their former mercies will continually sting them , where their reason will be their tormentor , their conscience their executioner , and yet unable to make an end of them , where their souls will be everlastingly torn with grief and discontent , where god will be the object of their hatred , and their minds will not be able to entertain one kind thought of their judge ; where their souls will be like the troubled sea when it cannot rest , and eternal darkness and gloominess make their estate most uncomfortable ; where no creature pities them , and no man , no angel , no devil affords them any consolation ! o god! can i love my self and not endeavour to prevent this miserable condition ? o call to me , bid me think of it , convince me of it . cure my blindness . let hell be the greatest object of my fear . let me not fear poverty , contempt , sickness , exile , or the unkindness of men , so much , as this horrible tempest . o let me not grow careless of it , because i see it not , and i have not as yet felt it . let me therefore dread it , that i may never feel it . let not the world drown my thoughts of it . let not my lusts put it out of my mind . let not the devil perswade me that i am in no danger . i am in danger , o let me see it , and run away . lord ! here cut , burn , torture , and afflict me , so thou wilt but make me happy for ever . o let the king of heaven hear me when i call , through jesus christ our lord. amen . a prayer for friday-morning , relating to the meditation prescribed for friday , exercise . great saviour of the world , who wast wounded for my transgressions , and bruised for my sins ! thou art that innocent , and immaculate lamb , which for sinners , enemies , and condemned creatures , gavest thy back to the smiter , and sufferedst thy self to be beaten , crown'd with thorns , mocked , derided , and inhumanely abused ! a love fitter to be admired in silence , than praised with imperfect expressions ! how freely didst thou part with thy bloud to save my life , and to procure my safety ! never was bloud spilt upon such an account ; or if there were , never was such precious bloud spilt as thine was , bloud which drives away devils , invites angels , cleanses souls , purifies the tabernacle , washes the whole world , and opens the gate of heaven ! who can be so irreligiour as not to be pricked at the heart with the thoughts of thy passion ? who can be so arrogant , or proud , as not to be humbled with the sight ? who so cholerick , as not to be melted into meekness with the contemplation ? who so luxurious , as not to be tempted to self-denial with this spectacle ! o let thy cross have that effect upon me , that i may crucifie my flesh with all its lusts and passions . let thy charity to thine enemies prevail with me , to do good to them that hate me ! let thy patience under reproaches oblige me to be silent under calumnies . let thy love to my soul wound my heart , that i may long for thee , breathe after thee , as my greatest comfort , think of nothing so much as of thee , value nothing so much as thee , delight in nothing so much as in thee , for thou hast done for me beyond expectation , beyond imagination , more than father and mother ever did , more than my dearest friends ever did , more than mortal man can do . o chain my heart to thine , and let nothing separate me from thy love , but be thou mine , and let me be thine , and dwell with thee for ever . amen . a prayer for friday-evening . ojesu ! who hast led captivity captive , spoiled principalities and powers , made a shew of them openly , and triumph'd over them ! how powerful was thy death ! how victorious thy cross ! how potent were thy agonies ! how effectual thy sufferings ! thy cross is my conquest . thy gibbet is my triumph . at that devils tremble , and they that are not afraid of splendid palaces , are afraid of the tree on which thy sacred body was stretched out . how shall sin reign any longer in my body , after such compassion ! shall not i blush after such mercy to offend that friend , who died for me ? shall i reward evil for good , or dare to act against thee any more , who hast conquered my greatest enemies for me ! they would have swallow'd me up quick , when they were so wrathfully displeased at me , but thou camest to my rescue , and wouldest not let me perish by their fury . i can plead no more that sin and the devil , and the world are not conquerable , for thou hast made them so . they have lost their force and power , and a poor christian can make even devils tremble . o let the world be for ever crucified to me , and me unto the world . let me not be afraid of affliction , when my lord and master hath endured so much for me . i hope to share in the glories of thy crown , o let me not be ashamed to bear thy cross. o blessed jesu ! who art a guide to the blind , a way to the erring soul , a staff to the lame , a comforter to the poor , a harbour to the tossed with tempests , a counsellour to the perplexed , wisdom to the foolish , the glory of martyrs , the joy of angels , the foundation of the church , the physician of the sick , meat to the hungry , drink to the thirsty , clothes to the naked , be thou all this to me , and let thy cross supply all my wants , and in this let me glory and rejoyce day and night , that being in some measure crucified with thee here , i may be glorified with thee hereafter . amen . a prayer for saturday-morning , suited to the meditation prescribed exercise . for saturday . ogod , who art purity and holiness it self ! how despicable , how odious , how contemptible have i made my self in thy sight by departing from thy holy commandments delivered unto me ! how like an adversary ! how like an enemy of the cross have i lived ! how may i stand amazed at thy patience , that i am yet on this side hell ! what ingratitude have i been guilty of , to thee the best of masters , and the kindest father , who hast been tender of me to a miracle ! how can i reflect upon my unthankfulness without blushing ! o that i might not be able to remember any of my sins without horrour ! how have i undervalued thy wisdom by thinking my self wiser than my god , and by approving that , which thy wisdom hath condemned , as folly and bruitishness ! what fruit had i then in those things whereof i am now ashamed . what warnings hast thou given me , not to venture on those dangerous baits , and yet i have set light by them ! i have been loath to believe those , who poison'd by this viper , have cried out , that they have been cheated and murthered ! i would not believe , till i found death in the pot , and by woful experience saw , that all the fair promises of sin , are meer delusions . lord discover to me my secret errours , and the sins i have been loth to know , convince me of their odiousness and fearful consequence ! teach me to remove my foot far from them , and let me not come near the door of their house . instead of excusing of them , give me grace to confess , and fight against them . let not the present satisfactions tempt me to run into that fire , and anguish , they end in . though the world lies in wickedness , yet let the familiarity and common practices of men be no temptation to me . let me ever look up to that great , and glorious god , who interdicts it , and count my self happier in thy favour , than in all the solaces and flatteries of evil men . anoint me with the oyl of gladness , and let me rejoyce in nothing so much as in doing thy will , through jesus christ our lord. amen . a prayer for saturday-evening . o thou , at whose presence devils tremble , and sinners are afraid ! how blind hath sin made me ! how hath it darkned my understanding , and clouded all my faculties ! how hath it deprived me of spiritual strength , and thrust me into the very jaws of the roaring lion ! what power have i given to my spiritual enemies by offending thee , and how have i armed those foes against mine own soul ! how like an atheist have i lived , while i have been careless of thy omniscience and omnipresence ! how basely have i preferred mine own will , and the favour of men , before thy precepts , and the light of thy countenance ! o the many idle , foolish , silly , lascivious , ridiculous , censorious words , speeches , discourses , and answers , that i have been guilty of ! how little regard have i had to thy day , thy name , thy word , thy ordinances , to the duty of prayer , and to the ministry ! how inattentive in hearing thy word , how cold in prayers , how negligent in the duties of my respective relations have i been ! what pettishness , peevishness , impatience , touchiness ! what envy , hatred , passion , secret grudges have i harboured in my bosom ! what impure , covetous , unclean , disorderly thoughts and desires have i suffered to lodge in my breast ! what a stranger have i been to that veracity , meekness , patience , humility , charity , tenderness , compassion , steddiness in holiness , and readiness to every good word , and work , which thou hast peremptorily commanded ! how have i rendred railing for railing , mistrusted thy providence , allowed my self in discontentedness , and been a coward in thy service ! o my god! i renounce all these swarms of sin , and beg thy illumination , assistance , power , grace , and influence against them ! come lord ! come into this soul of mine , and erect thy throne in my breast ! whenever i am tempted for the future , let me say , i am a christian , i am not mine own , i am bought with a price , and i cannot yield ! o make me stand in awe of mine own conscience , and give me rivers of tears to deplore what is past ! o my god! i desire to walk in the light , even as thou art in the light , that i may have fellowship with thy saints , and the bloud of jesus christ may wash me from all sins . o quicken me , o strengthen me , o leave me not ; in thee do i trust , let me never be confounded for christs sake , to whom with thee , and the eternal spirit , be all honour and glory for ever . amen . advertisement . . though the lords prayer be not mentioned in the foregoing supplications , yet a christian that makes use of these devotions , may , and ought conscienciously to add it . . as besides our own spiritual wants , we are to recommend to god the necessities of others , so the following ejaculations , may be added to the foregoing prayers . for the whole race of mankind . arise o lord , let thy light shine , and let thy glory rise upon heathens , jews , mahometans , and others , who have not known thee , and upon all the families that do not call upon thy name . remove the darkness that covers the eàrth , and the gross darkness under which whole nations lie . let all men see the light of thy gospel , and flow to it , that their hearts may fear , and be enlarged , and glorifie the house of thy glory . for the universal church of christ. have mercy , lord , on thy church dispersed all the world over . let violence be heard in her no more , nor wasting and destruction within her borders . let her walls be called salvation , and her gates praise . let her priests be cloathed with righteousness , and let her saints rejoyce and sing . let her righteousness go forth as brightness , and the salvation thereof as a lamp that burns . for the king. give the king thy judgements , o god , and let him judge thy people with righteousness . be thou his goodness , his fortress , his high tower , and his deliverer , his shield , in whom he may trust , and subdue his people under him ; send thy hand from above , and rid him , deliver him out of great waters , from the hand of strange children , whose mouth speaketh vanity , and their right hand is a right hand of falsehood . let him rule in the fear of god , and let his glory be as the light of the morning , when the sun rises , even as a morning without clouds . for the royal family . let their glory , o lord , be great in thy salvation , honour and majesty do thou lay upon them . be thou entreated to make them blessed for ever , and exceeding glad with thy countenance . let their goodness be answerable to their greatness , and make them shining and burning lights , that others may see their good works , and praise their father which is in heaven . for the bishops and clergy . enable thy ministers , o lord , to hold faith and a good conscience ; make them great examples of the believers in word , in conversation , in charity , in spirit , in purity . let them meditate upon these things , give themselves wholly to them , that their profiting may appear to all . let them take heed unto themselves , and unto their doctrine , and continue in it , that they may both save themselves and them that hear them . for the people of the land. o lord , make the people willing in the day of thy power , willing to fear god , to honour the king , and to love one another with a pure heart fervently . o that there were such a heart in them , that they might love thee , and fear thee , and keep all thy commandments always , that it might be well with them , and with their children for ever . pardon their crying sins , and perswade them to do justly , to shew mercy , and to walk humbly with their god. for persons distressed in body or mind . o lord , bind up the broken-hearted , proclaim liberty to the captives , and the opening of the prison to them that are bound : proclaim the acceptable year of the lord to the miserable , and the day of peace to comfort all that mourn . give unto them beauty for ashes , the oyl of joy for mourning , the garment of praise for the spirit of heaviness . for their shame let them have double , and for confusion , let them rejoyce in their portion , and let everlasting joy be upon their heads . for relations . lord , be thou a father , a husband , a friend , a master , a ruler , and a protector to them all . make them thy friends , thy children , thy favourites , love them freely , receive them graciously , let their souls be bound up in the bundle of life with thee , keep them as the apple of thine eye , and when thou makest up thy jewels , remember them , and spare them as a man would spare his own son that serves him . for benefactors . lord , do good to them that have done good to me . bless them with a true repentance , with pardon of all their sins , with a mighty sense of god , with a holy fruitfulness in all good works , with a meek and humble spirit , with peace of conscience , with joy in the holy ghost , with eminency of vertue , and for the kindnesses they have shewn to me , and mine , reward them sevenfold with mercy into their bosoms . for enemies . lord bless them that curse me , do good to them that hate me , be merciful to them that either have wrong'd me , or would despitefully use me , and transform them by the renewing of their mind , that they may prove what is the holy and acceptable and perfect will of god. advertisement . . i thought to have made an end here , but for some reasons was prevailed withal to add these following prayers . for a sick person . o thou , who deliverest the poor when he cries , the needy also , and him that hath no helper , look upon this thy weak servant , from the habitation of thy holiness , and be a physician to his outward and inward man. at once heal his soul and body . speak the word , and thy servant shall be whole . bless him with a sound repentance , and make this affliction an effectual means to produce in him the peaceable fruits of righteousness , of faith , and love , and charity . hear his prayers , regard his groans , give him ease under his burthen , restore his soul , and make him thankful for thy mercy , thorough jesus christ our lord. amen . a short thanksgiving after recovery . i thank thee o father , lord of heaven and earth , because thou hast been pleased to spare this thy unworthy servant . fill me with a mighty sense of thy goodness . o let this mercy never never be forgotten . let me see thy hand in this providence , and admire the great giver of this blessing . be thou hereafter in all my thoughts . encrease my desires after thee , my fear of offending thee , my care to please thee , my love to thy ways , my zeal to thy glory , and fit me for thy everlasting kingdom , through jesus christ our lord. amen . a prayer for a woman with child . o thou , who settest the poor on high from affliction , and makest him families like a flock . take pity of me , o thou that hearest prayers , be with with me in the hour of trouble , when fear and anguish come upon me . forget my sins , and strengthen me with thy grace . bless the fruit of my body , and sanctifie it early . as the mountains are round about jerusalem , so let the lord be round about me from henceforth , even for ever , and though i sow in tears , yet let me reap in joy. be thou my fortress and deliverer , and in the great danger watch over me for good and not for evil , and enable me to tell my friends what the lord hath done for my soul through jesus christ our lord. amen . a thanksgiving after safe deliverance . o god! how am i bound to praise thy great and glorious name , who hast not forsaken me when my soul was in trouble . out of the depth have i cried unto thee , and thou hast heard my voice , and my supplication . for this shall every one that is godly pray unto thee in a time , when thou mayst be found . o lord my god , i cried unto thee , and thou hast healed me . thou hast brought up my soul from the grave , thou hast kept me alive , that i should not go down to the pit. thou hast turned for me my mourning into dancing , thou hast put off my sack-cloth , and girded me with gladness , to the end that my glory may sing praises to thee and not be silent . o lord my god , i will give thanks unto thee , and delight my self in the lord for ever , thorough jesus christ our lord. amen . a prayer for one that intends a single life . o most gracious god , who givest power to the weak , and strength to the feeble , thou knowest my purposes , and seest my desires , and art acquainted with my design of being married to none but thee . o blessed bridegroom of my soul , give me chast desires , power to resist temptations , strength to subdue the motions of the flesh. dwell in me by thy spirit . teach me to love thee passionately . let no other object engross my affections . give me a spiritual appetite . keep me unspotted in this sinful world . be thou my all , my riches , my pleasure , my delight , my crown , my glory , through jesus christ our lord. amen . a prayer for one that is entring into a married state . o god , who hast made marriage an honourable thing , and promised to bless those that marry in the lord ! in thy name i am entring into another state of life . be merciful unto me , o lord , rejoyce the soul of thy servant , for unto thee o lord do i lift up my soul. direct me in all my actions . counsel me in what i am to do . encline my heart to fear thy name . enrich her , that is to be my yoak-fellow with the choicest of thy favours . give us both hearts to rely and depend upon thee . let 's look up to thee , in all our concerns . make our mutual love sincere , and constant , and let 's encourage one another to godliness . make us helpful one to another , and in our lawful endeavours , and enterprizes let 's see thy bountiful hand . make us both pleas'd with what thou shalt think fit to send upon us , and contented in all conditions , and with united force let 's press toward the mark of eternal glory , through jesus christ our lord. amen . a prayer before a journey . o thou who wast a pillar of cloud to thy people of old in the day , and a pillar of fire by night , watch over me in this journey day and night . be thou my guide , my star , my light , my director , and bring me safe to the place i intend for . preserve me from all evil . protect me from all dangers , let thine angel be my guardian , and under the shadow of thy wings let my refuge be , that i may observe thy statutes , and keep thy laws , through jesus christ our lord. amen . a thanksgiving after a safe return . blessed god , whose works are honourable , and glorious , and who hast made thy wonderful works to be remembred , give me leave to admire , and to praise thy providence , which hath covered me with its feathers , and been my shield and buckler , which hath kept me from the terrour by night , and from the destruction that wasteth at noon day . i cheerfully offer here unto thee the sacrifice of righteousness , and as i see the loving kindness of the lord , so enable me for the future to live in a thankful remembrance of thy goodness , and let this and all thy other gracious providences prevail with me to walk before thee with a perfect and upright heart , through jesus christ our lord. amen . a prayer for one , that is going to sea. o thou , who stillest the raging of the sea , so that the waves thereof are still . thy way is in the sea , and thy path in the great waters , and thy footsteps are not known . o god! i am like to see thy works and wonders in the deep . be with me i beseech thee in my going out , and in my coming in . spread thy wings over me , and let me find by blessed experience , that they who trust in thee shall never be confounded . prosper my voyage , and give success to my endeavours . let not the deep swallow me up , neither let the flouds drown me . shine upon me day and night , and with thy love cherish my fainting spirits . let no evil examples have dominion over me . let thy fear be upon my soul , at all times , and let nothing tempt me to depart from my integrity . let my soul learn by thy providences to keep close to thy word , and let that be my comfort in all my afflictions , through jesus christ our lord. amen . a thanksgiving when one is returned safely . o god , thou art the god , that doest wonders , thou hast declared thy strength among the people , thou hast with thine arm redeem'd thy people , the sons of jacob and joseph . i will praise thee , for thy goodness , and for thy wonderful works to the children of men . i will exalt thee in the congregation of the people , and praise thee in the assembly of the elders . i cried unto the lord in my trouble , and thou broughtest me out of my distresses . thou hath delivered me from the great waters , and my life hath been precious in thy sight . recreate my soul with the thoughts of thy mercy , and while i am sailing through the boisterous sea of this world , let thy word be a lanthorn to my feet , and a light to my paths , through jesus christ our lord. amen . a short prayer before divine service or sermon . o god , i am come into the house , where thy honour dwelleth . overaw me with a sense of thy presence , that i may pray with understanding , and like a person concern'd about the blessings , i shall pray for . fix my thoughts and affections on thy sweet self , and teach me to make intercessions with groans , which cannot be uttered . let thy word be sweet to me , and give me a tractable spirit , that may cheerfully , and willingly submit to the yoak of the lord jesus . assist me in all my duties and devotions , and let thy good spirit direct and order them to thy glory . make my soul a gainer by these spiritual exercises , and let all the congregation feel the power of thy influences , that with one heart , and one voice , we may glorifie god in the day of visitation , through jesus christ our lord. amen . a prayer after divine service and sermon . o thou , who livest for ever and ever , i have pray'd , i have heard thy word , i have joyn'd with thy people in their supplications and prayers . if thou lord shouldest mark iniquities , who shall stand ? pardon , i beseech thee , the iniquities of my holy things , and what imperfections thou hast seen in my devotions , cover them with the unspotted righteousness of christ jesus , and cleanse them with his bloud . cast me not away from thy presence , neither take thy holy spirit from me . accept of my imperfect services , and make me more circumspect in all my ways . let thy word be written in my heart , and let neither the cares , nor riches , nor pleasures of the world steal it away . o give me thy grace to walk according to this rule , through jesus christ our lord. amen . a morning-prayer for a family . o god , great and glorious ! the day is thine , and the night is thine , thou hast made summer and winter , thou hast made the out-goings of the morning and evening to rejoyce . how great is thy loving kindness ! therefore the children of men shall put their trust under the shadow of thy wings . we praise thee o god , we acknowledge thee to be the lord. thou art the great preserver of men . thou hast protected us the night past , and through thy mercy we have escaped innumerable dangers ; thou hast been our refuge , our hiding place , our fortress , and our deliverer . one generation shall praise thy works unto another , and declare thy mighty acts . we see thy goodness again in the land of the living . thou hast spread thy wings over us , thou hast covered us with thy feathers . thou knowest our frame , and remembrest we are dust . thou knowest how unable we are to keep our selves , and therefore hast taken care of us , and unto this moment thy favours and loving kindnesses rest upon our souls and bodies . o that men would praise the lord for his goodness , and declare his wonderful works to the children of men ! we cannot but remember , how like a father thou hast pitied us all our days . we have always found thy help in the time of trouble . how precious are thy thoughts , which are to us ward ; they cannot be reckon'd up in order unto thee . if we would declare and speak of them , they are more than can be numbred . what sacrifices of thanksgiving are we bound to offer unto thee for thy love to our souls in christ jesus , for the assistances of thy holy spirit , for thy word , and ordinances , and for all the encouragements we have to lay hold on eternal life ! o make us sensible of thy goodness ! let us see how sweet , and how gracious thou art , and let this sight work in us a perfect hatred of sin , and a fervent love to the ways of holiness . discover to us the errours of our ways . reveal to us our secret corruptions . let not only greater , but even all lesser sins become odious and loathsom to our souls . establish us with thy grace , uphold us with thy free spirit . leave us not to our selves , rule us by thy power , direct us by thy wisdom . enable us to do thy will. encourage us to cleanse our selves from all filthiness both of flesh and spirit , and whatever things are praise-worthy , let 's not onely think of them , but practise them . give us earnest desires to imitate the best of mankind . let 's delight greatly in thy commandments . lord ! open the eyes of our understandings , that we may look more earnestly upon the spiritual riches thou hast vouchsafed unto us , and may be enamour'd with them , and despise the vanities of the world , and set our affections upon the things which are above , and may at last obtain the end of our faith , even the salvation of our souls . be with us this following day . make us watchful over our senses . work in us a detestation of all filthy discourses , and of all the ill we see in the world . teach us how to live in thy fear , and whatever sin we are tempted to , let 's tremble at it , and say , how can we commit this wickedness , and sin against our god! let thy holy angels keep us in all our ways . order our steps according to thy word . direct and guide our thoughts , and words , and actions . bless all our lawful endeavours . cross and disappoint us , in that which is offensive to thy holiness . prosper that which is expedient for us . give us courage , and wisdom , discretion , and resolution in our behaviour toward god and men , and let 's use the world , as if we used it not . keep our thoughts fixed upon a better life , that whenever thou shalt call us away from hence , we may be ready and willing to obey thy summons , through jesus christ our lord. amen . here the prayers for the king , royal family , church , &c. may be added . an evening prayer for a family . most holy , and ever-glorious god! how excellent is thy name in all the world ! thou art to be seen in all thy works , and we have seen thee , the day past , in thy various mercies and gracious providences , for which we do here render our most humble and hearty thanks . o god! who is like unto thee ? for though thou dwellest on high , yet thou humblest thy self to behold the ways of the children of men ! what are we , that thou shouldest take notice of us ! or what is our frame , that thou shouldest have such respect unto us ! we see thy condescention , and admire it . we see thy loving kindnesses , and praise thy name . thy mercy reacheth unto the heavens , thy faithfulness unto the clouds . thou givest unto us all that our hearts , and faith , and reason can desire ! what a glorious gift is the son of thy bosom ! what rich presents are thy promises ! how industrious is thy providence , to engage our hearts to love thee ! yet how backward are we to this duty ! how loath to raise our souls above the world ! how unwilling to take thee for our greatest treasure ! we say , and speak glorious things of thee now and then , but we feel them not . o touch our hearts , and warm them with the fire of the sanctuary , and let 's know no other thing , than to love thee with all our hearts , and with all our souls . be thou the pleasing object of our souls , and let 's be displeased with nothing but what displeases thee . teach us to neglect our own will , that we may the better comply with thine , and let 's walk by this golden rule , to speak little , to think little , and to do much . thou hast done great things for us , denied thy self in thy glory , majesty , and splendor to do us good , let 's therefore scruple nothing that thou commandest ; and give us strength to do what thou commandest , and then command what thou pleasest . enable us to act , and speak , and live , as in thy presence , where-ever we are , and whatever we are doing , and let 's so live in the world as not to be of the world . let no condition thou shalt call us out unto , be uneasie or unpleasant to us , and whenever thou shalt think fit to correct us , let 's look upon the providence , as intended for our good . whenever we are exercised by temptations , let 's not grow impatient , but rest in an humble and cheerful resignation to thy will. fit us for the hour of our death , and let 's not delay our seriousness to a sick bed . let 's readily obey thy present call , and take heed of procrastinations . let the great things that depend upon our death , be much in our thoughts , and let 's not put the evil day far from us . encourage us so to so journ here , that at our journeys end , we may be received into everlasting habitations . take us all into thy protection this following night . o thou great shepherd of israel , who neither slumberest nor sleepest , spread thy wings over us , and we shall be safe . fit us for the duties of the following day . teach us to commune with our hearts upon our beds , and to meditate of thy wondrous works . let our rest be comfortable to the refreshing of our bodies , and that we may be the better able to discharge our duties the following day . let our everlasting rest be never out of our minds , and from the sweetness of our rest on our beds , let 's take occasion to consider , how much sweeter our eternal rest will be in thy bosom . banish from our minds all foolish and vain imaginations , and let 's ever think our selves most happy when we do most converse with thee , who art most blessed for ever . visit us with the favour thou bearest unto thine own people ; and give us all such resolutions to serve thee , that we may never be faint or weary in thy service , through jesus christ our lord. amen . a grace before meat . o lord , thy bountiful hand hath provided these thy good creatures for me [ us ] . let me use them with moderation , temperance , and sobriety , to the glory of thy name , through jesus christ our lord. amen . or : lord , let me see thee the great creator in these thy creatures , and as thou dost intend them for my nourishment , so let my soul be encouraged by these mercies to abound more and more in goodness and vertue , through jesus christ our lord. amen . a grace after meat . o lord , who art the great preserver of men , and who hast fed me at this time with thy blessings , receive my humble praises for these thy mercies , and engage me to walk before thee in righteousness and true holiness , through jesus christ our lord. amen . or : how excellent o lord , is thy loving kindness , i have seen and tasted again how sweet and gracious the lord is . make my will perfectly conformable to thy will , and let these and all thy other mercies prove motives to me to love thee unto the end , thorough jesus christ our lord , amen . finis . the table . a prayer relating to exercise . which is to pray without ceasing . page a prayer relating to exercise . which is every morning to resolve to tie our selves that day to certain rules of living . a prayer relating to exercise . viz. every day to spend half an hour or some such time , in thinking of good things . a prayer relating to exercise . viz. to study deep humility . a prayer relating to exercise . viz. to bridle our tongues . a prayer relating to exercise . viz. to watch against little sins . a prayer relating to exercise . viz. to keep a strict guard over our eyes . a prayer relating to exercise . viz. to make use of the virtues and vices of our neighbours . a prayer relating to exercise . viz. to put a charitable interpretation upon what we see or hear . a prayer relating to exercise . viz. conscientiously to discharge the duties of our several callings and relations . a prayer relating to exercise . viz. to resist all sorts of temptations . a prayer relating to exercise . viz. to stand in awe of god , when we are alone and no creature sees us . a prayer relating to exercise . viz. to do all things to gods glory . a prayer relating to exercise . viz. to stir up and exercise the graces god hath given us . a prayer relating to exercise . viz. every night before we go to bed to call our selves to an account for the actions of the day . a prayer relating to exercise extraordinary . viz. to enter into solemn vows and promises . a prayer relating to exercise extraordinary . viz. to subdue the body by fasting . a prayer relating to exercise extraordinary . viz. to use watching , or abstinence from sleep . a prayer relating to exercise extraordinary . viz. to apply our selves to self-revenge . a prayer for sunday morning . a prayer for sunday evening . a prayer for munday morning . a prayer for munday evening . a prayer for tuesday morning . a prayer for tuesday evening . a prayer for wednesday morning . a prayer for wednesday evening . a prayer for thursday morning . a prayer for thursday evening . a prayer for friday morning . a prayer for friday evening . a prayer for saturday morning . a prayer for saturday evening . a prayer for the whole race of mankind . a prayer for the universal church of christ. a prayer for the king. a prayer for the royal family . a prayer for the bishops and clergy . a prayer for the people of the land. a prayer for persons distressed in body or mind . a prayer for relations . a prayer for benefactors . a prayer for enemies . a prayer for a sick person . a thanksgiving after recovery . a prayer for a woman with child . a thanksgiving after safe deliverance . a prayer for one that intends a single life . a prayer for one that is entring into a married state . a prayer before a journey . a thanksgiving after a safe return . a prayer for one that is going to sea. a thanksgiving when one is returned safely . a short prayer before divine service or sermon . a prayer after divine service and sermon . a morning-prayer for a family . an evening-prayer for a family . . a grace before meat . a grace after meat . . finis . notes, typically marginal, from the original text notes for div a -e here the benefactors names may be mentioned . a letter from a protestant gentleman to a lady revolted to the church of rome horneck, anthony, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing h estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a letter from a protestant gentleman to a lady revolted to the church of rome horneck, anthony, - . [ ], , [ ] p. printed for james collins ..., london : . errata: p. [ ] at end. advertisement: p. - . signed: n.n. [i.e. anthony horneck] attributed to anthony horneck. cf. halkett & laing ( nd ed.). reproduction of original in cambridge university library and bodleian library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng catholic church -- controversial literature. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - mona logarbo sampled and proofread - mona logarbo text and markup reviewed and edited - pfs batch review (qc) and xml conversion a letter from a protestant gentleman to a lady revolted to the church of rome . london , printed for james collins , in the temple passage from essex-street , . a letter of a protestant gentleman to a lady revolted to the church of rome . madam , and are you indeed got into the onely catholick church ? and are you sure the men you have lately believed have not deceived you , as you fancy we have done ? ( for tho you may be so charitable , as to think , that we have not intentionally couzened you , yet since you cannot suppose us to be both in the right , you must necessarily conclude , that we have at least ignorantly abused and imposed upon you ) and did you ever rightly consider what a truely catholick church does mean ? men of sense and reason always believed , that a church which hold's the truely catholick faith is a true and sound member of the catholick church , and dares malice it self say , that we do not hold the apostles , the nicene , and athanasius's creed ! the church of rome her self confesses , that these creeds contain the truely catholick faith : and most certainly when the nicene councel was celebrated , and in athanasius's time that church was counted a sound member of the catholick church , that held that catholick faith , which is expressed in those creeds ; and do we not hold that faith ? do we not stand up at it to express our readiness to defend it ? and what have we done , that we must not be counted a catholick church ? is it because we will not receive things which the church of rome hath since added to the catholick faith ? is it because we will not admit of the doctrines which that church was first induced to believe by the darkness and ignorance of the ages it lived in , and at last loath to part withal for fear they should be thought to have been so long in an error ? is it because we will not yield to things which we apprehend to be directly against the word of god and destructive to that catholick faith the christian world hath professed in all ages ? is it because we will not deceive the people of the cup in the blessed sacrament , which christ intended as a mighty comfort to them ? is it because we will not believe the miracle of transubstantiation against four of our senses and reason , and scripture to boot . is it because we will not suffer the worship of god , or that which is very like it to be given to creatures , because of the very appearance of the evil of idollatry , which we are commanded to shun , as much as idollatry it self ? i● it because we will not believe a purgatory fire , which cleanseth little , but peoples purses of their money ? is it because we will not indulge the pride and arrogance of a man at rome , who having first wheadled the christian princes out of their means and power , hath at last made that power and riches hereditary to his successors , under a pretence of a legacy from christ ? is it because we will not beleive contrary to the apostles rule , that publick prayers which are intended for the benefit and understanding of the multitude , must be said in a ▪ tongue unknown to the people ? these must certainly be the reasons , why we cannot now passe with the church of rome for members of the catholick church ? that these things were not in the ancient catholick creeds , i hope , you are convinced , for you have read them over , and found none of all these additions in them : and now i beg of you , in the name and by the mercy of that jesus in whom you beleive , to judge , which is most likely to be the truly catholick church , our's or their's ? our's that keeps to the truly antient catholick faith , or their's that hath added things contrary to scripture and reason and antiquity ? and dare you continue in a church where your very communion with it , is an approbation of their actions which are directly contrary to the command of christ ? can there be any thing more contrary to it than their denying the cup to the laity ? and when you receive the sacrament but in one kind , contrary to christs command , do not you sin and allow of the sin of that church you are in ? is not your disobedience to christs command a sin , or can you imagine that you are more obliged to obey men than christ himself ? you confess you dare not live in any one sin ; but how dare you live in this sin ? you talk of the benefit of confession and absolution , when that very priest to whom you conf●sie , and who absolves you , lives in that sin you are guilty of , and neither absolves himself nor you from it , and you both continue in it , as if the blind had a mind to lead the blind ? how dare you act thus against your reason and conscience ? are you not affraid when you are going to co●f●ss● , that god will laugh at your mock confe●sion , since you neither confesse that sin of living contrary to christs command about the cup , nor are willing to part with it ? tell me not here that you drink the blood of christ in eating his flesh , it so , to what purpose doth the priest consecrate wine for himselfe , if he drinks the blood of christ in eating his flesh ; but suppose the bread were transubstantiated into the flesh and blood of christ , you know that the not giving the cup of blessing to those that come to the lords supper , is contrary to christs institution , who distinctly consecrated the cup , and gave that to his disciples , who were representatives of all believers , as well as the bread , and peremptorily commanded , drink ye all of this , and i hope you do not call eating the consecrated wafer drinking the wafer . but let us grant you your strange doctrine , that you do participate of the blood of christ in eating the consecrated wafer , who gave you church authority to alter christ's institution ? how can men dispense with an express law of god ? can they annull what god would have established , and continue to the worlds end ? and can you consent to so great a sacriledge ? doth not some horrour seize on you , when you seriously think that you approve of the priests sinning against so notorious a precept , and which he that runs may read ? and pray madam , wherein have you bettered your self in going over to the roman church ? is this your proficiency in religion to forsake a church , where you felt the lively oracles of heaven coming warm upon your soul , and to joyn your self to a church , where you hear nothing but latine prayers , and where the priest , if he be not a good man , may as well curse you as bless you , for any thing you understand of his language or devotion ? is this your proficiency in religion to leave a church where you were taught to worship god in spirit and in truth , and now to cleave to one where they teach your prayers to go upon crutches of crucifixes , beads , and images ? doth this look like that noble religion which christ taught the world , and whose design was to advance our rational souls by contemplation and meditation ? o madam , you are too young to know the tricks of that church you live in ; they are more politick heads than yours is , that had the contriving of it . bold men , that had learnt not to blush at a lye , and then thought it their interest to hector the world into a belief of it . we that can read books as well as they , and know the history of the church as well as they , can see through all these devices , which they perceiving are angry with us for discovering the cheat. what was it madam , that you wanted in our church to carry you to heaven ? did you want that which the apostles and the primitive christians never wanted ? i mean did you want more articles of faith than they subscribed and believed ! if you wanted that , we confess we could not supply you , for we dare say nothing and believe nothing with divine faith , but what moses , and the prophets and christ and his apostles have taught us . if the scripture contains all things necessary to salvation , then we teach all that . if the church of rome knows more articles than christ or his apostles knew of ; we will admire her insolence , but cannot satisfie her unreasonable desire . did you want strictness of life in our church ? if all the commands of the gospel can make you holy , we teach them all , and press them upon the people , and i presume you do not aim to be holier than christ and his apostles would have you to be . hath the church of rome another gospel to teach you than we did instruct you in ? if they have , much good it may do them , we are not fond of the apostle's curse , should an angel from heaven bring another gospel to you let him be accursed . i know your common plea that we protestants cannot rightly interpret the scripture , because we pretend to no infalliblity . and do you blame us for not being so impudent as the church of rome ? there is no protestant but would be glad there were an infallible interpreter of scripture instituted by god and recommended to mankind . but where shall we find him ? who is it that god hath imparted this honour to ? if you say the fathers , you know not what you say , for the fathers differ many times as much in interpretation of the scripture , and are as contrary to one another as any men. if you say the church that 's a hard word ; if you mean christs universal church , dispersed all the world over , you must tell us where it is that this church hath left an infallible comment upon the bible , and how it is possible for a man that will be resolved in a point to go to all christian people in the world ; if you say the church of rome , you must first shew us her commission for this infallible interpretation . secondly you must prove she hath infallibly interpreted the scriptures , and that those interpretations are infallible in all places . thirdly you must agree among your selves what part of your church is infallible , whether the pope , or an universal councel , or all christian people , or whether all these together . to say that this infallibility lies in the church , though you know not where , is to say a needle lies in a bottle of hay , and he hath good luck that finds it . nay i think the church of rome hath been so modest , that notwithstanding all her pretences to infallibility , she never hath dared to obtrude a comment on the bible as infallible , nor did i ever see any interpretation of the bible made either by pope or councel which hath pretended t● infallibility . if that churc● be infallible why do not thei● own divines agree in interpretation of scripture ? i● there be an infallible sense o● the scriptures in that church ▪ then the members of tha● church are mad not to keep t● that infallible sense , especially if they know where t● fetch it , and they offer grea● injuries and affronts to thei● church in differing so muc● about interpretation of scripture , when their chur●● can give them an infallib●● sense of it . for that churc● having as they pretend th● holy ghost to guide them in all things , i suppose that spirit assists her in interpretation of one place of scripture as well as in another : if they say it doth infallibly assist them in some places and not in all , they destroy their own principle , and how shall a man be sure , that just in those points that are in dispute between us and them , they are infallible ? is the spirit divided ? or is he not alwaies the same ? or doth not he exert his power upon all occasions ? madam , who so blind as those that will not see ? who sees not that the pretence of infallibillity is nothing but a juggle , a device to maintain a triple crown , and an engine to carry on a temporal authority ? god indeed hath promised that his church dispersed through the world , shall last to the world's end , and that the gates of hell shall not prevail against he● , but that promise differs very much from a promise of infallibility , and suppose it did infer an infallibility , how comes the particular church of rome to ingross it to her self , that is at the best but a member , and a very unsound one , of christ's universal church ? it is one thing to be secured against being destroyed , and another to be free from all possibility of errour . there is no doubt but a sober rational man , that prays earnestly for illumination , and reads the scripture much , and considers the circumstances , the holy writers were in , when they writ , and the occasions of their writing , and hath the advantage of learning , of languages , and history , may give a very true interpretation of scriptures , such an interpretation as no man can rationally contradict , though he hath not recourse to a visible in●allible guide , and though himself be not infallible . things may be very certain , though they are not infallibly so , and he that can make things out so , that a prudent man cannot but give consent to them , and hath no just cause to doubt of their truth , may justly challenge beleif from other men . but i will not insist upon this point because i never heard you speak much of it . i will come a little closer to those reasons , that moved you to goe over to the roman church , whereof the principal was this , that you were troubled in mind upon the account of your sins , and could get no satisfaction in our church , though you sought it like esau with teares ; whereas you did no sooner confess to a roman priest , and receive absolution but you presently found unspeakable comfort . and are you sure madam , that the peace and satisfaction , you found in that church was not delusion ? you tremble at that word ; but le ts consider the nature of your peace . when you were in our church , either you did truly repent of all your sins , or you did not . if you did not ▪ most certainly you could have no solid peace , but if you did truly repent , as you say you did , what could hinder you from applying the promises made to penitent sinners to your self , which are the true grounds of comfort and satisfaction ? may be you wanted a voice from heaven to confirm the promise of the gospel but have you since heard 〈◊〉 voice from heaven in the church of rome ? i think not ; if you truly repented in our church , then certainly by the word of god you were assured that your sins were pardoned , and if they were pardoned , why should you not comfort your self with that pardon ? that which makes you rejoyce now , is because you believe your sins are pardoned , but if when you were of our church , you verily believed ; you truly repented , you could not but believe that your sins were pardoned and consequently you might have taken as much comfort , as you do●●yw . but the ministers some church of engl●nd , you say , gave me no absolution , which the roman priest did . why , madam , did any of our ministers deny you absolution , when you could assure them that your repentance was sincere ? did you ever ask absolution , and were you refused ? nay i appeal to your conscience , did not those ministers you conversed withal assure you over and over , that you need not doubt of the pardon of your sins so long as you did detest and abhor them and watch , and strive , and pray against them , and were sincerly resolved to commit them no more , and did avoyd the very occasions of evill ? and what was this but absolution , which however you might have had performed with greater ceremony , if you had had a mind to it . it is no very hard matter to guesse at the rise and progress of your peace and satisfaction in the roman church . all new things please , and provided they have but a good face , allure our fancy , and this being pleased , it s very natural to defend them , and having once defended them , our love to them advances , and by degrees we think our honour and credit is too far engaged to part with them . we see how children are quieted with new trifles ( pardon the uncourtly comparison , i know not how to shun it ) and the new object , they never saw before , surprizes and charmes them , makes them fix their eyes upon it and cry , if they cannot have it . in the nature of children we see our own , and embraceing new objects , which our sickly fancy is roving after , is but the scene of childrens longing for new play things , changed ; the novelty of the thing you were venturing upon , the new church ( new indeed , new to you , and new to almighty god ) which you were to joyn your self to , the stool of confession in the church , and the priests new habit , and mortified face ( which perhaps he owes more to his country , than to his vertue ) and affected gravity , and assuring of you that their absolution had a wonderful vertue and efficacy , all these together surprized you , and raised your expectation , and struck some kind of reverence into you . your mind being thus possessed with the idea's of these new thing 's you never tried before , and working upon your affections , and moving your will to confess to this man of wonders , you naturally fell into a fancy , that so much formality and ceremony different from that you had been used to in our church , had more charmes in it , than our plain and honest way , and then laid the stress of your pardon upon the new priests absolution in that formal manner wherewith your fancy being impregnated , it soon diffused a cheereful air in your countenance , and raised some gladness in your heart , because you had now done something more than ordinary , as an antidote against your sin. and from hence arose your pretended peace and satisfaction , or delusion rather , because you layd the stress of your pardon upon the absolution of that roman priest , and not upon the sincerity of your repentance . if a priest could forgive sinn 's whether men repent or no , then indeed you might have layd the stress of your pardon on that forgiveness of the priest , but since by your own confession , that absolution of the priest signifies nothing except people truly repent , for you to build your comfort on that absolution , when it should have been founded upon your sincere repentance , cannot but be a false fire and a conterfeit comfort , if you say ; you did not fetch your peace from that absolution , but from the sincerity of your repentance , you catch your self , for if your true repentance must be the foundation of it , then you might have taken the same comfort in our church ▪ if you still reply , you could not , you only mean , you would not , for true repentance is true repentance in any church , and if true repentance causes true comfort , it would have caused true comfort in our church , as well as in the roman , and therefore there must be some cheat in this comfort . the fancy you have since taken up , that the reason , why you found comfort in the church of rome upon your confession and absolution , and none in ours , must needes be , because the priests of that church are true priests and those of ours are not , is as solid as your peace . if we have no true priests in the church of england , then most certainly the church of rome hath none . the bishops , which in the beginning of our reformation did ordain bishops , priests and deacons among us , were ordained by bishops of that church , and if the character of orders by their own confession be indeleble , then it was not all the thunders and lightenings of excommunication at rome could annul it . it 's true your ghostly father very confidently tells you ( a quality incident to that sort of men ) that our first protestant bishops never received orders from bishops of the church of rome , but one would admire what spirit doth possess these men , that they dare contradict all the publick authentick records we have of their being consecrated by bishops of the church of rome ; they might as well deny , that there were no such kings of england , as henry th . and henry th . ( for we have nothing but publick records to shew for it ) as deny that the bishops of the reformation were never consecrated by bishops of the roman perswasion . i am perswaded that if any papist should come into trouble about the title of an estate , he hath , and did but know that the name of his ancestors , the manner of the conveyance and his just title were in some publick record or register , he would soon make use of it , alledge it as a sufficient proof , and thank god for preserving a record , that is so much for his advantage . i know not , what can be a better testimony in matters of fact next to revelation , than publick records and registers , and we dare venture our reputation upon it , that in the authentick registers of the respective arch-bishops of canterbury , where fear of being counted knaves , and fools , for putting in things contrary to what was publickly known may justly be supposed , to have kept the publick notaries from asserting things notoriously false . in these registers i say it will be found , what succession our first protestant bishops had , how arch-bishop parker the first arch-bishop of canterbury under queen elizbeth ( to go no higher ) was consecrated december . . by four persons then actually bishops , and who had formerly been ordained by bishops of the church of rome ( viz. ) william barlow in henry the th . dayes bishop of st. davids , under edward the th . bishop of bath and wells , under queen mary driven into exile and returned under queen elizabeth , john scory formerly bishop of chichester , miles coverdale formerly bishop of exeter , and john hodgkins bishop suffragan of bedford , not to mention that the queens letters patents ( in case any of the other should be sick or forced to be absent ) were directed to three bishops more , that had formerly been popish bishops and were turned protestants ( viz. ) anthony bishop of laudaff , john bishop suff●agan of thedford and john bale bishop of o●●ery but all this hath b●en s●●learly demonstrated out of 〈◊〉 ●ublick records , first by mr. mason , and ●nce by ar●●-bishop brambal , that h● that writes of it can onely transcribe out of them , and those that deny these records must be men of strange foreheads , and of the greatest disingenuity . from these men that had their priesthood from the church of rome , our priesthood is lineally derived , so that if our priesthood be not valid , theirs cannot be ▪ and if heresie doth not make the episcopal office void , nor disable a man from conferring episcopal order on other men ( as is evident from the second councel of nice , with your church an oecumenical counsel , which received bishop anatolius tho consecrated by dioscorus a heretical bishop ( if i say heresie doth not make the episcopal order void , then suppose , we were hereticks our priesthood which is derived from popish bishop that turned protestants must be a true priesthood still , and to thi● purpose i remember one o● your church said lately , once a priest , for ever a priest. madam , if your desire to know the truth , be honest and sincere , you should act like a person that hath a mind to be satisfied , and search the publick records , and til● then believe not every tal● that 's told you ; the common plea of your priests , that ou● records are sophisticated ▪ and that we have put in what we please , argues only boldness , and ignorance , when they can shew neither where , nor when , nor by whom they they were corrupted . those that talk so , seem neither to understand what a publick solemne thing the consecration of a bishop is in england , nor to reflect , how difficult it is to fill a publick register with falsities as to matters of fact , when there are so many hundered men , that know what is done at such a time , and view the records , and would most certainly speak of it , if they found a flaw in the relation . but if we should deal thus with the church of rome , question all their registers in the vatican , and say , which we might do with far greater reason , tha● they are things packed and invented by men , that have a mind to keep up a faction , ● know what language we should meet withal . but will you boast , say you , o● having derived your orders from the chuch of rome , when you believe the church of rome to be an idolatrous chuch ; madam , it is not the office of a bishop in you● church we find fault withal , but the abuses of it . a church that 's guilty of very great corruption both in doctrine and manners , may have something that 's good and allowable , and he that retains that , is not therefore guilty of her corruption , nor espouses her errours , your idolatry is one thing , and your orders are another . the jews did take many good things from the heathens , and the christians many commendable things from the jewes , but that neither made the jewes approve of the heathenish worship , nor the christians allow of the jewish errours . we are not so disingenious , as to make the breach between you and us wider then needs . so far as you go with scripture and true antiquity we hold with you , where you contradict both , we cannot with a safe conscience bear you company . he that sees a pearl lye among a great deal of trash , if he take the pearl , is not therefore obliged to take the rubbish too , and if we have derived our orders from you , that inferrs no necessity , that we must therefore consent to your notorious depravations of the ancient simplicity of the gospel . the christians heretofore , that approved of the baptism of the donatists , did not therefore presently acknowledge the truth of their opinions , and he that should take a good custome from the turks , cannot be therefore said to approve of all things that are in the alcoran . madam , there is nothing more easie than to cavil at the most prudent action in the world , especially where people take a slight survey of things , and do not with seriousness and deliberation weigh the circumstances of the fact , and do not examine the inside as well as the outside , and i must confess upon the best examination of your actions and proceedings in this revolt to the church of rome , you never took the right way to be satisfied , for instead of pondering the arguments and motives of our departure from the church of rome , and of the reasons we alledge for our church and doctrine ; you made it your chief imployment to read their books , and believed what they said to be oracles , for no other reason but because they talked with greater arrogance and confidence . if you say , that you could not judge of arguments having never been bred a schollar , i would but ask you how you durst change your religion then ? did you change it without reason and without ground ? and if you are not able to weigh the strength of arguments , how can you be sure that you are in the true church at this time ? it is not talk , but arguments that must demonstrate the truth of a religion , and if you have not sufficiently weighed the arguments of both sides , it is a thousand to one , you may still be in the wrong way , and you know not but you may be as much out now , as you were formerly ; m●dam , so great a thing , as the change of your religion , upon which no less then eternity depends , might justly have challenged some years study , before you had resolved upon it . to do a thing of this nature upon so slight a survey , consider whether it doth not argue rashness , and weakness , rather than piety and devotion . to leave a religion you have been bred and born in , a religion founded upon the word of god , and which you had liberty to examine by the scripture , upon reading a popish book or two , without diving to the bottom of the several controversies , without reflecting on the importance of the points in question , without studying a considerable time which religion comes nearest to scripture , and which goes farthest off , is such an argument of impatience , that you only seem to have yeilded to a dangerous temptation of the devil . if the controversies , between the church of rome and us , are so intricate , as you say , and above your capacity to dive into them , you have then run over to that church in the dark , and have as little reason to be satisfied with your proceedings , as you believe you have with our way of worship . you plead that you have been sitting up whole nights , and weeping and praying , that god would discover to you , which is the true way to salvation , and from that time forward you found inclinations to go over to that church ; and is this a sufficient argument to justifie your forwardness ? when you had already begun to doubt , whither our church were a true church or no , because you found not that satisfaction in it , your sickly desires wanted , it was then an easie matter to give ear to confident people , that magisterially and peremptorily assured you , that you would find satifaction in their church , and being fed with this hope , your inclinations to that church grew stronger every day , as our mother eve , the hopes of being like god , suggested to her by the serpent , did egg and spur her on to eat of the fatal tree . we do not forbid people to pray to god to lead or direct them into the right way : ( though sometimes it may be a perfect tempting of god , when people are in the right way to desire god to discover to to them , by a sign of their own choice , whether they are in it or no. ) but then , if we pray to god to direct us , we must not neglect the means , god hath appointed in order to our satisfaction , but must compare scripture with scripture , and books with books , and arguments with arguments , and search , which religion agrees most with the doctrines and practices of christ and his apostles , and as the noble berrheans did , examine all the doctrines , obtruded to our beleif , by the scripture ; and doing thus , and continuing this search , and these prayers together , no doubt but god , in his own good time , will answer us and direct us . but to pray to god to direct us , and not to use the means , in the use of which he hath promised to direct us , we do in a manner mock him , or desire him to work a miracle for us , or to vouchsafe us some extroardinary revelation , when we have moses and the prophets , and may hear them . and i am confident , had you joyned this way with your prayer , examined the doctrines of the church of rome , and compared them with the gospel of our lord jesus christ , seen whether there be any thing like it in the bible , and se●●ched whether christ and his apostles ever taught such doctrines , and done all this , not slightly , but seriously and solidly , it s impossible , you could ever have turned papist , for if our gospel be true , that religion can never be true , for there is nothing in the world can run more counter to the gospel , than the doctrines of that church , wherein we differ from them , and they had need put the bible among pro●●bited books , for should the people have liberty freely to peruse it , the church of rome would grow very thin and despicable . i am sensible your priests find fault with our translation of the bible , and cry out , that there are great defects in it , but when they talk so , they had need talk to women , not to men of learning , and that understand greek and hebrew , the languages , in which the word was originally written . the honesty of our translators appears sufficiently from hence , because , if any sentence in the bible be capable of a double sense , they express the one in the text , and the other in the margin , and where they do but in the least , vary from the original , they either discover it by the italick character , or give you notice of it in the margin , then which there can be nothing more honest . and let any papist of you all shew us , wherein any thing in our bibles is ill translated out of malice or design , or expressed in words , which the original will not bear . if we examine translations by the original , then sure i am , there is few translations go further from it , than the vulgar latine , or the rhemist testament , as were an easie matter to prove , if i intended more than a letter . you are much taken with their mortifications and pennances , which , you say , we have not in our church ; but it 's a signe , madam , you did not rightly understand our religion ; we are so far from condemning mortification and severity of life , that we do commend it , provided it be in order to subdue the body of sin , and to raise our selves to a greater pitch of vertue , provided these severities be sepa●ated from all opinion of merit , and from an opinion of their being satisfactory , and expiatory , and used only as helps , to work in us a perfect detestation of sin. and i will assure you there are more in the church of england , that use severities in this humble holy way , than you are aware of . we indeed do not ordinarily inflict them on all persons , because we know not their constitution , nor what their n●ture will bear , nor have we any command for it in the word of god , but these things we leave to every mans discretion , urging , that where sins require stronger remedies , there men ought to make use of them , and if their corruptions will not be gone by reasonings and arguments , that there they must inflict mulcts and penalties on themselves to drive the unclean spirit out . though i must say still , that religious severities and austerities are not certain signs of a true religion , for heathens do use them , as much as christians , nay more than christians . witness the brahmanes in the indies , and the religious pagans dispersed through all the eastern parts , and if you conclude , that therefore the church of rome must be in the right , because they inflict great pennances , and severities and make daily use of them , i am afraid you only forbear turning turk or heathen , because you never saw their far greater severities in religion , than the church of rome can boast of : but still the protestant church hath not the real body and blood of christ in the holy sacrament , which the church of rome hath : and are you sure the church of rome hath it ? i am perswaded you did never tast it , nor see it , nor feel it , nor smell it , and how do you know it ? what ? because the priests of that church do tell you so ? no , say you , it is , because christ saith in express termes , this is my body . and here , i confess , i stand amazed , that men , with learning and reason about them , can sink into an opinion so contradictory , that , if all the consequences of it be considered , there is nothing in nature can be more absurd , or irrational , and the church of rome had need oblige men to deny both their reason and senses to beleive a transubstantiation . here indeed a faith is necessary , strong enough to remove mountaines , and though never any miracles were wrought , but were wrought on purpose to convince our senses , yet here we must believe one which neither sence nor reason can discover . when christ gave the sacrament to his disciples , saith the apostle , corinth . . , he brake the bread , and said , take eat , this is my body , which is broken for you . it is a wonderful thing , that the word is , in the first sentence , this is my body , should have a litteral sense , and in the very next sentence , pronounced with the same breath , cannot admit of a litteral sense ; for the word is in the second sen●ence must necessarily stand for 〈◊〉 h● , because christs body , when he gave the bread , was not yet broken : if it will not admit of a litteral sense in the very next sentence , because of the absurdity that would follow , that christ was crucified , before he was crucified , why should we understand it in the first sentence litterally , when the absurdity is far greater ; nay that the word is should not be capable of being understood litterally in the second essential part of the sacrament , this cup is the new testament , that here i say it should import , and can import nothing else , but signifies or is a sign of the new testament , and yet must not be understood so , in the first part of the sacrament , is a thing we cannot comprehend : and when the apostle , speaking of the lords supper or eucharist , cor. . . the cup of blessing which we bless , is it not the communion of the blood of christ , and the bread which we break , is it not the communion , of the body of christ , let the rigidest papist , that hath not quite banished his reason , tell me , how he will make sense of the word is here , except he understand it figuratively ; most certainly it cannot be understood literally ; for the cup is not that communion , but is a sign of it : one would admire , how m●n can be so obstinate in a thing as clear as the sun , and you might as well conclude , that christ is a door made of boards and nailes , because the scripture sayth , he is a door , and that he is a real vine with green leaves and grapes about him , because the scripture saith he is a vine . but suppose the word is in these words , this is my body , must be understood literally , how doth this make for transubstantiation ? are the words is and is transubstantiated all one ? a thing may be said to be a thousand ways , and yet without transubstantiation , so that , if by the word is you understand transubstantiation , you your selves must go from the literal sense , and assume a sense , which is not expressed in that saying . all the jews are so well versed in the sense of sacramental expressions , that by the word is they understand nothing but signifies or represents , and therefore it s a horrid shame , that christians meerly for fear of being laughed at , for departing from an absurd opinion , and losing the credit of a pretended infallibility , should make themselves ignorant in that , which the meanest jew , even before the gospel , understood without a teacher ; for we may confidently beleive , that no jew , before christs time , was so sottish to think , when it 's said , the flesh is the passeover , exod. . . that the flesh or blood was really the passeover , but only a sign and representation of it , or a token to them , as moses calls it , ver . . i will not here put you in mind of the strange absurdities that must follow from this doctrine of transubstantiation , viz. that christ , when he did eat and drink in this sacrament , must have eaten his own fl●sh , and that the apostles must have eaten his body , while he was at the table with them , and before it was crucified , &c. i could tell you , that this doctrine is against the great article of our faith , that christ is ascended into heaven , and there sitteth at the right hand of god until the day of judgment . that it is against the nature of a real body to be in a thousand places at once . and that from hence it must follow , that the body and blood of christ is capable of being devoured by vermine , capable of being poisoned , and instead of giving life may be so order'd , that it shall kill and murther ; witness victor the third , pope of rome , and henry the vii th . emperour , who were poisoned in the sacrament , not to mention a thousand more of such monstrous consequences : but since , madam , you do insist so much upon that place of scripture , john . . except you eat my flesh and drink my blood you have no life in you . i le but breifly shew you , how ill a logician you are , to conclude that this is spoke of the sacrament , or that these words infer a corporal manducation of christs real body and blood ; if they be meant of the eucharist , it will necessarily follow , that christ oblig'd the jews , and his hearers to come to the sacrament at the time he spake these words , for he speakes of their present eating and drinking , ( except ye eat , &c. ) but this he could not possibly do , for the sacrament of his body and blood was not instituted till at least a whole twelve months after , nor did any of his disciples , at that time , dream of any such thing , as his dying , and being crucified , nor doth christ speak the least word of it in the whole chapter , which he must necessarily have done , if he had intended the sacrment by it , which is all together founded in his crucifixion . for this sermon of christ , concerning eating and drinking his flesh and blood , was delivered just about the feast of the passeover , ver . . after which feast , as it is said , john. . , . the jews celebrated the feast of tabernacles , and after this they kept another feast of the passeover , the last , which christ was at , which was no less than a twelve month after , john. . , john. . . so that the sacrament of christs body and blood , not being instituted before the last passover , as all the evangelists agree , it was not possible , that either the believing jews , or the apostles could understand it of the sacrament ( and i suppose christ intended to be understood ) because there was no such thing as yet instituted . besides , it is impossible , that it can be understood of the sacramental eating and drinking of the body and blood of christ , for without this eating and drinking there is no salvation to be had , as i● is said , joh. . , . and if it were to be understood of the eucharist , we must exclude all christians from salvation , that are not in a capacity , nor in a possibility of receiving it , which , i am sure , your own church will not do . and that these words of christ cannot possibly be understood of a corporal eating christs flesh , and drinking his blood , but must be understood of a spiritual eating and drinking , that is , believing in him , and obeying him , and hoping for pardon through his death , which is the spiritual food of the soul , is evident from the th . and th . verse , where every one that eats of his flesh and drinks of his blood , is said to have actually eternal life in him , and christ dwelling in him , and he dwelling in christ. that is , christ loves him with a love of complacency , he is a child of god , and beloved of him , and an heir of heaven ; but since wicked men come to the sacrament , not only in our church , but even in the church of rome , it would follow , if a corporal eating were understood , that wicked men , eating christs body , and drinking his blood , have eternal life in them , and that christ dwels in them , and are true children of god , and heires of heaven , contrary to the unanimous consent of the holy prophets and apostles , who call wicked men children of the devil , and blinded by the devil , the god of the world , and heirs of damnation . and indeed it is strange , that people should contend for this corporal and sensual eating of christs flesh , and drinking his blood , when christ himself saith , v. . that the flesh profiteth nothing , and that this eating and drinking must be understood spiritually , i.e. of spiritual eating and drinking , which is believing , as it is said , v. . you see , madam , what it is not to make use of your own reason , but to enslave it to the faith of a church , which loves to act in the dark , and would have her children colliers , and believe what the church believes , and know little more than the great mystery of an ave maria , or a rosary . time was , when you were pleased to tell our ministers that though you were gone over to the church of rome , yet you had liberty not to pray to saints , nor to fall down before images , for that was not thought necessary by the church of rome , which only recommends praying to saints , and veneration of relicks , and images , as a thing useful , and which men have received much benefit by . and indeed i remember , i was told , you thought , that praying to saints was a kind of idolatry , and therfore were glad they would excuse you from that worship ; but since , i hear , that you are grown as devout a worshipper of saints , and peculiarly of the virgin mary , and do prostrate your self before them , as much as the most tractable papist in the world. i confess , i did smell a rat at first , when your priests assured you , that invocation of saints was not a thing commanded but recommended as useful , and was then confident that before a year came to an end , for all these soft expressions and dispensations with your omission of this worship , they would perswade you to that worship , which then you thought unlawful : my prophecy is come to pas● , and the pill , which seemed very bitter at first , is swallowed , and become sweeter than hony , and look'd upon as an excellent medicine . and this , i must needs say , is more than you could have in our church . but this is our comfort , that the more ingenuous men of the church of rome confess , that this praying to saints or angels was not heard of , or used in the christian church , for the first three hundred years after christ : and if the christian church , for the first years , did not think it useful at all , it is a strange degeneration from their principles , to press it now as useful : certainly , if god had thought this invocation so useful , as your church pretends , it is , he would not have so peremtorily commanded , call upon me in the day of trouble ; i will deliver thee , and thou shalt glorifie me . psalm . . . and it 's probable , the apostles , in prescribing so many useful things of far less concern , would not have left us in the dark as to the mighty usefullness of this invocation ; especially , when they had occasion to mention the spirits of men made perfect , and did so often converse with angels . the angel , revel . . . . thought it a very useless thing , and would not admit of so much as a religious prostration of the evangelist before him , because it look'd like sacriledge , and robbing god of his due . but since your church in this adoration takes pattern so much by the courts of princes , give me leave to suggest to you , how you think , a soveraign prince would take it , if a subject should give any of his servants the title of majesty , or any other title , which properly belongs to him . there are few titles , that god hath , and inspired men have given to him , but you give them to the blessed virgin , and though , when you are charg'd with it , you fall to distinctions , and turn , and wind your selves to get out , yet that shews only a bad cause , because it requires so much artifice and cunning to defend it : but , alas ● it must be children , that are perswaded and coaxed to believe , that the church of rome onely counts it useful not necessary , when it is well known , that the generality of that communion pray to saints more than to god ( which in the scripture phrase is honouring the creature more than the creator ) and they never leave that person , that goes over to them , till they have brought him to that worship of saints and angels . it s pretty to hear these men talk , that it is only recommended as useful , when the bishops and preachers of that church are injoyned , and take their oath upon 't , to commend this invocation to the people , as profitable ; and the people are obliged to hearken to their priests in all things ; so that though a man at first may think this invocation not necessary , upon the account of its being onely useful , yet from that other obligation he hath , to obey the priest in all spiritual things , it becomes necesssary : but from this scruple we are delivered , madam , by the confession of faith , which the roman catechisme doth prescribe , for there it is , that it is not only useful , but that we ought to pray unto saints , and indeed should any man live in that communion , and omit it , he would soon be looked upon as prophane , and but a half convert to their church ; they would soon let him know their displeasure , and either fright or flatter him into conformity . and is this the worship , madam , which christ and his apostles have injoyned the world ? are not you afraid of doing things , that do so nearly border upon robbing god of his honour and glory ? idolatry is a frightful word , and you do not love to hear it , and therefore i will trouble you with it as little as i can . but when god hath commanded you to come to him directly , without mentioning the intercession of saints and angels , how dares your church of her own head , bring in a worship so dangerous ? who should prescribe the way how god is to be worshipped , but god himself ? and if god requires you to address yourself to him without any other mediator , but christ jesus , have not you just reason to be afraid , that god will reject your prayers , which are addressed to saints , as mediators ▪ contrary to his order and injunction ? what kings suffer here on earth , in letting their subjects address 〈…〉 to them , can be no example here , for god , as he intends not to regulate his court by the court of princes , so we know it is against his order , to go to his servants , when we are commanded to come directly to him , and it is such a voluntary humility as deprives us of our reward , as the apostles expresly tells us . coloss. . . god knew well enough if men addressed themselves to his servants , to have access to him , something of the worship due to him would stick by the way , and rest upon his servants to his dishonour and disparagement , and therefore he mentioned nothing of this mediate address . it s true we desire our neighbours here on earth to pray for us , but for that we have a command ; for the invocation of saints departed we have none , and in vain do they worship me ( saith god ) teaching for doctrines the commandments of men , mat. . . but besides , when you desire your living neighbours to pray for you , i hope you do not fall down upon your knees to them , nor use the same zeal and devotion to them , as you do to god , and for whole hours together , as you do to saints departed . but why will you blind your self in a thing which your own practice contradicts you in , you know you do not onely pray to saints departed to pray for you , but you do many times , without making any mention of their prayers for you , beg of them , with the same reverence , and prostrations you use to god ▪ to deliver you from all evil , and consequently you beg the same blessings of them you beg of god. and it is but a weak excuse to say , that you intend by those prayers nothing else , but that by their intercession they may get those blessings for you , for you go contrary to the nature of things , and whereas words ordinarily are interpreters of the mind , you make your minds interpreters of your words and actions , which is a strange evasion , and if such a thing be intended , why do you lay a snare before the common sort of people ? who , being ordered to pray to saints for such and such blessings , know nothing to the contrary , but that they are able to dispense those blessings to them , and thus commit idollatry by your willful connivance , whose blood will certainly be required at your churchmens hands one day . examine but your prayers to the virgin mary in your own manuals , when you have prayed to her , and begged of her all that you can pray of god , you add a word or two of her intercession , which in good truth is nothing but a blind , that you may not be said to commit down right idolatry . you know those prayers to the virgin mary , which in the latine , and i think in the english manual too , are ordered to be said to the virgin morning and evening , the one , o my lady , holy mary , i commend my self , my soul and body to thy blessed care and singular custody , and to the bosome of thy mercy this day , and every day , and in the hour of my going out of the world. all my hope , and all my comfort , all my afflictions and miseries , my life , my end i commit unto thee ( speak seriously what can you say more to god ) that by thy most holy intercession , and by thy merits , all my words and actions may be directed and disposed according to thine , and thy sons will , amen . where it 's worth noting , that first you do put as much trust in the virgin as you do in god , and then afterwards , to make these harsh expressions softer , you desire her to interceed for you , that your works may be directed according to christs will , nay and her own , as if she were a law-giver too ? then follows maria mater gratiae &c. o mary , mother of grace , mother of mercy , protect us from the enemy , and receive us in the hour of death , which st. stephen thought was fitter to be said to christ , when he cryed , lord jesu receive my spirit . then followes the evening prayer to the virgin mary . o mary , mother of god , and gratious virgin , the true comforter of all distressed creatures that call upon thee ( this epithete by the way the scripture gives to the holy ghost ) by that great joy whereby thou wast comforted , when thou didst know that jesus christ was risen the third day from the dead impassible , be thou the comforter of my soul , and by the same , who is thine and gods only son in the last day , when with body and soul i shall rise again , and give an account of all my actions , do thou vouchsafe to help me , that i may escape the sentence of perpetual damnation by thee pious mother and virgin , and may come happily with all the elect of god to eternal joyes , amen . then follows , vnder thy protection we flee , holy mother of god , despise not our prayer in our necessities , but deliver us from all dangers alwayes , o glorious and blessed virgin . not to mention any more prayers of this nature , whereof there is a vast number . if god be a god jealous of his glory , how can he like and approve of such doings ? it 's true the honour done to his servants is done to him , but then it must be such honour , as they are capable to receive ; so to honour them , as to give them the epithetes and titles which the scripture gives to none but god , so to honour them , as to use in your prayers to them the same outward prostrations , that you use to god , when you pray to him , so to honour them , as to spend more time in your addresses to them than you do in supplications to god , as is evident from your rosary ; so to honour them , as to say more prayers to them than to christ , so to honour them , as to joyn their merits with christs merits : this is an honour which , i believe , will oblige god to say one day , who hath required these things at your hands ? and how unlike the worship of the true god is that veneration you express to the images and pictures of saints , and to relicks ? how unlike that plain and simple worship which the gospel enjoynes . ? one would think it should a little startle you , to see , that your church is afraid to let the second commandement be known to the people , you know they leave it out in their primmers and catechismes , or if they mention it , they do so mince it , that one sees plainly , they are afraid the people should see the contrariety of their worship to the express word of god. in the beginning of the reformation , the very sight of this commandement made people run away from the church of rome as much as any thing ; indeed to consider the general termes god uses there , thou shalt not make to thy self any graven image , &c. thou shalt not only not worship them but not so much as fall down before them , would make a person , that is not taken more with the golden legends , than with scripture , afraid of prostrations before images , upon the account of devotion ; it is not all your plea , that you do not terminate your worship on the image , but on the person represented by the image , that will excuse you at the great tribunal , for not to mention , that in the same manner the heathen used to defend their grossest idolatry , and that you are forced to borrow their very arguments , your own authors do confesse , that the common people are apt to pay adoration , and do pay adoration to the images themselves , and why will you lay such a stumbling block before the people ? much might be said of the adoration you pay to the consecrated hoste ; you confess , that the worship you give to it , is the same worship , you give to god ; what if that wafer should not be turned into the body and blood of christ ? what if it should remain as very a wafer , as it was before consecration ? what if it should not be god , as you have all the demonstration that sense or reason can give you , that it is not changed into another substance ? what monstrous idolatry would this be ? ay , but we believe it to be god ; why , madam , doth your belief , that such a thing is god , or christ , excuse you from idolatry ? should you believe a stone to be god , and adore it , might not you justly be charged with idolatry ? you look upon the heathens as idolaters , because they adore the sun ; ay , but they believe that sun to be god , and how then , according to your plea , can they be idolaters ? if there be such a transubstantiation in the sacrament , as you fancy , and an adoration of the hoste so very necessary , what 's the reason , the apostles of our lord , that saw christ before their eyes , ( only could not believe that there were two christs , one sitting at the table , the other reached out to them ; ) what 's the reason , i say , that they sate still and paid no adoration to the bread , which according to you was transubstantiated into christ ? if they did not adore it , what a presumption is it in you to give the highest worship to the consecrated bread upon a pretence , that that bread is god under the accidents of bread ? but of this i have said enough before , and could you but find time to read what our authors have written upon this subject , it could be nothing but hardness of heart , and resolution to be blind , could keep you in a church , that fills your head with doctrines , contrary to the nature of a sacrament , contrary to all that moses , and the prophets , nay and all sound philosophers have said . i will not say any thing here of your strange unbloody sacrifice of the mass , a thing unheard of in the purer ages of christianity , and which the scripture is so great a stranger to , that one would wonder how mankind came to light upon the notion . nor of your doctrine of merits , because , i find your priests have two strings to their bow , and tell the people one thing , and their adversaries , when they dispute with them , another ; affirme and deny it as they see occasion , and necessity requires . only one thing i must needs take notice of before i take my leave , and that is the gigantick argument , that some of your gentlemen boast of , and which strikes all protestants dead at the first hearing of it . if there be any thing true , this must be true , that there is a god , if there be a god , there must be a true religion , if there be a true religion , there must be a true revealed religion , if there be a true revealed religon , the christian religion must be that true revealed religion , and if the christian religion be true , then the religion of the church of rome must be true , for the argument , that proves the christian religion to be true proves the religion of the church of rome to be true , which is this , either the christian religion was propagated without miracles or by miracles , if by miracles then it must be divine , if without miracles , then it is the greatest miracle , that a religion , so contrary to flesh and blood , should prevail with sensual men . the same , say they , is true of the religion of the church of rome . for if it be propagated by miracles , it must be divine , if without miracles , it must be so much more , because it prescribes things contrary to flesh and blood , as penances , austerities , &c. and thousands of people do embrace it . i will not make my self merry here in a thing so serious , else i could have told you , that i have hard of an argument , when i was at school , somewhat like this , he that drinks well , sleeps well , he that sleeps well , commits no sin , he that commits no sin will be saved ; therefore he that drinks well will be saved . but i forbear ; and as to the aforesaid argument , whereby one of your priests , that hath printed it , thinks to end all controversies , i will say no more but this . first , that as there is no christian , but must readily confess , that the miracles christ and his apostles wrought , were a confirmation of the divinity of their doctrine , so there is no man of any brains , can admit of the other part of the dilemma as universally true , that a religion that goes against flesh and blood , if propagated without miracles , must therefore be necessarily divine . secondly , that so far as the religion of the church of rome agrees with the truly christian religion , so far it is undoubtedly true , and it will naturally follow , that ▪ if the christian religion be true , the religion of the church of rome , so far as it agrees with the christian religion , must needs be true . and the same may be said of the protestant religion , but that the roman religion must therefore be true , where it goes away and differs from the truly christian religion , revealed to us in the gospel , is a consequence , which none but children can approve of . thirdly with this argument , a man might prove the divinity of almost any religion in the world. he that is no stranger to history , must needs know , what severities , what austerities of life the brachmans , or the heathen friers in the indies do both prescribe , and practise , and what proselites they make , and how full the kingdom of the great mogol is of them , how some wallow in ashes day and night , how others go charged with heavy iron chaines all their dayes , how others stand upright upon their leggs for whole weekes together , &c. how in japan and other places of the indies , the priests perswade the people to fast themselves to death , to go long pilgrimages , to give all they have to the priests , to throw themselves down from steep rocks , and break their necks , and all to arrive the sooner to the happiness of another world , &c. i think there cannot be things more contrary to flesh and blood , than these , and yet we see these doctrines are propogated daily without any force of armes , only by example and perswasion , to be sure without any miracle , but , i hope , that doth not prove their religion to be divine . it 's a dictate of the light of nature , that the way to heaven is strait , and therefore people , that are religiously inclined , are easily won over to those men ▪ whom they see exercise such severities upon themselves . to conclude , madam , when all is done , what the true church is , must be tryed by the writings of the evangelists , and apostles . we see , that even in the apostles dayes , corruptions crept into the church , witness the churches of corinth , galatia , and colosse , &c. and the simplicity of the gospel began even then to be perverted and mingled with idle and foolish opinions and practises , and therefore we must needs think , that after the apostles , decease , the church of christ was subject to the same fate , so that if there be any standard or touchstone left , whereby the truth and sincerity of a church can be tried ( and we must needs think so well of gods providence that he would not leave his church without some rule to rectifie their errors by , in case she should be infected with any ) it must be the primitive institution of the christian religion , and that church , as i said before , which teaches things , that approach nearest to that primitive institution , must be the true church . and , madam , do but once more for your souls sake , and for your salvations sake , compare the doctrines and practises of the church of rome , with the doctrines and practises of the gospel , the fountain of christianity , and try whether you can find there , the doctrines of communion under one kind , of publick prayers in a tongue unknown to the people , of purgatory , of the mass , of transubstantation , of the church of rome's supremacy and infallibility , of worshipping and adoring the virgin mary , and praying to saints , of veneration of relicks and images , of adoration of the hoste , &c. do not force any places of scripture , and try whether you can make sense of any of these doctrines by scripture ? view the stream of the gospel , and search whether there be any thing like these doctrines in it ? why will you make your reason a slave to your priests magisterial sentences ? how can you answer it to god , that you did not improve your reason more ? what have you your reason for , but to judge what is agreeable to the word of god , and what is not ? is not this acting like a creature void of reason , to be guided altogether by what a few blind guides say to you , without enquiring at the law and testimony , whether things are so as they say or no ? wonderful stupidity ! i stand amazed at it . it is not all the seeming holiness of those priests you converse withal , that make the church you are in , a true church . there is no sect in the world , but when they are under a cloud , necessity and the discouragment they are under , and their desire to make proselytes , makes them outwardly religious . there may be , and no doubt are zealous and outwardly pious men in all religions in the world , but that doth not make every religion true , and divine . an outward shew of piety is the only way of propagating any religion . the devil himself could not propagate heathenisme and idolatry , but by the pretened zeal , and piety , and abstinence , and mortification of apollonius tyaneus , who yet by the confession of the whole christian world , was no better then a wizard and conjurer ; i make no application to any particular priest in the church of rome ; i do not deny , but men may be in great errors , and be very zealous for their errours , and seemingly very pious in their zeal , and when their errors are not very wilful , and destroy not the true worship of god , for ought i know , they may find mercy in the day of our lord. i grant there is a great shew of outward piety in the church of rome very dazeling and very moving , but the great danger lyes here , that the worship they give to god with one hand , they strike and pull down with the other : i know too well the practise of their churches , and a heathen that should come into their temples beyond sea , would verily , believe , that they worship a multiplicity of gods as well as he , whatever their pretentions may be to the contrary ; it is not what people say , so much as what they do , that god takes notice of , and though you should ten thousand times protest , that you worship and adore god alone , yet while god sees you adore the virgin mary , with as great zeal and reverence , as you do him , pray to her oftener then you do to him , make as many bowes to her , and other saints , as you do to him , and other things of that nature , how can he believe you ? religion is a thing that will not bear jests and hypocrisy , god will not be put off with contradictions between speeches and practiess . madam , i do from my heart pitty you , and as it might be the weakness of your judgment , that might lead you into this erroneous church , so i beseech you , for christs sake , to return to the church , you have rashly left , where you cannot run a hazard if you will but follow the plain doctrines of the gospel , besides which , we preach nothing , and enjoyn , nothing as necessary to salvation . should these entreaties and beseechings be alledged against you in the last day , as things which you have , contrary to reason , refused and slighted , how dreadful would your condition be ? i have discharged my duty , and given you warning , i would not have your guilt lye at my door , and therefore have let you know my real thoughts and sentiments concerning your condition , and the church you are in . the great god of heaven open your eyes , that you may see and fear . time was when you would have believed us as much as you do now the priests of the church of rome . it 's strange , that now they should speak nothing but truths , and we nothing but fa●shood . do you think , we do not understand the scriptures , and fathers , and antiquity , as well as they ? and can we all be so besotted with interest and passion that none of us should yied to the dictates of their church , if we could prevail with our sense and reason to believe , that the things wherein they differ from us were agreeable to the gospel ? sure we have a great many men among us that are great lovers of peace , and would be glad that the whole christian world were agreed , and would these men stand out against that union , if it could be done with a safe conscience ? certainly we have men as learned among us , as ever the sun did shine upon , nay the church of rome hath at this day few men to equal ours for learning and knowledge . and would all our learned men be so stubborne and obstinate , as not to agree with the church of rome , if they did not see plainly , that there is death in that pot , and that the errours in that church cannot be subscribed to without hazarding the welfare of their souls ? i will but use your own argument , when you went over to the church of rome , and were perswaded by the earnestness of her priests to yeild to their reasonings , what pleasure can we take in promoting your damnation ? what can be our interest in deceiving you ? you used that argument on their side , why will you not use it on our side , judge you , whither we , that have the gospel on our side for what we teach , are not in a safer way , than that church , which for all the new doctrines they have added to the old creedes , are forced to run to the broken cisterns of tradition , and i know not what fathers , whose writings they know not whether they be genuine or no ? as you are now , you live in willful opposition to the doctrine and precepts of the gospel , and o remember what st. paul doth say thes. . , . that the lord jesus will ere long come down from heaven with all his holy angels to take vengeance on those who have disobeyed the gospel of our lord jesus christ. once more therefore i charge you before almighty god , and our lord jesus christ , to repent of your errours , and to return to the bosome of that church , in which you received your life , and being , and the principles of religion and christianity . but if all this seem to you no more but bugbears , i have delivered my own soul , and should be sorry that this discourse should stand as a witness against you in the last day , which god knows was only intended as a motive to draw you back to that fold from which you have wandered and gone astray . i am madam , your faithfull friend to serve you. n. n. feb. . . finis postscript madam , as in the publishing of this letter i had no other design , but to prevent the fall of others into the like dangers , so i have particularly insisted on those motives , which have of late tempted some persons to go over to the roman church , and though i have represented these motives as yours , yet in this i have been so far from doing any thing against the laws of private discourse , or friendship , or acquaintance , that i have only touch'd upon the common stumbling-blocks , which make unwary people joyne themselves to that church ; blocks , which might easily be removed , if men or women would but give themselves leave to think , and would prefer the solid dictates of their reason before the suggestions of their soft , and sickly passions . one thing i had almost forgot , and which indeed is the great bug-bear , whereby your church men fright their people from running over to us , and that is , that our church began but about an hundred and fifty years ago , that luther and zwinglius were the authors of it , and that we had no church before ; pittiful shists indeed to keep people from seeing the sun at noon ▪ suppose our religion did but begin then , why , must people be alwayes in an errour ? must they never reform when they have done amiss ? if there were monstrous errors in the church of rome , which the aforesaid persons saw would be the death of christianity , and which they could not subscribe to without debauching their reason , or wronging both their own and other mens consciences , was it not rational , they should protest against such things , to give their fellow christians warning ? when the house is on fire , would you have no body awake to alarm the neighbours to look to themselves ? did they see so many thousand men ready to be drown'd , and would you have had them hold their tongues , and barbarously suffered them all to be drown'd ? did they see the christian religion like to be swallowed up by darkness and ignorance , and was it not time to rouze the slumbering world ? but however , that these men were the first broachers of our rel●gion , is notoriou●●y false ; first , because long before them , there were men that lived in the external communion of the church of rome , but dislik'd the errours , as they crept in , and grew dangerous , and though they were overaw'd and silenc'd many times by the higher powers of the roman-court , yet they both detested those corruptions , and as they had opportunity , protested against them , as were an easy matter to prove from age to age , if it had not been done already over and over by divines of our church , so that though these men , that lived long before luther , and whom god still rais'd to vindicate his truth as it grew more , and more polluted , were not ●call'd protestants by the people , yet in effect they were so , and consequently there were protestants many years before luther and zwinglius ; and though they were not suffered by the ignorant , and imperious ecclestiastical powers to meet and assemble themselves in publick , yet they made a church , as much as the followers of holy athanasius did , when the whole world was turned arrian , as much as elijah , and those seven thousand , the oracle mentions , made a church , when the whole country was over run with idolaters . these seven thousand we read lay hid , and durst not appear in publick , being oppress'd by the idolatrous powers , that sat at the stern , and thought there was no good fishing but in troubled waters . and indeed in this manner our church was dispers'd long before luther , among the greater multitude of the followers of the corrupted roman church , as a hand-ful of wheat lies scatterd in a bushel of chaff , and though it did not appear in pomp and grandeur ▪ yet that external splendour is not essential to the truth of a church , your own men may be convinced by the aforementioned examples . secondly ; if your champions speak strictly of the religion , which we profess in the church of england ▪ they are under a mistake , when they make luther or zwinglius the authors of it , ●or our reformation began some time after , and was both begun , and carried on with great delib●ration and consideration under edward the . by publick authority , whose proper province it is to take notice of what is amiss in a kingdom or common wealth , whether it be in church or state , and to reform and mend it . it 's no great matter , when a reformation begins , so the reformation be but just ; and if such a reformation had begun but yesterday , that would not have made it unlawful , and that our reformation was just and necessary hath been prov'd by our divines beyond all reasonable contradiction , and how could it but be just , when the decrees of the church of rome control'd the word of the living god , and vyed with the oracles of the gospel . how and when ▪ the several errours crept into that church , is not material to determine , it 's enough we found them there , and it was gods mercy not to give all the learned men of that age over to beleive a lye . but it 's pretty to hear your church-men talk of the novelty of our religion , when it is evident to all the understanding world , that our first reformers began no new religion , but desired only to keep to the old. all their endeavour was to keep to the religion of the bible , and to cut off all supe●fluities , and things prejudicial to salvation , and was there any hurt in that ? they saw , that many things then in use in the church of rome were diametrally opposite to the doctrines and practises of the primitive chucrh , and they justly thought it their duty to reduce the church to the antient pattern ; the prouder clergy of the roman church would not yield to it , but would have all their new fangles , and all their additions to the antient symbols received as articles of faith , though all perish'd , and the coat of christ were rent into a thousand pieces ; the more humble , and more moderate of the clergy , saw the pride and insolence of the other , and trembled , and thus we and they parted , we kept to the old religion , and your men chose the new , and much good it may do you with it , and pray judge by this , which is the schismatick church , we or they ? we that would have healed israel , or they that would not be healed ; so that it is not our religion that began so lately as years ago , about luthers time , but it 's yours that commenced then ; for you then embraced the new additions to the antient catholick creeds with greater greadiness , and were resolv'd to maintain that by bravado's , which you were not able to defend with arguments . it s a very ordinary thing for people , who once incline to the communion of the roman church to demand of us , before they go over , whither a person may be saved in that church . the charity and moderation our divines usually express in their answer to this query , i am sensible hath done our church some harm , whereas the roman priests , being bold in their uncharitableness , and damning all that are out of their communion , make some weak people believe , that they must be in the right , because they are more daring in their asseverations . we have far greater reason to be peremtory in excluding the members of the church of rome from salvation , than they have to exclude us , for if that church be guilty of idolatry ( as i see , your divines find it a very hard task to answer the arguments of our learned men , that prove it ) those hat are guilty of this crime may soon be resolved by the apostle what their lot is like to be in another world ; for no idolater ▪ saith st. paul , meaning one that lives , and dies so , shall inherit the kingdom of god. cor. . yet we are modest , and whatever the principles of that church may lead men to , we hope , there may be many in that church , that either , while they live in the communion of that church , have an aversion from the dangerous , and idolatrous practices of it , or sometimes before they die do heartily repent of the absurd , and unreasonable doctrines , and worship , they have too long asserted , and complied with , and of such we cannot but entertain a very favourable opinion , and indeed i could name you some very famous men both in france and italy , who , though they have continued in the communion of that church , i. e. have not joyn'd themselves to any particular publick protestant church , yet have not approv'd of such things in the roman church , as manifestly obstruct mens salvation , and though like nicodemus they have not dared openly to avow their dislike of such errous , for fear of danger , yet in their hearts they have abhorr'd them , and declared so much to their friends , and intimate acquaintance . and though their seemi●g communion with a church so erroneous , cannot be totally excused , because it looks like a t●cite approbation of her errours , yet since we read of joseph , that he was a disciple of christ secretly , and notwithstanding his not confessing christ publickly , accepted of god , we hope such mens continuing in the external communion of the roman church is not a willful errour , but rather a pardonable infirmity , a timorousness which hath nothing of malice in it , and therefore will not hinder them from salvation . we know not what mercy god may shew to many poor people in that church , who are invincibly ignorant , and never saw a bible , from whence they might rectify their mistakes , and do live honestly in this present world ; but we must withal confess , that the servant , who hath known his masters will , and hath not done it , shall be beaten with many stripes , and whether those that have been enlightened in our church , and have tasted the good word of god , and cannot but see our agreement with the gospel , and after all this embrace the errors of the roman church , whether these will be excesable at the last day , we justly doubt of ; to live in great errours is to live in sin , but where that living in errours is joyn'd with resist●nc● of great light , and knowledge , there the sin becomes all crimson , which was but of a faint red before ; and if this be the character of christs friends to do whatsoever he commands us , then the inference is very easy , that those cannot be christ's friends , nor reign with him in heaven , that wilfully leave undone , what they know he hath commanded , and set up a new worship , which he hath no where commanded : madam , had you never seen such a thing as the scripture , your going over to that church might have deserved some apollogy , but when you were surrounded with the beams of that light which shines in darkness , as st. peter calls the word , with all those rayes about you , to shut your eyes , and desperately to venture upon a church , which enjoines men to live against some of gods laws , as against exod. . , . and matth . &c. and consequently obliges them to prepare for gods displeasure , this , i confess , is an action , which , as it favours of great willfulness , so i question , if you dye in 't without serious repentance , whether the joys you hope for , will ever fall to your share . if your church-men do mean honestly , and do truly aim at the peace of christendom , and in good earnest design the union of of men that profess the name of christ , why will not they part with those doctrines that are so great an offence , not only to all protestants , but to jews and mahometans too ? if that worshipping of saints and images be not necessary , but only useful , why will not they quit that worship , which by their own pretences is needless , especially when they might do so much good by it ; if the cup was formerly given to the laity , why will not they to effect the aforesaid union restore it to the laity ? if the substance of the sacrament , and the comfort arising from it may remaine entire , without obliging men to beleive a transubstantiation , or adoration of the consecrated wafer , why will not they for peace sake lay aside such doctrines , which neither themselves , nor any creature understands ? if heaven and hell are sufficient motives to a holy life , why will not they for quietness sake renounce their doctrine of purgatory , which by their own confession hath no ground in scripture ? madam , i have that charitable opinion of you , that if you had but taken a view of the worship of the church of rome , as it is practic'd beyond sea in places , where there is no fear of contradiction from any hereticks , where they may freely and securely act according to their principles , had you seen the mode of worshipping the virgin mary at rome , or in spain , or italy , the sight of it would have certainly discourag'd you from embracing that religion , which now you seem to be mainly delighted with , for indeed the religion of the church of rome at this time , if a man were to guess from that , which hath the greatest outward veneration , is little else , then a worship of the virgin mary . the very beggers beyond-sea in begging of alms , beg more for the virgin marie's sake , then for christ's sake . this , madam , i know to be true , who am no stranger to forreign parts , and i will assure you , that in those cities or towns , where both papists , and protestants have the free exercise of their religion , you shall live twenty years in a town , before you hear that any protestant is turned papist , ( so few charms are there in the exercise of their religion beyond sea ) but you shall not be above a year or two in such a town , before you hear that several papists are turn'd protestants ( such a force hath truth ; ) the religion of the church of rome , as it is practis'd in england , lookes harmless . now and then upon some great festival they shew you a picture of the virgin mary , or of some other saint , and the honest priest qualifies every doctrine , makes the errours soft , and plausible , and they dare not , living in a protestant country , serve the host of heaven , i mean saints and angels with all their appertenances as they do in places , where there are no protestants to watch them . here their religion seems to be without a sting , and is clad in the fleece of sheep , but if you could but make a voyage into spain or italy , i doubt not but you would see the venome of it , and avoid it and the only way not to be of the church of rome , would be to go to rome , provided you do not g● w●thout your ●ible ▪ in good truth that church hath turn'd christianity into a meer outward pomp and splendor , which ravishes the eye , but can never content a mans reason . the glistering gold in their temples , the curious images of saints and angels , the numerous and stately altars , the mighty silver statues , the rich , and glorious vestments you see up and down in their churches , strike the senses into a kind of ectasie , and it must be sense only , for a considerate mind , that searches the inside of things as well as the outside , cannot be so easily gull'd and deceiv'd ; and this outward pomp they make not the least sign of the truth of their church , not remembring , that if this be a good signe , the idolatrous people in japan , and china , whose temples are infinitely more shining , and glorious , will have a better title to the true church than they ; i must confess , that in policy , and worldly craft , and cunning the church of rome exceeds ours , for they have not only turn'd the spiritual worship of the gospel , into a sensual service , into outward religious formalities , a thing strangely pleasing to flesh and blood , but they have shooes that will fit all sorts of feet , great and small , and have remedies for all distempers , and you may go to heaven in that church either through the straight way , or through the broad , which you please , they can fit the melancholly person , and the jovial , they have monasteries , and nunneries , and severities to content the one , and know how to allow greater liberty to the other ; they can either send a man to happiness through a tedious task of mortification , if he likes that method best , or help him thither by a quicker dispatch , by confession , attrition , and absolution upon a death bed , when the man can hold sin and the world no longer : live , or die , you cannot do amiss in that church , for living you may be forgiven , and after death you may be pray'd out of purgatory , sooner or later , according as you will spend mony upon masses , for gold doth strangely quicken these supplications . such a church , madam , you have espoused , and divorced your self from one that prefers the wisdom of god , and of the gospel before the wisdom of the flesh , and glories in dealing plainly and honestly with all men , that keeps close to the scriptures , and yet is not against those pious customes of antiquity , which are not contradictory to the scriptures , that generously maintains the prerogative of god , and gives no other honour to saints and angels , but what may consist with the glory of her creator , that hath made no new articles of faith , but keeps to the old , and thinks it rebellion against god , to enjoyn things as necessary to salvation , which god never made so ; that urges the strictest life , and encourages nothing , but what may promote true piety and devotion , that hath no more ceremonies , but what are decent , and labours to free religion at once from slovenliness and superstition , that secures the right of soveraign princes , and teaches her children to live like good subjects and good christians , and though it be her misfortune , that too many of her pretended members live like enemies of christianity , yet that 's not long of her doctrines and constitutions , but long of the stubborness of men , who will not be reform'd by her precepts ; as no man blames christ or his apostles , because judas was a hypocrite or because simon magus profess'd their religion , so they betray great ignorance and simplicity , that for the monstrous impieties of many , that profess themselves members of our assemblies despise and slight our church , which in her principles is most averse from all such practices , a church , which as , for mine own particular i have deliberately and premeditately embraced , and chosen , so , i hope , i shall never be so much forsaken of god or of my reason , as to quit it to become a papist . i have not been altogether a careless observer of the several christian churches , dispers'd through the world . desire of mine own salvation hath made me take particular notice , what corruption there is in them , and what affinity they have with the primitive professors of christianity ; and i must freely confess upon a serious examination of the scripture , and the fathers of the three first centuries after christ , that from my heart i think , there is no church this day in all the christian world , be it eastern , or western , that in her principles and constitutions bears so much of the image of the truly primitive church , or comes so near it , as the church of england , a church , which as your fore-fathers had courage to burn for so i verily beleive , that he understands not her innocent designes , and excellent rules , that dares not dy a martyr in her cause . once more your faithful friend to serve you. n. n. finis some books printed for and sold by james collins at his shop in the temple passage in essex street without temple-bar . the art of war by the most honorable george late duke of albemarle . fol. seven sermons preached at white hall by seth lord bishop of sarum . his sermon at the funeral of george duke of albemarle . his sermon , entituled jorams case before the peers the of january . quarto . an exact table to sir. john davis reports . fol. the voice of the light unto the people called quakers in relation to tithes . o. a discourse of truth by the late reverend dr. rust bishop of dromore in ireland , together with a discourse of the way to happiness by jos. glanvil chaplain in ordinary to the king. twelves . a sermon preached at the funeral of mrs. dorothy st. john by anthony horneck preacher at the savoy . a private conference : twixt a poor country vicar and a rich alderman : by dr. pettis . pia philosophia , or the religious tendency of experimental philosophy by joseph glanvil . dr. parkers answer to mr. andrew marvels book , called the rehearsel transpros'd . bishop bramhals confutation of mr. baxters grotian religion with dr. parkers preface annexed . . bishop sandersons seven cases of conscience , in oct. dr. fords blessedness of being bountifull . the capucin fryer exactly described in all his wayes and practices . . advertisement . there is a library in the hands of the said james collins to be sold consisting cheifly of history , philosophy , and politicks &c. in divers languages , and a set of magick , formerly the books of the famous riolanus in divers languages . finis . errata . pag. . lin . . read eighth's , p. . l. . r. bishops p. . l. r. or to conclude , that . p. ▪ l. . r. sacrament . p. . l ▪ . r. and that they are . p. . l. . r. that are . p. . l. . r ▪ scripture . p ▪ . l. . r. numerous . other litteral faults , and mistoppings the reader is desired to correct at his leisure . the crucified jesus, or, a full account of the nature, end, design and benefits of the sacrament of the lords supper with necessary directions, prayers, praises and meditations to be used by persons who come to the holy communion / by anthony horneck ... horneck, anthony, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing h estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the crucified jesus, or, a full account of the nature, end, design and benefits of the sacrament of the lords supper with necessary directions, prayers, praises and meditations to be used by persons who come to the holy communion / by anthony horneck ... horneck, anthony, - . the third edition, corr. and amended. [ ], , [ ] p. printed for samuel lowndes ..., in the savoy [london] : . reproduction of original in the british library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng lord's supper. eucharistic prayers -- church of england. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion the crucified jesus or , a full account of the nature , end , design and benefits of the sacrament of the lords supper . with necessary directions , prayers , praises and meditations , to be used by persons who come to the holy communion . by anthony horneck , d. d. chaplain in ordinary to their majesties . the third edition , corrected and amended . in the savoy , printed for samuel lowndes ▪ over-against exeter-change in the strand . . ΑΓΝΩΣΤΩ ΕΥΕΡΓΕΤΗ to the unknown benefactor . sir , the following discourse being the substance of several sermons , preach'd at your desire , and incouragement , before the monthly sacraments , though i am ignorant who you are , and what part of the city or country you live in , yet i thought it my duty , to let the publick know , that there is such a man in the world , who is desirous to do good , and loves not to be known . this treatise you have a proper title too , not only as one , whose hearts desire is to see the church of england flourish , but as a benefactor too ; and to have dedicated it to any other person , had been injurious to your character . you were sensible how backward the generality are to come to the holy communion , how much ground the church , and christianity it self , loses by this stupid negligence of it's pretended votaries , and how , not a few absent themselves , for want of understanding the true nature and design of this blessed sacrament , and therefore justly thought , that if , by a previous monthly sermon , mens hearts were warm'd into consideration of the use and necessity of this ordinance , the mists , which hitherto have clouded their vnderstandings , would be dispell'd , and they become acquainted with their du●y , which was the cause of your exciting me to this publick service . your judgment hath not fail'd you , for since these religious exercises have been among us , abundance of persons , who before look'd upon their coming to the holy table , either as indifferent , or unnecessary , or unseasonable , have , through the blessing of god , bethought themselves , considered the obligations , that the mighty work of redemption lays upon them , and conscientiously applyed themselves to the frequent use of this universal medicine . and all i can tell you for your incouragement , is this , that as we owe the beginning , and progress of these monthly sermons , to your zeal and influence , so you will have a share , both in the good that 's done by them , and in the rewards of those , who are thereby brought to a serious sense of the wonderful love of god in christ jesus . it was a publick good you design'd by your munificence ; and that which makes the pious work the greater , is , that you do not care your left hand should know what your right hand doth . the almighty hath enrich'd your heart with the noblest charity , even with that to the souls of men , an empl●yment which god himself disdains not to travel in ; and what are all the angels of heaven , but ministring spirits , sent forth to be helpful unto those that shall be heirs of salvation ? nothing is more pleasing to god , than to be instrumental in bringing many sons unto glory , and though you are no publick orator , yet you help towards mens conversion , and in employing others to rouze them from their spiritual slumber , your self have a hand in their reformation ; and by that means preach , though you be not in orders , yet without offence to the law , and at the same time observe the canons of the church , and win souls , without being engaged in the sacred function . some criticks think , that s. paul , in his address to the athenians , doth not find fault with , but commends them for erecting an altar to the unknown god , and if so , i hope none will blame me for raising this monument , to an unknown benefactor . good works are the sweetest incense that can be laid upon god's altar ; and though some , that have concealed their names , have been discover'd by the charitable deeds done by them , yet yours are so order'd , that , though for some time you have thus generously employ'd part of your means , to advance this publick good , yet still you are a stranger to me ; and in that , happier than the roman senator , who hiding himself in the time of proscription , his perfumes betrayed him . may the god , and father of our lord jesus christ , who hath already touch'd your heart with a sense of his glory , enrich you with all spiritual blessings , and make you to abound more and more in faith , in love , and in all goodness . may that great shepherd of souls enlighten your understanding with greater brightness , raise your soul above this transitory world , teach you to despise the things that are seen , and fill you with earnest longings , after those which are not seen ; that after having serv'd your generation here , your immortal part may be admitted to the enjoyment and embraces of the holy trinity , the festivals of seraphim , to mount sion , to the city of the living god , to the innumerable company of angels , to the general assembly of the first-born , which are written in heaven , to the spirits of men made perfect , and to jesus the mediator of the new testament , whose blood speaks better things than that of abel . so wishes , sir , your affectionate friend , and servant , anth. horneck . the preface . the vast number of books about the sacrament of the eucharist , as it shews the richness of the subject , so it discovers the zeal and industry of good men , to uphold the power of religion in these perilous times , as they are call'd by the apostle of the gentiles . and indeed , if we consider the influence this ordinance hath yet on men , who have not altogether sold themselves to do evil , and are not gone so far , as to make a mock of religion ; it is no small motive to busie our selves in recommending and pressing the frequent use of it . i look upon it as a special providence of god , that in this iron age , wherein men have made a shift to baffle all the rules of discipline , they have yet some reverence for this ordinance ; insomuch , that if we can oblige them to make use of it , we may entertain great hopes of their future sobriety and seriousness : the generality shun it , because they are loth to shake hands with their looser lives , and they are sensible that the use of this ordinance , and a disorderly conversation , are things inconsistent , and incompatible ; and therefore , could we perswade them to come , we might promise our selves a rich and plentiful harvest , there being nothing more likely , than the fruitfulness of that ground , which is water'd with the blood of jesus . what i publish here , is in order to make good my promise in a lesser piece , call'd the fire of the altar ; and when a man hath once , either rashly , or premeditately , made himself a debtor to the publick , i think it is justice and good manners , if he be able , to discharge the obligation . i do not hereby discourage the reader , from perusing other mens labours , ( he 'll possibly think there is no danger ) but desire only to promote and encourage the good he reaps from exacter compositions . i have , in the following discourse , endeavour'd at once , to inform the readers judgment , to direct his practice , and to satisfy his curiosity ; the first , by giving a rational account of the nature of the eucharist ; the second , by taking notice of the particular duties requisite in communicants ; and the third , by adding some historical passages about the rise and progress of some rites , and opinions , relating to this sacrament . i had thoughts toward the latter end , to have added a chapter about confessing of sin to a faithful minister of god's word , before men receive the communion ; but fearing the book would swell to an unconscionable bulk , i was forc'd to stop where i did . that which made me desirous to have said something of that subject , was , because i find by converse , that some romish priests have of late been very busie with several members of our church , and made a mighty stir about this sacramental confession , as if our church were defective in a fundamental point , because we press no such thing upon our communicants . but not to mention , that mountebanks do what they can to discourage men from consulting with discreet and rational physicians ; we do not , indeed , make this confession of sins to a minister absolutely necessary to salvation , nor do we enjoyn it upon pain of damnation , because we have no warrant for it in scripture , which our church makes the only rule of her faith ; but that we do not encourage this confession , as a thing very convenient , nay , in some cases necessary , especially , where the sinners conscience is burden'd , and oppress'd , and labours under doubts , is a malicious slander and calumny . we find nothing in the apostles rubrick for celebrating the holy communion , concerning this confession . but all that he saith , is this , let a man examine himself , and so let him eat of that bread , and drink of that cup ; which christians may certainly do , without confessing their sins to a minister . yet where they are gravel'd in this examination , or find themselves in perplexity about their spiritual concerns , reason requires , that they should come to the priest , who is appointed by god , as director of their consciences , and where we find , that their souls are touch'd with remorse , and their resolution is great and magnanimous , to shake off the burthen of their pollutions , and to give themselves up to the conduct of a better master , there we are ready to impart to them that absolution , which god hath bid us pronounce in his name to their comfort , and whereof there is as full , and satisfactory a form in our liturgy , as any christian can desire . it 's granted , we do not , as in the roman church , join the merits of the virgin mary , and of the saints , to those of christ , in our absolution , because we dare not , for fear of committing a hainous sin ; but we absolve , as far , as we are impowred by the word of god , and he that leaves this fountain , and hews out to himself cisterns , which can hold no water , is in danger of being forsaken by god , and left to his own delusions , and vain imaginations . the crucified jesus . chap. i. of the name of this ordinance , and why distribution and participation of bread and wine , usual in christian assemblies , is called the lords supper . the contents . all societies of men have certain badges , whereby they are united among themselves , and distinguished from others . the sacraments of the christian church are such badges . this particularly , where bread and wine is administred , call'd the lords supper , for four reasons , though celebrated in the morning , yet may still be call'd the lords supper . some remarks upon its institution at night . divers names given to this sacrament by the ancients . an account how this supper differs from common suppers . the necessity of our giving attendance at this ordinance . the proper dress of the soul , which renders it a welcome guest at this sacrament . the prayer . i. it is st. austin's observation , that men can never unite in the bond of religion , whether true of false , except they agree in some outward sign or badge , as a character of their concord and combination ; to this purpose it was , that even the divides of old , as caesar tells us , having made their sacrifices , the testimony of their union , whenever any of their people did obstinately disobey their orders , the punishment they inflicted on them , was , to interdict them the use and participation of their sacrifices ; and whoever fell under this censure , was counted criminal and impious ; his company , discourse and conversation , shunn'd as the plague ; and he depriv'd of the benefit of the law , and look'd upon as infamous and scandalous . such visible badges the son of god , when he left the earth , thought 〈◊〉 to give to the christian world , to be witness of their union and communion , viz. baptism and the supper of the lord ; the former , as a mark of their being admitted into his church ; the other , to advance and increase that spiritual life , of which the former may be supposed to have sown the seed , and laid the happy foundation ; and and though all that come and apply themselves to the use of these ordinances , are not therefore true members of his church , or lively stones in that spiritual building yet as these mysteries , and frequenting of them , are standing witnesses of their having addicted themselves and vow'd obedience to christ's religion ; so they are means , whereby they may not only arrive to a lively sense of their duty , but whereby their union and communion may be promoted , and proclaimed to all that are without the pale of christian congregations . and were the ancient discipline of the church revived , and reduced to its former lustre and glory , we may rationally conclude , that to be deprived of the use of these two especially of the latter , would be more infamous and grievous , than it was among the heathen to be excluded from the participation of their sacrifices ; as the benefits , of which people are deprived thereby , are of greater consequence and concernment , than those , which the pagans expected from their unreasonable service . ii. as to the sacred rite of distributing and participating of bread and wine , universally practised in the christian church , and which is the proper subject of the ensuing discourse , the reason why it is called the lords supper , is , . because the lord of lords , and king of kings , he whose name is wonderful , the lord jesus christ hath solemnly instituted , vnd ordained it . it was the fatal night , when the jews , prompted by the prince of darkness , and blind with rage and envy , were come out against him , as against a thief , with staves and spears , to hurry him to death and to the cross ; just before this amazing tragedy began , having eaten the passover with his disciples , and by so doing put an end to the types and shadows of the ceremonial law , he took bread and wine , and gave it to all the church then present , and bid them eat and drink of it , and in so doing , have higher thoughts , and reflect upon all the instances of his love to their immortal souls , and teach their successors to do so too . this jesus who by wicked hands was crucified , and whom god hath made both lord and christ , was the master and author of this feast , and from him it justly derives its name . . because the end of this eating and drinking is to commemorate the death of the lord jesus . as the end of the passover , under the law , was , to remember the great deliverance from the egyptian bondage ; and that of the feast of tabernacles , their being guided through the wilderness by a cloud , and their ancestors dwelin booths and tents : as the feast of trumpets was instituted either by way of anticipation , that they might remember afterwards how the walls of jericho fell , or to refresh their minds with isaac's sacrifice , ( an emblem of the messiah's death ; ) and the feast of weeks , or pentecost , was ordained as a testimony of their gratitude for a plentiful harvest , and to put them in mind of the liberty they gain'd , when god gave them the law , and entred into a covenant with them ; and that of purim to bring into their memories , how they were rescued from the cruelty of haman the amalekite ; and that of the dedication , to suggest to them the rebuilding of the temple : so the lord jesus enjoyn'd and recommended the keeping of this feast to his followers , that they might remember , how their master loved them , and made his death a demonstration of love ; how he died to make them happy , and denied himself in all the contents of life , to make theirs blessed and glorious for ever ; how he submitted to the power of the grave , to purchase their comfortable resurrection , and fell a sacrifice , that they might have hopes of pardon through his blood ; a remembrance so just , that if this charity deserves not frequent commemoration , no mercy , no benefit , no favour , no providence can deserve it , for this goes beyond all , that the word of god calls glorious and beneficial to mankind . . it s the lord's supper , because the lord jesus is meat and drink in this feast ; meat indeed , and drink indeed , as the expression is , john . . for though that chapter speaks not directly of this supper , yet the phrases and modes of speech used there , may very piously be applied to what is represented by the elements in this feast ; for the benefits , advantages and emoluments of christs death , are food so proper to a religious soul , and a gracious mind feeds so savourly upon these , that nothing deserves the name of spiritual meat and drink , so much as these ; and indeed , these nourish and feed the soul , make her strong and lively ; these are her cordials and restoratives , and in the nature of david's oyl , psal. . . which make her face to shine . . it 's the lords supper , because the nourishment and strength it affords or yields , is by the influence of the lord jesus . he sends his spirit into the soul , that comes to his feast hungry and thirsty , and longing after the riches of gods love , whereby the soul is inflamed to love him , who bought her at this dear rate ; and that love produces peaceableness and gentleness , and faith , and purity , and sincerity , and delight in good works , which are excellent signs of the souls growing strong in the use of the spiritual food . the holy spirit of christ destroys the reigning power of sin in her , and the government of the flesh , for the leaner this grows , and the more the authority of it is diminished , the better the soul thrives , and the more vigorous and active it becomes in all its faculties . iii. though to call this feast , the lord's supper when it is in most churches celebrated in the morning , seems to be improper , yet the reason why it still bears the name , is , because the same substantial actions are still observed in the celebration of it , that were used by christ and his disciples at his first institution in the night ; and not only the same actions , but the same end and design is kept on foot , which we find in its first foundation ; and whenever it is celebrated , it 's still in imitation of that supper , and that supper is still remembred in it . the reason why christ in instituting of it , made use of the night , which gave it the name of a supper , was , because it was to be succedaneous to the passover , which , according to custom , was eaten at night , as the deliverance , which the jews remembred then , was performed by the angel at night : and as the passover represented the old covenant or testament , and this feast the new , so it was fit , that the later should be instituted immediately after the celebration of the former , that both being set together , their different signification might more plainly appear , and men might see , what mercies they might expect from the bringing in of a better covenant . this being the occasion of christ celebrating this feast at night , and consequently the reason ceasing with the typical passover , the christian churches , in process of time , took the liberty of celebrating it at all seasons , as they saw it either necessary or expedient . and though what i have said about the passover , is the principal reason , why christ made choice of the night for this institution , yet , for ought we know , it might be with an intent also to hint to us , how by this sacrament , the night of ignorance which sat heavy on the minds of most men , would be dispell'd ; that by night is sometimes understood the night of ignorance in scripture , is evident from matth. . . es. . , . rom. . . and that by the devout and religious use of this sacrament , our ignorance is in a great measure cured , experience is a sufficient testimony : hereby certainly our minds are signally enlightned , and we behold the wisdom , love and goodness of god , discover the methods and ways of salvation , get clear apprehensions of the mysteries of our faith , and see how inconsistent the works of darkness are with this solemn remembrance of the death of christ ; hereby we come to feel the power of god toward them that believe , and find out the secret of the union , that is betwixt christ and his true followers , and learn to know , that what is said in the word of god , concerning the tender regard of christ to his church and friends , is no fable . add to all this , that christ made choice of the night , possibly to put us in mind of his sudden coming to judgment , which is frequently expressed in scripture by his coming in the night , mark . , . luke . , . thessal . , . rev. . . nor is this an unsuitable reflection in this sacrament to contemplate his coming to judge the world ; for though that coming may strike terror into men , that put the evil day far from them , and prepare not for their lord 's coming , yet to a soul enlightned and sanctified , it cannot but afford matter of comfort , to think at such times , that the same jesus , who was crucified , will ere long appear in glory with all his mighty angels to give those , that have followed him in the regeneration , full possession of the purchas'd glory however , at the best , the celebration of this feast at night was but a circumstantial thing , and therefore the church is not obliged to keep to it , circumstantial things depending much upon conveniency , or inconveniency , which vary in several ages ; and this was the reason , that though standing at the eating of the passover was a commanded circumstance , exod. . . yet the jewish church , in after ages , varied from it , even by christs own approbation , and turned that posture into leaning , as i shall have occasion to shew more largely in the chapter about kneeling at the communion . the church therefore sins not in celebrating this feast at any other time , especially in a circumstance barely related , not commanded . yet as i said before , because this spiritual feast , kept up in all churches , is still in imitation of christs supper , and that supper is religiously remembred in it , and the same essential things , together with the scope , drift and design of all , are still preserved , it is not unfitly called the lords supper still ; so that if any man seems to be contentious about the name , we have no such custom neither the churches of god , cor. . . iv. yet this is no argument , but that it may also lawfully be called and expressed by other names , and this we find the christian churches have done from time to time . tertullian was the first that called it a sacrament , taking the name from the oaths the roman soldiers took , that they would be true and faithful to their emperor , and the rather , because we vow allegiance and fidelity in this ordinance to the great master that died for us . others have call'd it an oblation , because we offer up our humble prayers and supplications to the god and father of our lord jesus christ , and our souls and bodies too , when we remember this beneficial death . sometimes it hath been call'd a sacrifice , because it is not only a commemoration of the wonderful sacrifice of christs death , but we chearfully offer up the sacrifice of our praises for this inestimable mercy . the name of communion occurs frequently in the writings of the ancients , because all sincere christians are hereby tyed in a bond of mutual love , participate of the same bread , are fellow-members of the mystical body of christ , and have communion with christ their head , and enjoy all the same benefits of his death and sufferings . the word eucharist is used as often as any other , because thanksgiving and magnifying the goodness , mercy , and charity of god the father , son and holy ghost , are a great part of the service here . the name mass which they of the roman persuasion , and even the lutheran churches make use of , as it was not known in the church for the first four hundred years after christ , so the original of it was this , when the lords supper was to be celebrated after sermon , the deacon or some other officer of the church , called to the people , that did not , or were not to receive , in these words , ite , missa est , depart , the congregation is dismissed . in time , that which was only a preliminary circumstance of the lords supper , was applied to the whole office , and the service was called missa , or mass , a word which the romanists make a great stir with , and turn into a perfect charm , and a monstrous sacrifice , to the great disparagement of christs sufferings , and the benefits that accrue thereby to true believers . some of their writers make it a hebrew word and fetch it from the old testament , others derive it from the greek , others from the northern language ; and though it expresses less then any of those names we mentioned before , yet hath this swallowed up all the rest , and the more superstitious in the roman church are almost afraid to call it by any other name ; and the mass is that which both young and old , both learned and unlearned among them , have most frequently in their mouths , though few of the vulgar know what it means . i omit here many other names , appropriated by writers to this mystery ; such as collect , oeconomy , liturgy , dominical , agenda , anaphora , synaxis , &c. partly because i intend no critical history , and partly because by the names i have already spoken of , this sacrament is usually known in the western churches . that we do so often call it a mystery , is , because the things discovered and imitated here , do altogether depend upon divine revelation , and are such as flesh and blood understand not , and the secrets of which , none but a person enlightned by the spirit of god apprehends to any purpose , and which transcend all the arcana or hidden points of heathen divinity . v. the name of the lords supper puts us in mind , that this holy feast differs from common suppers . . in that common suppers are for the support of nature , this for the support of grace and goodness in our souls . the former are intended for the strengthning of the body , this for the corroboration of our faith , and hope , and love. our common supper represents to us the ordinary providence of god , which opens its hand , and fills the desire of every living thing : this , gods extraordinary dispensation , which shews at what cost and charges we are made the children of god , and fitted for everlasting habitations . the former gives us an account of the blessings of gods left , this of the favours of his right hand : the former bids us look into the nether , this into the upper springs of the divine clemency . . in our common suppers , our spirits may unbend , and our minds and tongues take liberty of thinking and speaking of things relating to our necessary employments in the world ; in this , our thoughts must rise , mount up with wings as eagles , pierce the clouds , and fix on the riches of divine love , retire from the world , view god , and his glorious attributes , and unite with that excellent object , improve themselves into contempla●ion , and adore the mystery of redemption . in the former , no other preparation is required , but what we are to bring with us to common affairs and businesses , i. e. gravity and sobriety ; but in this , the heart must be prepared , the soul chafed , the affections warmed , prayers offered , ejaculations press into gods presence , and self-examination dispose the soul for the visits of the holy ghost , that it may be a worthy guest at so great a table , and the rather , because god is in a special manner present here ; for wherever providence displays its brighter beams of love , there god is eminently present ; that makes heaven what it is , because there the divine goodness shines most gloriously . in this sacrament are set before us more then ordinary characters of gods love ; the angels of heaven , saith st. chrysostom , stand round about the altar , and while the minister of the ordinance is praising him , that lives for ever and ever , fall down at the same time rejoycing at the blessings and the manna , which falls down from heaven on the children of men ; so that here we may cry out , as the patriarch did of bethel , how dreadful is this place ! the preceding considerations reduced to practice . i. this sacarament being a feast , prepared by the greatest prince for his servants , those servants must needs be inexcusable , that refuse to give their attendance here . i do not deny , but their may be just excuses and lawful causes of our absence , such as sickness , weakness , faintness and distempers , pains , aches and some sudden accidents and disasters , which will not suffer us to fix our thoughts on so reverend an ordinance ; but these hapning against our wills , and importing no wilful neglect , god bears with us , under such circumstances ; but to act , as if we did not hear our master call , and to suffer the world to put a stop to our coming ; to be so enamoured with our profits and sensual satisfactions , as not to think our selves concerned in the duty to refuse approaching , because we are loath to be at the pains of searching our hears and trying our ways ; to neglect coming , because we are loath to sequester our thoughts from sublunary objects and to part with our sins ; to absent our selves , because we relish the enjoyments of this life , before this celestial food ; this is to slight what god esteems , and to spurn at the greatest mercy ; this is to thrust away salvation , as if it were worth nothing , and to ●ndervalue the pains god takes to bring us to himself ; and what god must think of such scorners , i need not tell you , for your selves may guess , except you believe god to be a stone or stock , how he must resent it ; and one would think , it should cause some sad thoughts within you , if you believe what he saith , sam. . they that love me , i will honour , but they that despise me , shall be lightly esteemed . ii. when the church invites us to this feast , we must suppose that our lord himself makes an address to us , as it is in matth. . . behold i have prepared my dinner , my oxen and my fatlings are killed , and all things are ready , come ye to the marriage . this holy ordinance is the marriage feast , which declares our being joyned to the son of god , the king immortal , invisible , blessed for evermore , hearken therefore , o daughter , and consider , forget also thine own people , and thy fathers house , so shall the king greatly desire thy beauty , for he is thy lord , and worship thou him . this feast requires suitable garments , not tyrian purple , not persian silks , not that outward adorning with broider'd hair , or gold , or pearl , or costly array , but the ornament of a meek and quiet spirit , which in the sight of god is of great price . a garment of sackcloath is a more glorious sight in the eyes of him , who is the master of this feast , then all the bravery of the tinckling ornaments of the daughters of sion , and a contrite heart invites his gracious aspect ; and this the primitive believers were so sensible of , that before their coming to this feast , they humbled their souls with fasting , and as course and uncomely as this garb appears to sensual men , yet he that is the lofty and holy one , who inhabits eternity , hath declared his liking and approbation of it , for to that man will i look , that is of an humble a and contrite spirit , and trembles at my word , es. . . es. . . we read of a garment of praise too es. . . a garment , which the angels of light are adorned and deckt withal , a garb so pleasing , that the eternal father smiles on them , and it smells sweeter than that of esau ; god like old isaac , takes notice of it , and blesses them . st. paul understood this , and wore it constantly . hence it is , that we find him so liberal in praising the cross of christ ; with this he seems always transported , and he seldom talks of christ without raptures , an object upon which he though he could never say enough . being rapt up into the third heaven , he had heard the melodious voices of the four and twenty elders , and the new song , they sung to the lamb that was slain ; thou art worthy to take the book , and to open the seals thereof , for thou wast slain , and hast redeemed us to god by thy blood out of every kindred , and tongue , and people , and nation , rev. . . and he could not have a better pattern . and now that we speak of garments , that make us welcome guests at this table , we must not forget the garment or ornament of good works , which st. paul takes notice of , tim. . . these are the shining robes our souls must be ambitious of ; these adorn our profession , charm spectators , attract followers , and are apt to make people in love with goodness : and what is more , change us into the same image with the author and finisher of our faith , whose province and imployment was , going about and doing good , as we are told act . . and consequently this cannot but be a proper ornament , to appear in , at this banquet : and of this nature is the white garment , we read of eccles. . . or the garment of innocence and purity , whereby we hate the garment spotted by the flesh , and keep consciences void of offence toward god and toward man. in these garbs we may boldly shew our selves at the table of our lord , and expect the same welcome , that the spouse received in the canticles , cant. . , . how fair is thy love , my sister , my spouse● how much better is thy love , than wine , and the smell of all thine ointments , than all spices ! thy lips ; o my spouse , drop as the honey-comb , honey and milk are under thy tongue , and the smell of thy garments , is like the smell of lebanon . the prayer . o holy and merciful saviour , merciful beyond example , who treatest me as thy child , hast prepared a table for me , and made my cup run over ! be thou my shepherd , let me want no grace , no mercy , no assistance that 's necessary for me in the prosecuting of mine eternal happiness . dress me with thy robes , adorn me with the ensigns of thy favour . let me rejoyce at the supper , thou hast prepared for me . teach me to entertain thy call with gladness . let me see clearly , what thou hast prepared for them that love thee . thou knowest my stubborn and lazy heart , rouze it from its slumber ; melt it by the fire of thy love ; breath upon these dry bones , and they shall live : let me not with esau prefer a morsel of bread , eaten in secret , before my birth-right to eternal glory . let me consider thy condescension in inviting such a wretch to sup with thee . let not the evil examples , i see before me , be any temptation to me . uphold me by thy right hand . let me dread thine anger , and count it a greater disgrace to be despised by thee , than to be made the filth and off-scouring of all things . give me a just esteem of thy favour , let me prefer it before all the contents of this present world. let me feel that thy loving kindness is better than life ; this life will sade away , but thy mercy endureth for ever . let goodness and mercy follow me all the days of my life , and make me dwell in thy house for ever . amen . chap. ii. of the mystery of christ's instituting this sacrament , in that very night in which he was betray'd . the contents , the treachery of judas : his character , and how that is imitated by nominal christians at this day . christ betray'd to wicked men and to devils ; betray'd partly for filthy lucre , partly for his unchangeable integrity . the same is still done by hypocrites in religion . this sacrament instituted that very night , when he was betrayed , for three reasons , the different appearances of sin , when surveyed slightly , and when considered in its designs and tendencies . while we detest the treason of judas , we are to take heed , we do not become guilty of the same crime . the prayer . . though in the first chapter i have already hinted the reason , why christ made use of the night , to institute this holy sacrament , yet the evangelists laying an emphasis or weight upon his instituting of it , that night , in which he was betray'd , it 's fit we should search into the mystery of it : but before we can do this some circumstances of that treason must be considered , which will give light to christ's design in pitching upon that time , and no other . the person that did venture on this height of impiety , was judas iscariot , a a man , who by this treason , hath indeed left an everlasting name behind him , but such an one , as all ages must detest , and talk of with greater indignation , than the heathens did of herostratus , who , to make himself illustrious by doing mischief , burnt the famous temple of diana : by this man , the ever-blessed jesus was betrayed ; and if you will allow me to give a true character of him , some of us in this glass may see their own treachery and deformity . . he was betray'd by one , who made profession of religion , but was a hypocrite ; i.e. his actions contradicted his profession , professing one thing , he did another , and seeming to be good , he proved a devil . hypocrisie at this day makes men traitors to christ , even their coming to the temple of the lord , and adhering to their known sins , their frequenting the ordinances of god , and being unconcerned at his promises and threatnings ; their believing the articles of religion , and acting contrary to the design of them ; their sinding fault with those sins in others , which they have no aversion from in themselve ; their speaking honourably of god with their lips , and dispensing with affronts , put upon him in their practices ; and what can we call this , but judas-like to betray the son of man with a kiss ; to say hail-master , and deliver him to be crucified ; to cry hosanna , and by and by , away with him ; at once to embrace , and to decide him ; to hug , and to contemn him ; to how the knee to him , and mock him ; and in imitation to the rude soldiery , to cloath him with purple , and to strike and buffet him . . he was betray'd by one , who , by no argument of love or mercy , could be wrought into a sincere reformation : he had seen the miracles of his master ; himself , by his masters influence , did wonders , and he saw divinity shine in him , nor was christ wanting in warning , teaching , instructing , entreating and admonishing of him , yet nothing could prevail with him to purge out the leven of malice and wickedness ; and is not christ betray'd this way by thousands at this day ? he that despises you , saith he to his servants and instruments , despises me ; and then if his calling to men , by his ministers , by signal providences , by mercies , by afflictions by their consciences , by their infirmities and sicknesses , weaknesses and approaching death , will not make them sensible of their duty ; if in despite of his endeavours to keep them from being undone , they scorne both his yoak and his love , what greater treason can they be guilty of ? especially where they make his mercy a shelter for their sin ; are therefore evil , because he is good , and are tempted by his patience , to be refractory and obstinate . ii. he was betray'd both to wicked men and devils . . to wicked men , such as the scribes and elders of the jews , his sworn enemies , and this way he is still betray'd ; for though there be no scribes , no pharises at this day , yet there are atheistical and sensual men , who seeing christ's religion made a clock for ill designs and bad practices , take occasion from thence to speak evil of it , as david having professed much zeal to god , and falling afterwards into very monstrous sins , made the enemies of the lord blaspheme and laugh at the advantages , the jews boasted of above the doctrines and principles of their neighbour-idolaters . indeed to see men wicked and vain under a shew of piety , and while they profess to be followers of jesus , live directly contrary to the example and precepts of the holy jesus , makes that pretended devotion ridiculous ; and instead of converting men of loose principles , drives them farther off , and tempts them to think all religion to be nothing but a cheat : and though this inference is unjust and absurd , yet still these dangerous inferences will be laid at their door , who either contradicted the principles of their religion , by their actions , or made it a stalking horse to ill designs and purposes . . he was betray'd to devils too , who seeing him in the hands of bloody and barbarous men , left and forsaken , as it were by heaven and that divinity , which dwelt there , took the greater boldness to set upon him by temptations ; and as these foes watch opportunities , and then molest most , when men are least able to controul their insolence ; so seeing the saviour of the world thus seemingly forsaken , we may suppose they assaulted him with greater fierceness , partly because his design had been to destroy their kingdom , and partly because he had so often dispossessed them of their habitations : it is therefore the opinion of the learned men , that in the garden of gethsemane , when christ fell into trembling fits , the devil appeared to him in a visible and most dismal shape , which occasions an angels descent from above to comfort him ; but whether it were so or no , the fiend seeing him betray'd , and deliver'd into the hands of his own slaves , without all peradventure , triumph'd in his misery , and insulted over him with greater scorn , and in imitation of david's enemies , cry'd aha , so would he have it ; so doth the hypocrite betray christ to the devil , who hearing the painted christian talk of mortification and contempt of the world , the two fundamental points of his masters religion , and seeing him act point blank against them , doth not only deride and despise religion , but casts reproaches on christ himself , as if the motives , he was come to give the world , were impotent and unable to effect that mighty change , the gospel speaks of , and which the son of god used to glory in , while the world was so happy as to enjoy his presence . the devils rejoyce to see christ thus defeated in his grand designs of reformation ; and though he is in glory at this time , yet the hypocrites actions raise a persecution against him , and put the devils upon new insolencies against his honour and majesty ; what say they , are these thy servants and disciples ; are these the men that are changed from glory to glory ? what do they more than the disciples of hell ? and if the little pleasures of the world , i hold out to them , can preponderate , and do more with them , than the arguments of thy death , and the motives drawn from a glorious endless life , where is thy power , or wherein hath thy kingdom the advantage of my empire ? iii. he was betray'd partly for filthy lucre , partly for his unchangeable integrity , . for filthy lucre. the love of money , the root of all evil , was the cause of it . the thirty peices of silver invited the traitor to this enterprise : so powerful is gold and silver , that at this day it tempts men to betray the son of god , for we see they care not what becomes of religion , so their purses swell : and are indifferent , whether gods honour be maintained or no , so their corn , and wine , and oyl increaseth : this makes men venture on the foulest sins , and draws them into actions , which should not be so much as named among christians : this tempts them to oppress , to cheat , to flatter , to dissemble , to lie , and to forswear themselves , to comply with the sinful humours of men , and to debase their souls to the dirtiest and most disingenuous actions ; yet all this while , such will be counted christians and protestants , and of the true religion , against which the gates of hell shall not be able to prevail , . for his unchangeable integrity . he would not allow judas to profess himself his disciple , and cherish base and covetous desires ; the lord jesus , that knew his heart , we may suppose , bid him either leave his profession , or with his profession , cleanse the inside of the cup and platter ; convinced him , that the love of god and that of the world were incompatible , and did mutually destroy each other : this the illnatured disciple could not brook , and because his master would not give him leave to enjoy gods favour , and his own sins together , he betray'd him . this is the case of counterfeit christians at this day ; because christ will not permit them to blend his religion with their delight in vanity , will not allow them to serve god and mammon ; they expose his religion to that contempt and scorn , we have mention'd , as if they would be revenged upon god for being so unkind to them , as not to permit an alliance to be made betwixt the temple of god and idols , betwixt christ and belial , betwixt light and darkness . iv. why christ would institute this sacrament that very night , in which he was betray'd , will appear from these following reasons . . to shew , that he delighted not in the death of the sinner , therefore the same night that he was betray'd , he provided a remedy that sinners might not die , and whereby the offenders might be restored to life and happiness , if they did not wilfully reject it . that pardon and deliverance , and freedom from everlasting death , is offer'd , tender'd , convey'd and sealed in this sacrament to every sinner , that is unfeignedly resolv'd to be friends with god upon his own terms , is confess'd by all the christian world. it was therefore instituted that night that judas did betray him , to shew , that if even judas , and all such traytors , that should some way or other imitate him in his actions , either had come , or should for the future come and throw away their weapons , their enmity and their arms , quit their hostility , and humble themselves before their offended father , that they shall not miss of mercy and forgiveness , than which , there cannot be a greater sign , that he delights not in their ruin : that night , when he was persecuted , to provide a refuge for his persecutors : that night , when his enemies were like to practise treason , to think on a way how that treason might be pardoned : that night , when they were going to undo themselves , to provide a pool , in which they might wash and be clean : this surely spoke his desire , that they might not die . wonderful goodness ! he foresaw the wounds they would give to their souls , and before they give themselves those wounds , he prepares a plaister to heal them : he saw how fierce and violent the poison was they were going to take , and at the same time provides an antidote : he saw they were going to starve their souls , and at the same time orders meat and drink to be made ready to preserve them from expiring . . he instituted it that very night to admonish us , that when we come to receive these holy elements , we should remember with grief and sorrow , how often we have betray'd his glory to his enemies , and by the heinousness of the sin , be frighted from attempting the like again ; and what can be more reasonable at such times , than to reflect : ah wretch that i am ! how like a bruit have i lived under the name of a christian ! i have called my master , lord , and have done mine own will ! i have called him father , and when he hath bid me work in his vineyard , have run away ! i have profess'd love to the lord jesus , and been asham'd of him and of his gospel ! i have seem'd a devout worshipper of him , and been a stranger to self-denial ! and when my profit , ease or credit , have been in danger , how have i left him with the disciples and fled ! how have i betray'd him by such cowardice ! what occasion of reproach have i given to his enemies ! how have i harden'd others in their sins by such doings ! how have i made sensual men despise that noble religion , the son of god sealed with his dearest blood ! and shall i betray him any longer ? shall i still deliver him up to be mock'd ! shall i dare to do such a barbarous thing again ? no , no , i 'll confess thee before men , my dearest lord , that thou mayst confess and own me in the last day before thy father , and his holy angels . . he instituted this sacrament that night , to teach us , that we must do good for evil ; judas betrays him , and that very night he is contriving , how judas , if he would have accepted of the offer , might be saved from everlasting ruin : this was his method and course of living in the world , to reward unkindnesses with tenderness and compassion to the offenders . the jews cry crucifie him , and he prays for them , father , forgive them , for they know not what they do ; malchus , who came out against him to apprehend him , and as 't is probable , was ruder than the rest , having his ear cut off , by his miraculous touch , is restored to his former soundness ; herod seeks to kill him , and at the same time he purges his country from devils and diseases : this sure could not be done , but with an intent to shew us an example , and except we do as he did , how can we be said to be his followees ! it 's from this great example , that the apostle infers a duty , rom. . . be not overcome with evil , but overcome the evil with good ; and we all know , who it was that told us , that in vain we call our selves children of god , except we do good to them that hate us , matth. . , . the preceding considerations reduced to practice . i. vve see here , in what a different shape sin appears from what it did before , if the nature , tendency , and design of it be rightly considered . that which before seem'd but a little cloud or twilight , upon such a prospect , will appear egyptian darkness . who of us makes any thing of hypocrisie ? yet have we proved before , that it is a betraying of the son of god , especially , if it be reigning and allow'd of . so it is with other sins . the jews , malach. . . thought their keeping back their tythes , and depriving the priests and ministers of the lord of their due , to be a trivial thing , yet god speaks to them in thunder , and calls it robbing of the almighty : will a man rob god ? yet ye have robb'd me . wherein have we robb'd thee ? in tythes and offerings . so they made nothing of offering the lame and the blind , but god calls it profanation of his name , mal. . . a wise man therefore , and he that would not cheat himself in matters of salvation , must consider what verdict god gives of such sins , as the world makes little of , and in so doing , will find how unsafe it is , to venture on such trespasses , and what dangerous things they are . indeed , he that examines and ponders , what names god gives to some sins in scripture , how he calls covetousness idolatry , ephes. . . disobedience witchcraft , sam. . . unbelief under the means of grace , trampling on , and treading under foot the son of god , heb. . . living in a known sin , being of the devil , john , . . sensuality , enmity to the cross of christ , phil. . . apostacy , crucifying of christ afresh , heb. . . love of the world , adultery , &c. jam. . ▪ must needs have other apprehensions of such sins , than the duller , or more vitious sort of mankind hath ; and until we do so , it 's a sign we have no mind to be sincere converts , till we look upon our sins through the glass of scripture ; till we give our sins those names , which he , that cannot err , doth give them ; till we begin to call them , what they are indeed , and our hearts are concern'd and troubled about that , which such names import ; our repentance is but lame and partial , and we obstruct our way to mercy and forgiveness , and prepare for being miserable in the midst of flattering hopes and expectations . ii , as we do abhor and detest the treason of judas , so let 's take heed , we become not guilty of it our selves . we are not in a capacity of acting that very treason , that the ill-natured disciple did , because christ is not now on earth , and the circumstances of time , and place , and government , do differ ; yet how that treason may be acted over again by a behaviour and conversation agreeable to that of judas , hath been already shew'd ; and whatever we do , let 's not fall into the snare , into which that unhappy man did fall : his end , his despair ; the terrors of his mind , the torments of his conscience ; the contempt and scorn of god and men , he rusht into , are sufficient discouragements from that hypocrisie , which drove him on to those precipices . to maintain invincible loyalty to our great master , is not only our duty , but our interest . to promote whatever makes for his honour and glory , is that which becomes us , not only as we are his subjects , but as we are redeemed with his blood : so great a mercy ought to crush every rebellious thought in our minds . never had people a more gracious king ; a king , which doth not only divide his estate among his subjects , but is resolved to advance them to the highest dignities they are capable of . and what , if sometimes he doth afflict us ? that doth not speak him a tyrant , but a father , or physician rather , who lets us blood to prevent diseases , and launces our wounds , that they may not fester and kill us . if he lays burthens upon us , it is not to oppress our souls , but our sins ; and if he make us go through the fire , it is not that the flame may consume us , but that the smoke may kill the caterpillars and locusts , that eat the wholsom herbs of our graces . it is not that he delights in our groans , but that he is desirous of our welfare ; and when he scourges us , it is necessity , and our own good , that puts him upon using that method , not a fondness to exercise his power and authority . the prayer . o blessed jesus ! when i look upon thee , and behold thy beauty and glory , i wonder how i have been able to conspire against thee with thine enemies ! how have i been led away by false appearances , and listned to false rumours , which sinful men have spread abroad concerning thee ! thou hast been represented to me as an enemy to my mirth , and ease , and plenty , and temporal advantages , and i have believed it , and run blindly with the multitude to crucifie thee ! i see , how against reason , conscience , interest , and a thousand obligations , i have acted ! o forget the injuries i have offered thee ! o remember no more the treasons i have been guilty of ! never , never , will i wittingly or wilfully betray thee again ! let all guile , and hypocrisie , and double-dealings , be put away from me : make me an israelite indeed : let sincerity and integrity ever preserve me . make me willing to forego all interests , so i may but have an interest in the love of complaency . let all enmity , all dissention , all hostility betwixt us cease . i agree , not only to a truce , but to an eternal peace . i know , lord , the danger of breaking the peace lies on my side , who am naturally treacherous , fickle and inconstant , but thy grace can cure that inconstancy . lord , stretch forth thy mighty arm , and hold me up , that i may never depart from thee , may always love to be with thee , always delight in thy presence , always rejoice in thy love , and always seek thy honour and glory . amen . amen . chap. iii. of the place where the lord's supper is to be eaten , the church , and of private communion . the contents . the publick church , the fittest place to receive the lord's supper in . this , proved from the practice of the apostles , and the succeeding christians . the same proved from reason , and the end , for which christ died . private communions first began in times of persecution . the danger and imprudence of those , who , neglecting to receive it in publick , do not think of it till they come to lye upon their death-beds . what a mercy it is , that we have publick churches , where we may serve and worship god , without fear or molestation . great gravity and devotion required in the publick worship of god. the prayer . i. that the publick church is the most proper , most warranted , and fittest place to celebrate and eat the lord's supper in ; seems to have been the constant belief of the christian church , and they have grounded their belief on the apostles expostulation with the corinthians , cor. . , . where speaking of their coming together into one place , and distinguishing private houses from the church of god , he intimates a known custom in that age , to meet in certain oratories , or places appointed for publick worship , and there receive the holy symbols . that which is commonly objected , of the great improbability of publick buildings and edifices , in times of persecution , such as the apostles , and the christians , for the first three centuries , had sad experience of , seems to carry greater weight than really it doth ; for though we speak of places appointed for publick worship , no person of common sense can imagine , that we mean , they had such stately and magnificent buildings , as our churches are at this day , the effects of ease , and peace , and plenty : these came not in , till constantine procured the churches respit , and freedom from their former bondage ; yet we may justly enough suppose , that even in those days of trouble , and calamitous times , they either converted some spacious upper room , in a charitable believer's house , into a church , or some good christian gave , and dedicated his house for that religious use ; or the believers , by common consent , turned it into a place of publick worship , which is the reason that the disciples are said to have met in an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or upper room , act. . . possibly the same which christ celebrated the eucharist in ; and who knows not , that mention is sometimes made of a church in such a man's house ? as colos. . . salute nymphas , and the church at his house . upon which words , oecumenus tells us , he was a was a great man , for he had converted his house into a church . and though it is said , act. . . that the believers continuing daily with one accord in the temple , and breaking of bread from house to house , did eat their meat with gladness of heart ; yet the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we render from house to house , as our translators take notice in the margent , may as well be rendered in the house ; and then the meaning will be this , that continuing daily in the temple , or frequenting the temple daily , they broke bread in the house , i. e. in the house by the temple , appropriated to the publick christian worship , and particularly in that upper room by the temple , where the apostles and believers used to meet ; in which place , when they had broken bread , or received the eucharist , they went home to their own houses , and sat down to their private meals with joy and great comfort . ii. the succeeding churches observ'd this very religiously , and therefore call'd the holy communion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or a convocation , because they judged it meet , the whole church should be together when it was administred : for this reason it was also call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , liturgy , which properly imports publick administration of an office , and therefore applied , rom. . . to publick distribution of alms , to the magistrate's executing of his office , rom. . , and to the office of teaching and prophecying in the publick congregation , acts . . and this gave occasion to cyril of alexandria to say in an epistle to coelosyrius , that the eucharist , or sacred symbols , ought to be offered no where , but in the churches of believers ; and that he , who attempts the contrary , doth manifestly violate the law of god , meaning the apostles practice before-mentioned , which , he supposes , amounts to a virtual command . to this purpose the council of laodicea forbad all bishops and priests to celebrate the communion in private houses ; and eustathius the bishop of sebastia , as socrates tells us , among other reasons , was deposed from his place and dignity , for this , because he had given permission to have the lord's supper administred in private houses , which was , saith the historian , against the ecclesiastical rules : notwithstanding this , it was customary at rome to do so , which makes st. hierome , in his book against jovinian , find fault with the abuse , and expostulate with them , why do they not go to church to receive christ's body and blood ? are there two christs ? one in publick , another in private ? and indeed , those christians that insisted upon this publick administration , had the jewish church for their pattern ; for it being taken for granted , that the lord's supper was succedaneous to the passover , as the paschal lamb was to be kill'd in the temple , and in publick , so it was fit , that the solemn remembrance of the death of that lamb , which was to take away the sins of the world , the antitype of the other , should be celebrated in publick , and in the congregations of christians . that the paschal lamb , which every family among the jews were obliged to eat of , was killed in the temple , is more than probable ; for though philo the jew seems to take it for granted , that every master of a family had liberty to kill the paschal lamb at his own house ; yet , as judicious men have observed , philo being an alexandrian , and not having those opportunities of searching into the jewish rites that others had , who lived at jerusalem , might easily run into a mistake ; the rather , because josephus and most jews affirm the contrary , viz. that every master of a family was obliged to bring the lamb intended to be eaten at the celebration of the passover , to the temple , to the priests , who were to kill it for him . if it had not been so , it is not easie to imagine how the priests could have given so exact an account to cestius of the number of the jews that were come up to the passover at that time , for they gave in an account of and persons that had presented themselves at the feast , which in all likelihood they knew by the lambs , the people brought to them to be slain for their respective families ; and though jewish customs lay no obligations upon christians , yet where the gospel gives a rule , a jewish practice , in a case not much unlike , may serve for confirmation of the observance . iii. the publick eating of the lord's supper , doth certainly best represent the end for which christ died ; and that is the publick good ; a good , which caiaphas ignorantly acknowledged and confessed , when he told the jews , ye know nothing at all , nor consider , that it is expedient for us , that one man should die for the people , and that the whole multitude perish not , jon. . . . but st. john is fuller in the explication of this good , when he asserts , that his death is a propitiation for our sins , and not for ours only , but for the sins of the whole world , jon. . . many things are by men pretended to be done for the publick good ; but what they call publick , is either for the good of a family , or corporation , or parish , or city , or a certain territory , or a kingdom : but the death of christ spreads its virtues infinitely wider , not confining its benefits to a province , or a part of the world , but the whole race of mankind was concern'd in the favour , so that nothing was ever done so truly for the publick good , as christ's suffering and dying ; and whoever remembers it in publick , testifies his esteem and value of it , not only by his inward sense and admiration of it , but by the very place , in which he doth remember it . the truth is , christ was crucified publickly in the face of the sun , and before huge multitudes , both of jews and proselytes , who were come to give their attendance at the passover : both jews and gentiles beheld the spectacle , and men of all sorts and conditions crouded to see so dreadful a shew , which was an item , that the remembrance of it should be in the most publick place , the church ; the rather , because this publick remembrance doth best promote christ's glory , as multitudes joyning together in confessions , and praises , must necessarily advance it more than the hallelujahs of two or three in private . iv. private communions , or communions in places , which were neither churches nor publick oratories , owe their first rise to the churches persecutions : for when nero and his successors in the roman empire , began to defile the faith with blood ; and to be a christian and a malefactor , were made convertible terms , the christians were forced to serve god , as they could , and therefore celebrated the communion in any place , to which they were driven in the common storm , in mines , in ships , in stables , in prisons , in caves , and dens of the earth , and where two or three christians had the convenience of getting a bishop or minister , to consecrate the elements , they chearfully remember'd their crucify'd lord and master , as dionisius of alexandria tells us in eusebius . and this soon occasion'd another custom , which was , to send part of the consecrated bread and wine to peoples houses , and cottages in the country ; justin martyr is very express in this point . and hence it came to pass , that the christians kept the consecrated elements by them , to make use of them , when either sickness seiz'd them , or they found death approaching ; and upon this account the sacrament was called the viaticum , or provision for a man's journy into another world , as we learn from gregory the great . and because the holy bread thus kept for use , was sometimes too big for the sick , or dying person to swallow , they crumbled the bread into the consecrated wine , and gave it the sick person in a spoon , as we see in the example of serapian in eusebius ; a thing , which in process of time was thought so necessary for all dying christians , that in some places where superstition thrust out true devotion , in case a person dyed before he had received the communion , they would thrust , and force the crums of bread , mingled with holy wine , into the mouths of persons already departed , against which profanation the fathers thought themselves obliged to enact very severe canons ; which was done accordingly in the councils of carthage , antisiodorum , and constantinople ; and julius bishop of rome forbad putting the crums of consecrated bread in wine , a practice , which in all probability came first from sending the consecrated elements to persons absent from the publick , who either could not , or durst not , appear in the publick oratories ; a thing that origen either foresaw , or knew would be abused , which makes him inveigh against such presumption : so that as persecution first brought in private communions , so when those persecutions ceased , the church still obliged her members to receive the communion in publick , according to the first institution . it is therefore wisely ordered by our church , that people shall be exhorted in time of their health , to receive the eucharist in publick , that they may not be disquieted for the omission of it , when diseases or distempers do suddainly seize upon them ; at which times , as the senses and faculties are weak , so men cannot receive these mysteries with that vigor , zeal , and love , that is required in the right use of the ordinance . and indeed , where people neglect receiving in publick , not thinking of their duty till death put them in mind of it , we can promise them but little comfort ▪ he that hath often appeared at the lord's table in publick , and concludes the scene of his life with this remembrance , may reap more than ordinary satisfaction from it , because he perfects that in private , which he so often comfortably made use of in publick ; but he whose eyes were never open to see the necessity of it , till his dying groans remove his blindness , as he hath despised the church of god , and neglected the time of his visitation , so his comforts can neither be so great , nor so solid , as his , who hath frequently strengthen'd his soul in publick with this cordial : when the powers of the soul are shaken with a violent sickness , and the limbs are weak , the spirits faint , and the thoughts diverted by uneasiness and pain , alas ! how can the soul fix on the cross of christ ? what sense , what touches of his love can it have , or what guesses can it make at its spiritual growth , and advancement in holiness ? and though , according to the old proverb , it 's better late , than never , yet it 's to be fear'd , such men come so very late , that if they were to be pictur'd , they might justly be drawn , as the cardinal drew salomon , hanging betwixt heaven and hell , it being very doubtful which of these two would fall to their share . so that upon a review of the whole , tho' private communions cannot be said to be altogether unlawful , especially in times of persecution , nor inconvenient to persons , who have frequently attended this ordinance in publick , when they were able so in times of peace and liberty , and tranquility , for men and women to continue strangers to publick receiving , and to satisfie themselves with a private communion , upon a death bed , is a thing so inexcusable , that we cannot , but with all possible earnestness discourage it , as a thing , that 's dishonour to the church they live in ; a disgrace to the religion they profess ; an impediment to their comfort , a remora to their joy , an affront to their saviour , and an uncertain cherisher of their hopes of salvation . the preceeding considerations , reduced to practice . i. what a mercy is it , that we have publick churches and oratories to go to , without lett or hindrance ; that we have no tyrants , nor foreign enemies , no rods , no axes , no noise of war , no armies of aliens , to fright us from the publick ordinances ; that we can meet , and remember our crucified master , without fear , without disturbance , without danger ; and that , instead of being discountenanced in the service , we have all the encouragement that authority can give ; and our magistrates are nursing fathers , which not only allow of our frequenting the house of god , but also compel us to come in . how did the excellent david bemoan himself , when through the malice of saul , his antagonist , he was forced away from the publick offices of the church ! how much happier did he think swallows and sparrows to be , than himself , which had liberty to build their nests , about the roof of the temple , and there to lay their young , psal , . , , . while he must be content with wishes and breathings after the courts of the lord , and strangers cast it in his teeth of often , where is now thy god! psal. . , . we , that have all the external advantages of religion , and are even cloy'd with the plenty of spiritual provision , cannot imagine the lamentable condition , that persecuted christians are in , who are forced to serve the lord with fear , and to attend his ordinances with trembling , who are not permitted to sing the songs of zion in a strange land , and therefore must hang their harps upon the willows , sit weeping by the rivers of babylon , and hear the enemy roar in the midst of the congregations of the lord. yet , if the liberty , we enjoy , makes us wanton , and the plenty god gives us , tempts us to licentiousness ; if instead of growing better , it makes us worse ; and the glory of our temple proves an occasion of dishonouring that god , who dwells in them ; if our going up to mount zion , makes us proud , and the means of grace , whereof we have such store , are improved into quarrels and dissentions ; if instead of glorifying god for this affluence , we fall out among our selves , and instead of letting our light shine before men , espouse the works of darkness ; if instead of being obedient to the faith , we disgrace it by our infidelity , and instead of the power of godliness , content our selves with the form of it ; if the manna we have , doth not make us hunger and thirst after righteousness ; and the great truths god hath vouchsafed us , do not make our lives great and exemplary , we have reason to fear god will remove our candlesticks from us , and send a famine of the word ; god did so to jerusalem , and did so to the eastern churches , and we being like them , may justly expect the same judgments . ii. the church is the house of god , keep therefore thy foot , when thou goest to the house of god , eccles. . . as men that walk in danger , look to their steps , and take care where they set their foot , so he that enters into the house of prayer , had need enter with great cautiousness and watchfulness , for the comes before a god , who sees his thoughts , takes notice of his designs , and knows the secret recesses of his soul , observes his looks , and postures , and behaviour , and will at last call him to an account for his carelesness and irreverence . were these things seriously thought of , how could the generality of us come into this house with no greater awe , and with as loose affections , as if they were going to a play ? how durst we stare about in prayer ? how could we let our thoughts rove and wander , while we seem to be engaged in devotion ? how could we hear with that indifferency ? how could we apply our selves to the duties required of us , with that coldness , which is so visible in most congregations ? how could we turn our services into mere formalities , and stand before the great god unconcerned , and return from his house without a relish of the mysteries of godliness ? to see what decency and gravity men observe in the presence of a prince , and to think , how little regard we have to the presence of a glorious god , in the house , which he is pleased to call his tabernacle and dwelling-place , is enough to make the holy angels conclude , that in the midst of his temple we are infidels ; to see , how supinely some sit at their prayers , as if they were praying to a stock or stone ; to see how others compose themselves to sleep , as if the god they come to worship , with baal , were asleep too , and they came to honour him with that posture ; to see , how some come to shew their bravery here , and to be seen and taken notice of , and to be admired by spectators ; to see , how others strive for places , for superiority , and the chief seats in these synagogues , and there vent their pride , their anger , and their malice , where they ought to express their greatest humility and charity ; to see how others talk here of their worldly concerns , or if they do not talk of them , act and behave themselves as if they thought of nothing else , where they are to mind only the great concerns of their immortal souls : to see all this , what can we infer , but that men have no sense of the tremendous majesty on high ? no sense of the mysteries , the very angels desire to look into ? these things , my brethren , ought not so to be : when therefore thou goest to the temple of the lord , remember the magnificence of that god , at whose footstool thou goest to worship : when thou enter'st in at the door of this house , leave there thy worldly thoughts and carnal desires , and come fill'd with the spirit into the tabernacle of the lord : sit , and stand , and kneel there , as before the searcher of all hearts ; resolve to come away from thence edified , and with greater store of spiritual blessings than thou hadst before . in praying , fix thy thoughts upon him who heareth prayer ; and if thou dost , thou canst not but appear in such a posture , as doth best express thy inward sense of his greatness and holiness . in hearing , apply the general admonitions , and exhortations , and reproofs , to thine own soul. in reading , make some spiritual reflection on the examples , precepts , promises , that are before thee . in singing , mind the matter more than the tune , and let thy heart bear part in the exercise . in receiving the supper of the lord , let not the outward humble posture be all the service thou performest , but fix the eyes of thy understanding upon the cross , and there contemplate the mercy that flows from it , and from thence take fire and courage to abound in love to god and man. at thy going in , beg of god to prepare thy heart : at thy coming out , beg that thou may'st not lose the things , that have been wrought in thee ; and this is to keep thy foot when thou goest into the house of god. the prayer . o thou , in whose temple every man speaks of thine honour , whose glory no mortal man can sufficiently express , whose goodness no tongue is able to display , whose holiness transcends all the perfections we see here below ! overawe my spirit , when i go with the multitude to the house of god , with the voice of joy and praise : o let me consider , it is the all-seeing god , in whose presence i stand , and that the holy angels are sent to observe my devotion . give me sober thoughts , holy affections , devout postures , steddiness of mind , ardent desires , modest looks , a grave behaviour , especially when i am going to contemplate the precious sacrifice , offered by the son of god for the sins of the world ; let all that is within me turn into holy breathings ; represent that comfortable object in lively characters to my understanding , that i may think nothing unworthy of my saviour ; banish from me all undecent thoughts , or if thou dost not think fit to free me from temptations , encourage me however , to resist them vigorously , that i may discover my zeal for thy glory , by my abhorrency of all imaginations , that exalt themselves against the obedience of christ jesus . amen . chap. iv. of eating the lord's supper . the nature of it , and how it is to be eaten . the contents . a great difference betwixt coming to the lord's supper , and eating the lord's supper . several reasons , why men come though they do not eat , as they ought to do . what eating the lord's supper is , viz. to eat it with a relish of the benefits of christ's death , with longings to be conformable to christ in his graces , and to eat it with unfeigned resolutions to resist temptations . much depends upon the manner of any religious performance . conversation with god , with our selves , and with the holy angels , a great means to eat , as we ought to eat . the prayer . i. that there are many who come to the lord's supper , and yet eat not the lord's supper , as they ought to do , is evident from experience , and will appear more fully in the sequel of this discourse , when we shall tell you , what it is to eat and drink unworthily . when some of the looser sort of the corinthian christians , cor. . . came drunk to this sacrament , it 's certain , they only eat the bread of the lord , but not the bread , the lord , as the fathers speak ; and if simon magus acts . . came to this feast , as i am apt to believe he did , for in those days , they that were baptized were soon after admitted to the lord's supper , as appears from act. . , . this must necessarily have been his case ; and who can doubt of this truth , that in the age we live in , sees so many come to this royal supper , and go away unreformed , untouch'd , and unconcerned ? than which , there cannot be a greater sign , that they do not eat the supper of the lord , though they approach , and feed upon the external elements : and men may very easily know it , by such marks as these , . if they come without any sense of the designs , christ had in instituting this sacrament , one of which certainly was , to engage us to the generous contempt of the world , in imitation of him , who for the glory set before him ; not only undervalued the pomp and grandeur of the world , but endured the cross , and despised the shame , as we are told , heb. . . and when we see men , and women approach the table of the lord , with all the gaudes and gayeties , their vain desires prompt them to , like ranters rather than penitents : more like soft sybarites than frighted disciples ; dressed to allure mens eyes more , than to invite the crucified jesus into their souls ; like players rather than like christians : and when we see , how the very next day after this feast , if they stay so long , they quarrel , fight , contend , and fall out about the trifles of the world ; run to theatres , and play-houses , and with as great greediness as ever , pursue the riches and glories , and fashions of the world , how can we imagine , that such persons came with the sense of the aforementioned design of christ , in instituting this sacred feast ? . if they come without any sense of the love of god , of which , there is so curious a picture drawn in this sacrament , as is enough to make even the most hard hearted heathen weep : and what sense of this love can we suppose to have been in men , when after their receiving , they do not so much as look into a bible , to see what precepts , and commands of christ , they mean for the future to be more observant of ? is it possible such men had sense of the love of god upon their spirits that day they receiv'd the holy elements , when the next day they offend him as boldly as ever , and hug the same sins they entertained several years before , and are now as little concerned to please god , as they were some months ago ? and consequently such persons come to the lord's supper , yet do not eat , as they ought to do ; for none eat it truly , but such as eat with this sense ; and where this sense is , it will make the soul cautious of offending god. ii. yet such guests are very common at this table , which would make a wise man wonder , why they will come at all , when their coming signifies so little , and , as will appear afterward , doth them more harm than good . yet the reasons may easily be guess'd at : for , . conviction brings them to it . they are convinced , that coming is a commanded duty , not a thing indifferent , and that they may not seem dispisers and contemners of so great a law , they come , though they put strange fire in their censers ; conviction hath great power even upon unregenerate men : it made felix tremble , acts . and judas throw down the thirty pieces of silver , the reward of his treason , in the temple , matth. . . and simon embrace christian baptism , act. . . and where a man is teazed and haunted by his conscience , he 'll do something to stop his mouth ; and though he doth it but slovenly , yet he 'll bribe conscience with this trifle , as we do children , that cry for a jewel , with a rattle ; and in this manner conviction works upon some men and women , and that force puts several upon coming to the lord's table . . their office and employment , obliges them to receive , and that makes not a few appear at this table . the law of the land excluding men from publick offices and charges , that receive not the communion ; we may very justly believe , that abundance come to satisfie the statute more than their conscience ; and fear of losing or missing of the office , they are ambitious of , hath a stronger influence upon them , than the fear of losing god's favour ; not but that a man may eat the lord's supper to his great comfort and edification , because an act of parliament commands it , at his entrance upon an office ; for a man , who fears god , may make use of any occasion to receive , and consequently may make his present office an opportunity of coming to the sacrament : but i speak my just fears , that many receive on this account , whom neither love to god nor to their own souls , could have obliged to come , had it not been for such forcible means , or straits and necessities ; so that the minister of the ordinance may thank their office more than their religion , that he sees them in that holy place : and most certainly this is not eating the lord's supper ; for nothing is properly an act of religion , but what is a free-will-offering , and flows from an internal love of the duty . and what is here said of accidental employments , is too true of standing offices of the church . a minister , or clergyman , may come to the lord's supper , and yet not eat the lord's supper ; he may celebrate it as a minister , and yet not eat it as a sincere christian ; he may eat it , because his office obliges him to administer it , and yet not eat it with that sense which becomes a sincere believer : and it is so with lesser officers about a church ; custom may carry them a great way , and for some years they may never fail to come to this table , and yet may not eat as they ought ; for they may do it upon the account of their office only , and because it is expected of them ; but the sense of the end , and of the love of god , may be wanting , which defect makes it a very lame offering . , such men however come , and to this they are led by a fancy they are willing to entertain , that other men , who come , receive it with no greater sense or seriousness than they . they consider not , whether this will be a good plea another day ; but it gives present satisfaction , and this makes them espouse it . not to mention , that it is great rashness and presumption in them , to judge of other mens hearts , the secrets of which , they are for the most part ignorant of ; and if other men should be no better than they , yet that would be no excuse , men being to live by precepts , not by every example that is before them ; yet thus men love to delude themselves , and by that means precipitate themselves into unspeakable dangers : for iii. this not eating as they ought , strangely hardens them in sin. if the cross of christ cannot open their eyes , or make them sensible of their errors , few things can be supposed able to do it to their comfort . if the blood of the covenant cannot supple their hearts , other things must be believed to be ineffectual , because god looks upon this as the most potent remedy to effect it ; nor is this to be understood only of scandalous sins , but all such offences which christ hath peremptorily forbid , though the world takes no great notice of them , such as are aversion from holy thougts and discourses , and neglect of those gospel graces the apostle presses upon such as would not be christians in vain . and hence it is , that where men do not eat the lord's supper aright , our exhortations to those nobler duties of religion are lost upon them , and all the severe threatnings we rehearse and mention , to rouze them from their spiritual slumber , are spoke into the wind , and they continue strangers to that spiritual frame , which the apostle calls , rom. . . minding the things of the spirit . by a spiritual frame of the heart , i mean a god-like temper , which is pleased with any thing that makes for the glory of god ; and as fire converts all things into its own substance , spiritualizeth objects , or makes a spiritual use of them , and is truly enamoured with the severer precepts of the gospel , and looks upon them as perfective of our natures , and consequently thinks no commandment grievous . hence it is that such men , who are strangers to this frame , their religion turns into mere formality and hypocrisie ; and however it may look in their own eyes , in the sight of god it goes for no more than paint and varnish , mere glow-worm light , that shines , but warms not ; glitters , but gives no heat ; blazes , but doth not touch the heart ; and , like rotten wood , seems bright , but hath nothing of fire in it ; and this must necessarily cause very false applications of gospel promises , which at last produces such self-deceptions , that when they come to appear before the bar of god's justice , they 'll not only wonder at the cheats they have put upon themselves , but tear their hair , and smite their breasts , and be ready to kill themselves , to think how they have murthered their own souls with kindness , and by fair words and speeches , enticed them into ruin . iv. from what we have said , it will easily appear , what eating of the lord's supper doth import , eating it , i mean in a scripture sense . . to eat it with a relish of the benefits of christ's death and passion ; even in our common meals , we find a great difference betwixt eating and relishing , betwixt eating with and without an appetite , betwixt tasting the juice and delicacy of the meat , and fancying it to be no better than chaulk or ashes : he that eats the lord's supper aright , his soul must eat as well as his outward organs ; and as christ saith john . . the words that i speak unto you , they are spirit , and they are life ; so the soul that eats , as it should do , the benefits of christ's death , they must be life and spirit to her , a perfect cordial , true elixir , real sweetness , comfortable balm , and sweeter than honey to the palate . these benefits are pardon and peace , and reconciliation to god , and salvation , and the soul must be affected with them , prize them , value them practically above the riches of the world , and count all things dross and dung , for the excellency of them ; and be willing to part rather with father and mother , and lands and houses , than with the comforts of them , and that is to relish , and then the soul eats indeed ; whereas a person that either thinks not of these benefits , or , if he thinks of them , hath no actual value for them , so as to feel in himself how highly he esteems them , and what a mighty veneration he hath for them , though he may be said to eat , yet he doth not relish them , and therefore doth not eat aright . . it is to eat with secret longings to be conformable to christ jesus in his humility and charity , or as the apostle expresses it , to have the same mind in us , which was also in christ jesus , phil. . . and this in another place is called hungring and thirsting after righteousness , matth. . . and was represented of old by the secret longings of the spouse , cant. . . draw me after thee and i will run . where there is no such longing to conform to christ in these virtues , a man doth not properly eat the lord's supper like a healthy man , for he digests not , the food doth not turn into good juice it doth not nourish him , he doth not thrive upon it . i call it longing , for the desire after these graces , which were so eminent in christ , must be strong and vehement , ardent , and grounded upon the beauty , loveliness , and amiableness of them ; such a longing as david expressed for the lord's house and his word : as the hart panteth after the water-brooks , so panteth my soul after thee , o god , psal. , . how amiable are thy tabernacles , o lord of hosts ▪ my soul longeth , yea even fainteth for the courts of the lord , psal. . , . my soul breaketh for the longing that it hath unto thy righteous judgments at all times . and though i grant something of an hyperbole in those phrases , yet still they import , that his desires were strong , hearty and vehement ; and such must be the desires of the soul in eating the lord's supper , to be conformable to her lord and master . . it is to eat with unfeigned resolutions , to resist all known temptations to those particular this we are most prone and inclined to ; this shews ; that we eat with an 〈◊〉 to grow strong , and that this is a true sacrament to us , or a vow , whereby we tie our selves to be faithful to our general , and to fight against his enemies . many a man , that comes to the lord's supper , feels some faint resolutions against sin in general , but that works upon him no more than sparks of fire serve to warm a frozen man ; and therefore it 's necessary , that , in eating , a christian should feel invincible resolutions to subdue those particular sins he is most apt to fall or rush into , and to which his calling , employment , converse and figure in the world , doth most solicite and tempt him , else he beats the air , and fights with shadows ; and if he doth not single out those enemies that are most apt to do him mischief , resolution to fight against the powers of darkness in general gives these unregarded sins , that do him most hurt , opportunity to live secure , and to keep possession of what they have already got into their clutches . the preceeding considerations reduced to practice . i. the manner of any religious performance makes it either pleasing or displeasing to god : this turns the scales ; and two acts of piety which seem to be the same , many times are not , because the manner of the performance makes a vast difference in the value . the examples of the publican and the pharisee praying in the temple , and abel's and cain's offering sacrifices , are notorious instances of this truth . david pays his vows , psal. . . so doth the harlot mention'd in prov. . . the former is precious in the sight of god , the later odious ; the reason is , the former proceeded from a sense of gratitude , and a relish of the sweetness of god's service ; the other from a base design to compensate god for the sins the strange woman lived and delighted in . it is so in eating the lord's supper , and as st. paul saith of the jews , they are not all israel which are of israel , neither because they are the seed of abraham are they all children , rom. . , . so all that seem to eat of the lord's supper do not therefore eat to the same purpose ; some eat as enemies , others as children ; some as strangers , others as domesticks ; some as slaves , others as heirs of the promise . look to the manner of thy eating , christian. eat like a person that is sensible he sits down at the table of the greatest prince , the prince himself being present . eat like a person sensible , that the king , in whose presence thou art , is thy best and greatest friend : eat like a person sensible , that thou hast deserved to sup with devils , to feed on flames , and to drink the dregs of the cup of god's anger . eat like a person sensible , that from the condition of a miserable slave , thou art advanced to the dignity of a child and son of god. eat like a person sensible , that no merit , no desert of thine , nothing but the incomprehensible goodness of god , hath brought thee to this honour and prerogative , and it 's impossible thou canst eat amiss ; for this sense will oblige thee to eat with joy and trembling , which is the most proper devotion for a creature to express in the presence of his creator . ii. conversation is a great means to do things as we ought . he that converses with men of his own trade , will learn how to manage it to his advantage . he that converses with great persons , learns how to please them . he that converses with ingenious workmen , learns to do things to his and other's satisfaction . the same rule is to be observed in eating the lord's supper ; and he cannot but eat it to god's liking , and his own comfort , that before he eats converses with himself , and while he is eating , converses with god , and after he hath eaten , converses with the holy angels . . conversing with our selves before we eat , consists in asking our hearts , what have i done ? what sins are those , that i am apt to lodge in my bosom ? what evil desires am i ready to entertain ? what disorders , what corruptions find countenance , or approbation in my soul ? is it revenge ? is it rendring railing for railing ? is it frothy discourses ? is it vain romantick imaginations ? is it weariness of god's service ? is it backwardness to holy duties ? is it unwillingness to to know the will of god ? is it discontent in the condition i am in ? is it intemperance in eating , and drinking ? is it a desire of vain-glory ? is it sudden anger ? is it impatience , or worldly sorrow ? is it grief and vexation , that i cannot have my will in such outward things , as my appetite desires ? is it lov● and affection to the vanities of this world ? what dangerous guests are those ? and shall i entertain them ? what are these but enemies to the cross ? and shall i make much of them ? or let them go out and in without controul ? either these corruptions must be gone , or my saviour will not stay with me . shall i with the jews , refuse my great redeemers company , and desire a barabbas ? i am now going to the cross of christ , and shall i approach with these ensigns of rebellion in my soul ? will christ vouchsafe a favourable look to me , where he sees such satyrs dance ? i am going to mount calvary , and shall these menstruous rags be my attendance ? no , no , i will not loose heaven for this ! i will set my face against these foes ; i will let them see , that there is something dearer to me , than their presence , or company , even he , who laid down his life for me . these bryers and thorns shall not stop my way . away ye evil spirits , you have haunted me long enough ; i 'll be afraid of you no longer : i 'll take courage , and fight against you ; for god is on my side , why should i fear in the day of trouble ? . conversing with god , when we eat , imports contemplating , what god hath done for us in christ jesus ; how god was in christ reconciling the world to himself , not imputing their trespasses unto them ; for in this contemplation the soul addresses her self to god , o my god , what cost and charges hast thou been at , to redeem such a wretch as i am ! how hast thou bow'd the heavens ! lord , thou didst make thy self a curse for me , that i might be advanc'd to bliss ! i see what a costly thing my salvation is , since to purchase it , the son of god did die ! yet how light do i make of heaven ! o god what moved thee to love me thus ? and shall i think any thing to dear to part with for thy sake ? into what labyrinths do i run my self , while i am mine own keeper ▪ thou hast paid dear for thy right to rule and govern me ! and shall i after all , be loath to be govern'd by so gracious a master ? here i make an offering of my heart , if thou wilt but vouchsafe to accept of it ; it is a present unworthy of thy greatness and majesty , yet thou art pleased to require no other sacrifice : hence forward speak , lord , and thy servant will hear ; and when the characters of thy mercy wear out , or decay in my unconstant soul , lord ! write them there afresh ; write them with the blood of christ , that they may be everlasting , and may be an eternal fence to me against the suggestions and persuasions of thine enemies . . conversing with the holy angels , after we have eaten , requires imitation of them in their praises and obedience . bless the lord , ye his angels , that excel in strength , that do his commandments , hearken to the voice of his word , saith the psalmist , psal. . . praise and obedience are inseparable virtues , the one without the other makes dull musick in the ears of god. let no man think , that because angels are invisible spirits , and afar off , there is no conversing with them : he that doth their work , is their companion , their brother , and their familiar ; with such they love to be , such persons they love to visit , and he that doth so may be as confident , they are on his right hand , as if he saw them , for god hath said so , psal. . . and therefore it must be true , whether our carnal eyes behold them or no. praising , is not only to offer up a psalm or hymn , after we have eaten , but living in a sense of the love of god ; and he that doth so , cannot but be obedient and faithful to him , that hath so signally manifested his mercy in his misery . the prayer . o thon who art the bread of life , who canst feed souls , and nourish spirits into immortal life ; who hast food , the world knows not of ; and by secret influences , canst enrich and enlighten those , that wait at the pool , for the stirring of the waters ; o bring my mind in frame ! o teach me to eat in this sacrament of thy love , to the satisfying my soul ! make the food of sin odious and bitter to me . i have fed too long on that stolen bread. open mine eyes , that i may see how miserable i am , if i do not relish what thou hast set before me . thou hast given me a soul and thou would'st have it thrive . in this sacrament is that which shall strengthen my heart . i want only a mighty hunger , and thirst , o thou ; who hast given me an appetite after the meat which perishes , give me a holy greediness , after that which endures to everlasting life ! o let the benefits of thy death , prove life to my spirit . raise it above this dull and corruptible flesh , that it may triumph over its base desires . bring thou back my captivity , and let my chains fall off . let the liberty of thy children , which consists in a chearful going on from virtue , to virtue be my delight and ornament , so shall the king take pleasure in my beauty , and my soul shall rejoyce in thee for ever . amen . chap v. of the various abuses of this holy sacrament . the contents . the most sacred things in all ages have been abused . instances drawn from the brazen serpent , gideon's ephod , and the love-feasts of the primitive christians . abuses of holy things rise from several causes . the lords supper hath undergone the same fate . the holier any thing is , that is abused , the greater is the crime . a great abuse of this holy sacrament , is to fancy , that like a spell , it will charm sin , out of our souls , without strong endeavours . the abuses committed in this sacrament , no just temptation to neglect the use of it . the prayer . i. there is nothing so sacred or holy , but hath been , and may still be , abused by sensual men. moses , numb . . . by god's special appointment , erects a fiery serpent , or a serpent of polished brass , shining bright as fire , a symbol of god's presence and power to heal the tormented israelites , who had been stung by fiery serpents ; insomuch , that if any of the persons , thus stung , look'd upon the figure , he actually recovered : so remarkable a history , depending upon this brazen serpent , it was laid up for a monument ; yet , in process of time , this became an object of idolatry , which moved hezekiah to break it in pieces , and call it nehushtan , kings , . . the very same happen'd to gideon's ephod , judg. . . a thing innocently enough contrived , and in all probability piously intended as a standing testimony to future ages , what a signal victory god had given his people over the barbarous midianites ; yet after his death , when with his life his power and authority over the bruitish people were gone , they went a whoring after it , i. e. fell to worship it , an accident which proved the ruine of gideon's family , and of thousands besides in israel . what could be more innocent than the love-feasts in the primitive church ? mention is made of them jud. vers . . they were feasts made in the oratories , or places where the primitive christians used to assemble for the celebration of divine worship , and at the charge of such as were well to pass , or richer than the rest ; to these the poorer sort were invited , and sat down at the table with the rich , ate with them , and carried the leavings or fragments home ; and this being done with great expressions of love , and managed with singular meekness , charity , and humility , with brotherly familiarity , and with holy discourses , without excess or intemperance , and all sanctified by prayers and psalms and reading the holy scriptures , the apostles both permitted and encouraged these pious collations ; and after them , their hearts being thus impregnated with charity , they applied themselves to the use and celebration of the eucharist : that which gave occasion to these love-feasts , was either christ's eating the passover with his disciples immediately before the communion , or the custom of the jews , who used to eat and drink together in some chamber or building adjoyning to the temple , when they offered their sacrifices , or , which is more probable , from the antient custom of the grecians , who having brought rich guifts , they intended for their gods , to the temple , converted them into feasts of charity , to which the poor as well as the rich sat down , and all ate together , no respect of persons being observed at that time ; which practice , not a few christians , being lately crept out of the darkness of heathenism , it 's like retained , changing only the object of their worship , and doing that to the honour of the true god , which the pagans did to their false and imaginary deities . yet see the abuse of these feasts of charity , cor. . . especially in the church of corinth , in the days of the apostles . for st. paul being busie abroad , partly in planting , partly in confirming churches , the richer sort of the christians at corinth began to think it below them to admit the poor to that familiarity as to eat with them in these charitable collations ; and therefore , either prompted by their own pride , or encouraged by some false teachers , that had mens persons in admiration because of advantage , would indeed send the meat and drink they had prepared , to those oratories or places of publick worship ; but when they came , they superciliously separated themselves from the poorer sort , and ate and drank by themselves , and so freely , that many of them became drunk , and in that condition had the hellish impudence afterward to come to the holy sacrament : if they left any thing at these feasts , the poor might take it , and make the best of it ; if not , they were forced to go away hungry , and too often discontented . so early grew this abuse ; and though in process of time these feasts were used after the eucharist , and in many places in church-yards , at the celebration of the memories of holy martyrs , at the dedication of churches , and at the funerals of holy men and women ; yet nothing could keep out intemperance , and excess , and disorders ; for which reason , the church at last thought herself obliged to abolish and put them down , which was done accordingly by the council of laodicea , in the year of our lord . by the council of carthage in the year . and by the council of constantinople in the year . ii. whence abuses of holy things arise , is no hard matter to guess : for , . we find them spring from an itch of novelty , men not contented with the plain and simple truths , god hath vouchsafed to mankind , are strangely tickled with new things , which are often called refinings , or improvements of old truths , under which plausible name they are easily swallowed down . hence rose the various idolatries in the world , that it became as modish to invent new gods , as it was , to invent new fashions in cloaths , and habits ; adam no doubt deliver'd the notion of one eternal , invisible god , creator of heaven and earth , and the decent worship of him , to his posterity . this notion being become common and stale , the succeeding ages thought themselves obliged to invent something new , and counted it more gay and glorious to worship the creator in the creature ; and seeing the sun , and moon , and stars , that they were the brightest monuments of god's power , they easily fell into the worship of those luminaries , till the more brutish among the people adored them as gods indeed ; and this novelty once broach'd , one god brought in another , and as men were still fond of novelties , so they went on , and fell a worshipping deceased hero's and princes , in whom the image of the supreme deity resided , and who had been famous for some notable exploits , or benefits ; and from hence they still went on , even to the worshipping of trees , herbs , plants , beasts , crocodils , fishes , and creeping things , one age still thinking to out-do the other in new inventions of objects of worship , till it came to pass , that those were counted most religious , that worshipt the greatest number of gods , as the athenians , who had more gods than any one city besides , of which , the apostle takes notice , acts . , . . another cause of these abuses , is , an opinion , that god is pleased more with the externals , than the internals of religion , an opinion , which men are very apt to slide into , because they find the internal devotion is troublesome , and requires intention of the mind , and mortification of the affections , and the other is more easily performed . to this original , the corruptions that did over-spread the jewish church , owe their rise , who in despight of all the warnings of the prophets to the contrary , laid the stress of their piety on the strict observations of their sabbaths , new moons , sacrifices , phylacteries , and legal purifications . this gave mahomet occasion to corrupt religion ; for knowing what would please the sensual inclinations of men , he craftily drew people away from the internal worship and consecration of the souls and affections to the supreme being , and taught them to place all devotion in these five external acts of worship , saying their prayers five times a day , keeping the mouth ramasan , giving the hundredth part of their incomes to pious uses , washing before prayer , and making a pilgrimage , if possible , to mecca : and thus the church of rome , at this day , comes to deviate from the true religion , not only by adding new articles , of faith to the antient creeds , but by turning the whole worship of god , in a manner , into ceremonies , and external services , saying so many ave-maries , visiting such a saint's shrine , processions , offering wax-candles to the virgin , praying by beads , undergoing penances , &c. . a third cause of these abuses , is , a mistake of fancy , and passion , for true religion and revelation . from hence have come all the barbarous attempts of pretenders to the true religien , against magistrates , and a well setled church and state ; from hence have risen all those enthusiastical conceits , both in this and former ages , whereby the gospel it self hath been in danger of being overthrown ; from hence come those rude and undigested notions of hildegard , bridget , catharine of siena , teresa , st. francis , and others in popery , who by their dreams and visions have sought to establish the erroneous doctrines of the roman church ; from hence it was , that the messaliani of old pretended , and made people believe , that upon a man's regeneration , or being purged from sin , the devil and his angels came out of his mouth in the shape of swine . to say no more , in men , and women , whose notions of religion are crude , and undigested , and who are made up of a strong fancy , and stronger passions , religion must needs run into wild-fire , and pervert the simplicity of the gospel . . a fourth cause , is suiting religion to our own humours , lusts and interest . the tartars therefore embraced the mahometan religion , and rejected the christian , because the former gave greater liberty to the flesh. this made the heathens invent to themselves deities , that were favourers of their vices ; and from hence it was , that in the primitive church , basilides , carpocrates , valentinus , the nicolaitans , and archonticks , denied the necessity of a holy life , because they loved to wallow , like swine in the mire ; and in all probability , upon this ground it was , that hymeneus and philetus , as the apostle informs us , tim. , . affirm'd , and gave out , that the resurrection was already past , because they were loath to be called to an account for their evil lives . . false teachers and turbulent souls , are another cause . discontented men , because they cannot be great or rich , or have their will in the church , under whose government they live , to revenge themselves , many times will poison the doctrine , make proselites , and resolve to become great by doing mischief , since they cannot be so by lawful means : to such persons we owe the heresies of marcion , of novatus , of arius , of the donatists , and others ; and it 's no more than what st. paul hath told us long ago , for , the time will come , when they will not endure sound doctrine , but after their own lusts , shall heap to themselves teachers , having itching ears , tim. . . and to this purpose st. peter , pet. . , , . but there were false prophets also among the people , even as there shall be false teachers among you , who privily shall bring in damnable heresies , even denying the lord that bought them , and bring upon themselves swift destruction ; and many shall follow their pernicious way , by reason of whom the truth shall be evil spoken of , and through covetousness shall they , with feigned words make merchandize of you , &c. iii. nor hath the sacrament of the lord's supper fared better , than other religious institutions ; for this , in all ages , hath had its share in the abuses of foolish men ; and while they forgot to fix their eyes upon the spiritual nature and design of it , have entertained gross and carnal apprehensions concerning it : the corinthians very early abated in their esteem and reverence of it , as appears from the latter part of cor. . the pepuziani and collyridianes , hereticks , suffer'd their women to administer this holy sacrament : the ebionites used water instead of wine , in imitation of the athenian and heathenish sacrifices , which were therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sober and without wine : the montanists , cataphrygians and gnosticks proceeded to that tremendous barbarity in this sacrament , that they took a child of a year old , and pricked it with pins and needles , and drew a considerable quantity of blood from it , which blood they mingled with the meal or flower , of which they made the sacramental bread. the child , if it dyed after these torments , was counted a martyr ; if it survived them , they gave it the respect and veneration of a priest ; and all these horrid practices came merely from hence , because they stupidly thought , that real blood was necessary in this ordinance . some other villanies they committed , which modesty bids me to conceal . the artotyritae ; another sort of hereticks , made use of bread and cheese in this sacrament , and to this they were led by a fancy , that because the first inhabitants in the world offered to god the first fruits of the earth , and particularly the milk of their sheep and kine , they were obliged to do so too . the messaliani made this sacrament an indifferent thing , and gave out , that it neither promoted nor hindred man's salvation ; an error which the quakers have taken up at this day . nor were they only profess'd hereticks that committed these abuses , but the popes of rome , by degrees , brought in abundance of needless ceremonies , whereby this plain and heavenly ordinance was very much corrupted . pope alexander , about the year of christ , ordered , ( what was indifferent before , ) that wine should be mixt with water in this sacrament , and that no other bread should be used but unleaven'd bread ; that holy water mingled with salt , should be consecrated before the eucharist , that the communicants , after they had receiv'd , might be sprinkled with it . sixtus , about the year , ordered , that no nun , or women , should touch the holy vessels , or the cloth of the communion table . hyginus , about the year , enjoyn'd , that the sacrament of the eucharist should ever be used , and celebrated at the dedication of churches . soter , about the year , that no bishop or priest should taste of any thing , before the communion , but abstain from all manner of food , before they administred or received . urban , about the year , ordained , that no other vessels should be used at the communion , but either golden , or silver ones ; if the church were poor , then pewter should be made use of . felix , about the year , ordered that the eucharist should be celebrated no where , but in a consecrated place . sylvester , who lived about the year , gave command , that the altars on which the sacrament was celebrated , should be of stone . syricius , about the year , that no married priest should celebrate or administer the eucharist . innocent , about the year , gave order , that the names of those who had given alms at the communion , should be rehears'd and proclaim'd in the church , at the celebration of this mystery ; and that even infants should be brought to communicate in this sacrament . zosimus his successor , enjoyn'd , that the deacons , while the sacrament was administring , should have their hands covered with a linen cloth. thus superstition came in by degrees ; and while the people were taught an external veneration of the sacrament , they neglected the fruits of repentance , which the worthy receiving , should have produced in them . there was an ancient custom in the christian church , at the communion , to rehearse the names of martyrs , and their glorious actions , and the miracles they had wrought , both alive and dead ; from hence by degrees , crept in the unhappy practice of invocation of saints , and martyrs in the eucharist ; and this being once allowed of , the doctrine of purgatory beginning to spread about st. austin's time , and more universally about the time of gregory the great , men fell into an opinion , that by the eucharist , their names that were gone into purgatory , being rehears'd , their souls might be delivered out of purgatory ; some thought , that even the souls of the damned were in some measure reliev'd by this unbloody sacrifice : and nothing is more common at this day , in the church of rome , than to say masses for souls in purgatory ; a doctrine they prove from the infirmities , errors , and corrupt opinions of some of the fathers , but which , the scripture doth not speak the least syllable of : into such abuses hath the world run , by deviating from the simplicity of the gospel . and that , which must be matter of grief and sorrow to all good men , is , that this sacrament , which was intended as the bond of peace , is made the ball of contention , and the engine of division , the motive to hatred , and the fire of wrath and animosities : for this the lutherans write invectives against the calvinists , and the papists against both ; and that which should have united all men's hearts , makes them hate one another mortally ; and no other reason can be assigned for it , but mens pride and passion , and their other vices . who doth not tremble , that reads the history of the gunpowder-treason , in which the sacrament was , without a metaphor , made the covenant of blood , and the conspirators united by it , to be bold and resolute in this enterprize ? not to mention other abuses of sensual and carnal men , too frequent among us , that can engage themselves in this ordinance to follow their master's steps ; and notwithstanding these engagements , live like swine and devils . nor need we wonder why god suffers these abuses , for the permits them as he doth other sins , to let men see at last , that their condemnation is just . besides , this makes those who use this ordinance in pursuance of the right end of its institution , more glorious in god's eyes , for this hath still been the privilege of the true church of god , to flourish like a lilly among thorns ; and what the apostle saith of heresie in general , is most true of these abuses , there must be such things in the world , that those which are approved may be made manifest , cor. . . the preceding considerations reduced to practice . i. the holier any thing is that is abused , the greater is the crime . when belshazar , dan. . . was resolved to be drunk , had he made himself a beast by drinking out of common cups , though the sin had been great , and against nature , yet it might have passed unpunished here , as other villanies are ; but when nothing would serve his turn , but to drink his reason and his wits away out of the bowls of the sanctuary , and to add profanation of the vessels of the lord's house to all his crimes , this allarmed the divine vengeance immediately ; and rather than not shew his displeasure , god thought himself obliged to be at the charge of a miracle , which caused the fatal hand upon the wall , and the king's overthrow followed within a few hours after : and if the abuse of consecrated vessels raised so great a storm , what must the abuse of consecrated reason , and duties , and mercies do ? sirs , your reason is a consecrated thing , god hath set it apart for his use , that you should consider and contrive how to get a share among the blessed hereafter ; if you abuse it , and will let it serve you for no other end , but to teach you how you may grow rich and great , and fill your bellies with hid treasures , will not god visit for these things ? and will not his soul be avenged on such persons ? your signal mercies and deliverances are consecrated things , god hath set them apart , to put you in mind of your gratitude , to teach you submission to his will , and to walk humbly with your god ; if after these you are careless , and live as regardless of your duty as you did before , will not god reckon with you one day for such abuses ? should a poor man take the cordial you send him , and fling it upon a dunghil , how would you resent it ? and can god like it , do you think , to see how like mad-men you tear off the cloaths he gives you , to cover your nakedness , to see you live the reverse of his designs , to see you fight against him with his mercies , and as it was in the case of the daughter jerusalem , ezech. - . to see you take the fair jewels of gold , and of silver he hath given you , and make to your selves images of men , and commit fornication with them . ii. one great abuse of this holy sacrament , is , to fancy , that like a spell , it will charm sin out of your mortal bodies , so that you need be at no trouble to mortifie it . the sacrament indeed confers grace , but it is objectively , as it contains very great motives to a lively faith , and hope , and charity ; and it confers grace too , as a cause , without which , grace would not be convey'd , because god hath promised in this ordinance to be present , and as the dew of hermon , or as the dew descends on the mountains of sion , so here the lord commands his blessing , even life for evermore : but still it doth not confer grace physically , as if the mere use of it would make you favourites of heaven , and children of his love. it 's physick indeed , which will work a cure , but then the person that makes use of it must be qualified for it , must be sensible , that he is sick , and willing to be cured of his spiritual diseases , and then god will look upon him , as a father , and manifest himself to him ; look upon him , as a kind physitian , and make the medicine effectual to him ; look upon him as a friend , and take him into his bosom , and say to him , as it is es. . . in an acceptable time have i heard thee , and in a day of salvation have i helped thee , and i will preserve thee , and cause thee to inherit the desolate heritages . iii. the abuses committed by some in this sacrament , must not tempt us to neglect the use of it . if the abuse that others have been guilty of , were a sufficient excuse to stay away , we might as well argue , that meat , and drink , and cloaths , and books , and learning , may not be used , because ill men have perverted the harmless design of them . we should count that man a fool , that should resolve , because a man of such a profession hath cheated him , therefore he will never deal with a man of that profession again ; or because such a person , who pretended to strictness of religion , hath plaid the knave with him , therefore he will never trust a religious man again : the same absurdity would he commit , that from the abuse that others have run into , in the holy communion , should resolve to abstain from it ; for this would be as much , as to resolve to be mad , because others are , and have been so . god hath furnish'd us with faculties and powers , to discern the dross from the silver , and the tin from the purer mettal , and we have his word , to guide us in distinguishing the use , from the abuse ; and as the temperate man still drinks wine , though thousands in the world still pervert the use of that creature ; so a good christian can see no rational discouragement from coming to this table , though some have made it their bane , and turned it into their own destruction . the prayer . o most gracious god , who hast given us thine ordinances for our comfort and edification , and directed us how to use them to thy glory , give me an understanding heart , and a pure mind , that they may be a savour of life unto life to me . let me not touch these holy things with unclean hands , but purifie my soul and cleanse it from that filthiness , which doth so easily beset it , that i may be fit for thy divine and glorious influences . lord , without thee i can do nothing ; thou art the vine and i the branch , convey thy celestial juice into this withered branch , that i may revive and bring forth much fruit , and have my fruit unto holiness , and the end everlasting life , through jesus christ our lord. amen . chap. vi. of receiving the lord's supper fasting , and how far it is necessary . the contents . it is a thing not absolutely necessary , to receive the lord's supper fasting ; several reasons to prove the assertion . yet , to receive it fasting , is a thing very conventent , because it quickens devotion , and is an act agreeable to the mortifying prospect of christ's death , and warranted by the practice of the universal church . total abstinence from food , that morning we receive , may be prejudicial to some constitutions , which must therefore be indulged to eat something at home . cautions and rules to be observed in eating before we receive . the decay of fasting among christians of this age , an argument of the decay of christianity . to fasting , before we receive , must be joined afterward abstinence from sin. the prayer . i. that it is not absolutely necessary to eat the lord's supper fasting , will appear from the following arguments . . neither eating , nor abstinence do in themselves commend us unto god , for neither if we eat , are we the worse , neither if we eat not , are we the worse , saith st. paul , cor. . . it 's not the belly god regards so much as the heart , and the frame of the soul he ever respects more than the bowels ; the pharisee , that lays the stress of his religion upon an empty stomach , mistakes the nature of god as much as the pythagorean , who fancies god will be pleased with his chusing one sort of food before another ; neither the former's abstaining from swines-flesh , nor the other's aversion from beans , is an offering acceptable to him , especially where they stand single , and have no other virtues to bear them company . god being a spirit , loves to converse with spiritual natures , and such are our souls ; and an humble and broken spirit prevails more with him than all outward ceremonies whatsoever . the jews , es. . . were as much out , when they cryed , wherefore have we fasted , and thou seest not ? as those , luk. . . that said to christ , have not we eaten and drunk in thy presence ? one act of sincere contrition , is a more pleasing spectacle to god , than a thousand external formalities ; and doing his will , a more acceptable sacrifice than a rueful face , fasting hath no intrinsick virtue , the gracious aspect god vouchsafes it , is upon the account of something within , that looks very lovely in his eyes , and that is a conscience sprinkled from dead works . . christ's example is a convincing argument , that to receive it fasting is not absolutely necessary . not only st. matthew , matth. . . but the other evangelists assure us , that while christ and his disciples were eating the passover , or as soon as they had eaten it , he took bread , and blessed it , and brake , and gave it to his disciples , and said , take , eat , &c. had it been a sin to do so , we may rationally suppose , the first author of this sacrament would have given no encouragement to it by his example ; and though it 's true , that may be sometimes lawful in a prince , which may be an error in the subject ; yet our great master laid aside that piece of state , and appeared in the form of a servant , and became obedient to that law , he would have his followers live up to ; he did not prescribe one thing , and do another , but like a watchful general , put his hand to that plough , at which he would have others labour ; and it 's evident enough , that while he and the disciples were eating , or as soon as they had eated the passover ( and consequently they were not fasting ) he bid them eat and drink of the sacramental bread and wine , which accordingly they did , and we may be confident he would not have led them into an error . . the apostles afterward we see , were indifferent , whether they gave it to men fasting , or to persons , who had been at a meal just before , so they were but studious , of a pure and spotless conversation , and so much appears from what we read , act. . . after they came from the temple , i.e. after they came from the common prayer in the temple , which was at nine of the clock in the morning , and at three in the afternoon they break bread from house to house , and giving it in the afternoon , as well as in the morning , we may justly conclude they laid no stress upon peoples receiving it fasting . however , it 's plain that the corinthian christians , by st. pauls allowance and approbation , administred and received it after their love-feasts ; and while they observed the rules of decency , sobriety , and temperance , and charity , and seriousness in those agapae , or feasts of charity , the apostle found no fault with their communicating after them ; but when they became luxurious , and grew exorbitant , and made provision for the flesh more than the spirit , he justly changed his discourse , and turned his former gentleness into sharp reproofs , and apostolical reprehensions ; and he had reason , for these doings would have soon brought this weighty ordinance into contempt , and made men abhor the offerings of the lord. ii. notwithstanding all this , to receive it fasting , is a thing very convenient . . because it quickens devotion . that we are not to come to the table of our lord with an indifferency of mind , or looseness of fancy , or carelesness of affections , none can be ignorant : the sublimest mystery requires the sublimest thoughts , and a mind as clear from gross and carnal apprehensions , as mortality will let us ; but this is not to be done without fasting , meat and drink filling the brain with fumes , and as you have seen a cloud coming before the sun , intercepting , and darkening the brighter rays of that noble planet ; so the greasie steams and vapours , which feeding before , sends up to the nobler parts , must needs , in some measure at least , obscure the understanding , the sun in this microcosm , and hinder it from spreading and dispersing its kindly beams and influences ; and this was the opinion , not only of the primitive believers , but of the pythagoreans also , and other philosophers , whose great maxim was , that the purest thoughts flow from an empty stom●ch , or self-denial in meat and drink . that the ancient christians fasted so often , the reason certainly was , to give wings to their devotion , and to make their prayers fly the faster , and with greater alacrity to heaven . this way they found was most proper to plant a spiritual temper in their souls , and when they would mount up with greater chearfulness above the clouds , they gave themselves to fasting and prayer . and indeed , in some constitutions at least , the soul never acts more like it self , than when the body gives it no divertisement by eating and drinking for a time . the more the body is fed , the leaner grows the soul , and the leaner the body is kept , the fatter grows the soul ; all which is evidence enough , that to receive the holy communion fasting , is the way to receive it with the quickest , and therefore most sutable devotion . . to receive it fasting , is an act most agreeable to the mortifying prospect of christ's death and passion . what ? look upon so dismal an object with a full stomach , or a pampered body , which is enough to tempt us to say with st. thomas in another case , let us go , that we may dye with him , john . . he that comes to this sacrament , comes to dye with christ , i. e. to dye to sin , and sure no sober man will think eating and drinking to be a proper preparative for so serious a death : how absurd is it not to have all things suitable in a great solemnity ? in the communion we come to behold a fasting saviour , fasting and abstaining , not only from common food that day he suffered , but fasting from a sense of the charming love of god , and from the comforts and communications of the divine nature , which by a miracle withdrew its shine and splendor , and left him in the dark ; a severer fast , than if those three and thirty years he lived in the world , he had eaten nothing , and can we behold this dreadful fast , and not appear fasting before the altar ? besides , do people make a meal when they are going to a feast ? a greater banquet we cannot go to , than that which the king of heaven hath prepared ; and shall we fill our bellies before we appear here , and dull our appetite to the richer food ? . to receive the lord's supper fasting , hath been the practice of the christian church for many hundred years ; for when sad experience taught the fathers how unfit the preceding love-feasts made the generality for receiving christ in this ordinance , they thought themselves obliged , not only to separate those love-feasts from the supper of the lord , but to make strict orders for the celebrating of it in the morning , and to charge all persons to receive it with an empty stomach ; while the heat of persecution lasted , they were forced to receive it very early before day , that they might not meet with affronts or disturbances from the heathens , if if they had known of the time of their meetings ; but what persecution made necessary at first , was made so afterwards by a law ; i mean by a law ecclesiastical , and therefore the third council of carthage decrees expresly , that the sacrament of the altar should be taken and received by none , but such as are fasting : a thing so religiously observed , especially by the eastern churches , that when some of st. chrysostom's enemies had informed against him , that he had given the holy communion to persons , who he knew had eaten at home , before they came to church ; he falls a protesting and wishing , if he had done such a thing , that his name may be blotted out of the catalogue of bishops ; nay , that christ may exclude him from his everlasting kingdom . in st. austin's time , it was become an universal practice to take and receive it fasting : and though in egypt not a few kept to the old custom of receiving it after their common suppers ; yet the disorders , lrreverence , and intemperance they fell into by that means , hath been defensative sufficient to wise men from following them in that preposterous way of receiving ; so that we may truly say , that this communicating with an empty stomach , hath been the practice of most christian churches ever since the apostles days ; and this was part of their rules and canons ; and what hath been so punctually observed by most churches of the world , ought certainly to weigh much with him that believes the church to be the ground and pillar of truth , as it is called , tim. . . iii. however , since it is possible , that some , by total abstinence from common food that morning they are to receive , may make themselves unfit to receive with due devotion , their stomachs not being able to bear emptiness , such must be allowed to eat something before they receive , whether they be ministers of the word , who must take pains , and spend their spirits on such days , and sometimes are none of the strongest , or other persons of a weak and sickly constitution : but in this case , the following rules must necessarily be observed . . that we eat no more than what just serves to support nature against fainting : not only the law of self-preservation , but of religion too , bids us keep our bodies serviceable to our souls . if these tabernacles of clay be out of order , the soul , which , in this valley of tears at least , works by the organs of the body , must needs languish too ; and the pen , which is the body , being spoiled or cracked , or weakened , the scribe , which is the soul , cannot write so fair as otherwise it would do . but then there is a great difference betwixt keeping the body from fainting , and pampering of it . he that before the sacrament eats to satiety , cannot be supposed to bring very lively thoughts , or a profound sense of the great mystery with him to the holy table ; so that the quantity of food that 's taken before , must be such as leaves the soul in a good posture and temper to be affected , and touched with the solemnity and greatness of the ordinance . . the food we take before , must be of the courser sort , that the mind may be preserved in a mortified frame . god , es. . . finds fault with the jews for allowing themselves in pleasures while they fasted , to shew how unsuitable carnal recreations , though at other times lawful , are on such humiliation days . this may justly be applied to eating before men come to the holy sacrament : pleasant meat is unsuitable : to find pleasure in eating and drinking before , spoils the pleasure the soul should take in this ordinance . christ , before he did eat of the eucharist , did eat , 't is true , but it was unleavened bread and bitter herbs , which i reckon was as much as fasting ; for such food cannot be supposed to be very palatable : and before the love-feasts , that preceded the sacrament , were corrupted , the christians did eat so moderately , that they seemed to feed rather upon discipline , than the meat that was set before them , as tertullian words it . . even that small quantity of courser food , must be taken with pious reflections , and contemplations of the far nobler food , which , within a few minutes after , we are like to be partakers of . serpents , they say , whatever injuries are offered them , still their great care is to preserve their heads : if it be our duty to be wise as serpents , it must be our care too to guard our heads , our minds i mean , especially where necessity forces us to eat , before we come to the lord's table , that the serious frame be not overthrown , and that it may appear , it is not delight in eating , but desire to be the better able to converse with god , which makes us give our bodies such necessary refreshments as their weakness requires . and if you ask me , what reflections are most proper in this case ? i need only send you to that guest , luc. . . who sitting at the table , said , blessed is he that shall eat bread in the kingdom of god! so he that upon such occasions gives his body ordinary food , may reflect on the table in christ's everlasting kingdom , where god's glory will be the meat , and the light of his favour the drink , and angels the musicians , and glorified saints the company , and the eternal love of god the canopy , under which the vast armies of martyrs and saints will feast , and gather everlasting strength ; strength which no sickness , no illness , and no accidents can ever weaken or dissolve . the preceding considerations reduced to practice . i. we may take notice here of the strange decay of christianity , especially with respect to fasting ; a piece of devotion , whereby the primitive believers effected very great things : and it 's to be feared that the over-tenderness of men to their bodies in this age , and a fancy that every thing is necessary which their appetite craves , is no small hinderance to their eminency in virtue and goodness . it 's granted , that men may be very vicious , and yet great fasters too , as one john scot in scotland , in the year . a man of no learning , and no good qualities neither , who was able to abstain thirty or forty days together from all manner of meat and drink ; whereof the king willing to make tryal , shut him up in a room within the castle of edinburgh , suffering no creature to come at him : a little bread and water indeed was set before him at his first coming into the room ; but upon examination , it was found that he had not so much as tasted of it in the space of days . and going afterwards to rome , the like proof of his fasting was given to pope clement vii . and some time after , preaching against king henry the eighth's divorce at london , he was shut up in prison , where he fasted days , yet continued still a dissolute man. but it is not the bare abstinence that makes a man a christian , but the spending a fast religiously , and to good ends , works the miracle of holiness ; and such were the fasts of the primitive believers , who by such frequent mortifications made their graces tower and climb , and culminate , to the admiration of the unbelieving world ; when they would conquer any corruption , when they had a mind to arrive to any excellency in vertue , when they wanted a signal spiritual blessing ; nay , when their friends and relations , or any eminent servant of god , lay sick , they presently applied themselves to this piece of mortification , and found great success : and it stands to reason , that where the soul gets thus above the body , slights the pleasures of the flesh , determines to converse with god , and entertains herself with the thoughts of his greatness and her own vileness ; god , who ever loves an humble spirit , will look down and satisfie the longing soul , and fill the thirsty soul with goodness . yet , ii. let 's not think we have discharged our duty , when we have received the lord's supper fasting ; that will signifie but little , if after receiving we do not fast from sin . this is the acceptable lent , and must be observed more religiously than the mahometan doth his month ramasan : this is the fast which the lord hath chosen , and except our abstinence from food be in order to this fast , god regards it no more than the lowing of oxen , or the bleating of sheep . to fast from sin , is both a preparative for the lord's supper , and must be the consequence of it . this fast must be the very end of our coming to the holy table , and we eat and drink there , that we may be out of love with this dangerous meat . nor is this fast from sin a thing impossible , if by sin , as we ought to do , we understand wilful and habitual sin ; and the motives to this perpetual fast are very cogent : he that believes that sin is the food of devils , and the meat of hell , and the festival of fallen angels , can have no great stomach to it . nothing starves the soul sooner than sin ; and as pleasant as it may be to the palate , the soul suffers extreamly by it , and falls into palsies and apoplexies . it makes it not only lean , but miserable too ; it shuts her out from the care and tenderness of a gracious god , and , in its pernicious effects , goes beyond the apples of sodom ; for whereas these , upon touching of them , fall and shatter only into ashes , that ends in eternal fire . the ears must be stopt therefore against its charms , the eyes shut against its alluring dresses ; and thus we may wean our selves from any affection to this forbidden fruit . the prayer . o my god! thou art the most charming object , and though the sensual world will not be persuaded to believe it , yet it is because their eyes are blinded . the enlightned soul discovers such beauty in thee , as transcends the fairest pictures that mortal hands can make . thou , who art the creator of all excellencies , must needs be more excellent than all thy creatures . o how have i been mistaken in my choice ! how greedy have i been after the meat which perisheth ! to fast and abstain from that , i have thought death and misery ; while i could be content to live without thee ; and to be deprived of the communications of thy goodness , hath not so much as caused the least solicitude in my breast . the want of thy favour hath troubled me no more than the want of things which are contrary to my nature and constitution . i see now , where my happiness lies , and to feed on thee , i perceive , is to feed on that which is incorruptible . o kiss me with the kisses of thy lips , and my soul shall leap for joy . make sin odious to me , and make me as averse from it , 〈◊〉 , my nature is from poison . let my desires be after thee alone , and let me feel , that when i enjoy thee , i have the best meat and drink , and that which will nourish me into everlasting life : let nothing satisfie me , but to live for ever ; let that be my ambition ; let that be my resolution ; let that be my endeavour . my soul hath been precious in thy sight , thou hast not yet condemn'd me with the world. thy patience hath long waited for me , while others have been sent into darkness , thou hast spared me , and suffered me to enjoy the light of the living . i will trespass upon thy goodness no more , i feel the workings of thy spirit in my soul , i feel desires and propensities to goodness , i will cherish them ; o help thou me ! let those drops of goodness in me swell into floods , and the ri●ulets of grace that run through my soul , into larger streams . let thy voice be heard in my soul , thy convincing , thy converting , thy pardoning , thy sanctifying voice . at thy word i will let down the net ; o let me enclose a multitude of virtues ! goodness hath been meat i have had an aversion from ; now let it become my daily bread. teach me the art of abstinence , perswade me to abstain from that , which will certainly be my ruine . give me a holy greediness after thy word ; let mine ears delight to hear it , and mine eyes delight to see it , and my feet delight to walk in the way of it . lead me to the rock that is stronger than i ; let me freely-sacrifice unto thee . let my great endeavour be , to please my redeemer , who hath saved my life from the nethermost hell. he bids me follow him ; o blessed jesu ! i will follow thee whithersoever thou goest : only give me alitority and readiness to make haste after thee , who art the captain of my salvation ; to wh●m with the father and the holy ghost , be honour and glory for ever , and ever . amen . chap. vii . of the elements in this sacrament ; and first of the bread christ made use of , and of the nature and design of it . the contents . the bread , christ made use of , was , in all probability , unleavened bread. the reason why , in the church of england , we make use of bread that 's leaven'd . wheaten bread made use of in the first institution . substantial bread necessary in the celebration of this sacrament , not wafers . several reasons why christ made use of bread in the institution . god makes use of very mean and ordinary things , to represent great mysteries by them . examination necessary , whether we are strengthned by the holy bread in this sacrament . several signs and characters of spiritual strength , laid down . the prayer . i. that christ made use of bread in this sacrament , we have the concurrent testimonies of the evangelists ; and considering the circumstances , he then was under , cannot but conclude , that it was unleavened bread he used , because at that time , when he instituted this sacrament , no other bread was to be had , it being the first day of the feast of unleavened bread , as we are informed by st. matthew , chap. . . now the first day of unleavened bread , the disciples came to jesus , saying unto him , where wilt thou , that we prepare for thee to e●t the passover ? if christ did eat the passover of unleavened bread , and instituted the sacrament of the eucharist after he had eaten the passover , it must necessarily follow , that he used unleavened bread in this institution ; for , from the first day of unleavened bread to the last , no leaven was suffered to remain in any jewish house whatsoever : for seven days shall ye eat unleavened bread , even the first day ye shall put leaven out of your houses ; for whosoever eats leavened bread from the first day , until the seventh day , that soul shall be cut off from israel , saith the law. . . and therefore christ , who came not to destroy the law , but to fulfil it , must be supposed , to have done according to this law , and consequently , instituting this sacrament immediately after the passover , he could not possibly make use of any other bread , but unleavened , because there was no other to be found in the houses of the israelites at that time . and whereas it is said by some , that christ did eat the passover , before the jews , and consequently there migh be leavened bread to be had ; i answer , that he did indeed eat it before the jews , but still the same day that the jews did eat it , christ in the beginning of the fourteenth day of nisan , the jews about the latter end of it ; and if so , no leaven could be had ; for , from the fourteenth to the one and twentieth , religion exterminated and banished leaven from all mens habitations . but here will arise a question , if christ made use of unleavened bread , why doth the church of england use bread with leaven in it , in the holy sacrament ? but the reason of this is , . because the primitive church , and the christians that succeeded the apostles , and who could not but know the sense of the apostles in this point , looked upon it as a thing indifferent , whether leavened or unleavened bread were used in the sacrament ; and therefore , in times of persecution especially , they made use of such bread as they could get , never disputing whether it had leaven or no leaven in it . indeed , about the year , there arose a great controversie betwixt the greek and latin churches , whether leavened or unleavened bread ought to be used in the eucharist ; the greeks standing up for the necessity of using leavened , the latins for using unleavened bread ; and the greeks proceeded to that heat in the dispute , that they asserted , that unleavened bread was no bread at all : but in this they were so palpably mistaken , that a child , which had read the bible , might discover their wilful error , the scripture calling both the leavened and unleavened composition of meal and water , by the name of bread , exod. . . and judg. . . what michael the patriarch of constantinople objects here , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bread is derived from a word , importing elevation , or lifting up , and therefore must be such bread which hath received elevation and warmth from salt and leaven , is a fancy and quibble , rather than an argument : but this hath been the custom of the greeks , ever since they became strangers to the primitive simplicity of the gospel , to stand up for little and inconsiderable problems of divinity , as if they were articles of faith , and to defend a ceremony or circumstance , as hotly as if the whole frame of salvation depended upon it . . we make use of leavened bread in the church of england , because the substance or essence of the sacrament is not at all prejudiced by it ; and in things merely circumstantial , the church hath not only varied from the first customs , but may lawfully vary , as she sees occasion , as will appear more fully from what we shall hereafter lay down concerning ceremonies . the reason , why christ made use of unleavened bread , was because there was no other to be had at that time ; that which he chiefly intended , was bread , which feeds and nourishes the body , thereby to represent the spiritual nourishment of the soul , the greater thing intended in this sacrament ; and since leavened bread will do this , as well as unleavened , we need not be very scrupulous about it ; though if the church thought fit to alter the custom , and use unleavened bread , i should be ready to subscribe to it , for no other reason , but because it best represents the temper a christian ought to have at all times ▪ but more particularly at his approaching to the lord's table , viz. sincerity , and godly simplicity , to which the apostle alludes , cor. . . therefore let us keep the feast , not with the old leaven , neither with the leaven of malice and wickedness , but with the unleavened bread of sincerity and truth . ii. as it was unleavened bread christ made use of in this sacrament , so it was bread made of corn , and particularly of that sort , which bread is usually made of among us , and that 's wheat ; for though the jews , especially the poorer sort , used barly cakes , and barly bread sometimes ; and our saviour himself took the five barly loaves and distributed them to the disciples , and the disciples to the multitude , joh. . . yet in the passover , wherein they remembred the greatest deliverance that ever happened to the jewish nation , it 's probable , they made their unleavened cakes of the best corn , i. e. wheat , the rather , because in their meat offerings and cakes which they offer'd to god , they were commanded to use the finest wheat flour , levit. . . . and as their deliverance from egypt gave them a title to that land , one great blessing whereof was , their being filled with the finest of the wheat , psal. . so it s like , they would not in their passover , in the bread they used , omit the commemoration of that mercy ; and the same bread which christ made use of in the passover , we must suppose , he made use of in the institution of this sacrament ; this will give us occasion to enquire , whether any other thing men make use of , instead of corn-bread , may be used in this holy sacrament ; for it 's certain that in some countries they have no corn , and divers authors tells us , how much the bread differs in the several parts of the habitable world , according to the nature of the soil , and temper of the inhabitants ; the egyptians heretofore made bread of millet , and milk , and water , and in some part of the west-indies at this day , they make bread of the roots of certain trees , which they dry , and powder , and then make up into paste , or bread , and so they do in divers parts of africa ; and as it may be the lots of many christians to be cast upon such places , so the question may justly be ask'd , whether in the administration of the lord's supper , being destitute of bread made of corn , they may , with a safe conscience , make use of any other ; and most divines answer in the affirmative : for tho' the canonists , among the papists , will allow nothing to be bread , but what is made of corn , yet whatever it is , that nourishes like bread made of corn , is bread to them , who are so nourish'd by it : and since the reason of christ's making use of bread in this sacrament , was to represent the spiritual nourishment of our souls , by application of the benefits of his death , or as we commonly speak , by his body and blood ; why should not any nation , or people make use of that in the sacrament , to represent this spiritual nourishment , which serves them instead of bread , and gives the same nourishment to their bodies that ordinary bread doth ? especially where bread of wheat , or rye , or barley is not to be had : yet this is not to be applied to other fruits of the earth , such as pears , and apples , and figs , and melons , &c. as if they , in case of necessity , might be made use of instead of bread ; for though they nourish too , yet no nation makes use of them as their bread : and since bread is not only used by christ , but by all the christian churches in all ages , something that hath the nature and the name of bread must still be used in this holy sacrament , and all care imaginable taken , that by making use of something else , men run not into profanation of this ordinance . . as it was unleaven'd and wheaten bread , christ made use of in the institution of this holy sacrament ; so it was also substantial bread , not a wafer , as is now used in the church of rome . that christ used substantial bread , no man ever doubted , that understood , what bread the jews made use of in the celebration of the passover , and for a thousand years after christ , the church was wholly ignorant of wafers . it 's granted , that the sacramental bread was antiently called host , from the latin , hostia , a sacrifice , because the bread represents the body of christ , which was offered in sacrifice for the sins of the world ; ( which name of host the church of rome still applies at this day , to their wafers in the mass ) but then it was substantial bread , or a whole loaf , they called by that name . how these wafers first came in , is explain'd by honorius augustodunensis . the report goes , saith he , that it was usual in former times for the ministers of the church , when the sacrament of the altar was to be celebrated , to fetch a quantity of meal , or flower from every house or family , in the place they lived in , which custom is yet observ'd among the greeks , and of that to make the bread , which was to be used at the lord's table , and distributed among the communicants : but after the church increased in number , but decreas'd in holiness , it was order'd for the sake of carnal men , that those , that could , should communicate either every lords day , or every third lord's day , or on the festivals of the year . but the people not coming , and there being no need of so great a loaf , as formerly , it was thought good , to use wafers in the form of a larger penny ; and that they might not want a mystery for these new doings , the people desired , instead of flower , to offer every man a penny ; that thereby they might acknowledge , how their lord and master was betraid for thirty pieces of silver . so far he ; and it 's probable , that from hence came the easter-offerings , which as yet are usual in most churches of the nation . and since these wafers are the effects of so great no abuse , which the wickedness of the times brought into the church , it can be no great encouragement for those that would preserve the solemnity of this mystery , to keep them up , or plead in vindication of them . it 's true , the wafers they use this day in the church of rome , are made of flower and water : but , . there is not that quantity of flower and water in them , as is required in substantial bread. neither , . are they wrought , or baked , as common substantial bread is . neither , . when they are made , are they design'd for any thing but to seal letters withal : i mean in the ordinary use of them , before the priest doth lay them upon the altar , which shews that they are not intended for nourishing bread , nor have they the right taste , or smell , or strength of bread , neither are they commonly sold for bread , nor doth any man make use of them for his daily bread , thereby to strengthen his body : so that they do not answer chrst's design , and the analogy that ought to be betwixt the thing signifying , and that which is signified : i. e. they , being no substantial bread , cannot exactly represent the substantial nourishment of the soul , and therefore have been most justly rejected by most churches , but by that which hath made bold with god himself , with scripture , and the express laws of our saviour , and substituted their own inventions , and traditions . iv. why christ made use of bread in this holy sacrament , is next to be consider'd . besides the general reason i have already mentioned , viz. to represent the nourishment he intends our souls by his death and crucifixion , if we lay hold of it by an active and fruitful faith , there may these following reasons be also given for it . . to put us in mind that he was the person prefigured by the bread , variously prepared , and ordered under the law , and in the temple , and in the rituals of the jews . the shew-bread was to be before the lord continually , exod. . . in the original it 's called , the bread of faces . the mystery of it was to shew , that christ was to be the great mediator , who should be always in the presence of god , behold his face , and live for ever to intercede for us ; and though other significations may be ascribed to that rite , yet christ being the end of the law , we must refer all principally to him ; and as the bread in their offerings and sacred ceremonies was variously ordered , so it had various significations , as the fathers have observed . bread , or corn , while it was yet in the ear , represented christ vailed , and seen darkly under the law : bread , or corn rather in its flower , christ , as he was preached by the prophets : bread formed and perfected , christ , as he was clad in flesh : bread baken in an oven , christ being in the virgin 's womb : bread fry'd in the pan , christ in his torments and agonies : bread toasted , christ being crucified . i will not warrant all these applications from scripture ; however being pious , and according to the analogy of faith , they ought not to be superciliously rejected . . bread is the sign of friendship . it was so not only among the jews , but the ancient pythagoreans too , whose symbol it was , take heed of breaking the loaf , i. e. friendship ; and that which makes it an emblem of amity and love , is , because many corns go together to make one loaf , and the several parts are closely compacted , do perfectly agree , and are united , and incorporated one with the other : christ therefore made use of bread , not only to tell us , that by eating of this bread , we are made the friends of christ , and christ is made our friend , if we eat as becomes the gospel of christ ; but to hint to us , how we , that call our selves christians , should love one another , how dear we ought to be one to another , and how , like members of the mystical body of christ , we ought to be affected with one anothers misery ; as in the natural body , if one member be afflicted , all the rest sympathize with it ; and if one suffers , all feel the smart and anguish . . this was to excite our hunger after christ , as the sight of bread raises the appetite of an hungry man. if christ be the bread which came down from heaven , as he saith himself , john . . he must needs be the best , the sweetest , the purest , the cleanest , the wholsomest , the savouriest , and the most nourishing bread , and to a soul sensible of her own vileness or danger , the most delicious object ; such souls he frequently calls , as knowing , that their inclinations , desires and breathings to be satisfied with his favour , must needs be vigorous and impatient of repulses . for what makes the covetous long after gold , or the seaman in a storm after his desired haven , the one can satisfie the greedy man's necessities , the other free the mariner from fears and dangers ; christ alone can satisfie the necessities of a wounded soul , and he is the only port , in which a soul , that 's weary of sin , can find rest and ease , and safety from danger . where men look upon these earnest desires as excesses of devotion , or effects of a distempered brain , 't is a sign they were never sensible of the terror of sin , nor did the roaring lyon ever fright their souls by suggestions of despair , nor did they ever see themselves undone and miserable , else their hearts , and their flesh would cry out for the living god ; ask a man that 's sinking in the sea , what makes him cry for a deliverer : ask him that 's fallen among thieves , what makes him long after some good christian to rescue him . did men feel the load of sin , and were their souls sensible of what they say in the communion service , that the burthen is intolerable , they would need no prompter to cry with david , o god , thou art my god , early will i seek thee : my flesh longeth for thee in a dry and thirsty land , where no water is , psal. . . . christ used bread here , that whenever we look upon it , we might remember our duty of dealing our bread to the hungry ; by this phrase our kindness and liberality to the poor , is expressed in scripture , es. . . indeed if we reflect in this sacrament , that we our selves are beggars , and expect alms from our gracious master , we have great reason to do by the poor and needy , as we would have god do by our miserable souls ; when we come to this table , how justly might he say to us , as christ to the woman of canaan , it 's not meet to take the childrens bread , and give it unto dogs ; for how often have we with the dog returned to the vomit , but he deals not with us after our sins ; he bids us open our mouths wide and he will fill them , not with quailes and manna , but with that which outlasts both these , and then how natural is the inference , hath my god fed me , a poor worm , this day with the richest bread , and shall i let his poor members starve ? hath he in compassion to my starved soul , enriched it with his love this day , and shall not i express my love to those who are in want of common and ordinary food ? the preceding considerations reduced to practice . i. this puts us in mind of the apostles saying , cor. . . god hath chosen the foolish things of the world to confound the wise , and hath chosen the weak things of the world to confound those that are mighty ; behold , when christ institutes the ordinances of the eucharist , the greatest feast , the richest banquet that ever was seen or frequented by mortal men ; he ransacks not the sea for rarities , nor bids his servants kill and slay the fowls of the air , or the cattle upon a thousand hills ; but bread , plain , common , ordinary bread , he causes to be set upon the table , and by that expresses the sublime●t mystery of our religion . god is not for outward pomp , nor did he ever matter external magnificence ; but by plain and simple things , he hath done the greatest miracles . these were not wrought by men clad in royal robes , but by persons who wore hairy garments , and had leathern girdles about their loins ; by men that wandred about in sheep-skins and goat-skins , in caves and dens of the earth , of whom the world was not worthy ; by men whom the world looked upon as mad , and had seldom any recourse to , but when necessity forced them , and they knew not how to make shift without them . by the most contemptible things , he hath wrought the greatest deliverances . indeed , nothing declares his power or majesty so much , as when he makes use of the meanest things , to effect those which are greatest . by lice , and frogs , and caterpillars , he destroys the land of egypt ; and by three hundred undisciplin'd men , he defeats the vast army of midianites . when he brings the first-begotten into the world , and bids all the angels of heaven worship him , all this state and grandeur is performed in a stable , in a manger , in a cradle : and as god , by the plainest and simplest things , loves to bring things of the greatest consequence to pass , so he is for the plainest devotion too . the pharisee's sounding a trumpet when he gives alms , makes no pleasing musick in heaven ; but the poor widow , that , without making a shew , throws in her two mites , even all her living , into the treasury , is the acceptable votary . therefore grieve not , christian , because thou canst not bring a thousand rivers of oyl , or ten thousand rams , into the temple of god : bring but an humble heart , and he will take more notice of it , than of all the pomp and retinue of bernice and agrippa . ii. since the bread in this holy sacrament is to represent our spiritual nourishment , it must needs be worth our enquiring whether we find that spiritual strength and nourishment in our souls which is promised and commanded in this ordinance . and there can be no better sign of our thriving upon this spiritual food , than if , . our corruptions do signally abate : as in the body ; if the ill humours begin to be qualified , and the sharpness of the blood be taken off , and the pains and aches decay , it is a sign the body advances in health , and strength returns . it is so in the soul ; if our envy , or pride , or watchful temper , or our laziness in god's service , or our indifferency in devotion , or our backwardness to duties , &c. decays , and dwindles away , it is a certain sign our souls begin to be in an excellent temper ; for these are the worms that hinder our trees from growing , which if they faint and die away , the trees are like to come to their full growth and heighth , and the fruit of them to perfect maturity . . if our delight in the things of god doth increase , our delight in the ordinances of god , our delight in meditation , our delight in speaking and thinking of god , our delight in obedience , our delight in doing good , and being helpful to others ; it is as great a sign the soul thrives upon this spiritual food , as it is in the body , when a man begins to look with a chearful countenance , and the muddy complexion clears up , and the once sickly person goes about his business with alacrity . . if we loath any thing that is offensive to our blessed redeemer . as an healthy stomach doth loath any thing that is prejudicial to the body , so the soul is then in a good plight , when that which is contrary to the interest of the cross becomes odious to her ; when it goes against her to do that which must needs be displeasing to him that died for her ; when it is a grief to her to see the sensualities men wallow in , and to hear god dishonoured , and his name profaned , is to her as if a sword were run into her ; as it was to david , psal. . . . if we do not content our selves with such things in matters of religion as the vulgar are satisfied withal , but set the examples of the greatest saints before us , resolving to come up to their excellency , and zeal , and love : if we do so , our very enemies must be witnesses that we thrive and grow strong upon this spiritual diet , and make preparation for eating and drinking with christ , at his table , in his kingdom , luc. . , . the prayer . sweet jesu ! who art life to my soul , balm to my spirit , and in the greatest misery canst give e●se ; i have fed too long upon bitter herbs : sin , that hath been sweet to my taste , hath proved very bitter to me in the end ; and what fruit had i then of those things , whereof i am now ashamed ? no fruit , but poison , aud darkness , and aversion from goodness . i have been led away by my sensual appetite , look'd up to the evil tree , beheld the fruit , that it was fair , but without consideration of the dangerous effects of it , and have eaten of it . this hath made my soul look pale and wan ; lovely , indeed , in the eyes of devils , but deformed and homely in thy sight . i see i must change my food ; else i perish . and , o my lord ! what shall i feed on , that i may recover strength ? thy table affords the wholsomest meat and drink . vouchsafe me a gracious look , and bid me come . pass by my former aversion from these delicates . bid me sit down , and feed on thee . thou , lord i am the river of paradise , from whence living waters flow . oh , let this stream enrich my soul , that i may be like a tree planted by the rivers of water , which may bring forth fruit in due season ; no such fruit as once it was , black , and shrievel'd , and wither'd ; but which may be amiable in the eyes of god and man : fruit , whereby thy glory may be advanced ; fruit , whereby others that see and know me may reap benefit ; fruit , wherein my soul may rejoyce ; fruit , which may end in peace , in peace of conscience , in everlasting peace . henceforward , when i remember thee , o dearest saviour ! let me find such vigour and nourishment within , that i may look like thee , altogether lovely : favour is deceitful , and beauty is vain ; but to be like thee , is glory , and life , and bliss , and happiness . i therefore eat at thy table , that i may be like thee . oh , speak thy blessing upon that meat , and it will change me into thy image , from glory to glory , even by the spirit of our god. amen . come , lord jesu ! come quickly . chap. viii . of consecration , and what consecration christ used . of his thanksgiving before he broke the bread , and our imitation of him in that particular . the contents . of the word consecration , what it imports , and what things were consecrated in ancient times . consecration anciently performed with prayer and thanksgiving . the virtue of consecration , wherein it consists . consecration of the elements in this ordinance performed sometimes only by the lord's prayer . the church of rome deviates from that rule . christ placed consecration in giving of thanks . several particulars , we may suppose , christ gave thanks for , mention'd . what christ intended by thanksgiving , with respect to our instruction , specified . praise and thanksgiving essential in this ordinance . the way to arrive to holy thoughts . why this sacrament is by the ancient church called eucharist . the prayer . i. the word consecration answers to the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cadd●sh , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chanach , and to the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. to set a thing apart for holy uses ; and in this respect , it is the same with dedication ; though criticks make some difference betwixt consecration and dedication ; meaning , that in the former , things profane and vulgar are set apart for an holy use in general ; in the later , vowed and assigned to a certain god , a thing common among the heathens , while they continued in idolatry : in the old testament , consecration was used about persons , things , times and places . . persons ; which is the reason why aaron and his sons are said to be consecrated to god , i. e. set apart and ordained to minister in the publick service and worship of god , exod. . . and upon this account , moses , exod. . . bids the levites consecrate themselves ; i. e. set themselves apart to revenge god's quarrel against the idolaters of the golden calf , and to give themselves to that peculiar and extraordinary service , and express their zeal for god's glory , beyond all other people . . things ; and these are said to be consecrated , when they are set apart to be used in an holy place , for religious purposes ; as the silver and gold , and vessels of brass and iron , the israelites should find in jericho , are commanded to be consecrated to the lord , josh. . . i. e. they shall be brought into the tabernacle , or place of publick worship , and there used in divine service , and no where else . . times and days ; of this sort were the festivals of the jews , which were set apart for publick meetings , to worship god , and to perform the duties requisite , and the offices of the publick liturgy , ezra . . . places ; and such we find often set apart for god's publick and private worship , as jacob did bethel , gen. . , , . and solomon and the children of israel dedicated the house of the lord , king. . . i. e. they did solemnly set that house , which solomon had built , apart , for celebrating the publick worship of god in that place . ii. nor is the conseration of a thing , a bare setting it apart for an holy use ; but it imports also to do this with suitable rites and ceremonies ; particularly , with prayer and praises : which external performance may influence the senses of spectators , and cause greater veneration and reverence . so the temple of solomon was consecrated with thanksgivings , and supplications , and offering sacrifices , kings . , , . and the seventy elders , numb . . . were consecrated by imposition of hands , as ministers are ordain'd at this day ; and mai●onides adds , with a solemn song , or hymn , and these words , i lay my hands upon thee , and be thou therefore ordained to this office , or dignity , or imployment . aaron's sons were in like manner consecrated , by being anointed with holy oil , the ingredients of which we have exactly set down , exod. . , , . and this way of consecrating , we find imitated and transcribed by the heathen nations , who did run out into strange superstitions , and extravagant ceremonies , in their consecrations of things ; as dan. . . where nebuchadnezzar's golden image being to be consecrated , all persons , great and low , are ordered to appear at the sound of the cornet , flute , harp , sackbut , psaltery , dulcimer , and all kinds of musick &c. and these exorbitant ceremonies in consecrations of things are very much kept up in the roman church ; which seems to have transcribed heathenism into christianity . indeed , prayer and thanksgiving were the most ancient concomitants of consecration : and these constantine used at the dedication of constantinople , having sent for this purpose to the fathers of the nicene council , to assist at the solemnity : and having built a stately church at jerusalem , and adorn'd it with gold , silver and precious stones , the bishops , assembled in the council of tyre , were called in , by supplications and psalms , to consecrate the building ; or , to set it apart for a standing place of publick devotion . iii. all the vertue that can be supposed to be in consecration , may be reduced to these three particulars . . the thing consecrated puts us in mind of something great , sublime and magnificent ; such as god is , or something which is nearly related to him : and so much we may guess from the consecration of aaron and his sons ; the history of which we have set down at large , exod. . there was scarce a ceremony used about them in their consecration , but was and may be referred to some higher thing . they were to be wash'd with water , which was to put them in mind of the purity and innocence that was to attend their lives and profession . their rich coat they were to wear , suggested to them their fruitfulness in all good works . the breast-plate and ephod that were put upon them , signified their spiritual knowledge and sincerity . the curious girdle about them , was an emblem of that truth and veracity they were to study . the bonnets upon their heads represented the graces of god's spirit they were to be adorn'd with . the mitre and the crown upon aaron's head , prefigured the royal priesthood of the son of god , which was to appear in the world. the anointing oyl that was to be poured out upon him and his sons , told them that they must be spiritual men , and mind the things of the spirit ; and that in their consecration , they were to lay their hands upon the head of the bullock and the ram that were to be offered , shewed , that though they were exalted above other men , yet they were sinful men , had need of confession , and deprecation of god's judgments due to them for their sins : for in laying their hands upon those beasts , they laid , as it were , their sins upon them , and that death and misery themselves have deserved . and the same may be said of the elements of bread and wine , when they are consecrated in the eucharist : the consecration puts us in mind of higher things than bread and wine , and suggests to us something more noble , and more glorious , which we are to fix our thoughts upon . . consecration directs to a greater esteem and veneration of the consecrated thing : not an esteem which proceeds to adoration ; for that would make it idolatry ; but such an esteem , whereby we raise our thoughts , and have no such mean and low conceits about the thing , as before we had , when it was not yet set apart for an holy use , but look upon it as representative of something more valuable : and therefore belshazzar and his nobles incurred the displeasure of god , because they look'd upon the vessels of the sanctuary as common utensils , dan. . , , . and thus it is in the holy sacrament : after consecration , the elements require an higher esteem than before ; they being now no more common bread and wine , but representative of the highest and most spiritual food imaginable . . consecration commands a very serious use of the consecrated thing ; and , at the same time , forbids all lightness , frothiness , inattentiveness , and careless thoughts . and this seems to be a principle of all civiliz'd nations in the world ; who have , in all ages , required greater devotion in the temple , than in the market-place . and the ancient idolaters , that worshipped their gods in groves , intimated no less , since those groves caused a kind of darkness ; which darkness , they thought , might over-awe the worshipper into greater seriousness and devotion . and the same may be applied to the eucharist : the elements being consecrated , the consecration ought to infuse very serious thoughts into our minds ; call them away from the world , and meaner objects , and prompt us to devout ejaculations , to a severe attention , and to a suitable admiration of the bounty , wisdom and goodness of god , who appears to us in this sacrament , with all the charms that make souls in love with holiness : and all this is but suitable to the end of our coming to this sacrament ; which is , to consecrate our selves to god , in christ jesus ; and that is not to be done , without a very serious use of this ordinance , in which we acknowledge with the deepest humility , that our souls and bodies , and all the gifts and graces we have , are the effects of his bounty ; and declare our unfeigned purposes to speak , and act , and think as he would have us , and dedicate our selves to his service ; professing that we will use the blessings he hath given us , to his glory , and the good of his people ; will resign our selves to his providence , and be content with the lot and portion he shall think fit to assign us ; and be thankful for afflictions too , as well as for prosperity , they being both his gifts and blessings ; and say , and confess , under the various dispensations we shall meet withal , lord ! not as i will , but as thou wilt . and who can forget himself so much , as to think that all this may be done without a serious behaviour ? iv. the church of rome , at this day , makes strange work with consecration of the elements in the supper of the lord. and though they are told by one of their own popes , gregory the great , that the apostles consecrated only with saying the lord's prayer , yet they boldly , according to their custom , place consecration in the priests muttering these words , hoc est corpus meum , hic est sanguis meus : this is my body , this is my blood , over the bread and wine : which words , partly by their own secret virtue , and partly by virtue of the priest's office , immediately upon their being secretly pronounced , change the bread and wine into the substantial body and blood of christ ; whereof we shall have occasion to speak more largely in the sequel . and this is their consecration , contrary to the sense of the primitive church , which was of opinion that consecration was performed by prayer and praises . and though some think that christ used a peculiar form of consecration , which is either lost , or the church did not think necessary to preserve ; yet that fancy is altogether needless , since we are told by the inspired writers , that christ gave thanks : in which he either observ'd the usual form used in the passover , blessed be god , who hath created the fruit of the earth ; and blessed be god , who hath created the fruit of the vine : or , blessed be thou , o lord our god , king of the world , who bringest forth bread out of the earth ; and blessed be thou , o lord our god , king of the world , who createst tbe fruit of the vine : or some other ; though it is more probable that he did not vary from the common practice of the jews in this particular . and what is this , but consecrating the elements , and sanctifying of them ? for every creature of god is good , and not to be refused ; for it is sanctified by the word of god , and by prayer , saith the apostle , tim. . , . the greek church at this day lays the stress of consecration upon the prayer of the holy ghost , as they call it ; whereby the holy spirit of god is invited to come down , and make a change in the bread and wine . in our church we joyn prayer and praises , and the words of institution ; which is the safest way , and such as no rational person can find fault with , though the words of institution are sufficient in this case , which we discover in our practice , when the first consecrated bread and wine are spent , and the number of the communicants require a new consecration . v. though the gospel tells us only in general , that christ gave thanks , yet we cannot but suppose , that they were particular things he praised the divine bounty for ; and it is very rational to conclude , that he gave thanks : . for the providence of god , which watches over mankind , and brings forth fruit out of the earth , to satisfie the desire and natural appetite of man. god , the creator of all things , provides food and sustenance for all his creatures . he causes the grass to grow for the cattel : he sends the springs into the valleys , which run among the hills ; they give drink to every beast of the field ; the wild asses quench their thirst , the lions receive their prey from him : he it is , that hath appointed toads and snakes to be proper meat for the stork , and flies for the nourishment of spiders ; for some birds of the air he hath design'd variety of seeds , and worms of the earth for others : he provides leaves for caterpillars , and those insects for the use of other animals ; and the young ravens that make a noise , and upon that account are said to cry to him , are fed and maintain'd by his power : he prevents the crocodile from doing excessive mischief , by making the ichneumon his enemy ; and the lesser fishes prove a prey to the greater , by his order . in all these things the divine providence displays it self ; and because the rest of the creatures are not endow'd with reason to celebrate god for his bounty , he hath placed man in the earth , and enrich'd him with an angelical soul , to be the trumpet of his glory , and to take notice of god's feeding his creatures of all sorts and sizes , and particularly the children of men ; and when he sees bread before him , the staff of humane life , to admire the wisdom , power and goodness of the almighty . and upon this account it was , that christ , as man and mediator , gave thanks ; and when he took bread , blessed the author of it , who had made it agreeable to man's nature , and gave it strength to nourish him ; sent the former and the later rain to nourish the seed in the ground , and gave his sun-shine to warm and ripen the corn into perfection . . it was not god's providence alone that he gave thanks for , but for the more indearing expressions of god's love to mankind too . and this we need not wonder at , when we read how at other times he magnified his father's goodness to sincere believers ; particularly , matth. . . i thank thee , o father , lord of heaven and earth , that thou hast hid these things from the wise and prudent , and hast revealed them unto babes . no man ever saw the immense charity and goodness of god to the lapsed progeny of adam , in those lively characters that he did : we can only speak of it with stammering tongues , and give some faint descriptions of it ; but he felt it . the sense of that love over-spread his soul , and he saw the heighth , and depth , and breadth , and length of it : he beheld the miracles of this love in all the amazing circumstances , and what it was for god to give a son to redeem a servant , to expose a lamb to buy a wolf , and to let an innocent sheep be led to the slaughter to ransom swine . he saw how that compassion extended it self ; and what it was for the word to be made flesh , and to run about to seek the lost sheep , and when he had found it , to rejoyce over it , and call his friends , the angels , together , saying , rejoyce with me , for i have found him that was lost . he saw what it was for god to humble himself , and take upon him the nature of man , a thing infinitely below him , and to advance it above all heavens , above angels , powers , ceraphim and cherubim , and place it at the right hand of god. he saw what it was for infinite majesty to fall in love with misery ; and for him that was adored by all the host of heaven , to make himself of no reputation , on purpose to magnifie his mercy in the greatest misery . he saw the happy strife and contention that was betwixt god's justice and mercy : he saw how these twins struggled in the womb of eternity , and mercy got the better , and triumph'd over the almighty's rods and axes : he saw the beginning , progress , order and beauty of that love : he could measure the vast distance betwixt heaven and earth , betwixt god and man , betwixt the judge and the malefactor , betwixt infinite purity and extream wretchedness , betwixt righteousness and sin , betwixt perfect innocence and perfect misery . and what a paradox it must be to the holy angels , to see that light , which lights every man that comes into the world , submit to the darkness of the grave , that some of adam's posterity might be partakers of the inheritance of the saints in light ! this he saw ; and , as a man , who was to shew his church an example , he gave thanks . vi. christ's actions , as they were intended for our instruction , so we cannot think that his giving of thanks was only to express his own devotion , as mediator ; but that it was designed to teach us , . never to sit down at our common or ordinary meals , without praising god for the blessings his bountiful hand hath vouchsafed unto us . this , it seems , is so necessary , that the holy ghost reckons those men among the workers of iniquity , that sit down to meat , and praise not the creator for the provision he hath made for them , psal. . . have the workers of iniquity no knowledge , who eat bread , and call not upon the lord ? we render the words , as they eat bread ; our translators thinking the expression to be a similitude to express the greediness of persecutors , who make a prey of god's servants ; but the particle as being left out in the original , the words denote another sin of those men that do eat bread , and call not upon the lord at their eating . 't is true , the duty seems to be observed by most people ; and there are few so profane , as not to say grace at their meals ; but it is for the most part done so slovenly , and so carelesly , without any sense of the greatness of the duty , and of the goodness of god , that it is made a mere formality ; which is as bad as the total omission of it . the giving of thanks before and after meals must be performed with a sense of our unworthiness , and god's charity : this is to be thought and taken notice of , as much as the meat that is set before us ; and admiration of god's compassion in feeding us will add to the relish of the victuals set upon the table ; and that is to eat to the glory of god , as the apostle saith , cor. . . . it was also to teach us gratitude to our benefactors here on earth . though men are but the instruments whereby the almighty's blessings are conveyed to us , yet there is a gratitude due to them , and such gratitude as is expressed in kind offices , and readiness to assist and help them when they stand in need of our services . but then this gratitude must not be stretched to assisting of them in their sins , or complying with them in their viciousness and debaucheries , or flattering them in their sickly passions . man must not be pleased , to the dishonour of god : and where dust and ashes is loved more than he , he protests we are not worthy of him . but to pray for them , to honour them , to study and embrace all lawful opportunities to express our respect and esteem of them , to requite their kindnesses with equal civilities , or spiritual advice , and counsel , and consolation , is to act like persons prompted by christ's example to be thankful . . it was more particularly to direct us in our praises and thanksgivings when we come to the table of our dearest lord ? here certainly , if any where , our hearts ought to be fixed , and ready to sing , and give praise ; . for putting us in a way of being pardon'd , and happy for ever . we were all concern'd in adam's fall , had all forfeited our right to god's favour , and the happiness we might have expected at his hands : god might have lock'd up the gate of mercy , and made the access to it impossible : having desperately turned our backs upon him , he might have let the rebels sink deeper and deeper , till they had come into the bottomless gulf of eternal misery ; and , no doubt , all the host of heaven would have applauded his justice . and for him , who was cloathed with majesty and honour , unexpectedly , and of his own accord , to turn the stream , and to promise a saviour ; and , instead of making a way to his anger , shew men a way to his bosom ; and in the midst of all this confusion and perplexity , to proclaim the acceptable year to the poor prisoners : how can this be thought of in the holy sacrament , without praise and admiration ? , for revealing this wonderful love to us : a favour , thousands of heathens and infidels enjoy not at this day ; nay , are wholly ignorant of : a love which is a mystery , that puzzles the understandings of the wisest men. how god intends to deal with heathens and mahometant , is hard to determine ; only in general we are told , that those who have sinned without law , shall be judged without law , rom. . . nor can we assign a just and satisfactory reason , why he makes not these nations partakers of the glad tidings of the gospel ; much less , why he continues these revelations to the christian world , though corrupt and debauched to a prodigy : but this we know , that if any thing in the world deserves our praises , this , that we have such a treasure communicated to us , deserves it ; and more especially in this sacrament , where this mystery of reconciliation is a most proper object of our meditation . . for passing by the apostate spirits , and offering the mercy of reconciliation to the children of men. the evil angels sinned as well as we ; yet the son of god took not upon him the nature of angels , ●ut took the seed of abraham . 't is true , there was more to be said for adam's fall , than that of lucifer : that son of the morning was all spirit , and understanding ; and man had a body of earth about him , which , though not troublesom in paradise , yet was the apter to receive impressions of sin from external objects . the rebellious angels were the first that made a breach betwixt god and the creature , and man was seduced by them ; yet still these spirits , as bright as they were , were creatures ; and as creatures , mutable ; and as mutable , subject to falling ; and falling , might expect mercy and compassion from an all-merciful master ; yet in the great work of redemption , no regard is had to them , but to man only ; and he alone , with his race and posterity , is put in a possibility of being saved and pardon'd ; a mercy fit to be remembred in this sacrament , but not to be remembred without thanksgiving and praises . . for the opportunity we have of remembring christ's death in the holy sacrament : that we have liberty to meet in the house of god , to behold his power and glory , to speak of his love and compassion , and to come to his table , and to come of often , and so freely , without disturbance or molestation , without fear of danger from the tabernacles of edom , or from the ishmaelites , from moab , or the hagarens . though these are things which seem to be no great matter to an eye that looks on things superficially , yet to a person that knows how in the greek church the holy sacrament is consecrated but once a year ; how in heathenish countries , where ministers of the word are scarce , this ordinance is used but seldom ; and how great an hindrance to goodness the celebrating it but rarely is ; how apt the inward man , in such cases , is to faint , and languish , and grow sick for want of it , will think himself obliged to open his heart and mouth in praises at this holy table , and adore the divine bounty , which hath given him will , and strength , and opportunity to come to this comfortable ordinance . . for feeling our hearts affected with the mystery of reconciliation , or finding in our selves those happy qualifications which make us worthy receivers at this table . to feel in our hearts a lively faith ; a faith which , with moses , sees him that is invisible ; a faith that overcomes the world ; a faith that purifies the heart ; a faith that , with abraham , moves us to sacrifice and offer that to god which is most dear to us ; a faith that makes us patient under reproaches and injuries ; a faith that is fruitful in good works . to find in our selves an hope that makes not ashamed ; an hope that makes us wait for the kingdom of god , as the husbandman waits for the fruit of the earth ; an hope that upholds our hearts in afflictions ; an hope that makes us look upon that within the vail , into the sanctuary of heaven , and counts the troubles of this present life not worthy to be compared with the glory which ere long shall be revealed in us . to find in our selves an holy charity , which believes the best of our neighbours , and thinks no evil , except there be very great cause for it ; a charity which suppresses revenge and malice ; and not only suppresses it for the present , but labours to destroy it too ; a charity which moves us to kindness and compassion , not only verbal , but actual ; a charity which makes us tender-hearted , forgiving one another , and forbearing one another . to find all this in some measure , must needs fill our hearts with strong desires and endeavours to be thankful . vii . this praise and thanksgiving cannot but be essential to this holy sacrament , not a mere ornamental thing , without which the blessed effects may be perceived and felt . for , . is it possible to behold god's bleeding love , and not cry praise the lord , o jerusalem ; praise thy god , o zion ? is it possible to see the surprizing humiliation of the son of god , and not to say , bless the lord , o my soul ▪ and all that is within me bless his holy name ? is it possible to see god offer himself for his enemies , and not to s●ng , lord ! what is man , that thou so regardest him ? and the sons and daughters of men , that thou hast such respect to them ? is it possible to see innocence nailed to the fatal cross , not for any sins of its own , but for our transgressions , and not to break forth into admiration , with st. john , behold what manner of love the father hath shewn to us , that we should be called the sons of god ? the heart must be of stone that can survey these wonders , and be silent , or dumb to joyful praises . . what comfort or consolation can be supposed to flow into the soul without it ? praise is the gate of mercy : the soul that praises the divine love much , will have a greater sense of his love , and feel the power of it , and feel how it melts the heart , supples the spirit , softens the inward man , and makes it fit for the impress of the image of the son of god. as the jews say of the spirit of prophesse , that it rests on valiant and chearful men ; so it may be said of the divine love , where the soul is much and often engaged in praises of it , there it loves to dwell , there it is ready to build tabernacles , and take up its residence . the preceeding considerations reduced to practice . i. even the meanest capacities from hence learn the way to arrive to holy thoughts , viz. by making the most ordinary blessings occasions of praise and thanksgiving . nothing is more common than bread , yet for this the son of man gave thanks ; and in doing so , bid us imitate his practice when the like familiar mercies come before us , or present themselves to our view . about the time of the council at constance , two cardinals , as they were travelling upon the road , not far from the city , saw a poor shepherd weeping ; and thinking that some sad accident might have befallen him , either his dog lost , or some of his sheep stolen , had the curiosity to ask him the reason of his tears : who answer'd , i am looking here upon a toad , and cannot but weep to think what an ungrateful beast i have been to my god , to whom i never before in all my life gave thanks that he ●e did not make me so homely and so odious a creature . the truth is , you and i can hardly walk the street , but we meet with men either ragged , or lame , or maim'd , or blind , or dumb , or some other way deform'd , and extreamly miserable : can we look on such objects , and not think with our selves , what a favour and mercy it was in our great and gracious god , not to plunge us into that wretched state , but to give us necessaries and conveniencies , a right shape , and soundness of limbs , &c. these , 't is true , are but very ordinary blessings , yet if we consider how many thousands want them , and that god , who can do all things , and whose hand is to be seen in all things , might as easily have reduced us to such a miserable condition as he hath done others , and that it is nothing but his infinite goodness and wisdom that hath made this distinction ; this cannot but quicken our understandings : and if so , none of us can complain , that we have no faculty of furnishing our minds with holy thoughts . to this purpose , certainly , was our reason given us , that we might look on such mercies with spiritual reflections and praises ; and these praises are holy thoughts . nay , the task is very easie ; and there is nothing lies more in our power , than , by taking a view of such blessings , to think , this god hath done , this is part of his charity , this is a character of his bounty : what am i , and what is my father's house , that god hath brought me thus far ! and as it is easie , so it is profitable too ; for this will fill our minds with humble thoughts , and teach us to have a low opinion of our selves ; it being impossible to think our selves very unworthy of god's favours , and not to despise our selves . ii. i told you in the first chapter of this discourse , that the sacrament of the lord's supper among the ancients was frequently called the eucharist : here we see the reason of it ; for as the word eucharist imports praise , so thanksgiving is one of the principal actions and offices in this sacrament . the church of rome will have it called a sacrifice , because in the primitive church it went by that name : we deny it not , but then they meant by it a sacrifice of praise ; and this sacrifice we exhort every one of you to offer , when you remember your great master's funeral : give thanks for that death , when you are preparing your selves for this spiritual feast ; give thanks when you feed at this holy table ; give thanks when you depart from that banqueting-house ; give thanks unto the lamb that was slain , bless him for his wounds , bless him for his cross , bless him for his bloody sweat , bless him for all his sighs and groans , bless him for his merits , for through these your souls must triumph over hell , and sin , and devils . but then , take heed of praising him at church , and affronting him at home : these praises must be uniform , and equal , and constant ; not that you are obliged in all places to speak of his glory , whatever business you have ; or that you must do nothing but sing psalms to him , where-ever you are ; but your upright and christian behaviour in all places is a glorification of his mercy : for you are a chosen generation , a royal priesthood , an holy nation , a peculiar people , that ye should shew forth the praises of him who hath called you out of darkness , into his marvellous light , pet. . . the prayer . o thou who inhabitest the praises of israel , our fathers trusted in thee ; they trusted , and thou didst deliver them ; they cried unto thee , and they were delivered ; they trusted in thee , and were not confounded : praise waits for thee in sion . thou deservest my devoutest praises , my most hearty thanks , my loudest celebrations : can i think of what thou hast done for me , and be loath to praise thee ? what should i do but praise thee ? all that i see within me , or about me , is mercy ; my meat , my drink , my clothes , are mercies . but , oh! what a mercy is that spiritual food thou settest before me at thy table ! oh , let my mouth be filled with thy praise all the day long ! i am sensible not only of the necessity , but the comeliness of it too . it sets a lustre on my soul , it is an ornament to my better part , it makes me glorious in thy sight . oh , teach me the art of praising thee ! let me but love thee , and i cannot but praise thee : my love will dictate words , and suggest meditations , and i shall speak of all thy wondrous works . let this be my greatest delight , my greatest joy , my greatest pleasure , that i may praise thee at last with all the saints and angels , to eternal ages , through jesus christ our lord. amen . chap. ix . of breaking the bread , and the mysteries of it . the contents . the action of breaking bread , borowed from the jews ; used by christ , to put us in mind of his crucifixion ; of the broken state of mankind ; of his going to break down the partition . wall betwixt the jews and gentiles ; of the communion of the body of christ ; of our coming to his table with broken , contrite hearts ; of his readiness to comfort the bruised and broken spirit ; of the vertue and power of his death , in breaking the force of god's wrath against us ; of the miracle that was to happen at his death in the earth and rocks , &c. and of the strange divisions that would rise about this sacrament . the action of breaking the holy-bread doth not interfere with the canon in the rule of the passover , that not a bone of the lamb should be broken . the church of rome is to blame for not breaking the bread. christ , as well as the disciples , received the communion . reflections to be made by christians when they see the bread broken . the prayer . i. among the jews , as no man durst eat bread without consecrating it by thanksgiving , so no man gave thanks for the bread , but he broke part of it , did eat of it , and gave of it to the rest that were with him at the table ; and the master of the house , if present , was usually the person that did all this , gave thanks , and dealt the bread about : to this end the loaves among the jews were made with divers cuts or incisions , that when they were brought to table , they might be broken with greater ease by the head of the family , and distributed to those that did eat with him . among the ancient romans it was otherwise ; for though they had cuts and divisions upon their loaves , yet those cuts were but four in all , in the shape of a cross , to the end that when they came to reach it to their guests , they might easily break it into four parts : which was the reason why they called the portion that fell to one man's share quadra , or the fourth part of a loaf . if christ imitated any custom in breaking of bread , 't is most probable he followed that of the jews ; from whose manner of living he used not to vary , if their actions and customs had nothing of sin in them ; shewing thereby how loath we should be , quieta movere , to change or alter things in a church or nation , which , through a long succession of time , have been received , provided there be nothing of immodesty , superstition , or indecency , or irregularity in it . the unleaven'd cakes of the jews , they use at this day in the celebration of their passover , are , in all probability , relicks of that ancient way among their country-men of ordering their loaves , and making them with many cuts and divisions in them , whereby the master of the house took occasion to break off a just and convenient piece for each member of his family . but though christ , in breaking the sacramental bread , might borrow that right and action from the jews , yet we must not suppofe , that therefore he had no farther design in it , but rather sanctified it into a mystery , as he did the washing of the feet received among the jews , joh. . , . ii. as breaking the sacramental bread was an action design'd to represent several things of great importance , so the things thereby represented may justly be supposed , and piously believed , to be the following . . an emblem it was of that barbarous fact the jews were like , in a few minutes after , to commit against his sacred person , viz. breaking his sacred body by the torments of a painful crucifixion : this body of his , spotless as the sun , harmonious as the strings of a well-tuned lute , the miraculous product of the holy ghost , purer than virgins wax , big with the richest and choicest blood , subject to no inordinate desire , was in a few hours like to be the scorn of soldiers , the sport of scribes , and the laughing-stock of supercilious pharisees ; within a few minutes , this body was to be lash'd , buffeted , beaten , wrench'd , and stretch'd out upon the cross : here his flesh was to be torn with nails , the skin to be broken , the veins , those precious springs , to be open'd ; and he that was fairer than the children of men , was soon after to be without form or comeliness , a man of sorrows , rejected and despised of men , to be handled like a slave , treated like a malefactor , crucified like a thief , and used like the worst of mankind : therefore he broke the bread , to represent this inhumane attempt . such pains did our blessed master take with his disciples , to prevent their being surprized with his passion : he had frequently given them notice of it , armed them against the fatal hour , and not only in general told them he was to suffer , but here in this action describes the very manner of it ; and in breaking of the bread , hints to them , how that noble , that curious , that excellent frame would be disorder'd , broken and destroyed . . he broke the bread , to shew that man , for whom he was to suffer , was in a broken , forlorn and undone condition , a condition which required an almighty saviour to put under his shoulder , to rescue the miserable creature from the thraldom of damnation . mankind was indeed in a very broken state at that time , not only with respect to the various divisions that were among the jews , and in other parts of the world , but with respect to their sins , errours and corruptions . idolatry had not only over-spread the habitable world , but was come to a prodigious heighth ; many sins , which even the law of nature condemned , were become vertues : and to that impiety mankind arose , that not a few of their vices were consecrated into deities ; insomuch that to be lewd , was religion ; and deified vices had their votaries . among the jews , who were keepers of the oracles of god , the great seal of the king of heaven ; though they went not a whoring after idols , yet the religion that remained among them was turn'd into mere formality , and outward shew : the moral law , that eternal standard of truth and goodness , was in a manner trampled under foot : the traditions of the elders enervated its force , and the false glosses of the pharisees made the divine commands of no effect . in a word , the pillars of religion were every where broken , the very foundation was undermin'd , and both jews and gentiles were intoxicated ; the former with hypocrisie , the other with profaneness . how desperate both their conditions were , the apostle shews at large , rom. chap. . and . and more succinctly , rom. . , , , — . there is none righteous , no not one ; there is none that understands , there is none that seeks after god , &c. christ broke the bread therefore , to shew how necessary it was for him to be broken on the cross , to redintegrate and make whole the broken and forlorn state of mankind ; which makes him say afterward , this is my body , which is broken for you . . he broke the bread , to shew that he it was who was to break down the partition-wall that separated the jews and gentiles . till the son of god was crucified for the sins of the world , there was so great an antipathy betwext the jews and gentiles , that the hatred was thought duty , and the enmity , religion ; and as the heathen looked upon the jews as the vilest of mankind , so the jews were even with them , and looked upon them as abominable ; and to eat and drink with a gentile , was counted a crime ; and to make any expressions of kindness or favour , impiety : to shew him the right way in a journey , or to lead him to a spring of water in case he were a-thirst , or to lie with him , or to contract marriage with any of them , was as detestable as to eat swines flesh. and it was a maxim in the jewish divinity , that the holy ghost could not rest upon an heathen : which made the jews , act. . , . fall out with peter , because he went unto men uncircumcised , and did eat with them , and preach the gospel to them . christ , by his death and resurrection , was to destroy that enmity , and to make the lamb lie down with the wolf , and the lion with the calf ; according to the prophesie of esay , chap. . . and so it came to pass , after his resurrection , and the effusion of the holy ghost , peter opened the door of salvation to the gentiles , and the holy ghost came down on the uncircumcised , as well as on the seed of abraham ; and both nations became one flock , one company , and one people , under the great shepherd of the sheep , christ jesus ; and they who before hated one another mortally , now fell into one another's embraces , and saluted one another with an holy kiss . upon which account , the apostle says , ephes. . , — . christ is our peace , who hath made both one , and broken down the middle-wall of partition between us , having abolished in his flesh the enmity , even the law of commandments contained in ordinances , for to make in himself , of twain , one new man ; so making peace . he broke the bread therefore , to signifie this glorious and charitable act. . the bread which we break , is it not the communion of the body of christ , saith st. paul , cor. . . and this we may justly believe to have been our master's design in this action , for the apostle received it of the lord ; and what christ had taught him , he communicated to his hearers : and this breaking both shews and commands our union and communion . though he broke the loaf into several pieces , to give to the respective communicants , yet those pieces were still parts of that loaf ; and this was to shew how near and dear we christians are , and ought to be , to one another : this speaks us fellow members , and how tender we ought to be of one another's welfare , as one member is of the safety of another . so that , though we are many members , yet we all make one loaf , one great body , whereof christ is the head , cor. . . and this makes all rancor , malice , envy , hatred , pride and ill-nature , absurd , odious , abominable and intolerable among christians , not only at the holy sacrament , but in their conversation too : for , how strange , how surprizing would it be , to see one piece of bread quarrel with the other of the same loaf ? and would to god it might be as surprizing , to see one christian fall out with the other . . he broke the bread , to hint to us , with what hearts we ought to come to the table of our lord , and to the altar of the cross ; even with humble , broken , contrite hearts . such hearts we might get , if it were not for our pride : it was therefore prohibited in the old law , to use leaven in god's sacrifices and offerings ; leaven was the emblem of pride , which makes us unfit to appear before the humble jesus : i am broken with their whorish heart , which hath departed from me , saith god , ezech. . . this was literally fulfilled in christ : and shall not we share in the depth of that sorrow ? shall we see him bow his head under the weight of our offences , and shall not the burthen appear heavy and insupportable to our spirits ? shall we see the innocent lamb weep for our stubbornness , and be unconcerned at the spectacle ? . he broke the bread , to let us see how ready he is to comfort the contrite and broken heart . christian , as great as the agonies were , thy sins did put him to ; as great as the torments were , he felt upon thy account ; as bitter as the death was , he suffered and tasted for thee ; yet if thy soul relents , and if that which made him die becomes loathsome and abominable in thy sight , if a deep sense of thy unworthiness fills the chanels of thy heart , if the fountain of thy head runs with water , if thine eyes gush out in tears , if the weight of thy sins presses thy soul into an holy self-abhorrency , if his passion can fright thy sins into a languishing condition , abate their courage , and break their sturdy necks , and his broken body proves a motive strong enough , and obliges thee to break loose from the government of hell ; behold , those very wounds thou madest shall be thy balsam ; and the blood thy sinns did spill , shall turn into oyl , to supple thy broken bones ; with that precious liquor thy soul shall be washed , and that which was his death , shall be thy life and antidote ; with that offering of himself , once made , he will expiate thy filth , and perfume thy services , render them acceptable to god , give thee a right to heaven , comfort thee in all thy tribulations , and call to thy soul , be of good chear , thy sins are forgiven thee . . he broke the bread , to let us know that his death would break the wrath of god , allay his anger , pacifie his justice , and satisfie for the affront his holiness had suffered from the sins of men , and make way for the penitent's admission to god's bosom . this is st. bernard's observation ; and the mystery is rational , for by his death he broke the power of him who had the power of death , heb. . . this was the devil , who got that power by man's apostacy , which provoked the almighty's wrath , and moved him to permit the enemy to exercise that power over mankind ; who was therefore not only the cause of adam's death , but of all the deaths that followed that ; for which cause christ called him a murtherer from the beginning , joh. . . and the jews stile him the angel of death ; and if any extraordinary judgments were inflicted on men at any time , he was still the executioner . besides all this , he had power given him to fright men with death , either violent or natural , and the dreadful consequences of it ; of all which , man's apostacy was the cause . this power given him by the justice and wrath of god , against the sins of man , was broken by the death of jesus , who thereby gave all true believers power and courage to undervalue these fears and terrours , to look upon them as bugbears , and things to fright slaves withal , since this wonderful death brings life , and pardon , and salvation to their souls , and makes their own death a passage to the full possession of the joys to come . . he broke the bread , prophetically to fore-tell what miracles would happen at his death , how the veil of the temple would rend , the rocks break , and the graves burst their bonds , and open ; even then , when men's hearts would be harder than flints , more impenetrable than stones , more insensible than adamants , less tractable than the earth , more rigid than the grave , and less relenting than inanimate creatures . . he broke the bread : why may not we think that hereby he signified the breaches and divisions that , through the passions and various interests of men , would happen in future ages in the church , upon the account of this sacrament ? what strife , what bitterness , what contentions hath this ordinance occasion'd betwixt the eastern and western churches ; and in the western , betwixt the papists and protestants ; and among the protestants , betwixt the lutherans and those that call themselves of the reformed religion ? upon which account , i cannot but think of the bitter language that both luther and his followers have given to the zwinglians and calvinists , that differ'd from them in opinion about the supper of the lord. nor did the fury stop here , but in many places where any of the zwinglians were , they were turned out , imprisoned , harrassed , expelled , driven into exile , and forced away to sea in a severe winter , in frost and snow , when the winds blew hard , and the weather was exceeding tempestuous ; and all , because they would not abjure these six propositions : . that these words , take , eat , this is my body ; and , take , drink , this is my blood , must not be understood literally , but typically and figuratively . . that the elements in the lord's supper are only signs and symbols ; and that christ's body is as far removed from the bread in the sacrament , as heaven is from earth . . that christ is present in this sacrament by his virtue and power , and not with his body ; as the sun , with his light and operation , assists and refreshes the creatures of god in this lower world. . that the bread in the sacrament is the emblem and figure of christ's body , and signifies and represents only . . that christ's body is eaten only by faith mounting up into heaven , not with the mouth . . that only true believers do properly eat christ's body ; but wicked men , who have no lively faith , receive nothing but the bare bread and wine . those that would not abjure these doctrines , were used like hereticks , fanaticks and vagabonds : by their usage , one would have taken them to have been guilty of sacrilege , murther , robbery , sedition , rebellion , &c. but the chief crime , it seems , was , because having imbibed zwinglius and calvin's doctrine about the eucharist , they could not conform to the lutheran persuasion in that point . wonderful barbarity ! which one would scarce have expected from heathens , much less from christians , and fellow-protestants , who , together with them , protested against the corruptions of the church of rome . into such an unseemly behaviour do men precipitate themselves , when they let loose the reins of their passions ; instead of becoming repairers of breaches , they make them wider ; and render that wound incurable , which , if wise , impartial and charitable men had the handling of , might be heal'd up with great facility . iii. it was , indeed , a rule in the rubrick of the passover , exod. . . that a bone of the paschal lamb should not be broken ; but that type doth not interfere with christ's breaking the sacramental bread : for , though the paschal lamb represented the lamb of god , which was to die for the sins of the world , yet that particular rite had relation only to that providence in the scene of christ's passion ; in which , care was taken that his legs should not be broken , as those of malefactors commonly were , as st. john expresly explains it , joh. . . and this shews the wonderful exactness of providence , that both foretold and fulfilled that particular in our great redeemer's funeral : and though he was numbred with the transgressors , yet , in many things , his usage was different from theirs , to let the world see that a special dispensation attended him , and that , in the midst of all his misery , an unknown hand restrain'd the unruly wills of men , and made them , against their intent and design , correspond with god's prescience and determination . this was so minute a circumstance , that one would have thought it deserved no cognisance or prediction : but , as inconsiderable as it appears to vulgar eyes , god knew it was of consequence ; and hereby he taught future ages , at once to admire the treasures of his wisdom , and his care of his only begotten son ; who , though he condescended to die so ignominious a death , yet was to enjoy this privilege above other malefactors , that even infidels might see he was no common creature . so that this rite in the passover must be stretched no farther than it was at first intended ; and if so , it clashes not with christ's breaking the bread for other designs and purposes . the preceding considerations reduced to practice . i. since christ broke the bread , and the act is so significant , the church of rome is certainly in the wrong , who neglects this breaking , and gives the wafer whole . but we need not wonder at their neglect of this practice in their rituals , who have made bold with the one half of the sacrament , and deprived the laity of an essential part of it , viz. the cup ; whereof we shall have occasion to speak more largely in the sequel . men who are resolved to establish their errours , into which ignorance first led them , must be bold and daring ; and , since the word of god doth contradict them , invent and erect an authority equal with that of god , and set up an infallible chair , to bear the world in hand , that they can do nothing that is unlawful ; and while oral tradition , that nose of wax , which you may turn and set which way you list , is pretended , there is no doctrine so absurd , but may be water'd from that impure spring : and who can question it , when the laity are kept ignorant of the word of the living god , and the scriptures as much forbidden as the tree of life was to adam , lest he should eat thereof , and live . ii. as christ broke the bread , so it is justly supposed that he did eat of it himself ; for this was the custom among the jews , for the master of the family , who broke the bread , to eat of it himself : and though he had no need of it , and the mercy intended by this sacrament was intended altogether for the benefit of his disciples and followers , yet as he was baptized to shew a good example , and that he might be in all things like unto his brethren , so he did eat of the sacramental bread , thereby to encourage all christians to come and participate of that blessed symbol . and we may add , he did it , to shew , that those that did eat worthily had communion with him , and that he would be in them , and they in him ; as those who are admitted to eat of the same meat the prince himself eats of , are supposed to be his favourites . but if christ did eat of the consecrated bread himself , the doctrine of transubstantiation , that idol of the church of rome , falls to the ground : for from hence it will follow , that christ did eat and devour himself ; which as it is absurd , so it wants very little of being ridiculous . iii. see here what reflections thou art to make when thou seest the holy bread broken before thine eyes in this sacrament . this thou must not look upon as an empty ceremony , but thy soul must flee away to gethsemane , walk about golgotha , take a turn on the mount of olives , and stand still a while on moriah , and behold how the innocent isaac is bound upon the altar , how the son of god hangs on the infamous tree , a spectacle to angels , and to men : and here the tremendous object must arrest thy thoughts , and infuse such reflections ; see here , my sins , what work ye have made , what injury ye have done : the son of the living god could not be quiet for you in heaven ; ye pulled him down from the mansions of glory ; ye afflicted , persecuted , broke him here on earth , and left him not till ye had kill'd and murther'd him . how shall i be reveng'd upon you ? how shall i testifie my concernedness at the sufferings of the lord jesus ? how shall i convince the holy angels that stand about me , that i condole with him ? pride and desire of vain-glory , thou shalt die ; envy and malice , thou shalt live no longer in my soul ; wrath and anger , thou shalt be dispatch'd ; hypocrisie and covetousness , thou shalt be broke to pieces ; intemperance and luxury , thou shalt breath thy last : i 'll harbour no murtherers in my bosom , no such traitors shall lodge in my house . o blessed master ! shall i see thy head broke with thorns , and not cry out , o that my head were water , and mine eyes a fountain of tears ! shall i see thy face broke with grief , and not blush at my daring sins that broke it thus ? break , stubborn heart ! break , my perverse and ungovernable will ! break , my head-strong passions ! o jesu , break these cockatrices eggs , and let all the poyson evaporate ; then , then , thy servant shall be whole . iv. hear this , thou broken , thou contrite penitent : hear this , thou distressed soul , that art broken with a sense of sin , who feelest the burthen heavy , and bowest under it : behold the rock that was broken for thee ; and of the waters that flow from it , drink ; yea , drink abundantly : this water is cordial , thou needest not be afraid of intemperance here . hide thy self in the holes , in the clests of this rock ; hither flee for refuge : when devils haunt thee , when temptations follow thee , when despair , like the avenger of blood , is at thy heels , run into this city of refuge , save thy self in this zoar ; here fear no storm , no waves , no tempest ; here all travelling and weary souls find rest ; here devils have no power , for they are conquered , their dominion is taken away , their empire broken ; here is balm of gilead ; here lives the physician , whose blood is for the healing of the nations ; here fix , though the earth be moved ; here shelter thy self from the wrath to come . christ , the same yesterday , to day , and for ever , will open rivers in high places , and fountains in the midst of valleys : when the poor and needy seek for water , and there is none , he , prince of peace , wil hear them ; he , the mighty god , will will not forsake them ; he will plant in the wilderness the cedar , the myrtle , and the oyl-tree ; he will set in the desart the fir-tree , and the pine , and the box-tree together , that they may see , and know , and consider , and understand together , that the hand of the lord hath done this , and the holy one of israel hath created it , ezek. . , . the prayer . o blessed and crucified saviour ! how often have i broke with thee ! how often have i broke loose from thee ! how often have i broke the silken strings whereby thou hast sought to tie my soul ! how justly mightest thou turn thy face away from me ! how justly mightest thou look upon me as unworthy to be called any more to this spiritual feast ! but remember , lord ! remember i am dust , remember my frailty , and do not shut up thy tender mercies in displeasure . o call after this prodigal , and bring him home again to his father's house : make lively impressions of thy crucifixion upon my mind : let the torments of thy broken body fright me from all known sin : whenever i am tempted to any thing that is evil , cry in mine ears , or possess me with this thought , that that very sin did help to break thee on the cross ! a lively apprehension of this will keep my soul undefiled ; this will break and crush my former delight in vanity ; this will embitter my sensual pleasures ; this will make me weary of running after other gods ; this will humble my soul ; this will subdue the vain imaginations , whereby i have been wont to flatter my self into misery . o give me a view of the riches that are to be found in thy broken body , that i may run no longer after broken cisterns and may rely no longer on broken reeds . o let my soul feed on thy broken body by contemplation : thou didst not count thy life dear for my sake , o let me be touch'd with these thoughts , that i may despise death and torments for thy sake , and may , with all saints and martyrs , behold thy face at last in eternal glory . o jesu ! great store-house of delight ! who hast the keys of david ! spread open thine arms of mercy , and receive this poor miserable creature : behold , this straying sheep , beset with multitudes of wolves , runs to the good shepherd : protect me from the fiery darts of the enemy ; embrace me , as a tender mother doth her sickly child , with bowels of mercy . kill in me the base desires of the flesh ; and whatever evil inclinations thou spiest in me , root them up . extinguish in me the impure flames of lust. give me an excellent spirit , a spirit active in the practice and exercise of vertue . raise the powers of my soul by thy love , that i may love thee with all my heart , that i may praise thee , that i may honour thee , and think nothing tedious or troublesome that may promote thy glory . repair this shatter'd tabernacle , and vouchsafe to dwell in it : i have wilfully ruin'd it by my sins , o make it whole again . remove the poyson , which hath infected all my faculties . destroy the serpent's seed , that lurks in the secret corners of my heart . if adam could not preserve his integrity in the state of innocence , how shall i preserve mine in this state of corruption , without thy special grace and assistance ? thy grace is the treasure i want , thou hast promised it , i beg it ; o let me not go without it . o jesu ! thou didst love me when i was thine enemy , o hate me not now that i am made thy friend . when i was lost , thou didst redeem me with thy blood ; now that i am found , o wash me with that blood : o let me not perish now , when heaven is bought , and an endless bliss is purchased for me . now that the hand-writing against me is blotted out , let me not run into new dangers , nor forfeit that blessing which is so graciously tendred to me . it is the real desire of my soul to serve thee ; and o that i might do it with chearfulness , with alacrity , with fervency , and with constancy ! the preparation of the heart is of thee , thou givest the will ; o give me strength to do what i desire . what can i do of my self ? i am naturally defiled , original sin sticks to me , proneness to evil follows me ; thou must stop the current ; nothing but thy self can dry up this fountain of corruption ; it is thy work : and whatever good is in me , from thee it comes , from thy grace it doth proceed . let the same mercy uphold me , that hath hitherto guided me ; and guide me so through the briars and thorns of temptations , that i may not only be more than a conqueror through him that loved me , but may at last receive the crown and recompence of such as overcome . amen , amen . chap. x. of taking the consecrated bread with our hands , and the mystery of it . the contents . in the primitive church , the eucharist was always taken with the hand : this simplicity , in progress of time , abandon'd ; and , as the veneration of external symbols advanced , the bread received in certain vessels , and sometimes upon linen cloth. the superstition of the church of rome of putting the bread into the mouth of the communicant laid open , and the vanity of it shewn . the mystery of taking the eucharist with our hands , set down in three particulars , viz. to put us in mind , with what alacrity we are to accept of the mercy offered us , to testifie our appropriating of that mercy to our selves , and to hold it fast when we have received it . of god's liberality , in bidding us take the best gift he hath to bestow . the impiety of those that take christ for their redeemer , and continue disobedient , discovered . the prayer . i. 't is certain that christ said , take and eat ; which the primitive church understood of taking the consecrated elements with the hand . and to this purpose saith tertullian , we receive the eucharist from none , but from the hands of the president or minister of the ordinance . it was for this reason , that in the ancient liturgies , the deacons cried to the people , or communicants , extend your hands : and upon this account it was , that st. ambrose expostulating with theodosius , about the barbarous slaughter he had been guilty of , tells him , how can you stretch forth your hands , from which , as yet , innocent blood drops down ? how can you , with such hands , receive the body of the lord ? nor do even the papists themselves , who will not suffer the lay-communicant to touch the wafer with his hand , but put it into his mouth , deny it . whether every one in the ancient church did take the consecrated elements with his own , from the priest's or deacon's hand ; or whether they took it out of the dish , into which the sacred bread was broken , with their own hands , is not very material to determine : though whatever passages there may be in clemen● of alexandria , and st. cyprian , which seem to import , that the communicants did take the broken bread out of the dish ; yet most of the ancients do agree , that the consecrated elements were taken from the hands of ecclesiastical persons : and though , among the jews , the master of the family , that broke the bread , did not always give it into the hands of every guest ; but having broken it , laid it upon the table , and every one took a piece ; yet the practice of the christian church , for six hundred years at least , after christ , sufficiently shews how the holy apostles took it ; whom , we may suppose , the first churches did imitate : and as the disciples took it from christ's hands , so the communicants afterward took it from the apostles and their successors hands ; which practice continues this day in most churches of the protestants , that call themselves reformed : i say , in most ; for in some , and particularly , those of the united provinces , the communicants take it out of the dish , after it is broken by the minister . it was ignorance and superstition that brought in a contrary custom : and from hence rose that canon in the council of antisiodorum ; celebrated about the year after christ , . that women must not take the eucharist with their bare hands , but in a linen cloth , which they called dominicale . soon after , as folly and superstition increased , some began to take the consecrated bread in little vessels of gold , or of some other metal ; against whom the sixth council of constantinople , about the year of our lord , . made a canon , and forbad them to do so for the future ; but to put their hands cross-wise , and so to receive it . the pretence in receiving the holy bread in some thing , besides their bare hands , was , that they might not defile the body of christ with their hands ; as if touching it with baser things than their own hands , would be more acceptable to god : for , as solomon tells us , a living dog is better than a dead lion ; so we may with far greater reason say , that a living hand is infinitely better than all the dead things which are made , either of gold , or silver , or brass , or any other mineral . but though these abuses crept in so early , yet the custom of receiving the holy bread with their hands continued in abundance of churches , till the latter end of the ninth century ; by which time it began to be customary in the western church to put the eucharist into the mouths of the communicants , as it is practised this day in the roman church , as also among the lutheran protestants . it is confessed , that a canon was made in a council of roan , about the year of our lord , . that the eucharist should for the future , by the priest , be put into the mouth of the communicant , whether woman , or lay-man : yet there are sufficient testimonies extant , that assure us , that this canon was not observ'd every where , till about the latter end of the ninth century . in a word , as superstition grew , and the doctrine of transubstantiation began to prevail , so this ancient rite of taking the eucharist with the hand , was abolished ; and the priests of the church of rome would not so much as suffer lay-men to touch the sacramental bread with the tip of their fingers , pretending that it was only given by christ into the hands of priests ; an absurdity so great , that by the same rule it would follow , that the laity must be totally excluded from the sacrament , because , at the first institution , it was received by none but priests . nay , to that heighth of folly did men arise by degrees , not only papists , but many also that professed the purity of the gospel , that it was counted a great profanation of the eucharist , if the people did any way touch the sacred bread ; and therefore great care was , and is still , taken , even at this day , that the bread be put exactly upon the tongue of the communicant , that he may not touch it so much as with his teeth ; so that under a pretence of religion , men are made to forbear that , which true religion commands to be done . and what an injury is it to the people , to hinder them from touching and taking the holy bread in their hands , when christ laid down his life for them , as well as for the priests ? did the priests receive greater benefit by christ's death , than the people ? or , were some peculiar advantages consigned to them by his death , over and above what is intended for the laity ? if this could be proved , there might be some colour for this pretence : but when all equally share in his mercies , why should not all take the bread in their hands , whereby they remember the benefits of his death ? are the priest's hands holier or cleaner than the people's ? would to god they were so , not only in this sacrament , but in all things ! but , after all , what can be more weak , or silly , than to imagine that the holy bread is defiled more by the hands and teeth , than by the tongue , or bowels , or stomach , which receive it ? is not the tongue a member of the body , as well as the hand ? or , are the bowels , into which the bread is received , purer than the hand ? if it be said , that by the hands great sins are usually committed , i would fain know whether greater sins are not daily committed with the tongue , than with the hand ? so impertinent is this plea , that it deserves no argument , or answer . in the greek church , the custom of taking the holy bread with the hand , was kept up for many hundred years , till of late they have got a way of mingling the holy wine with the bread in a spoon , whence the communicants do take it . ii. as we are commanded to take the holy bread with our hands , which makes it no indifferent thing , so we cannot suppose that christ would command it , without intending some mystery in that action ; and if it be lawful to guess , we may piously believe , that by that taking , he intended these following things . . it puts us in mind , with what alacrity we should accept of the unspeakable gift , viz. the mercy of reconciliation , by the death of christ jesus : as we readily stretch forth our hands to receive a present that is pleasing to us , so ought we to accept of what a merciful god doth so freely and so frankly bestow upon us . accept of it ! you will say , who can be supposed to refuse it ? will a malefactor scruple to accept of his prince's pardon ? or , if a king put a treasure into a poor prisoner's hands , will he scorn it , or withdraw his hand ? 't is true , men are willing enough to accept of a saviour , so they may have him upon their own terms : if he will give them leave to do what they please , and then save them , they are most ready to take , and to embrace him . but that is not the acceptance i mean : for such an acceptance implies a contradiction , as being contrary to the whole design of that reconciliation : for by his death , he was to destroy the works of the devil ; and therefore to accept of him , and to cleave to those works he came to destroy , is to set christ at variance with himself . he that accepts of this gift , must express that acceptance , not only by his hand , but his heart too , and conform also to the design of that gift . for , is christ divided ? shall i accept of a part , and not of the whole ? shall i receive him as a saviour , and not as a guide and ruler too ? shall i stretch forth my hand , to put his sceptre of grace and mercy to my lips , and break the sceptre when i have done ? this is impious , and unreasonable . . we take the holy bread with our h●nds , to testifie our approbation of that gift , and that we take it to our own use and benefit ; as he that takes food in his hand , doth it to feed his own body , and to strengthen himself . and , indeed , christ is willing , that the soul that comes to this holy table should say , christ is mine , for me he suffered , for me he died , for my sake he left heaven , and confin'd himself to a cradle , to a stable , to a manger : for me he was nailed to the cross , for me that precious sacrifice was offered , and i share in all the benefits of his death , as well as my brother , my sister , my friend , and my neighbour : the estate he purchased belongs to me , i have a right to it , as well as st. paul and st. peter , as well as zachaeus and mary magdalene : and there is no dispute of it , where the communicant brings with him mary magdalene's tears , st. peter's repentance , st. paul's admiration of god's love , and zachaeus's charity , he may be as confident that christ gives himself to him , as if he heard christ saying to him with an audible voice , in the prophet's language , fear not , i have redeemed thee , thou art mine : he may justly believe , he hears christ saying to him , here , christian , take that which is thine own , even my self , that pardon , that salvation , that peace , that joy , that spirit , that comfort , which my death hath purchased , and my cross hath gained . i am thy portion , and all that i have is thine ; i am thy shield , and thy exceeding great reward : be not afraid to apply these mighty blessings to my soul ; for as great , as wonderful , as rich , as magnificent as they are , and as poor , as mean , as wretched , and as naked as thou art , take them , and wear them , tye them as a crown about thy head : look upon the bright , the everlasting mansions of bliss and happiness ; look upon all that saints and angels do enjoy , and please thy self with the thoughts of it ; for all is thine . . we are commanded to take the holy bread with our hands , to let us know , that having accepted of this gift , and appropriated it to our selves , we are to hold it fast , and not to let it go again . then we let christ go , when we grow cold in our love to him , and to his distressed members , or to our brethren in general . love stays that bride-groom of our souls , love preserves his gracious presence , love chains him to our hearts . it was an excellent resolution of the spiritual spouse , and that spouse are we , cant. . , . the watch-men that go ●●ut the city , found me ; to whom i said , saw ye him whom my soul loves ? it was but a little that i passed from them , but i found him whom my soul loves . i held him , and would not let him go , until i had brought him into my mother's house , and into the chamber of her that conceived me . this must be the resolution of every soul that is tender of spiritual comfort . the way to hold him fast , is , to kiss him with our thoughts , to embrace him with our minds , to cleave to him with our affections , to cling to him with our will , and to caress him with our obedience : if he would go away from us , these are the charms that hold him : and the soul that , with david , hath courage to say , and sincerely intends what it says , psal. . . i will love thee , o lord , my strength , my rock , my fortress , my deliverer , my buckler , and the horn of my salvation , and my high tower , may expect as gracious an answer . the same we read of , psal. . , , . because he hath set his love upon me , therefore i will deliver him : i will set him on high , because he hath known my name : he shall call upon me , and i will answer him ; i will be with him in trouble , i will deliver him , and honour him : with long life i satisfie him , and shew him my salvation . the preceding considerations reduced to practice . i. here we may take a view of the immense bounty of our master , to his church and people . our saviour pathetically describes it , mar. . . — . for , according to the different conditions of his church , he sent various servants , to check them , to admonish them , to warn them , to represent to them the joys and torments of another world ; and though not a few of these servants were persecuted , stoned , killed , abused , and some met with cruel mockings , with bonds and imprisonments , yet that did not discourage him ; and having therefore yet one son , his well-beloved , he sent him also last unto them , saying , they will reverence my son : and this son he bids us take ; and with him , all things that can make us truly happy . and though it is true , the covetous and sensual man would have taken it more kindly , if god had bid him take chests of gold , and talents of silver , rich houses , and richer lands ; yet had those gifts been very mean , and unworthy of his wisdom and holiness . his gift , like himself , must be spiritual and great ; and in bidding us take his son , with all the benefits of his death , he bids us take the most inestimable mercy , and that which must make us rich , and great , and glorious , to eternal ages . if he had bid us take the world , and the fulness thereof , there had been no great self-denial in that offer : but to offer the son of his love , and to bid us take him as our own , whereby we enjoy all his wealth and treasures , the self-denial is so great , that the sacred writers know not how to express it , and therefore use such words as may serve to feed our admiration ; so god loved the world , that he gave his only begotten son : and the word so , implies so vast an ocean of love , that the understandings both of angels and men , may lose themselves in the contemplation or survey of it . ii. here i cannot but reflect on the rudeness of some that take him indeed , but it is as the soldiers at his passion took him , by force and violence . there are thousands that will take him for their saviour , whether he will or no : though he hath protested that he will say to those who would not do the will of his father which is in heaven , i know you not , depart from me , ye workers of iniquity ; yet these very persons will lay hold on him , and will be saved by him , in despight of him ; and therefore do not only assemble with other christians , under the cross , at the holy table , and there pretend to take him to their comfort , as well as the best of them ; but on their death-beds too , after they have abused him by their carnal and sensual lives , lived like his enemies , lean upon him , depend upon him , lay hold on his merits , support themselves with his sufferings , and stay themselves on him , as if they were resolved he should not shake them off : this is a rudeness that admits of no excuse . not but that he is ready enough to refresh those that lay hold on him as they should do ; but where men's hearts remain unsanctified , unholy , unresolved to walk in the light , as he was in the light , unaffected with the love of god , untouch'd with a sense of sin ; there to hope , and be confident they shall be saved by his merits , is to make christ a patron of their sins , and an encourager of hypocrisie , and to charge him with a lye , as if , contrary to what he hath so often affirmed , asserted , repeated and confirmed by miracles too , not those that have followed him in the regeneration , but those whose hearts and lives were never changed , shall sit upon thrones when the son of man shall sit upon the throne of his glory , mat. . . iii. from hence it is evident , that to take christ for our highest and chiefest good , a man must believe there is something to be got by him , which the world cannot give , and beyond all that the world can afford : and this belief must not be slight or superficial , but a belief that considers the consequence and importance of this truth ; not a belief of speculation , but a belief that rouzes the soul from her slumber . a man that doth not heartily believe that the greatest , the best , the choicest satisfaction flows from the possession of this treasure , will never labour , or toil , or put himself to trouble to get possession of it . so that , if ever we take the lord jesus according to the rules laid down in the preceding discourse , so as to accept of him upon his terms , to appropriate him to our selves , and to hold him fast , we must sit down , and in cool blood consider , whether that bliss and happiness is to be found in him , which the scripture speaks of ; and to weigh that happiness , how far it transcends all other felicities and comforts of this world ; end not to rest , till we are fully persuaded of the truth and reality of it : and this persuasion will , in a manner , force and compel us to take him so , as , with the merchant in the gospel , to sell all we have , for that inestimable pearl . the prayer . o jesu ! my all , my sun , my light , and the glory of my soul ! who hast taken upon thee the form of a servant , that i might be taken into the number of the kings and princes of the other world ! i have too long entertain'd my self with the pleasures and vanities of the world , and the uncertain shadows and images of carnal satisfactions . i see , i see , there is that in thee , which counter-balances and out-weighs all that the world can call rich , and excellent , and beautiful : they that enjoy thee , walk in light , and the darkness trouble them not . o take my soul , and reform it ; take my will , and rectifie it ; take my understanding , and eradiate it with thy beams ; take my affections , and inflame them . o let me not take shadows any longer for realities : take me into thy school , and teach me ; teach me , how i may be thy disciple ; teach me , how i may be satisfied with thee alone ; teach me , how i shall take thee for my head , my governor , and the regent of my soul. take care of this poor miserable sinner ; take thou the government of my heart : it is thine , thou hast bought , thou hast redeemed it , thou hast paid the ransom . take me captive by thy love : free me from the prison of my corruptions , that i may be fit to be taken into the number of such as have washed their robes , and made them white in the blood of the lamb , and stand for ever before the throne of god , and serve him night and day in his temple . amen . chap. xi . of these words , this is my body , whether they import a transubstantion , or consubstantiation ; and how the bread is christ's body ; and how christ's body may , and is to be eaten . the contents . transubstantiation a new and monstrous doctrine . the fate that attended berengarius , for denying it . the impossibility of it shewn in several particulars . consubstantiation , an opinion as groundless as the former . the history of it . the arguments the lutheran churches make use of , confuted . the true sense of these words , this is my body , what it is to eat christ's body . many rhetorical expressions in the fathers , concerning this holy sacrament , which are not to be taken literally . the same expressions made use of still , but to be understood according to the analogy of faith. the same way that man was lost , the same way he must recover . the crucified body of christ , represented in this sacrament , a motive to many excellent duties . the prayer . i. this is my body : what stirs and differences these few words have caused in the christian world , especially , since the eighth century , is unknown to none that is versed in ecclesiastical history : the modern church of rome , as they place consecration in these words , so , to establish transubstantiation , they take sanctuary at this expression . transubstantiation , a word not known till the year of our lord , when stephen bishop of autun first invented it , and afterwards confirm'd by pope innocent iii. in the lateran council , in the year , is at this day the darling doctrine of the church of rome : a word , first brought in by passion and ignorance , defended afterwards with blind zeal , and at last established , and turned into an article of faith , by the pack'd council of trent : a word , which long ago would have been banish'd and rejected , but that it happen'd to be owned by men who will rather hazard all , than acknowledge themselves in an errour : a word , which that corrupted church at this day fights for ; and anathematizes , curses and damns to the pit of hell all that dissent from their sense and meaning in that barbarous expression . what they mean by transubstantiation , is sufficiently known ; viz. a conversion or change of the whole substance of bread in this sacrament , into the substance of christ's natural body , immediately upon the priest's speaking these words , this is my body ; as soon as the last syllable am in the latin words , hoc enim est corpus meum , is pronounced by the priest. if any be desirous of a full account of this monstrous doctrine , the best way to know i● , is to view the recantation pope nicholas forced berengarius to subscribe , in the year of our lord . which was this : i berengarius , an unworthy deacon of the church of st. maurice of anjou , knowing the true and apostolick faith , do renounce and abjure all heresi●s ; and that particularly for which i have hitherto been infamous , and which teaches , that the bread and wine which are set upon the altar , are only a sacrament after consecration , or a representation , and not the very body and blood of our lord jesus christ ; and that they cannot sensually , but only in a sacramental or representative way , be handled by the priest , and broken and bruised by the teeth of the faithful . but i do consent to the holy roman church , and to the apostolick see ; and profess with my lips and heart , that i hold that faith concerning the sacrament of the lord's table , which our lord , and pope nicholas , and this holy synod , have , by evangelical and apostolical authority , commanded to be held , and prescribed to me , viz. that the bread and wine which are place upon the altar , after consecration , are not only a sacrament , but the very body and blood of our lord jesus christ ; and are sensually , and not only sacramentally , but in truth , handled by the hands of the priest , and broken and bruised by the teeth of the faithful . and hereunto i swear by the holy and individual trinity , and by these holy gospels . this was the gross and absurd doctrine of the church of rome in that age ; so absurd , that even their champions who came after were afraid of it , being sensible that christ's glorified body could not be handled , and bruised , and ground with the teeth . which made the glossator in gratian , reciting this recantation , adds , if you do not take these words in a sound sense , you will fall into greater heresie than berengarius . yet the gentlemen of this church are past blushing ; and though there be nothing more inconsistent with the common principles of mankind , than this transubstantiation , yet they are resolved to maintain that with noise and clamour , which they cannot do with reason and argument ; and though , as they explain this doctrine , it be rather an annihilation of the bread , or substitution of christ's body , than a transubstantiation , yet a transubstantion it must be : and that the vulgar may not stumble at it , abundance of miracles are invented , to support it : how st. anthony of padua's horse forsook his oats , to do obeysance to the body of christ , or the wafer , after it was transubstantiated : and how others have seen the wafer bleed , when by jews and infidels it hath been prick'd : and how others have seen a child appear to them , instead of the wafer : how , upon st. gregory's prayers , the wafer hath been changed into substantial bloody flesh : how a protestant denying transubstantiation , and saying , that a spider deserves as much reverence and adoration as the wafer in the sacrament , they being both god's creatures , an huge black spider immediately spun her self down from the ceiling , into his mouth , &c. and these miracles bellarmine brings for proofs and arguments . but to examine the do&rine it self , how impossible it is , that these words should infer such a conversion , is evident from hence : . because no reason can be given , why these words , this is my body , should infer such a change , any more than the words , take , eat ; for the one , as well as the other , were spoken by christ at the same time , and in one breath . . 't is impossible that these words should infer any such change of the bread into real and substantial flesh : for it would follow , that christ had spoken what was false , and the disciples , that were present , and to whom he spoke these words , might have easily convinced themselves of the contrary . that before christ's ascension into heaven , they had no very metaphysical understandings , nor very quick apprehensions , any one may guess , that hath but read the evangelical history . they that had been present at so many miracles christ wrought , and convinced themselves of the reality of them by their senses , that if there had a miracle been wrought in this sacrament , they would , without dispute , have examined it by their senses ; and having seen no real conversion or change of the bread before them into his natural body , would have disputed christ's assertion , and given him an account of the reason of their unbelief : for they had seen the miracle of his changing water into wine , and convinced themselves by their taste and eye-sight , that there was a real change wrought ; and therefore , if such a miraculous change had been wrought here , and they could not have perceived it by any of their senses , can any man imagine they would have been silent , aud not contradicted it ? there cannot be a greater miracle , than to change bread into flesh : and if the bread , which was before the disciples , upon the table , had been changed into christ's body , and they had perceived no such thing by any of their senses , they would have been amazed more than the virgin mary , at the message the angel brought her , of conceiving without the knowledge of a man. they saw christ sitting at the table , they saw the bread in his hand , they saw the bread after consecration , they saw his body and that bread were different things , they did not see him vanish out of their sight ; christ continued to be as he was , and so did the bread ; and therefore could not but take these words to be spoken in a spiritual sense . there was never any miracle wrought , but what was intended to convince the senses of men ; and they could either taste , or see , or smell , or feel , or hear it : nay , the design of a miracle is clearly lost , if it convinces not the senses ; for the design is , to surprize , or rather to persuade men into belief , by their seeing that , which they cannot but conclude , is wrought by the finger of god. except the senses are convinced , the miracle is wrought in vain : and that so great a miracle , as changing bread into christ's natural body , should be wrought , and no creature be able to perceive it by their senses , is a thing so absurd , that it destroys the nature of a miracle . thomas , one of the twelve , who was so difficult in believing christ's being risen , that he would not give credit to eye-witnesses , and his fellow-disciples , that had seen him , except he put his finger in the very marks of his nails , and thrust his hand into his side ; how would he have believed this transubstantiation , if he had not seen the least appearance of it , or seen the bread continue bread , and christ continue sitting at the table , as he had done before ? not to mention , that if we must not believe our senses , what assurance have we of our religion , the stress whereof must be laid upon christ's resurrection , and the apostles and others seeing him risen , after he had been dead ? and how can any man be sure there are such words in the bible , as , this is my body , if he may not believe his eye-sight ? . this is my body , differs very much from this is transubstantiated , or changed into my body , or let it be changed into my body : this is my body , speaks , what is already in being ; not what may , or shall be effective of something else . to be , and to be changed into a thing , are quite different expressions : and he that says , a thing is , or hath a being , cannot be therefore supposed necessarily to say , that it is changed , or transubstantiated , or shall be so ; for a thing may be several ways , besides being changed . that , of which christ affirms , that it is his body , was the bread he took in his hand , or that which he broke ; and that may be said to be his body several ways , without being changed or transubstantiated into his body : which very thing hath made the wiser and more judicious papists confess , that these words do not necessarily infer a transubstantiation , without the decree , order and explication of the church ; upon which they chiefly build their doctrine and assertion . and how ridiculous this explication of their church is , any common capacity may perceive , that doth but understand grammar , and the ordinary way of speaking in all countries and languages whatsoever : for , what can be more common , than to say , such a man is a fox , and such a person is a lion , and such a neighbour is a beast , and such a boy is a tyger ? but doth any man of common sense infer from thence , that such a person is transubstantiated into a fox , or lion , or tyger ? 't is true , god can do all things ; but his power is one thing , and his will another ; and to believe he will do that which he hath no where said , or promised to do , is notorious presumption : and though we are not presently to reject a thing , because our reason cannot comprehend it ; yet it is fit that what we cannot comprehend with our reason , we should be sufficiently assured of , that god hath revealed it : such as is the mystery of the trinity , the incarnation of our lord , and the future resurrection , &c. and if we had but as good ground for transubstantiation , as we have for these mysteries ; not only god's express revelation , but the constant doctrine of the church , no wise man would dispute it . transubstantiation is a thing , which neither the scripture , nor the primitive church , did ever acknowledge : and there being nothing in the word of god to establish it , and being , besides , contrary to all sense and reason , we must be first given up to believe a lye , as some 〈◊〉 , it seems , are , thess. . . before we can give 〈◊〉 unto it . it were endless to repeat here all the contradictions and absurdities that this doctrine may be charged with ; for mice and vermine will eat the consecrated wafer , if it lies in their way : it destroys not only the nature of christ's body , but a principal article of our belief too ; which saith , that christ is ascended , and sitteth at the right hand of god ; whom the heavens must receive , until the time of the restitution of all things , act. . . not to mention , that the apostle calls the bread in the sacrament , even after consecration , bread still , cor. . and that this doctrine crosses the nature of a sacrament , and is confuted by christ's saying , do this in remembrance of me ; which supposes that he is absent as to his body , which was crucified , &c. nor will that place , joh. is . . my flesh is meat indeed , and my blood is drink indeed , do any great service to our adversaries in this controversie : for if it be meat indeed , how doth that infer that the bread must needs be transubstantiated into his flesh , since his flesh may be meat indeed several ways ? for , to all true believers , that take comfort in his death , and are released from sin , and the snares of the devil , by his flesh that was nailed to the cross , he may be truly said to be meat indeed , and drink indeed , because their souls are comforted by the remembrance of it , and preserved to eternal life ; and though he be only spiritual meat to them , yet he is so indeed , and really , and in a very good sense : as we say of a comfortable word , spoken to a troubled conscience , that that word is meat and drink to it indeed , and doth it more good than all the meat and drink in the world would have done : and that all that discourse , john . is to be understood of spiritual meat and drink , whereby the soul receives comfort and refreshment , christ himself hath declared , joh. . ii. as these words , this is my body , do not infer a transubstantiation , so neither do they import a consubstantiation , a word as hard as the former , and which hath been taken up by the lutheran protestants , to express their opinion , that christ's glorified body is in , with , and under the element of the bread in the holy sacrament , or hid under it ; a doctrine which they ground upon the ubiquity of christ's body , or being every where and in all places ; which priviledge , they fancy , was communicated to christ's human nature , by its being joyn'd with the divine ▪ a thing so irrational , that hereby they confound the divine nature with the human : and to say , that christ had a body , which , as all other bodies , must have dimensions , heighth and , breadth , and depth , and length , and yet to make that body every where present , is a conclusion so weak , that i am apt to believe , that if it had not been pitch'd upon by luther in a heat or passion , he would never have embraced it . for indeed , this was the infirmity of that excellent man , who , tho' otherwise very much mortified in his desires after the riches , honours and glories of the world , yet could not endure to be contradicted , nor yield to another man's opinion , tho' much sounder , because himself was not the first inventer of it . and by what i can see from history , this was one great reason , why he differ'd from zwinglius in the point of the holy sacrament , and embraced consubstantiation , which implies , as is said already , that the body of christ is hid under the substance of the bread ; a point that transported him into very great passion , which made him afterward , upon his death-bed deplore , that he had been too hot in his controversie . he that gave the first hint of this opinion , was john gerson , chancellor of paris , who about the time of the council of constance , not being able to digest the absolute doctrine of transubstantiation , and finding that assertion to be full of blasphemy and idolatry , found out this expedient , as he thought , that christ , as he was a creature , and had a body finite , could not be at one and the same time in divers places , yet being united to the divine nature in one person , the human nature , by that conjunction had obtained , and did obtain that prerogative , that in the lords supper only , and at no time else , it had the priviledge to be in many places at once . about years after him , one james faber of stapula , enlarged this privilege of christ's human nature , and what gerson had restrain'd only to the sacrament , he extended to the whole world , and made christ's human nature , as extensive , as his divinity : luther afterward , exceeding fond of this opinion , establish'd it in the churches of saxony , insomuch , that he aver●'d christ's body was as much in a baker's shop as in the eucharist ; only in the shop , he did not desire to be taken and worshipp'd , because he had not tyed himself to a shop by any word of promise : nay , that his body was in the very rope , wherewith judas hang'd himself , and went through doors that were lock'd , and through the very stone , that was laid upon his sepulchre . a strange fancy ! for certainly christ's body was crucified at jerusalem , and not in all places of the world ; and when he fate at table with his disciples , he did not sit at the same time at rome , or in the east-indies . how near this doctrine approaches to the errors of the marcionites and manichaeans of old , who taught , that christ had no real or substantial body , but only a bodily shape ; and that when he was felt , and found to have flesh and bones , it was only by special dispensation ; how near this doctrine , i say , approaches these errors , condemn'd by the antient church , i will not determine . it cannot be denied , that luther was not always the same , and sometimes he seem'd to deny , what he asserted before ; but still those among the lutherans , that are for this ubiquity , make him the great patron of their doctrine . and though some of them give out , that they do not assert the ubiquity of christ's body so much , as his omnipresence , yet it will be a hard matter to shew , how ubiquity and omnipresence differ . some pretend that the fore-mention'd expressions were not luther's expressions , but foisted in by some , that would fain take sanctuary at his books , for the defence of their opinions ; but the composers of the history of the augsburg confession , are ashamed of this conceit ; and the elector of saxony , when in the year . he came to examine the thing , found , that it was only an idle report , and that in the edition of luther's works , there was no variation used from his own words and expressions : and if luther writes in some places against this ubiquity of christ's body , it 's an argument that he ought not to be believ'd in other books , where he asserts it . thus came in consubstantiation , and this opinion the lutheran churches do at this time follow , and maintain very eagerly ; and though in all other points , they differ very little from the protestants of the reformation , for with us they protest against popish invocation of saints , religious worship of images , human satisfactions , indulgences , purgatory , worship of relicks , prayers in an unknown tongue , merit of works , transubstantiation , adoration of the sacrament , sacrifice of the mass , monarchy of the pope , pretences of infallibility , and blind obedience to the decisions of councils , &c. yet this point they do so stifly , and so uncharitably maintain , that the greatest part of them refuse communion with us upon this account , which , as it is an error , so we believe it is no fundamental one , especially , since all this while they are against transubstantiation , and adoration of the sacrament ; and though in the point of their consubstantiation , they ground themselves much upon that saying of christ , matth. . . lo ! i am with you always , even into the end of the world : yet this is easily answer'd : for , . from hence it doth not follow , that he will always vouchsafe them his bodily presence : for he was after this receiv'd into heaven , and therefore could not be present with his body at that time . . what he promises here , he made good , when he sent the holy ghost , or the spirit of truth upon them ; which spirit , though not as to his miraculous gifts , yet as to his saving graces , is with all true believers to the end of the world. so that , . his being always with them , must be understood of his power , and virtue , and influence , which would be with them , and with the churches , they should plant unto the end of the world , as the sun is in heaven , and with his virtue and influence cherishes this lower world. and thus far we agree with them , that christ is present in the holy sacrament by his power , and influence , and gracious assistances , which sincere believers feel in their worthy receiving ; but from hence , it can never be made out , that his body therefore is hid under the bread in the holy sacrament of the eucharist . iii. in what sense the bread in this sacrament , is the body of christ , we may easily guess , if we explain scripture by scripture , and compare this expression with others , not unlike it . . this is my body ; i.e. this is a significant emblem , or sign , or figure of my body : or this bread , thus broken , represents my body , that shall be crucified for the sins of the world. thus not only rabanus maurus , erigena , bruno , berengarius , and other wise men understood it in the ninth and eleventh centuries , but most of the fathers , that lived before pas●●sius , or before years after christ. so that , this is my body , is as much , as this bread is representative of my body ; as bread is proper food for your bodies , so my crucified body is proper food for your precious and immortal souls : as bread strengthens your bodies , so shall the comforts and benefits of my crucified body support and fortifie your inward man : as bread nourishes your mortal bodies , so shall the love , and charity express'd in my giving my body to be crucified for your sins , nourish your better part , and a sense of that love cause a reciprocal love and charity in your souls : as bread unites with your bodies , and turns into the substance of your bodies ; so my crucified body , or faith in me , who give my self for you , shall be a means of my being one with you , and of your being one with me . and this interpretation is conformable to the sense of parallel places ; i am the door of the sheep , saith our saviour , joh. . . i.e. as the door opens , and being open'd , the sheep are let into the fold , so i am he , by whose light and influence men are admitted into the number of god's children , or by my gospel they get admittance to god's marvellous light ; by this they are let into the knowledge of the greatest mysteries ; and by believing in me , men have access to the greatest felicity . so joh. . . i am the true vine , and my father is the husbandman , i. e. as the vine hath branches , so i have disciples ; as the branches are nourish'd by the vine , so are my disciples by me ; as the vine yields an excellent juice , so my blood is for the healing of mens souls ; or what a vine is to men on earth , the same am i to my living members ; and what an husbandman doth to his vineyard , the same doth my father to the branches , that shoot forth from me , or to my followers . . this is my body , i. e , this bread is my body , as the roasted lamb is the great festival of the jews , was the passover , i. e. the memorial of it . this sacrament of the lords supper being instituted immediately after the celebration of the passover , as hath been often hinted , the disciples of our lord being acquainted with that way of speaking , could not wonder at christ's expression , for thus the jews used to say of the paschal lamb , this is the passover , as we may read , exod. . . and there was not any so rude among them , but understood by this phrase , that by eating that lamb , they were to remember the angels passing by the houses of the israelites in egypt , to save them from destruction . this sense they imbibed with their mothers milk : and when the father instructed his children , he told them , that by these words , this lamb is the passover , was meant nothing else , but this lamb is the memorial , or puts us in mind of the passover ; for so god had himself explain'd it , exod. . , . so that our saviour in saying of the bread , he broke , this is my body , brought in no new way of speaking , but what the disciples , and all the jews were already sufficiently acquainted with in sacramental discourses , which makes christ add immediately , to shew that he meant no more by it , but a memorial , do this in remembrance of me : i. e. as the lamb put the jews in mind of the destroying angel's passing over their houses , so the bread in this ordinance puts you in mind of my body , that shall be nailed to the tree of the cross for the life of the world , and tells you , how by that sacrifice offer'd for your souls , ye shall escape the everlasting wrath of god , and the burning lake , prepared for the devil and his angels , as they did the destruction prepared for pharaoh , and his people . . that christ's church is often called his body , none can be ignorant , that peruses these passages , col. . . ephes. . ephes. . . cor. . . cor. . . and though that sense we have already alledg●d , be the principal thing aim'd at in these words , this is my body , yet to shew how little need there is , to have recourse either to transubstantiation or consubstantiation , rather than run into such absurdities , we might very well say , that the bread is an emblem , or adumbration of christ's body , i. e. of christ's church : for as that bread is made up of many particles , so christ's church of many members ; and as those various crums are closely united to th' other , so the various members ought to be link'd together in love and charity , according to the royal law , given by our master , joh. . . a new commandment i give unto you , that ye love one another . but this we add , to shew rather , what little temptation there is , to run our selves into inextricable difficulties in the explication of these words , than to express the immediate intent of this expression . all churches agree in 't , that christ's crucified body is meant here , only the difference is , how the bread is christ's body , and how christ's body is present in the sacrament ; we say , it is there spiritually , as the bread is a symbol , a figure , a sign , a representation , and a memorial of christ's body , which was offer'd for the sins of the world ; and this interpretation is so easie , so intelligible , so agreeable to sacramental expressions , and to the analogy of faith , that one would think it should be impossible for men to contradict it , except they were resolv'd to defend an opinion , right or wrong , merely because it is their interest to do so . the romanists indeed have of late years endeavour'd very much to perswade the world , that the greek church in the levant , is of their opinion in the sacrament ; but not to mention the rudeness and ignorance of those poor churches , which scarce understand the principles of their own faith , if the protestants had but taken the same pains with the modern greeks , that the popish missioners do , i. e. bribed and paid them for their assent , and consent to their faith , they would have been protestants in this article of the sacrament , as some of them are papists at this present . cyril , who was patriarch of constantinople , in the year , where-ever he imbibed his doctrine , certainly was not for transubstantiation ; and though by the endeavours of the jesuits , he was afterwards strangled , yet that doth not make him an heretick : and though several synods have been held by the greeks of late years , which have establish'd transubstantiation : yet it 's sufficiently known , that it hath been by instigation of those of the roman communion , who spare no cost , that they may bring them to say , as they do . however , such greeks , as are not yet corrupted by the roman emissaries , are so far from believing transubstantiation , that they know not what it is , and , as a late ingenious travellr hath observed , wonder any man should think them such beasts , as to believe such an absurdity . but what doth it signifie , whether the modern greeks , who are sunk into gross ignorance and barbarism , be of our opinion , or no ? 't is sufficient , that the ancient greek church is , and hath been , of the same belief with us . the churches of the levant at this day , as learning is become a very scarce commodity among them , so their opinion in a controverted point , is of no great consequence : where they can give proof of an uninterrupted succession of their doctrine , it may be of importance ; else not . the church of the aethiopians , or habessines , as they have for many centuries continued in the honest simplicity of their doctrine , so their testimony in this point of the eucharist may be of some use ; and by what appears , they seem to joyn with us in this sacrament : for , though they pray in their liturgy , that the holy ghost may descend , and come , and shine upon the bread , that it may become the body of christ ; and that the taste of the cup may be changed , and become the blood of christ ; yet , by what one of their own priests confessed , they believe no other change , but a mysterious or representative one , or a change of the use of the bread , whereby from common it becomes sacred : and so much appears from the exposition they give of the words used by christ ; for they say expresly , this bread is my body , and this cup is my blood. iv. from what hath been said , 't is easie to conclude , what it is to eat christ's body in this holy sacrament . . it is to contemplate christ's crucified body , and the cause and reasons of that crucifixion ; to view all this with our warmest thoughts ; to make serious reflections on his death and agonies , and the bitterness of his passion . it being spoken to our souls , not to our bodies , to take and eat this body , the soul hath no other way to feed upon it , but by a pathetick consideration of the particulars of that death , and the end and design of god in it , and the comforts and the benefits that thereby redound to mankind ; and such a consideration as affects our souls , touches them to the quick , and puts them on serious enquiries into our wretched state , and makes them break forth into flames of love ; so that , though christ's body was crucified above sixteen hundred years agone , yet a pious soul can eat it at this day , swallow the charity which appears in it with her thoughts , consider who it is that is so wonderfully concerned for her safety , look upon him whom her sins have pierced , and take a view of that man of sorrows who was bruised for her iniquities , and wounded for her transgressions ; and admire the miracles that are to be seen in all this . . to eat christ's body , is , to apply the benefits of his death and passion to our souls , and to rejoyce in them as our greatest treasure . as he that eats with his bodily organs , applies the food he takes with his hands , to his mouth and body , and converts it into blood and substance ; so the pious soul is pleased with this spiritual meat , is refreshed by it , and applies the benefits of that crucified body to her self ; and with the thoughts of peace , and pardon , and salvation , which are the blessings that drop from that tree , arms her self against the assaults of the devil , and the terrours of death ; and believing , without wavering , that those mercies were purchased for her in particular , and that she hath a right and title to them , stands up in the evil day , and in the midst of temptations , boldly cries with the apostle , who is he that condemns ? it is christ that died , rom. . . . to make this crucified body a persuasive and motive to holiness and obedience : to conclude from thence , that if he gave himself for us , to redeem us from all iniquity , then we must not frustrate his expectation , nor cling to that iniquity which he came to free us from : and if he died to purifie unto himself a peculiar people , zealous for good works , then we must not defile our selves after that , nor wallow in the mire any more with the swine ; but cleanse our minds from carnal , covetous and lustful thoughts , our wills from perversenes and stubbornness , our affections from fondness of this present world , and our hands from uncleanness . his zealous love to us , must make us zealous for his glory ; to him we must consecrate our selves , and to be holy , as he is holy , must be the business of our lives ; and so to love him , as to keep his commandments , must henceforward be looked upon as our bounden duty . he truly eats this crucified body , upon whom this crucifixion hath that power , as to crucifie in him his known lusts and passions , and to engage him to purifie himself from all filthiness , both of soul and body . the preceding considerations reduced to practice . i. in all writings , both ancient and modern , about this holy sacrament , there are various rhetorical expressions used , which we must not understand literally , but as flowers strowed upon the herse of our blessed redeemer , and as ornaments of speech , to represent the greatness of the mystery . there is nothing more common among the fathers , than to call the bread and wine in the lord's supper , the body and blood of christ ; and the cup , the vessel in which christ's blood is contained : and many times christ is said to stand at the altar , and all the holy angels waiting at the table ; that christ offers his body to be bruised by the people's teeth , and dyes them red with his blood ; that the elements are changed , and become the body and blood of the lord jesus ; and that after prayer and thanksgiving , they are no more what they were before ; and a thousand such expressions besides : from which the church of rome presently infers , that they believed a transubstantiation , or a conversion of the elements into the substance of christ's body and blood ; than which , nothing can be more absurd : for if a man compare these saying of the ancients , with other passages in their writings , it plainly appears , that they meant no more than that the elements are representative of all this , and that the expressions they use are nothing but rhetorical flourishes , to raise the people's affections , and to render their devotions brisk , lively , servent , affectionate and vigorous . we do the same at this day , when we tell you , that you come to feast with christ , that in this sacrament he is crucified before you eyes , that you may see his blood run down , that you hear him groan under the burthen of your sins , that you see here his body hanging on the cross , that you are to stand under the tree , and catch the precious gore , as balsam for your souls : all which is true , in a spiritual sense , and we do it to make you more attentive ; and set this passion out in such lively characters , that your souls may be touch'd and enliven'd ; and as things represented in brighter colours strike the senses more , so we speak of these things , as if they were visible and perceptible to the outward eyes , that your souls may more chearfully feed on the kernel that lies in those shells , and with greater life embrace the glorious benefits which come to you by that precious sacrifice . ii. by the same way that man was lost , by the same way he must recover . he was undone by eating : he must be made whole again by eating . by eating he died : by eating he must come to life again . that day thou eatest of this tree , thou shalt surely die , saith god : and the same saith god of this holy sacrament ; that day thou eatest thereof , thou shalt surely live . the fruit in paradise became a savour of death unto death unto him : the holy bread in this sacrament becomes a savour of life unto life unto him . that eating brought him into slavery : this gives him a title to the glorious liberty of god's children . in eating that fruit , he thought to be like god , and made himself worse than the beasts that perish : by eating of this bread , he is enabled to become like unto the son of god , by being changed into the same image , from glory to glory . that eating made him sick : this is health to his navel , and maerrow to his bones , prov. . . that brought the plague : this delivers from it . that filled him with wounds , and bruises , and putrifying sores : this makes his flesh come again , like unto the flesh of a little child . in a word , by eating , god's favour was forfeited : by eating , it is regained : let israel rejoyce in him that made him , let the children of zion be joyful in their king ; for the lord takes pleasure in his people , he will beautifie the meek with salvation . let the saints be joyful in glory , let them sing aloud upon their beds , let them praise the name of the lord ; for his name alone is excellent , his glory is above the earth and heaven . iii. see here , how rich a meal god the father prepares for our souls , even the crucified body of his son. shall we look upon that celestial food with dull and careless thoughts ? can we behold this costly bread , and forbear crying out , lord ! for ever give us that bread ? christian , if thou meanest to be saved by the crucified body of thy lord , thou must needs eat of it : not only thy mouth must eat the sacramental bread , and chew it ; but thy soul must ascend , and employ her self in eating of the crucified body , represented by that bread. thy soul , thy mind , thy will , thy affections must have the greatest share in eating at this table . thy body hath little to do here ; that is only the chariot , that brings thy soul to this banquet : thy soul not being engaged and busie here , in thinking , admiration , resolution , love and joy , the cringes and bowings of thy body will be insignificant . the end of our common eating , is assimilation ; and in our ordinary meals we therefore eat food agreeable to our bodies , that it may be united to our substance , mingle with our blood , and become one with our bodies : so here our souls must feed on the crucified body of the lord jesus , that we may become one with him . all creatures may be said to be one with christ , as he is god , as he is their creator ; in which respect he fills heaven and earth with his presence , and is not far from every one of us ; and in him we live , and breath , and have our being : nay , in a more particular manner every professor of christianity may be said to be one with him , as he professes the same religion which christ taught his disciples : but this is not the union aimed at in this sacrament ; nor can the union which respects our profession only , give any great comfort to a christian. the union designed by this sacrament , is effected by the spirit of christ jesus ; and the soul that unfeignedly see● here on the crucified body of her master , gets the same spirit that dwelt in her crucified lord ; which produces the same graces in her , that shined in that great shepherd of souls ; and the same mind , the same temper , the same disposition , in substance at least , though not in the same degree , is effected and produced in her by this spirit ; as we see , rem . . . phil. . . and this is that union every true communicant is to aim at , and from hence flows a communion with christ in all his privileges and glories , whereby the soul is raised up together with christ , and made to sit together with him in heavenly places , though not by way of actual enjoyment as yet , but by getting a right and title to those privileges ; as the apostle informs us , ephes. . . by feeding on this crucified body , the soul is nourished , and gathers strength against her spiritual enemies , becomes bold in temptations , resolute in dangers , couragious in spiritual enterprizes . the soul that comes to feed on this crucified body , and comes not with this intent , comes in vain ; comes only to stare upon the cross , but not to be refreshed by it : the soul that after the sacrament , yields wilfully to the same temptations it did before , is ensnared by the same sinful pleasure that ruin'd it before , is led captive by the same lusts that intangled her before , certainly feeds not on the crucified body of the lord jesus , because the contemplation of that crucifixion works no suitable effects ; which if it did , the soul would unfeignedly destroy the body of sin , according to the apostle's rule , rom. . . and offer up her body a living sacrifice , holy , acceptable unto god , as it is said , rom. . . make the body obedient to reason , and sense to faith , and the flesh to the spirit , and it would keep under the body , and bring it into subjection , as st. paul did , cor. . . i. e. it would deny the body those satisfactions , which are manifest hindrances to the things of the spirit ; it would force it to temperance , to hardships , to industry and laboriousness in god's service ; it would strive and take care that the body might become a temple of the holy ghost , cor. . . 〈◊〉 what the soul doth in this ordinance , would leave such a sense upon us , as would not only enable , but constrain us to glorifie god , both in body and soul , as the scripture requires , cor. . . these are the blessed effects of eating the crucified body of the lord jesus : and the soul that feeds on that body , will find these happy consequences ; it will not go away empty from this meal ; and though for the present it doth not see all these effects , yet there is that impression made on her by this eating , that these effects will afterward discover themselves in her life and conversation . the prayer . o my god! what care dost thou take of my immortal soul , that it may not starve ! thou hast made large provision for my body in the earth , in the air , and in the water : the earth brings forth herbs , and roots , and cattel to feed it : the air affords fowl and feather'd creatures to nourish it : the water provides fish for it : but none of all these can satisfie my soul , that must have a spiritual diet ; and rather than it shall want , thou hast given thine own son to be her food ! o mysterious love ! can i , after tbis , have low and mean thoughts of thy goodness ! o sweetest jesu ! if my soul feeds not on thee , if must die , and be separated from thy glorious presence for ever : if it feeds on thee , it is made for ever . oh! be thou my most beloved , and most delightful food . thy crucified body alone can keep my soul from fainting : thy death must yield me life : thy sufferings must give me joy : thy agonies must afford me comfort : thy torments must work mine ease : thy nails and thorns must be my bed of roses : nothing else can give my soul rest. when the snares of death and hell encompass me , i will lay hold on these horns of the altar ; here i shall be safe , safer than in the arms of angels : thou that diedst for me , livest for ever to intercede for me ; and having such an advocate , i may come boldly to the throne of grace . o let me not survey this glorious provision , made for my soul , with carnal eyes ! o let me ponder seriously , not with flying and transient , but with steady and fixed thoughts , how thou hast favoured , how thou hast loved , how thou hast dignified this miserable soul of mine , that i may rejoyce in thee for ever and ever . amen . chap. xii . of remembring christ in this sacrament , or doing what we do here , in remembrance of him the contents . the death of christ jesus , the principal thing to be remembred in this sacrament . what kind of death it was , shewn in four particulars . how this death is to be remembred : the benefits of this remembrance laid down . though the death of christ be the principal thing , that is to be remembred in this sacrament , yet that puts no stop to other remembrances . christ's example makes it lawful to preserve the memory of any signal mercy or providence we meet with . those that do not remember christ's death in this sacrament , do very much forget themselves . the remembrance of his death , a motive to forget the world , and the vanities of it . this remembrance , the best defensative against sin. the prayer . i. as these words , do this in remembrance of me , do necessarily import the bread in this sacrament , to be a memorial of christ's crucified body , or that which is to put us in mind of it , and consequently suppose , that christ's real body is absent ; so how christ is to be remembred here , must needs be worth our serious enquiry : what christ calls doing in remembrance of him , the apostle , the best interpreter of his words , stiles , shewing forth his death , cor. . . so that his death is the thing , that is to be remembred here by all the communicants : and that this death is worth our serious remembrance , will easily appear , if we consider , what death , the death of christ jesus was : for , . it was the death of god : according to the quality of the person dying , so his death is more or less surprizing ; hence the death of a king makes a greater noise in the world , than that of a peasant . the death remembred here , is the death of the king of kings ; and though , as god , he could not dye , yet it may truly be said , that he that was god , did die , not in his godhead , but in his humanity ; not as dwelling in a light inaccessible , but as dwelling in a tabernacle of flesh. plutarch relates , that he had heard his master epitherses tells this story , how in the emperor tiberius's time , under whom christ suffered , intending to sail into italy , he went aboard of a ship , laden with many goods and passengers : one evening , coming near certain islands call'd the echinades , the wind slackening , and the ship being becalm'd , with a slow pace they arriv'd at last at the isle of paxae . several of the seamen and passengers sitting up that night and drinking , on a suddain from off the island came a voice , calling to thamus , the master of the ship , thrice , when you are come as far as the palodes , proclaim , that the great pan is dead . the master and his company , doubtful what to do , whether they should do according to the import of the voice , or no , resolved at last , if the wind favour'd them , to pass by the palodes , and say nothing ; but if they were becalm'd about that place , then to cry as they were directed . so sailing on , and coming to the place , they found themselves strangely becalm'd , whereupon , thamus call'd aloud , that the great pan was dead ; which words he had no sooner spoken , but great howlings , and sighings , and lamentations were heard . by pan , the heathens meant the god of the universe , or him that rul'd , govern'd and influenced all ; and it 's probable , this voice had relation to christ jesus , who suffered about that time at jerusalem ; and that upon the news of this death , howlings were heard , it 's very likely this noise was made by fiends and devils , whom the death of the son of god , filling all in all , put into those excesses of consternation and sorrow . and lest any man should object , that the furies of hell had no reason to mourn at his death , but might rejoyce rather , that their great antagonist was gone ; it must be noted , that they feared the power and virtue of that death , such virtue , as in a short time would make all the powers of darkness tremble , and destroy their empire . when abner , saul's general , was carried to his grave , king david follow'd the herse , and said , know ye not , that there is a prince , and a great man fallen this day in israel , sam. . . if such a death as abner's deserv'd to be taken notice of , what must we think of the death of the lord jesus ? not a great man only , but one , of whom it was said , thou lord , in the beginning hast laid the foundation of the earth , and the heavens are the work of thy hands , heb. . . how justly is this death remembred by his followers ! and what a mixture of passions , amazement as well as gladness , trembling as well as rejoycing , ought it to cause in all christian hearts , to think that our god died for us ! a captain hath his like ; a general his fellow ; a prince may be parallel'd with others ; a king may meet with others of his rank and quality ; but god hath no equal . . it was the death of a person , higher than the highest , for his enemies : regulus , codrus , mutius , and among the jews , moses had courage to die for their country , and the good of the people they were related to ; but still they were their friends ; but here a person ador'd by angels , worshipp'd by all the host of heaven , the comfort of paradise , the joy of seraphim , the terror of devils , the lord of life , the eternal son of god , the brightness of his father's glory , and the express image of his person , dies for men , for men miserable and wretched , for men that were sinners , for men that were proper objects of his justice , for men that were haters of god , acted like enemies , had affronted their maker , crucified their redeemer , came out against him , as against a thief , who took pleasure in trampling on his laws , rejoyced in their disobedience , had made a covenant with hell , conspired against him , who had given them their being , laugh'd on the brink of destruction , were heirs of hell , and had no other inheritance but damnation ; for such , this wonderful person dies , and this makes his death miraculous and astonishing , rom. . . . it 's death , that nature and all the elements were confounded at , and heaven and earth seem'd to be at strife , which of them should be most concern'd at it ; insomuch , that we are told of dionysius the areopagite , the person mention'd , acts . . when he was yet under the clouds of paganism , that beholding the stupendous eclipse of the sun , which happen'd about the time , that the saviour of the world died , brake forth into this memorable saying , that certainly either nature was going to be dissolv'd , or the god of nature suffer'd . if ever nature endur'd a convulsion-fit , it did now : the sun disdain'd to look upon the barbarity of the murther , and hid his face , that he might not see his creator die : the earth trembl'd , as if it were asham'd to see men stupid at the dreadful spectacle : the rocks broke , as if they would testifie against the sinners , that could stand under the cross without broken hearts : the vail of the temple was rent , as if it would chide the wretches , that could see the messiah suffer , without rending their cloaths , and what is more , tearing themselves for the crime they had been guilty of : the graves burst their bands , as if they were concern'd to see men harden'd against all impressions of compassion : the angels , we may , without danger of heresie , believe , stopt in the midst of their hallelujahs ; and if ever there was sadness in heaven , we may suppose it was at this time : the upper and the nether world seem'd to go into mourning , because their lord and master gave up the ghost : thus much we are told by the inspired writer , matth. . , . and this makes the death of christ jesus surprizing , beyond comparison ; and surely such a death ought to be remembred . . it is a death , whereby the person suffering merited eternal life , not only for himself , but all his followers too : a mighty blessing , but such , as was a just reward of so deep an humiliation ! it was for this death , that the everlasting father exalted christ's humane nature above powers , angels , principalities and spiritual creatures ; and in doing so , declar'd , what those , whose nature he had assumed , if they did follow him in the regeneration , might come to , after death , viz. eternal life and glory : and what greater blessing can be thought of , to enjoy all blessings at once , and to all eternity ? to see god , and to be ravish'd with his sight for ever ; to enjoy riches , honour , glory , power , dominion , pleasure , recreation , houses , lands , in a most eminent manner ; or to enjoy that , which is beyond all these , in inexpressible degrees , and without interruption , without ceasing , without disturbance , without envy , without fear , without danger of losing it , what can be greater ? what can be more satisfactory ? what can be more comfortable ? this the son of god hath purchased by his death . that death is the messenger of all these glories . in that death all these treasures are amass'd , and heap'd , and piled up together , and then it must be worth remembring ; nay , it is impossible not to remember it , where all this is believ'd . ii. how this death is to be remembred at the table of the lord , will deserve our next consideration : and most certainly a slight , transient remembrance , such as we pay to our friends and acquaintance , which are absent , at our common meals , or at other times , as we have occasion to discourse of them , is not sufficient here ; for that 's not at all agreeable to the greatness and profitableness of this wondeful death . it must be such a remembrance , as , . refreshes our memories with that marvellous love , that shines in this death . this love must be called to mind ; even the love of god , the love that mov'd him to the kindnesses , we see , and taste , and feel , and have experience of : the love that mov'd him to give us a saviour , the love that mov'd him to take pity of us , when we lay in our blood , when we lay in darkness , and in the shadow of death . love , love , love , must here be the motto , the watch-word , and the dear expression : and as the martyr in eusebius , being ask'd divers questions about his name , kindred , relations , family , country , parents , &c. still answer'd , that he was a christian ; so if here we should be ask'd , what we think , what we speak , what we mind , what we come for , what we design , what our business is , or what we delight in , love must be the answer to all these questions , love must be the burden of our song , even the love of the holy trinity ; a love , in which our life , our happiness , and all our hopes are wrapt up ; a love , which nothing above and nothing below , can give us any tolerable image of : there is nothing among all the angels in heaven , nothing in the sun , or moon , or stars , nothing among men , or beasts , or roots , or herbs , or stons , or minerals , that can be said to be truly like it ; all comparisons are feeble , all resemblances faint ; no language can reach it , no rhetorick express it , no oratory describe it , no pencil draw it ; it surpases our reason , transcends the brightest understanding , puzzels the very angels in heaven , and perplexes the spirits of light and glory . it is all sea , all ocean , all light ; it hath no bounds , no shores , no limits , and the greatest that ever was said of it , or can be said of it , is st. john's expression , joh. . . god is love , love it self , all love , all charity , all goodness ; and nothing , but such perfection , could have loved such poor pitiful worms as we are : god looks upon our giving a cup of cold water to a righteous man , as an act of love ; o then what an act of love must it be in him , to give us himself , to give us the dearest thing he had , even his own son ! jesus wept over lazarus , joh. . , . and the jews said , see how he loved him ! but these tears were but drops of water ; here the lord jesus is seen to weep drops of blood for us ; o then see , how he loved us ! we were blinder than bartimaeus , lamer than mephibosheth , fuller of sores than lazarus , poorer than job , no , comliness , no beauty , no form , no excellency appear'd in us . adam's fall had disfigurred us , defaced us , ruin'd us ; in this lamentable condition god loved us , and gave his son to die for us ; and shall not this love be remembred in his death ? . this remembrance requires calling to mind our sins , which were the cause of that death . it 's true , the love of god was the impulsive cause , but our sins were the instrumental cause ; these brought him to the cross , and whoever remembers his death , must necessarily remember that , whereby this death was effected and procured ; this was our sin and the infection that attended it : but then , if i remember my sins in the remembrance of his death , how can i remember them without detestation ? how can i remember them without abhorrency ? how can i remember them without arming my soul with resolution and arguments , to fight against them ? can i look on my neglects , and not charge them with this death ? can i remember my love to the world , and not accuse it of having had a hand in buffeting and reproaching of him ? can i think of my pride and wrath , and not bid them look on the wounds they made in that holy flesh ? can i reflect on my wantonness and lustful thoughts , desires , words , and gestures , and actions , and not be angry with them for having struck nails into his hands and feet ? and what is said of these particular sins , must be applied to the rest , that we are either guilty of , or most inclined to ; they must be so remembred , as to be represented to our minds in their odious shapes , as having been accessory to his death ; and if this be done , we cannot but proclaim war against them , and maintain that war all our days . . with this , there must needs be remembred the mighty redemption , procured and accomplished by this death , even our redemption from slavery ; a slavery so much the worse , because we were not sensible of it ; and so much more grievous , by how much it was spiritual . our bodies indeed were not laid in iron , nor with the israelites , forced to make brick without straw : there were no task-masters set over us , to beat , and would , and bruise us ; we were not chained to triumphal chariots , nor forced to work in mines and gallies , but it was far worse , our souls , which were the far better part of us , were led captive by the worst of tyrants ; the law we were govern'd by , was the law of sin ; the prison we were doom'd to , was eternal darkness ; the burdens , which were laid upon us , were intolerable , and we were under the power of an usurper , whose smiles were deaths , whose favours were punishments , and whose kindnesses were destruction and ruin ; under him we labour'd and toil'd in vain , and when at night , after our travel , we looked for wages , we could expect nothing but fire and flames : we read of dracula the transylvanian , that having one day invited all the beggars and poor men he could light of , to a splendid dinner or entertainment , after they had filled their bellies , he set fire to the hall where they were , and burnt them all : the same fare we must have expected of that tyrannical master , under whose bondage we groan'd , but from this slavery the son of god , by dying for us , redeemed and rescued us : a mercy , which as it deserves to be remembred above all the deliverances that ever happened to us , so where can the remembrance be more proper , than in the sacrament of his death and passion ? . in vain is all this remembred , if we do not remember to imitate this saviour in his self-denying acts ; for therefore all this mercy and love , and charity , is represented to us in this sacrament , that it may be an obligation upon us to deport our selves in the world after his example : so that , as he prayed for his enemies , so must we ; as he blessed them that cursed him , so must we ; as he freely forgave the men that wronged him , so must we ; as he died for the truth , so must we ; as he defended it to the last , without wavering , so must we ; as he would not suffer any outward respects to discourage him from conscientiousness , so neither must we ; as he , before his foes , witnessed a good confession , so must we ; as he did good for evil , so must we ; as he shewed pity to men in distress , though they had affronted and done him an injury , so must we ; as he bore his cross contentedly , so must we ; as he despised the world , so must we . he that remembers not his death , so as to endeavour to be like him , forgets the end of his redemption , and dishonours the cross , on which his satisfaction was wrought : for the honour due to the cross of christ , is not , with the church of rome , to pray to a piece of wood , called the cross of christ , hail christ's cross , our only hope , in this most blessed passion-week ! increase the goodness of the good , and pardon to the guilty give ; but to live in the world as the lord jesus did , who was crucified for us ; and by living so , to adorn the doctrine of the cross of christ jesus ; that is to admire and reverence his cross. iii. from such a remembrance flow more than ordinary advantages ; for things are useful , according as they are managed ; and consequently , if the remembrance here required , be used according to the rules laid down , these following benefits will certainly ensue upon it . for , . hereby our love to god is kindled and renewed : love kindles love , as fire kindles fire ; and therefore god appears in this sacrament , as he did to moses in the bush , all in flames of love , that those flames may warm our breasts : and , o happy soul , that feels those flames warm and heat all that is within her ! when love takes possession of the soul , or rather , when the love of god , represented in the sacrament , raises love in the holy soul , then the soul becomes the seat of wisdom , the tabernacle of holiness , the chamber of the celestial bridegroom , a spiritual heaven , a field which the lord hath blessed , a spouse dearly beloved , a garden of pleasure , the marriage-house , a paradise of vertue , into which the lord descends , not to find out the malefactor , and to discover his nakedness ; but to betroth to himself the beloved virgin , languishing with love waiting for her beloved , and longing for the bridegroom 's coming : and where this divine love takes place , there the love of the world expires ; for , as st. austin speaks , he cannot love that which is eternal , that doth not cease to love that which is temporal . and from this love arise those happy breathings , o fountain of love ! nothing is sweeter than thy love , nothing more pleasant , nothing more beneficial . thy love is not troublesome : where thy love is , there is true pleasure . it is contented with it self , it knows no bounds , it watches opportunities to vent it self , it triumphs in its own cell , and captivates all the faculties ! thy love , o lord , gives liberty , drives out fear , tramples upon humane merits : it gives rest to the weary , strength to the weak , joy to the mourners : it feels no weariness , it feeds the hungry , and keeps the faint from sinking . . hereby our consciences are purged from dead works . this , as it is ascribed expresly to the blood of the everlasting covenant , heb. . . so it must be attributed to the true remembrance of that blood in this everlasting sacrament . such a remembrance cleanseth the heart , purifies the soul , makes the dross of sin vanish , and the impurity , the mind was oppressed withal , wear away . such a remembrance , like the gift of prophecy , jer. . . is as a burning fire shut up in the bones , which consumes the hay , and straw , and stubble , that annoyed the house of god : for , the beauty of god's love makes sin appear black and ugly , and causes a loathing of it . hereby holiness is advanced , and grace begins to flourish ; and the rubbish being removed , the winter of iniquity gone , the frost in the soul dissolved , the flowers of the glorious spring appear . this remembrance chaseth lust and luxury ; and therefore those in whom it hath these effects , are said to wash their robes , and make them white in the blood of the lamb , rev. . . . hereby christ is invited to dwell in us : the house being thus cleansed and swept , the noble guest is invited to make his abode there . this remembrance is attractive ; and where the soul is thus affected with the remembrance of christ's death , he comes and inhabits that beautiful palace ; for such a person seems resolv'd to keep his word : and to him the promise runs , if a man love me , he will keep my words , and my father will love him , and we will come unto him , and make our abode with him , john . . a wonderful favour , this ! to have him dwelling in us , who is the light of the world , the light of heaven , the light of angels , and the sun of righteousness : and from hence flows the joyful exclamation of the apostle , gal. . . nevertheless i live ; yet not i , but christ lives in me ; and the life i now live , i live by faith in the son of god , who loved me , and gave himself for me : for this faith enlightens the soul , gives it clear apprehensions of christ's love , makes her active and lively , and teaches her to overcome the world , john . . . this remembrance is making approaches to heaven and eternal happiness : every fresh remembrance is another step to paradise . what an encouragement is this to come to the holy sacrament ! every time we thus remember the death of christ , we get nearer to the throne on which the victorious son of god sits , triumphing over hell and devils : for the oftner he is remembred thus , the more our souls are elevated , and become more spiritual in their aspirations ; and the farther we proceed in grace , the nearer we come to glory . heaven , in scripture , is compared to an hill , and is the mount where god is seen : every time we come to the table of our lord , and remember him thus , we climb higher , and mount up with wings , as eagles , till at last we reach the top , where there is a perfect calm , no air , no wind , no tempest , no infectious breath , to disturb the conquerors . iv. but though the death of christ be the chief object of our remembrance at this holy table , yet that is no argument , but that we may lawfully remember some other things relating to his person , or greatness , or holiness ; particularly , . his divine life , before he was incarnate : a life , which no mortal tongue can describe : a life , in the explication of which , the blessed cheruhims themselves must fall short : a life , known to none , but to him who knows all , who hath life in himself , and is the life , and the father of the spirits of all flesh. how truly might he say to the jews , joh. . . before abraham was , i am ! he was , indeed , from all eternity , lived in the bosom of the everlasting father , and his life was most pure , some holy , most peaceable , most pleasant , most glorious : a life of infinite content , of infinite satisfaction , of infinite joy , and of infinite love : a life spent in eternal love of the great fountain of divinity , the express image of which he was : a life employed in kind thoughts to poor mortals , and in divine contrivances how their misery might be retriv'd , their bands loosen'd , their dangers overcome , their enemies vanquished , and their souls advanced to celestial mansions : a life undisturbed by the noise of wars , unacquainted with tumults , free from all annoyances , unmolested by the disorders of a giddy and confused world : a life of eternal calmness , which no waves , no billows , no wind , no storms , no tempests could discompose : a life of perfect serenity , and immense sweetness : a life employed in the eternal and incomprehensible enjoyment of his own perfections , and which the inspired king gives us a very lofty description of , prov. . this life christ lived , before he was pleased to visit this benighted world with his healing beams ; and it concerns us to remember this life , that from that consideration , his humiliation , in coming to dwell among us , may appear in livelier colours . . to this may be added , his laborious life here on earth , after he was incarnate : a life despicable from his infancy , contemptible from his cradle : a life of poverty , a life of great misery , of distress , and a thousand inconveniencies : a life he lived , to let us know , that the meanest and most miserable outward condition is no lett or impediment to our being beloved and esteemed in heaven : a life he lived , to shew with what patience and courage we are to bear the troubles that a merciful god lays or sends upon us : a life he lived , to declare to his disciples , that through many afflictions they are to enter into the kingdom of heaven ; and are not to promise themselves great ease and rest here , but are to look for a recompence in the resurrection of the just : a life employed in doing good , to shew , that we are not to be idle here , but to busie our selves in that work which will give the greatest satisfaction , even working out our own salvation with fear and trembling : a life he lived for our sakes , to facilitate our access to pardon , and the throne of mercy : a life he lived , to make our lives comfortable ; and the remembrance of this life must needs inhaunce our esteem of his unparallell'd goodness , who could and would deny himself , both in the glory of his divinity , and the comforts of this present life , for our good , and the welfare of our souls . the preceding considerations reduced to practice . i. christ's example makes it lawful to set up monuments of mercies , and to preserve the memory of any signal deliverance or providence , either by external symbols , or by keeping anniversaries , and days of devotion . indeed , this was a very ancient practice , countenanced by god , and warranted by his approbation . it was from hence , that moses preserved a pot of manna , to put after-generations in mind how god had fed his people in the wilderness ; and moses said , this is the thing which the lord commandeth ; fill an omer of it , to be kept for your generations , that they may see the bread wherewith i have fed you in the wilderness , when i brought you forth out of the land of egypt , exod. . . it was from hence , that aaron's rod budding , blossoming , and bearing fruit , was kept in the ark , to tell posterity , how miraculously the priestood was established in the line of aaron , and for a token against the rebels , as the holy ghost speaks , numb . . . it was from hence , that joshua commanded twelve stones to be taken out of the river jordan ; that this , says he , may be a sign among you , that when your children ask their fathers in time to come , saying , what mean you by these stones ? then ye shall answer them , that the waters of jordan were cut off before the ark of the covenant of the lord , when it passed over jordan : and these stones shall be for a memorial unto the children of israel for ever , josh. . , . in imitation of these precedents , the jewish church afterward , of their own accord , unanimously agreed to keep an anniversary , to remember their deliverance from the rage of haman , esth. . . both eusebius and sozomen tells us of a statue which the woman , who was cured by our saviour of her bloody issue , erected to his honour at caesarea ; which lasted a considerable time , till julian the apostate pulled it down , and erected his own in the room of it . after such examples , who can think it unlawful for a private christian to keep either a fast , or a day of thanksgiving , when either some signal affliction hath befallen him , or some remarkable mercy hath happen'd to him , and to spend that day in exercises of devotion ; whereby he may either work his soul into greater detestation of his his sins , or into greater admiration of god's goodness ? such exercises the divine clemency accepts of , approves of them , and blesses them with new favours ; repeals the judgments threatned , and confirms the soul in her holy zeal , and makes those devotions occasions of opening the windows of heaven , to shower down larger benedictions upon her . ii. it must follow from hence , that those who do not come to remember christ's death in this sacrament , do strangely forget themselves : how great is their number ! what vast multitudes of men and women live in this neglect ! o ye , that are sensible of their sin and blindness , when you meet with any of them , tell them , they forget that they are christians , they forget that their lord and master hath peremptorily commanded them to come , and remember him in this feast ; and that consequently they are disobedient , perverse , stubborn , wilful ; and if they obey him not , are no servants , no children of his : for , if he be their master , where is his fear ? if he be their father , where is his honour ? tell them , they forget the danger they run into , and neglect the means whereby their souls must be snatched from the devil's power , and shun the remedy that must give health to their souls ; and therefore are guilty of the highest contempt , and set up their carnal , shallow , bruitish reason , againt the infinite wisdom of god. tell them , they forget they have souls to be saved , and how long it is before a soul be wrought into a total conformity to christ ; and that therefore they had need begin betimes , and tye and engage their souls to god , under the cross of christ , and do it often , and force themselves into an holy life . oh , tell them , how they will repent , when it is too late , of their neglect of so great salvation . tell them , christ will not remember them in the last day , but prosess to them , i know you not , because they were not sprinkled with his blood , and had not the character of christians on their souls ; which will infallibly drive them into desparation . iii. see here , my friends , what an obligation the remembrance of christ's death lays upon us all , to forget the world , and to mind the greater concerns above . christ died to the world ; his life , his death , and all his actions , shewed his contempt of this present world. he regarded not the vanities , the lusts , the recreations , the slanders , the reproaches , the censures of the world ; but for the glory set before him , endured the cross , and despised the shame . can we remember his death in this sacrament , and think that he did all this , only for us to admire his actions , without transcribing all this on our own lives ? surely , we may live in the world , and yet not be of the world ; we may sojourn in the world , yet not be greedy after the world ; we may mind our work in the world , and yet not make the world our highest good ; we may converse with men of the world , and yet not set our hearts upon the world ; we may be industrious in the world , and yet not suffer the world to ingross our affections ; we may provide for our families in the world , and yet not conform to the world ; we may eat and drink in the world , and yet not participate of the sins of the world ; we may trade and traffick in the world , and yet not have the spirit of the world ; we may suffer afflictions in the world , and yet be far from the sorrow of the world ; we may prudently contrive things in the world , and yet be strangers to the wisdom of the world : in a word , our living in the world is no hindrance to our arriving to an holy contempt of it : and though there be some difficulty in this task , yet the necessity of the work , and the reward in the world to come , and christ's example , and the apostles practice , and god's readiness to assist , and the all-sufficiency of grace , are persuasives and encouragements strong enough to prevail with any soul that is not bent upon her own ruin. iv. the best defensative against sin at any time , is , the remembrance of christ's sufferings . not only at the sacrament , but where-ever we are , this remembrance is an excellent shield in the day of battel . art thou walking , art thou standing , art thou sitting , art thou going out , or coming in ? set a bleeding saviour before thee : when sinners entice thee , think of thy saviour's wounds : when thou art tempted to over-reach or defraud thy neighbour in any matter , think of the bitter cup thy master drank off : when any lust , any vain desire rises in thy mind , think of thy dear redeemer's groans : when thy flesh grows weary of a duty , remember who suffered on the cross : when thou art tempted to be indifferent in religion , and saint in thy mind , look upon him who made his soul an offering for thy sin : when thou art loth to overcome , think of him who , by his death , overcame him that had the power of death : when impatient thoughts assault thy mind , think of the lamb that before his shearers was dumb ; and sure , under this sad scene , thou wilt not dare to sin . and there is this advantage in such a remembrance , that there is a book of remembrance written before the lord , for them that speak often to one another , and think of his name ; insomuch that he will remember them in that day , when he makes up his jewels , mal. . . v. to remember christ's death in this sacrament with greater life and sense , it is very necessary to remember him often at other times : and that is the reason why christ calls himself by many familiar names ; and the holy ghost gives him titles and epithets taken from things we daily see , that we might not look on those things , from which he takes those denominations , without remembring him . to this end , he is called a door , joh. . . that we might not go in or out , but think , o thou who art the gate of mercy , by whom whoever enters , will find mercy ; open thy bosom to my wounded spirit , and let me find rest in thy all-sufficiency , and the merits of thy passion . for this reason he is called a sun , mal. . . that we might not view that splendid luminary , without thinking , o thou glorious light , that didst shine to those that sit in darkness ; shine into my soul , dispel the clouds that darken my understanding , and warm my heart , that it may long for thy salvation . hence it is , that he is stiled the morning-star , that whenever we take notice of that son of the morning , of that harbinger of the day , we might reflect , o thou who tellest the number of the stars , and callest them all by their names ; rise , rise unto me , and irradiate my inward man , that i may delight in vertue . be thou my guide , lead me to thy kingdom , keep me from going astray , and preserve me , that i may be thine for ever . it is from hence that he is called alpha and omega , rev. . . which are letters of the alphabet , that we might not look upon letters in a book , without thinking , lord , be thou the first and the last in all my actions : let me begin with thee , and end with thee : be thou my book ; let me read the characters of thy love , and rejoyce in thee for ever . for this cause he is styled a shepherd , that whenever we cast our eye upon a man of that employment , we may beg of christ to feed us with his spirit : and a lamb , that whenever we see one , we may intreat him to cloath us with his innocence : and a sower , that whenever we see the husband-man throwing seed into the ground , we may beseech him to manure the ground of our hearts , that we may be neither barren nor unfruitful in the knowledge of our lord jesus christ. and he that thus remembers him , in season , and out of season , will , without dispute , be the better able to remember him in this sacrament : and to such a soul , david's saying may justly be applied , the righteous shall be had in everlasting remembrance ; surely he shall not be moved for ever , psal. . . the prayer . o blessed redeemer , who didst remember me when i had forgetten thee , and thoughtest of me when i did not regard thee ! when i lay buried in the common mass of corruption , thou didst not disdain to think on this forlorn creature ! thou didst pity me , thou sawest my misery , and it grieved thee at thy heart : thy bowels yearn'd over me , and thou didst spread thy mantle over me ! o happy remembrance ! i had been lost if thou hadst not looked upon me , i had been undone if thou hadst not cast thine eye upon me ; yet how loth have i been to think of thee ! what an aversion have i had from remembring thee ! how have i shifted off all serious reflections on thy love ! i have more delighted in trifles , than in thee ! how sweet have the thoughts of my corn , and wine , and oil been to me ; and how tedious , how irksome all contemplation of tbee ! when thou hast sometimes put me in mind of thy sufferings , how have i suffered worldly thoughts to drive thee out of my mind ! how justly mightest thou turn thy eyes away , and hide thy face from me ! o sweet , o glorious object ! appear in thy beauty , appear in thy glory to my mind ; that i may be throughly convinced that nothing deserves my thoughts so much as thy self . i am resolved to remember thee with greater delight and constancy : help thou me . should not i remember thee , who hast in a manner forgotten thy self , to remember me ! i can remember a temporal deliverance ; and shall not the deliverance of my soul , procured by thy death , be remembred by me ! i can remember a disaster , which hath some years agone befallen me ; and shall not i remember the infinite misery , from which thou camest to rescue me ! i will think of thee in the night-watches , i will think of thee when i lie down , when i awake , when i rise again . in the great ordinance of thy supper , i will in a most solemn manner think of thee . teach me to remember thee here with joy , with pleasure , with comfort to my soul. here let my thoughts of thee be sweet . whenever i think on thy cross , let me remember how by thy charity i was freed from the curse of god. thou becamest a curse for me : ought not this mercy to be remembred for ever ! write it in my mind , engrave it upon my heart , let this remembrance be easie to me . chase away all unwillingness , all backwardness to this duty , from my soul. oh , let it become natural , and make this remembrance profitable to me , that my inward man may be renewed by it day by day , and abound in love ; and the longer i live , the more conformable i may be to thee , sweet jesu ; to whom , with the father , and the holy spirit , be all honour and glory , for ever , and ever . amen . chap. xiii . of the other element or part of this holy sacrament , viz. the wine , and the cup christ made use of in the institution of the eucharist . the contents . red wine , in all probability , made use of by christ , in the institution of this sacrament : as also , wine mixed with water . too great a stress laid upon this mixture by the roman and eastern churches . the cup christ used in this sacrament , pretended by the romanists to be in their possession . the cups made use of by the ancient churches , what matter or substance they were of , examined . on the sacramental cup , anciently was engraven the figure of a shepherd and a lamb. the cup , in process of time , changed into silver pipes . christ gave the cup to the disciples , as well as the bread , for weighty reasons ; to shew , that the bread and the cup are of the same worth ; and that those who receive the one , should receive the other also . the abuse of the church of rome , in denying the cup to the laity , laid open . their reasons and arguments answered . why christ made use of wine in this sacrament , discovered in five particulars . the reasons why he made use of a cup , and no other vessel . an enquiry made , why christ took the cup , after he had done with the cup in the passover . the cup in this sacrament , contrary in its effects to circe's cup among the heathens . none fit to drink of this cup , but men of valour and courage . this cup very comfortable to all distressed spirits . the prayer . i. though it be not very material to know what wine it was , christ made use of in the institution of this sacrament , what colour it was of , or whether it was pure and unmix'd ; yet we have reason to believe that it was red wine , and wine mix'd with water . red , because this was the usual wine among the jews , and therefore called the blood of the grape , gen. . . and when the royal prophet would express god's vengeance upon the wicked and incorrigible by wine , he saith , the wine is red , psal. . . and this sort of wine did best represent the blood of christ , which was to be spilt for the sins of the world , and to make a considerable figure in this sacrament . and to this purpose is that famous prophecy , esay . , , . who is this that comes from edom , with died garments from bozra ? wherefore art thou red in thy apparel , and thy garments like him that treads in the wine-fat ? which words , as , by the consent of interpreters , they relate to christ's death , and bearing the burthen of god's anger for our transgressions , so they at once express the blood of christ , and the colour of the wine that was most in use among the jews ; and consequently , 't is very likely that christ made use of red wine in this ordinance . and as it was red , so it is probable it was wine mixed with water , this also being customary in that country , as we see , prov. . . in which our blessed master lived during his abode in the world. the evangelists , indeed , mention no such thing ; but , in general , only tell us , that it was the fruit of the vine , christ and his disciples drank of : and this sufficiently justifies the use of pure wine in our churches , when the eucharist is celebrated : and though the jews are very peremptory in asserting , that it was the practice of their fore-fathers , in the passover , as well as at other times , to mingle water with their wine , which is the only thing that makes it likely that christ did not vary in the institution of this sacrament , from the custom of using mix'd wine ; yet since the book of god , whereby we are to be governed , is silent as to this mixture , it follows , at least , that the christian churches are left to their liberty to use either pure or mixed wine in this sacrament . the roman church , at this day , makes it a piece of religion to use wine mingled with water in the cup the priest drinks of in the celebration of the mass. the eastern churches keep up the same custom . the armenian christians heretofore used pure wine , but they were censured for doing so in the sixth council in trullo . and it is a very strange uncharitableness in theophilact , to curse these armenian christians for this omission : let them be confounded , saith he , because they mingle not water with their wine in the mystery of the eucharist . the greeks , who are strangely superstitious , do warm their water before they mingle it with the wine , thereby to represent the warm blood and water that flowed from christ's side after his death : and , indeed , this was the great reason why the churches of old did use wine and water in this sacrament , thereby to put the congregation in mind of that blood and water which ran out when the profane soldier ran his spear into christ's side ; though some think , that the mystery of it was to express the two sacraments , christ had bequeathed to his church and followers . there were a sort of hereticks in the ancient church , who made use of water only in the eucharist , as thinking the use of wine unlawful , and an invention of the powers of darkness : but the church condemned them , as profane ; and thought them unfit for her communion . and yet , were it so , that christians lived in a country , or place , where they are in no possibility of getting wine , it is not to be doubted , but that any other liquor , which men commonly drink , and refresh their fainting spirits with , may lawfully be made use of , as a symbol , or outward sign of that inward spiritual grace , which we apprehend to be in the blood of the ever-blessed jesus . at this day , in the churches of aethiopia , where wine is scarce , the priests , in the eucharist , make use of a liquor , made of water and the stones of raisins , bruised and infused in it ; and yet , even to this liquor they add more water , to observe the custom before-mentioned . the same liquor is used by the cophites in egypt , and by the christians of st. thomas in the indies . and we read of others , who , for want of wine , have kept a linen cloth by them , dipped in wine , and dried ; and when they had occasion to celebrate the lord's supper , have wetted that cloth , and made use of the liquor thus expressed , instead of wine : a custom condemned , indeed , by pope julius ; who , in case of necessity , permitted a bunch of grapes to be bruised , and mingled with water . but how can a certain law be prescribed to people that have neither grapes nor wine ; as it happens in many countries far distant from the sea ? ii. as to the cup , out of which christ and his disciples drank the sacramental wine , some have been so curious , as to enquire , not only into the matter , but also the form or shape of it . the more superstitious sort in the church of rome , contend , that this cup was of silver ; and not a few among them believe , at least pretend , they have the very cup christ used in the first institution of this sacrament : but the mischief is , that this cup is to be seen in divers places ; at rome , at valentia , at doway , at lions , and in helvetia : so that either none of all these pretenders have it ; or if one have the right , the rest must be impostures ; or if all have it , it must , since that time , be miraculously multiplied ; which , i think , may as well be believed as transubstantiation . the evangelists did not think it worth while to mention any thing about it ; and whether the cup , he used , was of earth , or tin , or silver , or gold , or stone , or wood , tends not much to edification . st. chrysostom saith appositely , though the cup the apostles received , and drank of , was not of gold , yet tremendous it was , and full of majesty and splendour , because it was full of the holy ghost . 't is very probable , that in the more innocent ages of the church , when simplicity and godly sincerity flourished , christians were contented with wooden cups , as they are at this day in the church of aethiopia : these were afterwards changed into glass ; and as in progress of time , plenty , and the people's liberality increased , and the church fell to imitate the grandeur of courts ; cups of silver and gold , and sometimes decked with precious stones , were made use of : which occasioned that witty saying of boniface the martyr , when one asked him whether it was proper to make use of wooden vessels in the sacrament ; his reply was , heretofore the church had golden ministers , and wooden chalices ; but now we see golden chalices , and wooden priests ; because the time he lived in was very barren of vertuous and learned men. we are told by some historians , that pope zephyrinus was the first that brought in chalices of glass , about the year of our lord , . whereas before they had been all of wood. and to this purpose st. jerome , some time after , tells us of exuperius , the famous bishop of tholouse , that he used to carry the consecrated bread in a wicker basket , and the holy wine in a vial of glass ; yet they began very early , especially in the greater cities , to bring in pomp and grandeur about the vessels used in the holy communion ; as , at rome , constantinople , alexandria , and in other wealthy and populous places ; which made julian the apostate , seeing the rich communion-vessels , say scoffingly , how splendidly is the son of mary served ? in a word , 't is like , as soon as the church began to enjoy quiet and ease , under constantine's reign , prosperity being impatient of mean and plain usages , men began to change the primitive simplicity into more stately ways of administration of this sacrament : not that there is any hurt in using silver or golden cups in this sacrament , but so much i thought sit to mention , to shew , that as the gospel takes notice of no such thing , as the matter the cup was made of , so there is no stress to be laid upon it ; and a peaceable christian is , in this case , to follow the usages of the church he lives in , and to look chiefly to the spiritual frame of his heart ; for if that be as it should be , it is indifferent what matter the cup is made of in the administration of this ordinance . as to the figure , form or shape of the cup christ made use of , tradition saith , it was a cup with two handles , holding a quart of wine . 't is true , the jews , in their passover , made use of such a measure , which was therefore called robiit , or a fourth part ; and christ might possibly accommodate himself to that custom , the rather because it was a cup that all the disciples drank of , according to christ's order , drink ye all of it ; yet this is still conjectural only , and therefore the christian churches are in this case left to their prudence and discretion . tertullian tells us , ( and he lived about the beginning of the third century , ) that in his days there was engraven on the sacred chalice the figure of a shepherd , carrying a lamb upon his shoulders ; an emblem either of the parable , luk. . , . or of the son of god , who walked through the wilderness of this world , to seek those which were lost ; and having found them , brought them back to the fold again , and to his father's house . but see how soon an innocent custom draws on more dangerous practices : in process of time , the holy cup in the sacrament began to be adorned with various images and inscriptions : such was the cup which remigius , archbishop of rhemes , who died in the year . bequeathed to his church , with this inscription , out of this cup the people drink life and happiness , through the blood of christ jesus . as superstition afterward increased , instead of silver cups the people made use of , the monks invented little silver pipes , through which the people were to suck the holy wine out of the cup the priest made use of ; which is the reason why , in the rules of the carthusian monks , this , among the rest , was one , that they shall have nothing of silver in their colleges , save only a silver chalice , and silver pipes , through which the lay-men are to suck the blood of christ. these things are hinted here , to shew how necessary it is to keep up to the primitive institution of this sacrament ; for if once men presume to deviate from that simplicity , they know not where to stop , and they will be tempted to hancker after new devices and inventions every day . iii. that christ gave the cup to his disciples , as well as the bread , is evident from the institution . and the reasons were these : . to shew , that this part of the sacrament is of the same worth and value with the other , and that we are to esteem the sacred cup as highly as we do the bread ; for as the former represented his broken body , so this , his spilt and flowing blood : nay , if there be any preeminence in the one above the other , it must be ascribed to the cup , or the blood of christ , represented by the wine in the cup ; for upon the blood of the son of god the weight of redemption lies , according to what the apostle tells us , heb. . , . but christ being become an high-priest of good things to come , by a greater and more perfect tabernacle , not made with hands ; that is , not of this building , neither by the blood of goats and calves , but by his own blood he enter'd in once into the holy place , having obtained eternal redemption for us : and , without shedding of blood , there is no remission ; as it is , vers. . and this shews how miserably the poor people are deluded in the modern church of rome , in that they are denied the cup in this ordinance ; for hereby they are deprived of that which should afford them the greatest comfort , and assure them of the remission of their sins : for , if the great stress of redemption must be laid on the blood of christ , and they are deprived of that part of the sacrament which properly and immediately represents his blood , which was shed for the remission of their sins , it must necessarily follow , that they are intolerably cheated : and what assurance can they have from this sacrament , that their sins are , or will be pardoned , when they receive not that which must assure them of it ? so that the laity in that church are left in a most uncomfortable condition . nor will it avail much to say , that the people believe that they receive the blood in the bread ; for it is not fancy or imagination that will do any good here . christ , certainly , did not think so , which made him appoint a distinct symbol for his blood ; and , but that they are not to believe their own senses in that church , their eyes and tongues might convince them , that they do not remember the shedding of christ's blood for the remission of their sins , by drinking of the wine designed for that purpose : for , . christ , in giving the cup to his disciples , as well as the bread , intimated thereby , that those who received the one , should receive the other also . this hath been the sense of the christian church for many hundred years after christ : the greek , from the apostles days , to this hour , hath inferred , and doth infer so much ; and even the latin church , for above a thousand years , was of the same opinion . 't is true , in the church of rome , the priest drinks of the consecrated cup , as well as eats the consecrated wafer : but what have the poor sheep , the lay-men done , that they must be excluded from the cup ? the apostles , 't is granted , were priests ; but they received not the holy sacrament as priests , but as believers : christ , at that time was the priest that administred the holy symbols to them ; and children can tell , that , according to this way of arguing , the people ought not to receive the holy bread , because the apostles were priests when they received it . however , to do even an enemy right , the church of rome is ingenuous enough in their maintaining of this sacrilege ; for the council of constance expresly tells us , that though christ gave the sacrament to his disciples in both kinds , and though in the primitive church , this sacrament was received by the faithful in both kinds , yet notwithstanding all this , the fathers of that council think it fit to abrogate that custom , and threaten the priest with excommunication , that shall offer to give the consecrated wine or cup to the common people . and , i confess , this is plain dealing , but in the worst sense ; as men do justifie their sins , and boast of their iniquities : and with what conscience any person can be of that church , that doth assert , and defend , and obliges her members to comply with such manifest contrariety to the doctrine of christ , i know not . this i know , that obedience to the precepts of the gospel is a commanded duty , and they are excluded from christ's favour and friendship , that will not keep his words ; and all pretences of love are rejected , as pageantry , where obedience to his commands is not the product of that love ; and consequently , they can expect but little favour of him , that knowing their master's will , will not do it ; and being convinced , that he hath given this general rule , drink ye all of this , prefer their own fancies , and would rather break his command , than either acknowledge themselves in an error , or return to the truth , which they have forsaken . iv. that which gave occasion to this sacrilege in the church of rome , was partly the pride of the clergy , who by receiving in both kinds , would needs distinguish them selves from the laity ; partly the asservation , or keeping of the consecrated bread in some houses , practised by inconsiderate people in ancient times ; partly the doctrine of transubstantiation , for the roman clergy perceiving , that the people would never receive this absurd doctrine , if they did not make them believe that in the wa●er they received christ's blood , as well as his body , thereupon denied them the cup ; partly some frivolous pretences , as , that in some places wine could not be had , others were abstemious , and naturally hated wine ; some had long beards , and might spill the holy wine upon them ; and some had the palsie in their hands , whereby they might let the cup fall ; &c. pretences which the primitive church did not so much as dream of . it is certain , that this sacrament is a feast , and as any ordinary feast would look strange , if no drink were given to the guests , so the sacrament in the roman church , loses the name of a spiritual feast , by their denying the cup to the laity : and one may justly wonder , how , in that church , they can understand the th chapter of st. john's gospel of the holy sacrament , since it is expresly added , v. . except ye drink the blood of the son of man , you have no life in you : this very place did so much pinch aeneas sylvius , who was afterwards pope , by the name of pius ii. that when the bohemians and taborites , demanded the cup in the sacrament , upon that saying of christ , he had no other way to extricate himself , but by alledging , that in that chapter christ did not speak of the sacrament at all , but only of spiritually eating and drinking , in general , viz. by faith , or practical belief of his doctrine . and this opinion , not a few of the romanists are forc'd to espouse ; yet the generality of them understand it of the sacrament , and how the people can content themselves under such a threatning , if that be the sense , i cannot comprehend . and though some of them plead , that there is a difference betwixt the institution and a precept ; and though christ instituted this sacrament in both kinds , yet he did not command it to be received in both kinds ; yet who sees not the weakness of this exception , since christ hath commanded us to use and administer this sacrament , as he hath used it , and expresly adds a command concerning the cup , drink ye all of this . and though in luk . . christ is said to be known of the disciples by his breaking of bread , yet from hence it follows not , that by that breaking of bread is meant the eucharist , nor if we granted , that the eucharist is to be understood there , that therefore they had no wine , since the whole action is commonly expressed by breaking of bread , as act , . and if this were granted , it would follow , that christ consecrated only in one kind , which they of the church of rome themselves will not allow . but they , that from such expressions would infer , that bread only was used in the eucharist , betray their stupid ignorance of the customs and expressions , used among the jews , who commonly called any meal whatsoever , where all sorts of food and drink were used , by the name of breaking bread ; and to break bread with a man , was as much as to dine or to sup with him : and so the grecians , from the other part of a meal , called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or drinking together , as the jews call a feast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mishteh , or drinking ; though meat as well as drink , was set upon the table . what some alledge out of nicephorus , concerning a woman , in st. chrysostom's time , infected with the heresie of macedonius , who coming to receive the communion , substituted or took common bread , instead of the sacramental bread , which thereupon , by a miracacle , was turned into a stone , and would infer from thence , that the laity , at that time , received the bread only , is altogether insignificant ; for not to mention that that story may justly be suspected of falshood , since st. chrysostome himself makes no mention of it , it 's evident from his writings , that the laity in his time received the communion in both kinds ; and if such a miracle had been wrought before she received the cup , how doth it follow from thence , that none of the other communicants , which were present , did receive the cup ? god might , by that miracle , shew and discover to her , her unworthy receiving , whereby being frighted , she might be afraid of receiving the other part of the sacrament ; yet still , that doth not make it out , that the communion was in those days received only in one kind : and besides , what would the practice of a particular church signifie , if it contradicted both the practice of christ , and of all other churches ? that the sacramental bread was carried home , kept and preserved by some in boxes at their own houses , which in case of necessity or imminent danger , they made use of , we deny not ; but the practice of particular persons is no law , no prescription , and the papists themselves will not allow lay-men to keep the consecrated wafer in their houses , and to communicate without a priest : so that this practice of particular persons , neither infers the lawfulness of it , nor the lawfulness of communicating in one kind . the primitive churches were very much against this keeping of the consecrated bread , or carrying of it home ; for in st. jerom's after the communion , if any of the consecrated bread were left , the communicants divided , and eat it up ; nicephorus assures us , that it was the custom of the church of constantinople , for many years together , that if after the communion , much bread were left , more than the ministers present could eat , the boys , that were fasting , were called from their school , and had liberty given them to eat it up . in hesycheus's time , it was customary , if after the communion any bread remained , to burn it , and in the council of caesar augusta , about the year of christ . it was decreed , that if any did not eat all the bread in the eucharist , that was given him , but did carry it home , he should stand exmunicated for ever . so that , whatever the practice of some particular persons was , the church , we see , protested against it , and abrogated it , partly because there was no example for this keeping of the bread at home , in the gospel , partly because it might , as afterward it did , give occasion to many superstitions , as indeed the asservation of the consecrated waser in the church of rome at this day , is nothing else ; for they keep it in boxes or chests , that they may carry it about , and promote the adoration of it in the circumgestation ; and when any great fire , or wind , or tempest happens , this is pretended to have great virtue , either to lessen or avert those evils . it is pleaded commonly , that the laity may , with greater convenience , receive only in one kind , and with as much profit to , as if they received in both ; but that this is false , appears from hence , . because nothing can be convenient for the laity , that is against christ's institution and command ; and as the bread is to lead them to the contemplation of christ's crucified body , so the cup is to direct them to fix their thoughts on the blood he spilt for them . and if this way of reasoning were just , why should it not be as convenient for the priest to receive in one kind , as for the laity ? . because the profit that is to be received by the communion , must be received in that method and order , that christ hath thought fit to dispense it ; and since christ thought it most proper , that this profit should be received by communicating in both kinds , to expect profit contrary to christ's design and intention , is to deceive our selves . some of the papists themselves grant , and it was asserted by several in the council of trent , that greater grace and comfort was to be received by communion in both kinds , than by communion in one only ; and there were some of the primitive fathers , that thought that the bread extended its virtue to the body only , but the wine to the soul ; and if this were to be allow'd of , the laity , in the church of rome , must be either supposed to have no souls , or that their souls receive no profit by the sacrament , since they are denied the wine . but however , if communion in one kind be so profitable for the laity , why should it not be as profitable for the clergy ? v. why christ made use of wine in the institution of this sacrament , several reasons may be given : as , . one great property of wine is , to give man a chearful countenance , and to make glad the heart , psal. . . and surely this was to let us see , what joy our souls are to express at the remembrance of god's compassion and charity ; a joy , which will appear very rational , if we frame right apprehensions of our natural condition ; for , let me take a view of the state of my soul abstractedly from christ's mediation and god's love ; i shall appear to my self a creature forsaken of god , destitute of mercy , deprived of hopes of pardon , an object of wrath , a scorn of angels , the sport of devils , a companion of reprobates , a prey to ravenous birds , an heir of the burning lake , a subject of damnation , a slave to the worst of masters , hated by heaven , condemned by mine own conscience , and in a worse condition than the beasts that perish ; and let me suppose that i were surrounded by wolves and lions , in a barren wilderness , vipers and serpents crawling about my heels , every moment in danger of being torn to pieces , and in danger of a cruel , lingring , and barbarous death ; and in these sad circumstances , should some kind deliverer leap from behind a thicket , or come riding toward from afar , to rescue me from this impendent ruin , how should i rejoyce at the unexpected and unlook'd for providence ! my case , by nature , is much worse ; for wild beasts may devour me , and make an end of my pain : but here i find my self beset with hellish furies , so far from being willing to make an end of my life and pain together , that they seem resolved to increase it daily ; and no angel , no lazarus , no messenger out of the clouds , vouchsafes a drop of water ; and therefore , in so deplorable an estate , to see the son of god spriging in , and flying to my rescue , and crying , i will heal thy backslidings , and unto my enemies round about me , o death , i will be thy plague , o grave , i will be thy destruction ; what joy , what gladness , what comfort must this cause ! . by wine he represented the everlasting joys , he intended to purchase for his followers , by his bitter death and passion ; he himself gives us a hint of this , matth. . . i will not drink henceforth of the fruit of this vine , until the day that i drink it new with you in my father's kingdom , i. e. of this material wine , i shall , after this , drink no more in your company ; but when you are advanced to the joys and glories of my father's kingdom , then i 'll drink and feast with you again ; and the wine , i will then give you to drink of , shall be new wine , infinitely different from this wine , which shall have others effects , and other operations : wine , which the dull world is a stranger to ; wine , which glut●ons and drunkards shall never taste of ; wine , that shall fill your souls with the purest joy's with delights , purely spiritual and celestial ; so that these everlasting joys may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wine fulfilled , as st. luke speaks of the bread , luke . . and then the wine may be said to be compleated and fulfilled , when that , which is represented by it , is actually fulfilled and conferred on the person , who are counted worthy of it . the joys above , are the wine of angels ; this wine is the clear vision of god , or the glorious sight of the fountain of light and beatitude ; this inebriates their understandings , irrigates the spirits of men made perfect , makes them drunk with joy , and their reason is lost in raptures and extasies ; and therefore justly styled joy , which eye hath not seen , and ear hath not heard , and heart cannot conceive : the souls of men , it seems , are channels too narrow to hold those joys ; they over-run the banks ; and as the flame of a candle is lost in the brighter sun-shine , so the divine light in heaven shining upon souls , they are , as it were , lost in that glorious splendor . . wine is the emblem of wisdom too ; so much we may guess from what we read , prov. . , . wisdom hath built her a bouse , she hath hewen out her seven pillars , she hath kill'd her beasts , she hath mingled her wine , she cries come eat of my bread , and drink of the wine that i have mingled : so that we have reason to conclude , that our saviour in using wine in this sacrament , would express the necessity of a vigorous application of our minds to spiritual wisdom , even to that wisdom which drives out sensuality , expels the wisdom of the flesh , despises the wisdom of the world , and values christian simplicity above all words which human wisdom teaches ; wisdom which seems folly in the eyes of the world , but is really an effect of the spirit of wisdom and understanding ; wisdom , which concludes , if christ hath done for me , what the scripture saith he hath , laid down his life , spilt his blood , sacrificed himself , given himself a ransom for me , a mercy without which i could neither have been safe nor happy , and a share in which must needs be more to me , than the wealth of kings : what can be more reasonable than that he should be my master , and i his servant , that he should command , and i obey , that he should govern , and i submit ; that he should prescribe laws , and i act according to those laws , whatever danger , whatever trouble , whatever inconvenience i put my self to . this is the wisdom of god , or rather infused by god into the soul ; and if any sort of wisdom were hinted by christ's using wine in this ordinance , it must be this wisdom ; for this is gratitude and ingenuity , and an argument , that we receive not the grace of god in vain . . wine hath briskness and spirit in it , and might not this be an item to tell us , how lively and vigorous our love should be to christ jesus ? and how like new wine , our love should be ready to burst the bottles , at least vent it self in some such ejaculations ? oh jesu , how sweet , how lovely . how amiable art thou , how full of beauty , how full of glory , how full of majesty in the midst of all thy pain and sorrow ! thy wounds look dismal , yet was never any thing more medicinal , never did any thing afford greater virtue ; for they can cure sin , they are preservatives from hell , and the surest amulets against inffection ; from these the costly balsom flows , that must restore my wounded soul ! oh how i love thee ! oh how i prize thee ! oh how i esteem thee ! thou art more to me than father or mother , more than lands or houses : i read of fountains that flow'd with oyl , when thou wast born , but that 's no comfort to me ; thy wounds are the springs that send forth an oyl precious and sweet , and odoriferous , whereby the diseases of my heart are expell'd ; this is the oyl of gladness , anoint my head with it , and from thence let it run down to the skirts of my cloathing , that my whole man may be thine , and my soul and body , and all i have , may participate of thy grace and compassion ! . wine is cleansing too , and might not this be an hint of the purifying quality of the blood of the holy jesus ? surely that blood cleanses us from all sins it washes whiter than snow , fullers-earth is not to be compar'd with it . though the sinner wash himself with nitre , and take much soap , to purifie his soul , yet that will not take away one spot , still his iniquity will be mark'd before god ; but the blood of christ will make him clean , so clean , that god will spy no iniquity in jacob , and no perverseness in israel ; so clean , that no wrinkle shall appear in him ; one would think nothing could have been more filthy than some sinners have been , yet upon their repentance , the blood of christ hath so purified , so cleans'd , so beautified their souls , that even angels have fall'n in love with them . vi. that christ made use of a cup in the distributition of the wine , we have already taken notice of ; but whether there might not be some mystery in his making use of a cup , and no other vessel , is a thing worth our consideration . and. . the prophets had spoken of a cup of trembling , and of a cup of god's fury , es. . . jerem. . , , . this cup the jewish nation was to drink of , their commonwealth and policy was to be destroy'd , and inexpressible calamities were to light on them ; and the second captivity was to be worse than the first , as their sins that caused the second , were greater than those which occasioned the first ; miseries so great , that when christ beheld the city , he wept over it , and said , the days will come upon thee , that thine enemies shall cast a trench about thee , and compass thee round , and keep thee in on every side , and shall lay thee even with the ground , and thy children within thee , and they shall not leave in thee one stone upon another , because thou knewest not the time of thy visitation , luk. . , , . this was the cup of astonishment , that unhappy nation was to drink of , so that his making use of a cup , was an allusion to that misery ; for now the time drew near , and they were going to do that , which would hasten their ruin , viz. kill the lord of glory , and their greatest friend . . himself was to drink the cup of the lord's fury , to atone for the sins both of jews and gentiles , and of this , the cup he took was an emblem . he had generously and freely undertaken to open to mankind a way to god's favour . this way could not be made , considering the decree of god , but by his sufferings ; and and accordingly we find him drinking so deep of this cup , that in the garden of gethsemane , he falls into an agony , and his sweat was , as it were , great drops of blood falling to the ground , luk. . . that which made this cup so bitter , was the greatness of the sins of mankind , and the dreadful wrath of god they had deserv'd , particularly the monstrous sins of the jewish nation , to whom the first offers of grace were made , and the unspeakable temporal calamities which were to come upon them for their perfidiousness , and contempt of the greatest mercies , and their total desolation and destruction , for their hardness and wilful stupidity . these , as they were represented to his mind in a lively manner , so it caused prodigious grief in his soul , insomuch that he profess'd his soul was sorrowful unto death ; this was a cup , the most loathsome that ever mortal did take , and therefore he calls it by that name , father , if it be possible , let this cup pass from me , luke . . he takes therefore a cup here , that his followers in future ages might think of the cup he had drunk of , with so much terror and consternation . a cup he took , to let us see , that the cup he took in this sacrament , was the true cup of salvation : we find mention made of a cup of salvation , and of a cup of consolation , psal. . . and jer. . . but the cup in this sacrament is of a far greater virtue . the cup of salvation among the jews , was either the cup of wine they made use of in the passover , or the cup they drank of at festivals or feasts , when they rejoyced with their friends , after some signal mercy and deliverance . the cup of consolation was properly that , which they gave to mourners at funerals , especially where people took on excessively for the death of their near relations , or were ready to sink with grief ; but the cup in this sacrament , is a cup of salvation and consolation in a sublimer sense . by the blood of christ , mankind was made capable of inheriting life and eternal salvation , which is beyond being saved from egypt , from the midianites , from the assyrians , and from the chaldeans , so that he that drinks of this blood contain'd in the sacramental cup , and drinks like a thirsty man , with a thirst after righteousness , drinks salvation , drinks everlasting mercy , drinks to the content and satisfaction of his soul , and out of his belly shall flow fountains of living waters , i. e streams of grace and goodness shall flow from his heart , to the watering and enriching of those that are round about him , john . . and this must needs make it a cup of consolation ; for what greater comfort can there be , than to drink the rich draught of pardon , of peace , and mercy , and joy in the holy ghost , as every soul is supposed to do , that comes to this ordinance , with unfeigned resolutions to have her conversation in heaven . . a cup he took , to put us in mind how necessary god's goodness , favour and providence is to us , for this was expressed in the law , by making god the portion of their cup , as we see , psal. . . the lord is the portion of my inheritance , and of my cup ; a phrase much used among the jews of the devouter sort , when they would declare , not only their interest in god's special providence , but the necessity of having a right and title to it . a cup is a necessary utensil in a family and there is scarce any person so poor and needy , as to , want a cup ; so hereby they expressed both the absolute necessity of having a special interest in god's love , and the possibility the poorest body was in , to arrive to this priviledge . a man may be happy without lands and houses , and happy without an estate , without father and mother , without children , without a prince's favour ; but he cannot be happy without an interest in god's gracious inclinations and complacency . even an idolatrous laban , gen. . . was in some measure sensible of this truth ; for when rachel had stollen her father's images , he seem'd to be much concern'd for them ; if thou wouldst needs be gone , wherefore hast thou stollen my gods ? as if he had said , i could have been content with thy taking away my daughters , my grand-children , my cattle , and my sheep ; but to steal my gods , than which nothing is more dear , or more necessary to me , this i cannot brook . a cup therefore christ made use of in this sacrament , to tell us of what concernment it is to have god for our friend ; and if he be our portion , we need no more ; if he be the portion of our cup , we have wealth and bliss enough , and may defie all the powers of hell , who in this case may assault , but cannot prevail against us . indeed if christ be ours , and will vouchsafe to intercede for us , we are more than conquerors . o jesu ; thou art our all , our crown , our glory ; if thou be for us , we need not fear who is against us ! let thy wounds be ours , and our wounded spirits will be at rest : o tell us , that thine agonies are ours , and we will triumph over death , and sing , o death where is thy sting ! o grave where is thy victory . . a cup he took , to bid us mind what he had so often told the pharisees , and to hint to us , that , whenever we see this cup in the sacrament , we ought to ask our hearts , whether we make clean the inside of the cup and platter ; as the expression is matth. . . i. e. whether we purifie our inward man , our souls and spirits , from those covetous , disorderly , unclean desires , thoughts and imaginations , which are so apt to harbor there . true religion is no outside business , but must be rooted in us , and a sense of the love of god , must be riveted into our spirits , that there , god may become truly amiable to us , and what we feel within , may force , as it were , the outward man into a suitable fruitfulness . most mens religion , like their cloaths , adorns only the ovtward man , and saying their prayers , going to church , and doing such little things as are no trouble to their lusts , or sinful appetite , are the principal ingredients of their divinity ; but this is not the light , which christ's religion gives , for that strikes the understanding , works upon the will , and puts all that is within us into fermentation ; this cleanses the heart from filthiness , the thoughts from vanity , the mind from prejudice , the affections from love of the world , from malice , hatred , and supercilious contempt of our neighbors , and the desires from revenge and greediness after the shells and husks of outward comforts ; so that true religion is a new principle , which produces a new creature , and newness of life , cor. . . and why may not we piously believe , that his making use of a cup , was also to encourage our charity and hospitality , expressed sometimes by giving a cup of cold water to a disciple , in the name of a disciple , matth. . . he that knows any thing of this holy sacrament , knows , it is a feast of charity , a feast , at which we remember our spiritual poverty , and lying at the gate of heaven , fuller of sores , than the famous beggar before the palace of dives ; and can the undeserved , unexpected , and inexpressible charity of god to our souls , shine in our faces , and not warm our hearts , and bowels into compassion , and commiseration to the poor and needy , such especially as are of the houshold of faith ? if we are so low in the world , and providence hath put us in so mean a condition , that we can give no more than a cup of cold water , and do but run to the next well or river , and fill the cup , and bring it to a distress'd and fainting christian , a good man , and a disciple of our lord , even that shall be interpreted favourably , and god will find out a recompence for it ; a recompence , which shall make the giver sensible , that it was for that cup he gave , that he receives that mercy ; provided still , that this charity proceeds from a sense of the love of god , and tenderness to the necessities of the humble man. this consideration one would think should be baulked by none that comes to the lord's table , where the lame , and blind , and maim'd are entertain'd ; for such abasing thoughts of our selves , we are to entertain here ; and if so , how easie , how natural is the inference ? if so miserable a creature as i , am feasted here , and god gives bread of life to my hungry soul , how can i express my gratitude better than by casting my bread upon the water , especially when i am promis'd to find it again after many days , floating on the rivers of pleasure , which are at the right hand of god for evermore . vii . both the evangelists and st. paul taking notice , that christ took this cup after he had done with the cup in the celebration of the passover , we must not pass it by without making some remarks upon it . and , . it was to teach us order in our duties , and to avoid confusion in our holy performances . god is the god of order , and 't is fit , his servants should resemble him in this particular , greater duties must ever be preferr'd before the lesser , and mercy many times comes to be a greater duty than sacrifice . ordinarily a duty of god's worship , we have resolved upon , ought to be preferr'd before a duty of civility ; and a customary visit is not to dash or hinder our intended devotion . god must first be pleas'd , and then man , in things lawful and convenient ; yet charity is of so great a value in the sight of god , that many times he bids us prefer that before devotion . when my neighbors house is on fire , i am bound to run , and endeavour to quench that , though the hour is come , that i use to enter into my closet to pray to my father in secret ; and my sick neighbor wanting my help and assistance , i may justly prefer a charitable visit before my accustomed suplications . nor is this all the order , that is to be observ'd in duties ; the business of our calling must be begun with prayer , and concluded with thanksgiving ; and he that , when first he awakes in the morning , lets his first thoughts be of god , and when he is up and dress'd , applies himself to singing of a psalm , or to meditating in the law of god , by reading a chapter in the bible with attention , then kneels down to prayer , either by himself , or with his family , and afterwards goes to his lawful employment , and in the midst of that imployment forgets not , that god sees and hears him , but runs up often with his thoughts to heaven , takes notice of god's providences , and before he goes into company , arms himself with holy ejaculations against sin , and infection , and at night reviews what he hath been doing in the day-time , such a person acts orderly , and draws a blessing down upon the work of his hands , not to mention the peace , he thereby procures to his mind , and conscience . . he took this cup after the paschal cup , to shew , that after the jewish oeconomy , another , and much nobler dispensation was to follow , a dispensation not of shadows and types , and images , but of truth , of reality , and accomplishment ; a dispensation not requiring sacrifices of lambs and bullocks , but such as press'd spiritual sacrifices and oblations ; a dispensation not of bondage and slavery , but of freedom and liberty ; a dispensation , which should be large and diffussve , not confining its priviledges and influences to a single nation , but spread them abroad to the comfort of all the inhabitants of the world. none drank of the cup of the passover , but persons circumcised ; but the cup christ takes here , all nations , both circumcised , and uncircumcised , were permitted to participate of ; all penitents , what kindred , people , tongue , or nation soever they were of . . he took this cup after the paschal cup , to shew there was greater virtue and excellency in this last , than there was in the first . after me comes a man , saith the baptist , john . . that is preferr'd before me , for he was before me . so it may be said of the paschal cup , after that , came a cup , which was far more excellent and glorious , and beneficial , than the other . christ came after moses , after the law , after the prophets , yet went beyond them all in light , in knowledge , in virtue , in goodness , and in bringing glad tidings ; and so the passover , tho' it was before the lord's supper , yet doth this supper of the lord transcend the other by many degrees , and both represents and confers sublimer mercies than the roasted lamb could do ; for here the blessed trinity manifests it self , in greater charms than it did in the baptism of the lord jesus , in which st. john saw the heavens open , and the holy ghost descending on the son of god in the shape of a dove , and the father compleating the stupendious scene with an acclamation , this is my beloved son , in whom i am well-pleased ; for in this sacrament the holy ghost falls on the souls of sincere believers , as rain on the mowen grass , and as the showers that water the earth ; the everlasting father not only tells us , which is the beloved son , but by setting his sons death before us , shews that he loved us , in a manner better than his son , in giving that son to dye for us , than which nothing can be more kind , nothing more surprizing ; the son himself invites us , and offers to wash us from our sins with his own blood , and assures us , that being sprinkled with his blood , we are fafe and secure against all the curses of the law , and the thunders of mount sina . these things were mysteries and paradoxes in the passover ; but this sacrament which came after it , opens the door , and lets us in , to see this glorious representation , and consequently is a richer , greater , holier , sublimer , and more heavenly ordinance , than the passover . the preeeding considerations reduced to practice . i. among the heathen poets there is much talk of circe's cup , which transform'd men into brutes and swine , a fable whereby they represented , how sensual pleasure transform'd men into creatures void of reason and discretion . but the cup we speak of hath contrary effects , and fire and water are not more opposite , than the operations of these two ; for this sacramental cup transforms brutes into men again , and changes beasts into the image of the son of god. sinner , make but a trial of it , thou , i mean , that hast not had so much understanding as the swallow , and the turtle , and the crane , for they know their appointed times ; whereas thou hast not known the time of thy return ; thou that hast rusht into sin , as the horse rushes into the battle ; thou that hast wallowed in the mire with the swine , and acted like a creature made of earth and dung. take courage prepare thy self for drinking of this cup ; purifie thy soul , for profane hands must not touch it ; confess thine iniquity , make war with thy lusts , fight with thy carnal desires , and drink of this cup , and thou wilt find how thy reason will clear up , how thy understanding will be enlighten'd , how thy beastly qualities will die ; the blood in this cup hath such virtue in it , that it will transform thee by the renewing of the mind , and make thee prove what is the holy , perfect , and acceptable will of god. it 's true , the bare drinking will not do it , but drinking it with contrition , with contemplation of the person , whose blood is in the cup , with consideration of the cause , viz. the sins that spilt it , with thankfulness for the infinite mercy of him , that thus freely parted with it , and with resolutions to love him , that did not think his own blood too dear to let it flow for the good of his enemies . petrus de natalibus tells us of a woman , who , having labour'd many years under very great infirmities of body was brought exceeding weak , but drinking one day accidentally out of the cup , that a holy man scion by name , did use to drink of , she was restored to perfect health ; though we cannot promise , that this sacramental cup will work such a miracle of the diseases of the body , yet surely it will transform a soul , sick to death , into a lively and healthful constitution ; though , with the woman in the gospel , she hath lain under her distemper , a considerable time . ii. among the scythyans , as herodotus tells us there was a custom for the princes of the country to meet once a year , at a certain feast where a cup was set upon the table , a cup of honour , which none durst presume to drink of , but such as had signaliz'd their valour in battel , and kill'd more or less of their publick enemies . though this sacramental cup is too high , too sacred , and too lofty a thing , to be compared with cups , used at the feast of barbarians ; yet i may take occasion from hence to tell you , that this holy cup is fit for none to drink of , but such as have either shewn , or are at least resolved to shew their valour against their spiritual enemies . christian , if thou hast fought with the old serpent , encountred the hellish dragon , wrestled with powers and principalities , exprest thy courage against temptations , defied goliah , the lion and the bear , the world , the devil , and the flesh ; or art resolv'd to be a champion for thy god , and fight the battels of the lord ; thou art that valiant man , that may drink of this cup : thy god will give thee leave to drink of it with other hero's , with the greatest worthies , with men , of whom the world was not worthy , with men , whose faith hath advanced them above the stars , and who are to shine as the sun in the firmament , in their father's kingdom . let no despairing thoughts , no suggestion of the devil , no slavish fear , no pretence of unworthiness , discourage thee from touching this cup , or drinking of it . it 's mingled for thee , for thee it is prepared ; the king expects thee at this feast , thou art called to this banquet . thus shall it be done to the man , whom the king of heaven intends to honour . what ? if thou hast not slain thy thousands with saul , nor thy ten thousands with david ? what if thou hast not brought thy two hundred foreskins of the philistins to thy lord and master , thou dost a greater act in conquering thy thoughts , thy desires , thy passions , thy appetite , thy vain imaginations , than if thou hadst laid countries waste , ruin'd kingdoms , or bound their kings in chains , and their nobles with fetters of iron . such honour have all all his saints . iii. hear this , thou fainting soul ! that groanest under the burthen of thy sins , goest heavy laden with sorrow , and like rachel , wilt not be comforted . behold , thy lord and master touched with the feeling of thy infirmities , and afflicted in all thy afflictions , who waits to be gracious , and loves to converse more with a weeping publican , than with a jovial herod , he reaches forth a cup to thee , a cup of joy , a cup of gladness , a cup of comfort . it is this sacramental cup. drink of it , thou thirsty soul , why shouldst thou fear ? this cup is design'd for labouring souls ; they that have born the heat and burthen of the day are to taste of it . it is design'd to recreate , design'd to refresh , desing'd to revive , design'd to support their spirits : dost thou believe this , christian ? dare to believe it : take thy saviours word for it , and triumph in the promise . the mercy may be too big for thee to ask , but not too big for him to grant . thou hast a master to deal withal , who gives like himself , like a king , like a prince , whose stores are inexhaustible ! let no senacharib deceive thee , regard not what such a rabshakeh says , hearken not to the frightful stories of thine enemies , who rejoyce to see thee discourag'd , are glad to see thee forbear drinking of this cup , and think it their interest to keep thee from that , which may , and will , give thee everlasting health . i have read of a precious stone , of considerable value , that dropt , no man knew how , into the holy cup , while the priest was administring the sacrament . there needs no precious stone to drop into this cup , to make it of greater value ; that which is in it , is of greater worth than ten thousand worlds ; it represents that which neither pearls , nor rubies , nor diamonds , can counter-balance . the papists boast much of the gifts of their popes , how sylvester gave three golden cups to be used in the celebration of the eucharist ; how john the second gave a cup of gold weighing twenty pound ; how gregory the second , and leo the third presented their respective churches with cups , all beset with precious stones ; what if thou canst bring no such presents to god , thou bringest a better when thou bringest a spirit , a heart , a soul lamenting and mourning , because thou hast departed from him , contented thy self with a form of godliness , and under the profession of religion , hast denied him in thy actions . a heart toucht with the sense of the unreasonableness , odiousness , and loathsomness of all this , and finding a relish in the things of god , and of salvation , qualifies a man more for comfortable drinking of this cup , than if , with the wise man , he had offer'd gold and myrrh , and frankincense to christ jesus . is not this the cup whereby my lord divineth , saith joseph's steward , gen. . . christian , by drinking of this sacramental cup , thou may'st divine thy future happiness , guess at what will become of thee hereafter ; make conjectures of thy glory , and conclude , that thou shalt feel the comfort of drinking the cordials of a blessed eternity . the prayer . o jesu ! great fountain of all goodness ! who didst drink of the bitter cup which my sins had mingled ! i am sensible there was no sorrow like thy sorrow , which was done unto thee , and wherewith the lord afflicted thee in the day of his fierce anger . how was thy spirit disturb'd ! how sore amaz'd was thy soul ! how dismay'd thy mind ! to such an exceeding heighth of grief and sorrow , did the sense of the incumbent load of my sins , and the prospect of calamities hanging over my head , together with the reflexion on my wretched condition , skrew up thy affections ! innumerable evils encompass'd thee , thou sawest the wrath of god flaming out against my sin , and trembledst ! thou stoodst before the mouth of hell which i had deserv'd , and wast astonish'd ! thou with thine own heart blood didst quench the wrath of heaven ! o how am i obliged to adore thy love ! o everlasting father ! what charity was it not to spare thine own son , but to deliver him up for us all ! what pity and compassion was it , o thou eternal son of god , thus to pour forth thy blood ! what affection , what tenderness to my soul , o thou eternal spirit , hast thou express'd in inspiring my blessed redeemer , with charity more than human ; and in supporting him to undergo all pressures with invincible patience ! if i forget thy love , sweet jesu , let my right hand forget her cunning ! what an encouragement is here to believe thy word , which i see so punctually accomplish'd ! the antient prophets foretold that christ should suffer , and so it came to pass ! let me for ever believe thy promises : in all dangers , in all troubles , in all necessities , let thy promises be for my comfort ! let me never mistrust thy goodness , after so great an instance of thy goodness , as the gift of thy son must be ! how can i despair of mercy , upon unfeigned repentance , when , in this passion , mercy was drawn out to that length on purpose , that it might reach the greatest sinners . o jesu ! thou hast defeated all mine enemies ! thou hast evacuated all the obstacles of my salvation ! let me pretend and plead excuses no more . now let me run with patience the race , which is set before me , the way being open'd into the holy of holies , encourage me to walk in it , with all that wait for the salvation of god. affect my heart with a religious fear , and let thy humble passion kill my pride ! let my sins appear more dreadful to me , when i contemplate thine agonies ; and let the world with all its deceitful vanities become loathsome to me , when i see how little thou didst regard it . let every thing die in me , that is not agreeable to thy life , that when thou , who art my life , shalt appear , i may also appear with thee in glory . amen . amen . chap. xiv . of the covenant represented by the cup in this holy sacrament . the contents . a seeming contradiction betwixt the evangelists , reconcil'd . the greek word , which we render testament , prov'd to signifie a covenant too . the manner of making covenants in ancient times , applied to the covenant made in this sacrament . the difference between the old and new covenant , discover'd . in this sacramental covenant , the parties mutually engaging one to another , proved to be god and man. under what notions both parties are to be consider'd , explain'd . the nature of this sacramental covenant , its beginning , and first rudiments in our baptism , the necessity of renewing it , when we come to some maturity of understanding . our consent to it , and how that consent must be qualified . this covenant , if broken , after a due ratification of it , whether it may be renew'd . what things do not break or null it . what sins they are , that make it void . how it may be renew'd by sincere repentance , and what kind of repentance it must be . great presumption to enter into a solemn covenant with god , and not to consider the wieght and importance of it . the great misery and wretchedness of men , who are not actually in covenant with god. how necessary it is for persons , when young , to make or renew their covenant . no impossible thing to come to a rational confidence , that we are in covenant with god. the mercies and advantages of being god's faithful confederates . the prayer . i. christ in describing the nature of this sacramental cup , or the wine in the cup , tells us , as st. matthew and st. mark relate it , this is my blood of the new testament , or as st. luke and st. paul rehearse it , this cup is the new testament in my blood. st. luke being st. paul's companion in travel , it 's like the apostle made use of st. luke's commentaries , which he had by him , though perhaps they were not yet published to the world , nor must we therefore suspect a contradiction in these different expressions ; for the evangelists , in their histories , do not always tye themselves to the very number and order of words and syllables , which our saviour spoke , but many times think it sufficient to express the sense ; and that the sense is the same here , though the expression be different , will easily appear to an impartial reader , though it may be said , that christ might very justly use both expressions , one after another , say that , which st. mark , and st. matthew mention , and afterwards that which st. luke and st , paul take notice of , by way of explication ; and for brevitys sake , one evangelist might set down one ; and another , the sense being the same , another . ii. the word which we render testament , is in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which indeed in some few places of scripture , particularly hebr. . . is us'd for the last will and testament of a testator , but for the most part stands for a covenant , answering to the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 berith , and imports a compact , or contract of two parties , mutually engaging to one another , to do and perform what is proper , convenient , and fit to be done , and this by the consent of all interpreters , is the chief signification intended here ; and that which will give light to this notion , is the custom of the first ages of the world. for covenants in antient times were usually made by the slaying of a beast , and shedding its blood , which was to put the confederates in mind , that if they broke the articles agreed upon , they must fear as base a death , as that beast did suffer● and providence would not only take notice of the violation , and revenge it , but by the ceremony they imprecated themselves , that in case they prov'd false to their promise , such a sudden violent death might seize on them . among the more barbarous sort of mankind , when in these cases they had slain the beast , they pour'd the bloud of the hog , or calf , or ox , that was shed , into a cup , and the confederates drank of it , to make the tye stronger , and the execration more dreadful , and consequently more forcing . but the civiller sort , after they had kill'd the beast , to seal the covenant , instead of blood , fill'd the cup with wine , and the respective parties drank of it , which they thought , and believ'd , to be as obligatory , as the other ; in a word , hereby both parties express'd their resolution and serious intent to perform the mutual engagements , and tacitly wished death , and judgment to themselves , in case of nonperformance of the articles : and though this cannot be applied in every circumstance to the covenant made betwixt god and man in every particular , god not being capable of imprecating himself , and his word being of greater weight and moment , than all the oaths and execrations man can take , yet from the premises we may easily guess , that christ alludes to these practises of mankind , in saying , this is my blood of the new testament ; and that in this sacrament men enter into a covenant with god , or rather confirm the covenant made betwixt god and them , by the mediation of the blood of jesus , who was the innocent lamb slain from the foundation of the world ; for it is with regard to that blood , that god is not only willing to enter , but actually enters into compacts , and contracts with lapsed man , and as in the afore-mentioned federate rites and ceremonies , the parties engaging to one another drank of the blood of the slain beast , or of the wine , which was in lieu of that blood , thereby to confirm their mutual promises ; so they that come to this holy sacrament , are not only admonish'd by drinking of the cup , or of the wine in the cup , representing the blood of christ , to enter into solemn engagements and promises to be true and faithful to that god , who bought them at so dear a price , as the blood and death of his own son ; but in actual drinking of it , profess and declare , that in case they prove false and treacherous to their great confederate , break their promise wilfully , and allow themselves in it , that they deserve that everlasting death and damnation , from which that blood was intended to deliver them ; and besides , it is a tacit imprecation too , if they be not true to their engagements , that then those agonies , and miseries , and dreadful death , the son of god endured , shall fall to their share and portion , which illustrates the apostles saying , cor. . . he that eats and drinks unworthily , eats and drinks damnation to himself : but of this i shall have occasion to treat professedly in the sequel . iii. there is frequent mention made in scripture of the old and new covenant . by the old is meant the covenant or compact , god by the ministry of moses made with the israelites , as they were a common-wealth , whereof god himself was pleas'd to be the king and president . this covenant was fitted to the slavish temper of the people , god had to deal withal ; and as god promised them temporal felicity , eating the good of the land , a plentiful harvest , increase of their kine and cattle , full barns , and a rich vintage , multitude of children , and protection from their temporal enemies , so it requir'd in the consederates , or jewish people , an exact compliance of their outward man with the precepts , laws and statutes god appointed and gave them . the new covenant is that contract which god makes with mankind in christ jesus , wherein he promises to admit sincere believers into his special favour , and , for christ's sake , to bestow upon them the riches of grace and glory , and on our side requires renouncing all love to a sinful life , and resignation of our souls , spirits and bodies , to his will and government . it 's call'd new , in opposition to the civil or political covenant , god made with the jewish people , as they were a nation , immediately under his jurisdiction ; for both the promises and obedience under that dispensation , were different from the promises and obedience of the other , one promising only temporal blessings , and requiring external obedience ; the other promising spiritual and eternal blessings , and requiring internal , and sincere obedience ; and though the new covenant , which god makes with the people under the gospel , had its beginning already in adam's time , immediately after the fall , and was again publish'd in the days of abraham : yet notwithstanding all this , it may justly be call'd new , because of the clear and fuller revelation of it , when christ the foundation of it appear'd , and by his death confirm'd all the predictions , prophecies , types and prefigurations of it , before and under the law of moses ; for then was made a new publication of it , new witnesses were made use of , and new motives and encouragements were given , and new sacraments as seals of that covenant were added . and this new covenant , the blood or wine , the embleme of it , in the holy sacrament of the lord's supper , relates to ; and he that drinks of that wine or blood , represented by it , confirms that covenant , professes that he approves of it , will stand to it , and acknowledges the justness of his threatnings denounced against those , who count this blood of the covenant an unholy thing . even the civil and political covenant which god made with the people of the jews , was solemnized by blood. which is the reason of that passage , exod. . , . and moses took the book of the covenant , and read it in the audience of the people ; and they said , all that the lord hath said will we do . and moses took the blood , and sprinkled it on the people , and said , behold the blood of the covenant , which the lord hath made with you , concerning all these words . and as in their suffering themselves to be sprinkled with that blood , they declared their unfeigned assent , and consent to the conditions of that covenant , and profess'd that it was just with god to inflict death and ruine upon them , if they did not study to obey that covenant ; so in the new testament , in this holy sacrament , those that come to be partakers of it , are sprinkled , as it were , with the invaluable blood of christ , and by that , own their hearty consent to the conditions of the new covenant , and ratifie their obedience , and god's promises and threatnings too , which are the sanctions of this covenant . iv. in this covenant , the parties concern'd are god and man ; yet from hence no person is to conclude , that god stood in need of this alliance . we indeed had need of it , and it was our interest , that god should do so . his vouchsafing to come to such a contract , speaks his goodness , and there is not a greater argument of his clemency and compassion : he could have been great , glorious and magnificent without us , and what need had he of the friendship of such miserable creatures , as we are , that was all in all ? his excellency and beatitude receive no addition by this covenant ; and what had it been to him , if we had been left in the common mass of corruption and perdition ? what could he have lost by our eternal groans , or what disparagement could it have been to him to let us sink into the gulph , when our sins and offences were the meritorious cause of it ? it shews his infinite goodness and condescention , that he will enter into promises and engagements with his creatures ; and we are brutes , if the thoughts of his mercy , in this particular , do not force our tongues to break forth into admiration of it . our misery and wretchedness required such a favour , and without it we must have been as great strangers to happiness , as we were to power and ablility to help our selves . commisseration to our poverty and undone condition , moved the almighty to come to terms with us , and this covenant is our advantage and emolument . god gets no profit by it , and though it is a publication of his goodness , and proclaims the wonders of his loving-kindness , yet god might have found out other ways to manifest that ; and it 's we , that are the gainers by this contract . v. in this covenant , god must not be considered only , as an infinite , most perfect , and most excellent being ; but more particularly under that threefold relation of 〈◊〉 , son , and holy-ghost . man also , is not only to be looked upon as gods creature , but as a sinner fallen from god , apostatiz'd from righteousness , and standing in need of gods help , assistance , grace and reconciliation , and as one , who , of a child of wrath , is to be made a child of god ; of an enemy , a friend ; of an heir of hell , an heir of heaven , and co-heir with christ : and accordingly , this sacramental covenant is nothing else but a mutual promise , of an offended god , and the offender , whereby both parties do unfeignedly , and without guile , or fraud , or equivocation , declare themselves , willing , ready , and resolved to perform the things agreed upon ; god , what he promises ; and man , what he engages to do . for god , consider'd as the father everlasting , promises here to treat us as his children , to be tender of our spiritual and eternal welfare , to seek our good , and turn all things to our good ; to pass by the unkindnesses , and indignities , we have offer'd to him , to forgive , and throw them into the depth of the sea , to impute them no more , to count us innocent , to justifie us here , and , like a father , to provide an eternal inheritance for us , i. e. to glorifie us for ever . the son of god , consider'd not only as the eternal wisdom of the father , but as mediator and redeemer of the world , promises to be our intercessor and advocate , with his righteousness to cover our infirmities , with his wounds to cherish our souls , to answer all the arguments and objections of the devil against us , and to be our friend , our brother , our shepherd . ●nd our new and living way to his father's bosom . the holy ghost doth promise to enlighten us , to be our guide in the dark , to comfort us in all our tribulations , to teach us how to pray , to assure us of god's love , to fill us with joy in believing , to increase our graces , to strengthen us in all difficulties , to support us in our spiritual dangers , to arm us with arguments against temptations , and to give us a right to a future happy resurrection . this is the mighty promise god makes to poor sinners in the sacrament : on the other side , we that come to the table of our lord , and do not intend to come in vain , do solemnly promise , particularly to the eternal father , that we will own that relation with joy , and walk as his children , not fashioning our selves according to our former lusts in our ignorance , but be holy , as he , that hath call'd us , is holy ; that we will no longer live like rebels and prodigals under the name of children , but make good that glorious title by our lives , shine as lights in the world , and endeavour to be spotless and blameless , and by our lives , and actions , and good works , glorifie our father which is in heaven . we promise here to god the son , and the great redeemer , that we will not only accept of his purchas'd blessings , but submit to his scepter too , and that he shall be not only our saviour , but our sovereign king and master also , to whom we will think our selves obliged to submit in all things , that he shall say unto us in his gospel ; that his life shall be the pattern of ours , and his example and command shall do more with us than our gain , or appetite , or interest ; that we will be loyal to him , who redeem'd our lives from destruction , and will act as spiritnal subjects in his spiritual kingdom . we promise also to god the holy ghost , that we will not only expect his benefit and comforts , but be guided by his motions ; that we will not re●●st his checks and reproofs , but hearken to them , whenever our hearts do smite us ; that we will not prefer the dictates of a lying devil before his lively oracles , nor joyn with the motions of our f●esh against his intreaties and obtestations : that we will make much of his gracious visits , and take heed we do not by our sins and follies , defile the temple of the holy ghost : that we will cherish his kinder influences , and take care , that the grace , and talent he confers upon us , be not buried in the earth , or laid up useless in a napkin . and this is a scheme of the solemn covenant , a believer , a receiver , a communicant enters into , with the holy trinity , in this tremendous sacrament ; a covenant that ought to be more sacred than the leagues of princes , and more religiously observed than the treaties and engagements of the dearest friends . vi. this covenant we enter into , first of all in our baptism , when our age is tender , our desires innocent , and our souls , like soft wax , fit for any impression , and consequently fit for the impress of the divine image ; and though that age be not capable of entering actually into a covenant with the lord of heaven and earth ; yet it 's enough that our parents and friends , who have power over us , do then make this covenant with god for us , dedicate us to his service , appoint us candidates of holiness , and consecrate us early to the performance of the conditions , required in this covenant ; a charity just , and a genuine effect of paternal care , which as it loves , the child should share in their temporal enjoyments , so it cannot but desire , it should participate of the blessings of this covenant ; and since these blessings are not to be had without the obligation of faith , repentance and obedience , though the child cannot actually exercise these virtues , yet being offer'd to god upon these conditions , the parents do not only shew their good will , to have the child enrol'd in the book of life , but lay the strongest obligations on the child , to stand to the terms of the covenant , when it comes to display the glory of its rational faculties ; and therefore may expect an actual conveyance of the spiritual blessings of this covenant to the child by the secret operations of the holy ghost ; which blessings the child hath a right to , till enticed by lust , and the vanity of the world , it grows proud , rebellious , and shakes of the conduct of its guide , viz. the spirit of the holy jesus : for , god knows , the world and the devil watch the first rising of the sun , i mean , the first appearances of reason , and seek to obscure and darken them by mists of sensuality , into which pit the young man , that was in his infancy dedicated to god , too often falls , and there lies and sleeps , and many times awakes not , till death summons him to the dreadful bar of heaven . where it is so , that the covenant , we enter'd into in the morning of our days , is forgotten , slighted , and polluted with filthiness , and superfluity of naughtiness , what can we think , but that the intended blessings of the covenant cease and die , and are withdrawn from the degenerate creature , and the promises of god being our father , our saviour , and our comforter , are null'd , at least the performance of them suspended , till the apostate comes to himself again ? this early perfidiousness , too common , and too general , discovers the absolute necessity of renewing this covenant , when we are able to understand the greatness and importance of the contract , and to enter into that bond in our own persons , especially , in the supper of the lord , and there solemnly to engage our souls , to the performance of the conditions , required on our side , upon which , what god hath graciously promis'd will effectually be perform'd again : an offer , not to be slighted , for it is an argument of infinite patience and goodness , that god will give the backslider leave to enter into the broken covenant , and will , upon that return , let the still streams of his promises flow in , and water his soul again ; so that , if this opportunity be neglected , we know not the treasures of wrath we heap up against our selves , for it looks like resolution to die , and to be miserable . vii . that god consents to this covenant unfeignedly , we need not doubt ; and that what he promises , he intends to fulfil , we may be confident of , since we have his word for it , and his nature is such , that he cannot lye . the great danger lies on our side , who are very mutable creatures , and apt either to equivocate in our consent , or to consent only by halves , or to forget the terms we have consented to . it 's fit therefore , i should explain the nature of that consent we give , or are to give , in this covenant , especially at the table of our lord ; where the sacred cup , fill'd with the blood of christ , at once represents gods willingness to enter into a covenant with us , and invites us to accept of the offer ; and our drinking of it shews , we actually consent to all the terms of this covenant . therefore to prevent hypocrisie in this consent , i must tell you , that this consent must be , . deliberate , and the effect of consultation . sometimes a melancholy humour seizes upon our spirits , and not knowing how to ease our selves , we try whether religion will not qualifie our trouble , and then we are consenting to this covenant , though we cannot tell why , or how ; whence it comes to pass , that if religion doth not presently cure our melancholy , we grow weary , and throw it off again . most men have sometimes a religious fit upon them ; and when either something hath cross'd their designs , or a disaster hath put them into discontent , they are , during that paroxysm , resolv'd to consent : but as it was a sudden motion without a good foundation , so it soon withers and comes to nothing it's necessary therefore , we should take pains to understand , what this covenant means , what consent god requires , how reasonable and just that consent is , what a priviledge it is , that god will admit us into such a compact , what the things are , he requires on our part , and how necessary it is , he should require such at our hands : and after we have counted the cost , and seen , and thought , and consulted , what this unfeigned consent will stand us in , and weigh'd both the advantages , and inconveniencies , then , in the name of our lord jesus christ , freely and chearfully to agree to the conditions requir'd in this covenant , this is a consent , which , in imitation of the great planet of the day , is like to go on to a perfect day . . this consent must be hearty , the intent strong , and the desire vigorous to perform the conditions of this covenant ; such a consent as he gives , that for a considerable reward , promises to do , what we put him upon . he fully designs it , he knows nothing that should hinder him , his heart , his mind , his affections are bent upon the doing of it ; for the reward presses upon his understanding , and the greatness of that gives force and resolution to his will and desire . here must be used no underhand dealings . god is not to be put off with complements : the young man , that said , i go , sir , but went not , math. . . stands branded for a hypocrite . a full purpose of heart is requisite in this case ; as serious a purpose as men have , when under great hopes or fears , which are most likely to make their purpose invincible . to consent to walk as sons of god , to embrace the lord jesus as our king , to prefer the motions of gods spirit before the suggestions of the flesh ; i say , to consent to all this , and not to intend very seriously to act accordingly , is to impose upon god , at least to act , as if we would do so , and to slight his omniscience , or to carry our selves , as if he did not know our down-sitting , and our up-rising , or did not understand our thoughts afar off , which is impious . . this consent ought to be impartial and entire , even to all the parts of the conditions , express'd or understood in this covenant : here must be no accepting of christ by halves , but our affections must embrace him both as a ruler , and a friend : to accept of the sweets of his sufferings , and to refuse his yoak ; to rejoyce in his mercies , and to reject his law ; or to be willing to submit to some of his laws , and to take liberty as to others , is , to divide christ , and to part his offices , or to hold both with christ , and with the devil . a king had as good have no subjects , as disobedient subjects ; and to what purpose had all that costly method of the son of god , to purchase a people to himself , been , if the intent had not been to make them subject to his will and power ? that there might be no dispute about this point , the apostle hath left it upon record ▪ heb. . . that he became the author of eternal salvation , to them that obey him ; and there needs no great logick , to infer from hence , that no man hath a right or title to salvation , till he actually and sincerely obeys him , and obeys him in all that he requires : for he that obeys partially , doth not obey in a scripture sense . we our selves do not much affect servants , that are only for what they can get , and care not how little work they do ; and god , to be sure , hath no reason to look upon those as true confederates , that consent only to be made happy by the death of christ , but are loath to die to the vanities of this world , or to admit his kingdom and empire into their souls : so that he , that truly consents to this covenant , must consent not only to enjoy the comforts of a saviour , but that christ shall be master of his will , desires and affections , that these shall be at his beck , move by his order , and be manag'd according to his direction . . this consent must not only respect our future seriousness and conscientiousness , but express our present designs and inclinations . as in marriage , so in this covenant , it must be a present consent that ratifies the contract ; and as in the former , i take thee for my wedded wife ; and i take thee for my wedded husband , makes the matrimonial compact valid , so in this , present agreeing to the terms propos'd and required , makes a man a welcome confederate , and unites , and knits him to that god , who enters into solemn engagements in this covenant , to discharge the offices of a kind husband to us ; and , o god , the father of heaven , i do here most humbly offer and tender unto thee my filial affection : o god the son , redeemer of the world , i am content to be thy loyal sabject , and to be governed and ruled by thy holy laws : o god the holy ghost , preceeding from the father and the son , i take thee for my guide , and my counsellor , by whose advice i mean to steer my course . such present declarations of our consent admit us to the blessings of this covenant ; so that he who enters into this covenant , and is not willing presently , and without delay to discharge the conditions of it , uses tergiversations , and equivocates with god ; and though a man may intend , that some time hereafter ; when he is freer from business , more clear in the world , hath fewer divertisements , and is more at leasure , he will not fail to perform all that is required of his part , yet that will not satisfie , nor answer the design of this agreement ; for who knows , what he shall do hereafter ? the present time is only in our power , and he that is not presently resolv'd , is not likely , considering the temptations he may meet withal , to do any great matters for god , or for his soul , hereafter . . this content must be absolute , or , which is all one , without reserves . secret conditions have no place here . and that man is not fit for the kingdom of god , that desires first to bury his father , or to take his leave of his friends and relations , and then to follow christ , luke . . to consent to this covenant , and to reserve any one darling sin ; to consent to the performance of the conditions , with exception of a single lust , which our place , calling , or present circumstances will not let us part withal , is a sign , the heart is not upright with god , and a man that hath not that high esteem of god's grace and favour , he ought to have . the soul must come naked to the cross of jesus . here must be no bargainings with a tremendous majesty , no proviso's as pharaoh made with the children of israel , when he was to let them go . he was content , the elder people should march and sacrifice to their god , but the little ones he would have staid ▪ god must not be told in this covenant , lord ! if thou wilt , let me enjoy this piece of pride , or give me leave to vindicate my honour , by avenging my self ; if thou wilt let me comply with such a sinful mans humour , wilt let me flatter him , or dissemble with him for my profit and interest ? or if i thrive and prosper in my trade , profession aud imployment ; if i may enjoy temporal felicity , and live as happily as my neighbours , i freely consent to all the rest , that thy power and greatness expects at my hands . for this is to contradict the design of this covenant , which is to make us entirely his . and that no man may stroak himself with a fancy , that he never made , and never intends such formal exceptions in his consent , i must add , that where a person doth actually reserve such things , whether he doth formally and expresly except them or no , the case is the same , and is as much , as if such formal exceptions had been made in our entring into this covenant ; whatever our lot or fortune may be in the world , whatever inconveniencies may happen in the strict observance of this contract , those must be overlook'd for the greater benefits offer'd us on god's part in this covenant . viii . but here a question will arise , if this covenant be broken , after it is thus ratified , or establish'd in the lord's supper , whether , and how it may be renew'd ? to give a satisfactory answer to this point , i shall lay down what is fit to be said to it , in these following particulars . . by breaking this covenant , i mean , to make it null , not only on our side , but also on god's part , so that we can have no assurance , no hope , no rational confidence , that god loves us any longer as his confederates , as his friends and children , or with a love of complacency , or that he is our reconciled father , or that we are dear to him , and heirs of heaven , or that the promises of the gospel belong to us ; in a word , so to make it void , as to put our selves in the same condition , we were in , before ever we had any thoughts of giving our selves up to almighty god in a formal covenant , so as to become objects of god's wrath and indignation , to whom is reserv'd the blackness of darkness for ever . this being premised . . every thing , that clouds or darkens the comforts arising from a sense of our being in covenant with god , cannot , must not , presently be interpreted , a total breach of it ; there are many sincere christian israelites indeed , in whom there is no considerable guile , who either through weakness of understanding , or through some bodily distemper seizing on their nobler parts , or for want of consulting with some conscientious divine , or through vehement assaults of the devil , may not feel the streams of consolation , which formerly used to flow into their souls from the chearful apprehensions they had of their being united to god by a solemn covenant , who yet still go on to fulfil the conditions of this holy contract , and are exceeding cautious of offending , or acting against the laws of it : and most certainly the mists and fogs , which obscure and dull the brightness of their comforts , are no arguments of their having made void this covenant , or that god's paternal affection to their souls is gone : for though they may even complain with zion , that the lord hath forsaken them , and their god hath forgotten them , yet still they are children of light in the midst of darkness ; and were but the noise of temptation over , or the distemper , which discomposes them , abated , they would soon hear god speaking to them in the language of a father , can a woman forget her sucking child , that she should not have compassion on the fruit of h●r womb ? yea , they may forget , yet will not i forget thee : behold , i have engraven thee on the palms of my hands . es. . . . no unallowed of miscarriages , i mean , miscarriages against the settled bent and resolutions of our souls , can be said to null this covenant : for god promising in this covenant , to be a tender and gracious father to us in christ jesus , we must needs suppose , that as a father pities his own children , so the lord takes pity on them that fear him , as we read , ps. . . therefore , as a father , who hath an obedient son , if he hear him speak a rash word , or see him do an imprudent act , he was never guilty of before , and perceives him blushing , as soon as he hath done it , which shews the error was not in his nature , or the effect of an evil habit , but caused by some accident , or before he was aware , and consequently doth not thereupon presently cast him off , or turn him out of doors , or withdraw the affections and inclinations of a father from him ; so neither doth god from his dear confederates , if sometimes by surprize they are overtaken in a fault , upon which their hearts immediately smite them , and they take shame to themselves ; for this shews , that it was not temper , but temptation , that caused this fall , and that it was against the bent and settled inclinations of their souls . . neither do blasphemous suggestions null this sacred covenant : by these , i mean not wilful blasphemies , or reviling of god , the effects of malice , hatred and enmity against god , of aversion from goodness , and inveterate wickedness in the soul ; for these are characters of a mans being in covenant with the devil , and at agreement with hell : but by blasphemous suggestions are understood here , sudden representations of things horrid , monstrous and unnatural to our minds , which savour of blasphemy , come in unforeseen and unlook'd for , and look indeed like our own thoughts , but are not , but , in good truth , are injections of the devil , who shoots and darts such dismal things into our understandings or imaginations , contrary to our will , desire , liking , and approbation . of these tedious and troublesome guests , not a few persons do complain , who with great seriousness apply themselves to the real practice of godliness . the enemy of souls , being no longer able to sooth them up in carnal security , and finding them weary of the yoak of sin , betakes himself to this stratagem , and tries by such suggestions and assaults to drive them to despair ; for they are things dreadful , and such , as both nature and grace , and conscience , tremble at ; and very strange effects they have in many christians , that are ignorant of these devices ; they make them rise from prayer , assault them at the very altar , disturb their warmest devotions , and many times tempt them to self-murther ; and the patient frequently thinks , that a hell is begun in his bosom , that he is possess'd , and hath a legion with him . they come in , like lightning , and cause such confusion in the thoughts , that the tempted christian thinks none so miserable as himself . these suggestions , while they are resisted , detested , opposed , slighted , abhorr'd , and protested against , do not null this covenant , because they are things we cannot help , nor doth it lie in our power to hinder the devil from trying experiments and conclusions upon us : all we have to do , is , not to consent , or not to yield to them , and thereby we establish the covenant . nor , . doth want of such a degree , either of joy or sorrow , null this comfortable covenant . there are many sincere believers , who either , because they cannot weep so much for their offences , as david , and peter , and mary magdalen , or cannot raise their affections to that pitch of life , and joy , and briskness , that other constitutions can in things devotional and spiritual , are apt to conclude they have no share in the comforts of this covenant : and the argument they commonly make use of , to prove the inference , is , because , did god love them , as his children , he would give them the same spiritual blessings , he gives to others . but this consequence is weak , for though god doth promise , and give , to all children grace , and his holy spirit , and inclines their hearts to his testimonies , and whoever are of the number of true children of god , we may confidently affirm , they have the love of god shed abroad in their souls ; yet god hath no where promis'd , that all his children shall have the same degrees of grace ; much less the same degrees of joy and sorrow : for as there is one glory of the sun , another of the moon , and another glory of the stars ; and one star differs from another star in glory , to use the apostles expression , cor. . . so also is it in the resurrection of the soul from the death of sin , all are made partakers of the grace of god , but all have not the same degrees of grace , and the degrees of spiritual joy and sorrow differ too . . because god hereby encourages , and would encourage , the industry of his children . greater degrees of grace are rewards of the industrious , and the laborious have these baits laid before them . god crowns the pains of his fervent lovers with these laurels , and the harder a soul works in the lord's vineyard , the higher they are advanced in this spiritual kingdom , as we may guess from the parable of the talents , matth. , , . and of this the very heathens were sensible , when they made it a standing maxim , that the gods sold all their gifts for labour and industry ; not to mention , that some vessels are more capacious , and will hold more than others , and the larger the soul is , the more it will contain . . that all have not the same degrees of joy and sorrow , the reason is , because god gives not to all his children constitutions alike , upon which , the external expressions of joy and sorrow do very much depend . if grace meets with a moist constitution , or affectionate temper , it makes the eyes flow in stronger currents , and fills those chanels with larger streams of tears , which a more even temper is not capable of so , if it mingle with a sanguine and chearful complexion , the joys in spiritual things must necessarily rise higher , than in persons of a heavy or melancholy constitution . grace doth not alter the constitution , but directs it . it gives not a new habit of body , but disposes the habit , it finds , to exhert and vent it self in matters of religion , suitably to its nature . should all arrive to the same degrees of joy and sorrow , god must be at the charge of a miracle every day , for he would be obliged to alter the several constitutions , which as he doth not think fit to do , so neither is it reasonable men should expect it ; and from hence it 's evident , that a believer may sincerely fulfil the conditions of this covenant , and yet want the same degrees of joy and sorrow he sees in others , and consequently this want doth not null the covenant . . all sins allow'd of do certainly null this covenant , whether they be great or small ; by sins allow'd of , i mean , not only sins committed deliberately against knowledge , and the dictates of conscience , but sins also , we live , or go on in , without remorse or a rational care to be rid of them , and that such sins as seem inconsiderable in the eyes of the world , these as well as those of a larger size , if allow'd of , do null this covenant , is manifest , partly from hence , because they put the soul into a state of enmity against god , which enmity destroys the relation between father and child , for to be wilful in doing that , which i know , or may easily know will displease my father , is pure rebellion , not the error of a child , a spot of a leopard , not that of a son of god ; partly , hecause these little sins , dandled and allowed of , are expresly said to exclude from the kingdom of heaven , or , which is all one , to make a man least in the kingdom of heaven , which kingdom is the great blessing promis'd in this covenant , for so we read , matth. . . whosoever therefore shall break one of these least commandments , and shall teach men so , either by word , or by his example , he shall be called the least in the kingdom of heaven . and the reason , why even sins , which people make nothing of , such as calling their neighbours , rogue and fool , without a just cause , lascivious desires and appetites , and revengeful actions , &c. have so severe a sanction annexed to them , if they be cherished and lov'd , is this , because the less they are , the sooner , and the more easily they are avoided , and therefore it must argue strange aversion from god , not to oblige him in so small a thing ; and that men , after they have enter'd into this solemn covenant at the table of the lord , may be allur'd , and enticed by temptations , and perswaded to allow themselves in known sins both great and small , and thereby null the covenant , we have no reason to question , since experience is beyond all witnesses in the world. . the only plank left us , after the covenant is thus broken and null'd , to swim out of the gulph of perdition , and to regain god's favour , is confess'd on all hands , to be true and deep repentance , and particularly a repentance attended with fasting , alms and great future self-denials . in the stricter ages of christianity , especially in the second and third centuries , it was very much question'd , whether a person , who had solemnly and deliberately entr'd into a covenant with god , either in baptism ▪ or in the lord's supper , if afterwards he fell into some of these three sins , adultery , murther or idolatry , was capable of regaining the favour of god , promis'd in this covenant : the african churches , especially , were very stiff in this point , yet the more moderate allow'd of a second repentance , reckoning the first to be that , which had been made by adult persons in either of these sacraments , and the second , if after a new fall , or wilful precipitation into any of these crimes , he rose again with very great purposes and resolutions ; but if a man fell again into any of these sins , after the second repentance , they look'd upon the third as impossible . others , though they did not exclude the persons , thus fallen , totally from the possibility of god's favour and salvation , in case he repented , either the second or third time , yet , did not think fit to receive him again into the communion of the church ; and this , which the african fathers look'd upon only , as a thing convenient , novatus enrag'd , it 's like , because he could not be made a bishop , improved into absolute necessity , which made his followers exclude all such persons , as were fallen after their first repentance , into any of these sins , from their communion . that which gave occasion to this doctrine , was their too rigid interpretation of some places in scripture , particularly that of heb. . , , . and the other joh. . . which places are to be understood rather of a malicious denying the faith , and forsaking the very profession of christianity , and turning jew , heathen or infidel , than of the aforesaid acts of sin ; the roman church was the first that receiv'd such sinners , after a tedious and laborious repentance , into their communion again , for which tertullian expostulates with the bishop of rome , and accuses him of rashness , imprudence , and breach of the ancient canons . however , since the apostle himself , . cor. . . received the incestuous person into the communion of the church of corinth , and desired the corinthians to do the like , after a sufficient demonstration of his repentance , after such falls into wilful and habitual sins , be sincere and true , exemplary and laborious , that there is just hopes , such a person may renew his covenant , get a title again to the promises of it , and be readmitted to god's favour and complacency . but then , . this repentance ought to be speedy : to live long in such sins , after the first wilful breach of this covenant , is dangerous , hardens the heart , gives the devil greater power over the soul , and the person thus sining knows not , but he may be given up to hardness of heart , and to reprobate mind , in which condition he may be snatcht away by death , and haled to the great tribunal . . such a person must not make a trade of repenting and sinning , for if he fall often into the same sin , and still pretends to repent , it s a sign , the repentance is counterfeit , his love to god fickle and unsincere , his resistances of god's spirit strong , and the inward man left without a guard to secure it against the assaults of the devil . . upon this new repentance , greater watchfulness than ordinary must be used , and the penitent must become a gainer by his sins , i. e. the dreadfulness of his fall must help toward the great exemplariness of his life ; and the sins he hath lived in , must make them dread them more than ever . a very signal growth in grace must succeed his fall ; and the ball having been struck against the ground , must now rebound the higher . his time must now be redeem'd , and he , that hath been so careless , must now double his diligence . he must therefore love much now , because he expects , much should be forgiven him ; and his greater fervor in religion , is the best demonstration of his unfeigned return from his apostacy , the preceding considerations reduced to practice . i. it must needs be great presumption , for men and women to enter into a solemn covenant with god in this sacrament , and not to consider the weight and importance of it . christian , when thou enter'st into this covenant with the holy trinity , thou solemnly obligest thy self , that as thou hopest for heaven and happiness , as thou hopest for pardon and salvation , as thou hopest to have thy sins wash'd away with the precious blood of christ , thou wilt take christ's yoke upon thee , endeavour to be humble and meek , as he was , learn of him , and die to the world , crucifie thy lusts and affections , fight against the vanities of the world , and labour to con●orm to the great example of that saviour , that spilt his dearest blood for thee . either thou understandest , what this engagement means , or thou dost not : if not , how darest thou touch the sacred elements with polluted hands ? if thou understandest it , and art not firmly resolv'd to take care to perform what thou promisest so solemnly , how dost thou think to escape the judgement of god ? art thou afraid of breaking a solemn promise made to a prince and great man , whose smile or frown can either help or prejudice thee much , and art thou not afraid of violating thy engagements to the great god of heaven ? what dost thou make of god ? dost thou take him to be some heathen deity that hath eyes , and sees not , ears and hears not ? dost thou oblige thy self to be his subject , and dost thou turn rebel ? his child , and become a prodigal ? his confederate , and conspire against him with his enemies ? dost thou take him for thy lord , and wilt not thou do what he saith ? if these thy unfaithful dealings with thy lord and master , be enter'd into gods book of accounts , as certainly they are , and the black roll shall at last be open'd and read in thine ears , dost not thou think , what terror , amazement , and confusion thou wilt be in ! o sinner ! there is no jesting with such bonds and obligations . the god thou hast to deal withal , is a jealous god , and if these engagements cannot oblige thy soul to a serious conversation , they 'll be witnesses to promote and hasten thy condemnation . ii. see here , what a miserrble and doleful state it is , not to be in covenant with god. he that is not , hath no security from the wrath of god , the threatnings of the gospel are in force against him , and he knows not , how soon the thunderbolt will fall upon his head : like a condemn'd malefactor , he is repriev'd for a while , and can promise himself a share only of the common blessings , which the great creator bestows indifferently upon his friends and enemies . not to be in covenant with him , is to be dead to his paternal grace and favour , and to be depriv'd of those influences , which make the saints joyful in glory , and cause them to sing aloud upon their beds . till you are in covenant with your god , you can have no hopes of pardon , your sins remain upon you , and that load will crush you at last into despair . o think of it you that never made such a covenant with your god in good earnest : notbeing in covenant with him , christ's blood , and death , and wounds , and agonies , do not profit you : and for you , o miserable creatures , christ died in vain , that damnation , christ came to deliver the world from , continues to be your portion ; and should you die in that condition , you are undone to all intents and purposes . till you are in covenant with god , you are under the power of darkness , and under the government of the worst of tyrants ; you are slaves in the midst of all your jollities , bondmen in the midst of your pleasures : you laugh in chains , triumph in your fetters , and stand upon the brink of destruction . o do not make light of this unhappy state ; your making light of it , speaks you desperate ; but being concern'd at your danger , may yet be a means to free your selves from the net , you are at present intangl'd in : fear of being undone , may yet keep you from it , and sorrow that you have not seriously thought of it , may yet turn the stream , and convert the heart of god to you into mercy and compassion ; therefore it is , that we instruct you in meekness , if god , peradventure will give you repentance to the acknowledging of the truth , and that you may recover your selves out of the snare of the devil , who have been taken captive by him at his will , tim. . . iii. from hence it appears , how necessary it is for people , when young , to make or renew this covenant with their god ; as no man can close too early with the offers of grace ; so if this covenant were made by all young men and women seriously , and with deliberation , what a restraint would it be upon their juvenal desires ! what a curb to their extravagant fancies ! what an armour against sin , and the ill examples of the world ! how would this considerate engagement keep them in , and fright them from consenting , when sinners do entice them ! the reason , why it hath not this effect upon them , is , because it is not made with suitable applications of the mind to the importance of it , or to the greatness and majesty of that god , with whom it is made , and to the danger and hazard they run , in breaking of it for every trifle that comes in their way , and when they have made it , they do not keep their hearts warm by ruminating upon what they have done , nor do they renew it so often as they might , and should do , were it preserv'd fresh and green , and flourishing in their minds , it would harden them against impression of all those little allurements , which now draw their affections and their souls another way ; did they think , when a sinful shew , when vain company , when a glozing pleasure , when a base suggestion invites them to consent , i have wash'd my feet , how shall i defile them again ! i have given my self up to the disposal of him , to whom all power in heaven and earth is given , how can i be faithless , and escape his anger ! i have in this sacrament made a resignation of my heart to him , that rescued me from the burning lake , how shall i break with him , and escape his displeasure ! i have consecrated my self to a greater master , how shall i debase my self , and serve such pitiful nothings ! i have but one soul , and have given that away to my redeemer , how shall i espouse this vanity ! i have promis'd obedience to him , that washed me with his blood , how shall i obey his enemy ! such thoughts as these , repeated often , would make the heart inflexible to all the charming intreaties of the world , or the devil ; and oh! that you would but make this tryal , you would find , that we are not mad , but speak the words of truth and soberness , as st. paul told festus , in a case not much unlike this , acts . . iv. it 's no very difficult thing , to come to a holy certainty , and assurance , that we are in covenant with god. it must needs be difficult to the unwilling ; and to him that hopes , god's favour will fly into his mouth without seeking it , any thing seems hard ; and if it were difficult , the difficulty is not insuperable , especially if we look into the conditions of the covenant , there is no man that is in his wits , but may upon a diligent search find , and know , whether he heartily agrees to the conditions , and whether he promises , what is required on his part , out of love to the ways of religion , and whether he makes conscience of performing his promises . it 's true , the heart is deceitful , but that it is so , is our own fault , we may remedy that deceitfulness , if we will search it , and , by the rules christ hath prescribed in the gospel , bring it into order . it is not to be imagin'd , that god would leave us in uncertainties , in so great a concern as this , and he that bids us apply the comforts of this covenant , must be supposed to have left us signs and characters , whereby we may know that we are confederates with him , and have a right to what he hath said , he 'll do for us , and there can be no greater character , than the testimony of our conscience , that our engagements influence our spirits , keep us in awe , prevail with us to be cautious , and can do more with us , than a base lust , or any sinful gain and pleasure . if thou freely resignest thy self to the guidance and direction of thy creator , redeemer and sanctifier , and the love of god , manifested in this covenant , works upon thine affections , and thou art content to be ruled by ois law , art sensible of the equity and reasonableness of it , consentest to his injunctions , not only professest subjection , but actually endeavourest to submit to what he commands , and art willing without any reserves , that not only thine understanding , will , and desires , but thine outward man too , thine eyes , and ears , and feet , and gestures , and behaviour , thy reason , memory and passion should all be at his beck , move by his prescription , act according to his appointment , be seasoned with his grace , and conducted by his wisdom ; if thou art content , that all shall go , rather than his favour ; if his love , or a share in it , be dearer to thee , than the dearest of all outward enjoyments ; be of good cheer , it 's a good sign , and thou mayst rationally infer , that thou art in covenant with thy lord , and hast a right to all the priviledges , that are annex'd to it for thy encouragement . v. and here , we may justly reflect , what a mercy it is to be in covenant with god ; a mercy indeed , which no tongue can express , nay , no apollos neither , as eloquent as he was , can describe , no tertullus , no cicero , no demosthenes represent according to its worth ; a mercy , which no man knows , save he who receives it ; a mercy weich fills the tongues of departed saints with praises ; a mercy which unhappy souls that groan among devils , would give millions for , if they had them ; a mercy which sweetens all conditions , makes sickness easie , and iron chains sit soft , mitigates pain , and tempers grief and anguish ; a mercy , which made the penitent publican stand confounded , amaz'd the humble magdalen , caused st. paul to go chearfully through stripes and imprisonment , and encouraged the believers of old to defie death and torments . he that is in covenant with god , enjoys all that son of god enjoys , though not as yet in fruition and possession , yet in title and reversion ; god the father carries him on his wings , as the eagle doth her young , the eternal son of god is his faithful friend ; the holy spirit of god speaks to him in the still voice of peace and comfort . he that is in this covenant , is safe in the midst of spears and arrows , safe when he goes through the water , safe when he passes through the fire , safe when the waves do roar , safe when hell gapes upon him , safe in a storm , safe at sea , safe on the shore , safe in his life , safe in his death ; god is concern'd for him , in all his afflictions he is afflicted ; the lord jesus is touch'd with his infirmities , and the spirit of god makes intercessions for him with groans that cannot be utter'd . in a word , there is no condemnation to them , that are in christ jesus , to them , that walk not after the flesh , but after the spirit , rom. . . the prayer . o god! whose pity is infinite ! whose compassion knows no bounds ! how shall i extol thy humiliation ! how shall i admire thy condescension to this poor worm ! will god , the great , the omnipotent god , look upon such an one as i ? wilt thou enter into a covenant with this lump of clay ? wilt thou tye , and oblige thy self to do me good ? the favour is wonderful ! i could not have thought it possible , but that thou hast most graciously revealed it to me . i believe , lord ! help my unbelief ! behold , i am servant , the son [ the daughter ] of thine handmaid . be it unto me , according unto thy word . i accept of thy offer . i count my self happy , that i may be admitted into covenant with thee . i renounce the devil and all his works . thou shalt be my master , my father , my guide , my director , my king , and my god , my master to command me , my father to counsel me , my guide to lead me , my director to conduct me , my king to rule me , my god to dispose of me as thou pleasest . i will know no will , but thy will. by the blood of the covenant unite my will to thy will. grant me to desire , what thou delightest in , desiring to search after it , searching to know it , and knowing it , to fulfil it . make me , o lord , for thou alone canst do it , make me obedient without contradiction , holy without defection , chast without corruption , patient without murmuring , humble without dissimulation , chearful without licentiousness , sorrowful without dejection , grave without affectation , nimble in religion without lightness , fearful without despair , upright without hypocrisie , and fruitful in good works without presumption . give me a watchful heart , a heart not easily drawn away by vain imaginations , a heart unbroken by afflictions , unaffected with the vanities of the world , that may not swell with prosperity , nor sink in adversity . grant me understanding to know thee , diligence to seek thee , wisdom to find thee , a readiness to please thee , perseverance to wait for thee , and confidence at last to embrace thee . o holy and eternal spirit ! i depend upon thy assistance . make me faithful to my god , faithful to my neighbour , faithful to mine own soul , faithful in my calling , faithful in the discharge of my duty , faithful in my promises , faithful in my conversation , faithful in my love , faithful in my obedience , faithful in thy house , faithful in mine own , faithful unto death , that i may obtain a crown of life , through jesus christ our lord , amen . chap. xv. of frequent receiving the holy communion , and the necessity of it . the ontents . frequent coming to the lord's table , the practise of the primitive christians . receiving every lord's day , an universal observance . different customs , in different churches . decay of a good life , the cause of communicating seldom . the necessity of frequent communicating , shewn in four particulars , as the eucharist is a great preservative against sin , an engagement to emulate christ's virtues , a motive to charity , and the frequent coming , a thing very pleasing to god. inquiry made , how often a conscientious christian is bound to communicate ; the measures of that obligation to be taken , partly from the orders of the church we live in , and partly from the fervency of our love to christ. an objection drawn from the danger of contempt , and disesteem of the ordinance , if we come often , answered . arguments to prove , that lawful business in the world , is no just impediment of communicating frequently . an expostulation , pressing frequent receiving . the frequent communicant , an object of divine mercy . the prayer . i. though the example of the primitive believers is not properly a law , yet we may have leave to infer so much from it , that being well acquainted with the will of christ and his apostles , in those practises especially . which were universal , we ought not without very urgent reasons to depart from that pattern ▪ and if this rule hold , frequent communicating at the lords table , will become , if not absolutely necessary , yet highly useful and expedient , since it was the practise of the best of men , in the best of ages , and of this the acts of the holy apostles give us a very large account , particularly ch. . . . which place being generally understood of the eucharist , it must follow , that the believers did daily participate of it . but this seems to have been a custom peculiar to the church of jerusalem , for though st. ●yprian , st. chrysostom , and st. austin speak of some places in their time , where the daily sacrifice was celebrated , yet even in the apostles days we find , other churches did not tie themselves to that practise , particularly that of troas , where the communion was celebrated every lords day only , as st. luke informs us , act. . . and upon the first day of the week , when the disciples came together to break bread , paul preach'd unto them ; and this custom the apostles seem to have establish'd in most churches , because it was follow'd almost in all places , not only while they lived , but after they had left the world ; and continued for several centuries , till zeal and fervor in the house of god decayed ; and because none of the ancients hath so fully described this custom as justin martyr , who lived in the second century , or years after christ , it will not be amiss to set down his words , which are . on the day , called sunday , all who are either in the city or country , come together in one place , and the comentaries , or writings either of the apostles or prophets , as time will permit , are read to the congregation . the reader having done , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 president , or the chief minister of the church makes an oration , in which he instructs the hearers ; and exhorts them to a sincere imitation of the excellent things , that have been delivered to them . upon this , we all rise , and apply our selves to prayer . this done , bread , and wine , and water are brought forth , and the president , as far as he is able , offers to almighty god prayers and praises , at which the people joyfully say , amen ; whereupon distribution is made of the consecrated things to all that are present ; if any be absent , the deacons carry them to their houses : those , who are of the richer sort , contribute alms every one according to his ability , and what is thus gathered , is deposited in the president 's hand ; and out of that he re , lieves orphans , and widows , and such as , by reason of sickness , or some other distresses , have need of it ; such also as are in bonds , and poor strangers , that come to him ; in a word , he is a steward to all that are in want ; and on sunday particularly we meet thus , because it is the first day in which god , out of darkness and matter , which he had created before , framed this visible world , and jesus christ our redeemer rose that day from the dead , for the day before saturday he was crucified , and after that , which is sunday , he appear'd to his disciples , and bid them do what we have here related . to this purpose speaks tertullian , who lived about fifty years after him ; and of this lords day , it 's probable , pliny the heathen governor spoke , when giving trajan the emperor an account of the life and manners of the christians , he tells them that they used to meet stato die , on a set day ; in a word , for believers to receive the lord's supper every lord's day , was counted in those ages as necessary as publick prayer , and hearing the word of god explained . in epiphanius's time it was customary , in some places to receive the holy communion thrice a week , and they looked upon that practise , as derived from an apostolical tradition , viz. wednesdays , fridays and sundays . in some churches , as socrates informs us , they had a sacrament constantly on the sabbath-day , or saturday , but that was much disliked by the churches of rome and alexandria ; st. basil makes mention of a custom in his time , which was to communicate four times a week , wednesdays , fridays , saturdays and sundays . afterwards , some received the holy communion once in three weeks . at last , as all things in progress of time , deviate from the first institution , the christians came to receiving of it thrice in a year , which they thought , was the least , a man , who profess'd himself a christian , could do , which occasioned that canon in the council of turin , that a lay-man , who did not communicate thrice a year , should be excommunicated , or , which is the same , not be counted a christian ; from which historical reflections , it 's evident , that , in the purer ages of the church , frequent communion was counted a very necessary duty . ii. what was necessary then , cannot , must not , be counted needless now ; and the reasons that enforce the necessity of it , at this day , are these following . . it must be granted , that this frequent communicating is a very great preservative against sin : the heathens talk'd much of their amulets , and preservatives against the arts of sorcerers and magicians ; but this , without any superstition , may more truly be called a preservative against the witchcraft of sin , and offending god. nothing is more rational , for in this sacrament the demerit of sin is represented in very sad characters . in the wounded and mangled body of our great master , in the anguish his soul was in , upon the account of our sins , we behold what odious and monstrous things they are , how abominable to god's purer eyes , how contrary to his holiness , and what a separation they make betwixt the creator and the creature ; how they move him to forsake us , to withdraw his gracious presence from us ; what fears , what tremblings , what shame , what ignominy , what sorrow , and what grief they cause . all this certainly is to be seen in the floods of misery , which fell upon our mediator , who undertook our cause , bore our sins upon the cross , and was made sin for us , put his shoulder under our griefs , and carried our sorrows , was wounded for our transgressions , and bruised for our iniquities : and having taken that tremendous burden upon himself , see , how he was rejected , despised , forsaken , trampled on , what horror , what fears , what darkness fell upon him , which is an item , not only of what our sins have deserved , but of what we shall feel everlastingly , if we embrace not this mediator as our sovereign lord , or are not resolved to tread in his steps ; for when he cry'd , my god , why hast thou forsaken me ? it was not for his own sake , that he fell into this exclamation , but for ours , to shew , that the sinner , who , after this , would not repent , should be forsaken of god for ever : and can i see in this great example , how god will deal with me , if i neglect the calls of grace and mercy ? and can i be so brutish , and hug those sins , which , upon my account , were so severely lashed in him , that was my surety , who stept in and took the blow , that would have lighted upon me ? all the goodness , holiness and divinity , that was in this saviour of mankind , could not make the sins , he bore , look lovely in the eyes of god ; and though he was the son of god , yet our sins being laid upon him , as they were on the sacrifice under the law , god's justice and purity would not dispense with looking upon them with a favourable eye ; and though he was the dearly beloved of his eternal father , yet god punished those sins in him in a very terrible manner , to let us know , that if we accept not of the remedy , christ offers us , do not make his cross a motive to conversion , they shall be thus punished in our persons , and that to all eternity . all this is represented to us in this sacrament , a saviour groaning , and weeping , and sighing under the burthen of our sins , and thereby giving notice , that if we grow not weary of sin , we shall weep , and groan , and sigh for ever ; and shall not the dreadful spectacle fill my soul with abhorrency and detestation , of what i see so signally punished ? shall not i run away from it , and say to it , get thee hence , thou evil and unclean spirit , touch me not , what agreement hath the temple of god with idols ? and if this holy sacrament be so great a preservative against sin , surely we cannot too often make use of it , especially , since we see , how easily sin doth beset us , how often we are tempted to it , and how we are daily encompassed with suggestions and provocations to it . . this frequent communicating cannot but be a mighty engagement to a pious emulation of the virtuous and gracious life of the ever-blessed jesus . there is none but knows , how frequent going into company , that is of such a temper , and seeing their manners and way of acting , is apt to produce assimulation of disposition in the persons that frequent it : that society , a man frequently resorts to , gives a tincture to his nature and inclination , and consequently , the frequent seeing and conversing with the holy and gracious jesus in this sacrament , is very likely to have the same effect . for in this ordinance , we do not only come to see him bleeding and dying , for his enemies , but to look upon his eminent virtues too , his wonderful meekness , his deep humility , his unparalell'd patience , his chearful submission to the will of god , his admirable self-resignation , his unshaken contentedness , his generous contempt of the world , and his steady living in the thoughts of future bliss and glory ? can i see these virtues shine in his noble soul , and remember , that they are set before me to raise my desires of being like him , and believe , that god expects , and requires of me to transcribe them on my temper ? can i see , how lovely , how amiable , and how beautiful these graces are , how , in the midst of all his troubles , they proclaim him to be the son of god ; and , in despight of all the contempt and scorn of men and devils , speak him to be a favourite of heaven ? can i see , how in the midst of all the affronts and derisions , and indignities he endured , these graces still made him amiable , glorious in a storm , bright in that dismal night-dress , illustrious in misery , magnificent in poverty ? can i see how these diamonds glister in the black jet , in which they are placed , and , notwithstanding the dull matter that doth encompass them , are diamonds still of an infinite value , prized by god , esteemed by angels , magnified by all good men , agreeable to reason , conformable to gods nature ? can i see all this , and continue stubborn and obstinate , and an enemy to these virtues ? is not this enough to make me enamour'd with them , to oblige me to long for them , and to cause a disquiet in my soul , till it be possess'd of these inestimable treasures ? and if this sacrament be such an engagement to this pious emulation , and endeavour after the same gracious qualifications , is it not fit , is it not expedient , is it not reasonable , is it not necessary , that i should communicate frequently , and eat often , and drink often at this table , except i am afraid of being too lively , too good , or too serious ? . this sacrament is a mighty promoter of fervent charity ; and since the frequent exercise of this charity is necessary , frequent comunicating must be so too , this being the cause , or incentive , to the other . that in an eminent manner it promotes and encourages charity and love to our fellow christians , concord and unity , peace and amity , readiness of mind to do good , and bowels of kindness to our brethren , none can doubt , that 's sensible , what charity is represented in this ordinance : here i see , how the great commander of heaven and earth offers reconciliation to a desperate offender ; and whereas the offender should be the first , that should seek and implore god's pardon , god prevents him , and with his royal hands unask'd , bestows upon him a patent of grace and mercy : here i see , how the supream judge , who hath absolute power over our life and death , is willing to be friends with a wretch that owes him ten thousand talents , and willing frankly to forgive him all , to discharge him of all his debts , and to supersede all actions against him . here i see , how the everlasting father is ready to receive the prodigal into his house again , to admit him to his table , who had spent all his substance in riotous living , ready to kill the fatted calfe for him , to put a ring on his finger , and to betroth him to himself in righteousness : here i see , how he , before whom all nations are as grashoppers , offers to embrace the worm that hath resisted him , spoken ill of him , prostituted his glory , expos'd religion , and studied and contrived ways to dishonour him . here i see the son of god ready , with the balsom of his blood , to anoint the wretch that made the wounds , and dying for the men , the multitude of whose offences hath seemed to vye with the number of god's mercies . here i see how infinite light offers to twist its rays with loathsome darkness ; and how the greatest prince proceeds to those excesses of humility , as to give the greatest sinners room and entertainment in his banqueting-house , to call them brethren and friends , and sheep of his flock , than which , there are scarce more endearing titles : all this i behold here , and shall not such a wonderful scene of charity blow those little sparks of affection , i find within , into greater flames ? can i see here what god hath done for me , who have acted more treacherously against him , than my greatest enemy ever did against me , and shall not this raise compassion in me to my fellow-servants ; and move me to lay down all wrath and enmity to them , whose injuries are but fleabites in comparison of those , i have offered to the best of beings ? and if this sacrament be so strong an engagement to this charity , it stands to reason , that frequent communicating must be necessary too , the rather , because we are so often in danger of breaking the bond of peace , and dissolving the cement , which must hold and knit christians together . so that . . this frequent cammunicating cannot but be acceptable to god , and this he declared in the example of the primitive believers , whose frequent receiving did so incline the favour of god toward them , that the evangelist takes notice , acts . . the lord added to the church daily such as should be saved . in this the divine bounty expressed its liking of their frequent repairing to the table of the lord : this was not only a reward of their frequent communion , but god made that frequency a motive to others , to embrace the true religion . nothing works upon strangers more to joyn themselves to the mystical body of christ , than to see the professors live up to their principles , and maintain the rules their master hath given them ; this enforces even such , as are aliens to the commonwealth of israel , to encourage one another in the language of those votaries , we read of psal. . , , . let us go into the house of the lord , our feet shall stand within thy gates , o jerusalem ! jerusalem is builded as a city , that is compact together , whither the tribes go up , the tribes of the lord , unto the testimony of israel , to give thanks unto the name of the lord , for there are set thrones of judgment , the thrones of the house of david : pray for the peace of jerusalem , they shall prosper that love thee , peace be within thy walls , and prosperity within thy palaces ; for my brethren and companions sake , i will now say , peace be within thee , because of the house of the lord our god , i will seek thy good . so that what the apostle , cor. . . says of the gift of tongues , the same may be said of frequent communicating , that it is a sign to them that believe not . hereby they are perswaded to believe , seeing the professors act like persons that believe what their master hath said . this frequent communicating shews their zeal and unity , and there is no man vers'd in ecclesiastical history , but knows how much these two prevailed with infidels to come in to the sheep-fold of christ jesus . it being evident therefore , that this frequent communicating is very acceptable to god , how can we say , we love him , if we are loath to do what we know will please him ? the father hath not left me alone , saith our saviour , because i do always the things that please him , joh. . . and the same may be applied to the frequent communicant ; the father will not leave him alone ; he will be sure to guard him , though a thousand fall on his side , and ten thousand on his right hand , yet he 'll take care , that no evil shall happen unto him , for he doth those things that please him . iii how often a conscientious christian is bound to communicate , the scripture hath not thought fit to determine : that it ought to be done often , the apostle doth sufficiently intimate , cor. . . but there is no law extant in the whole gospel , that saith , so many times a year , or month , or week , you shall appear at the lord's table ; and from hence rose that variety of customs in several churches , we mentioned before : and what socrates observes in this point , is very probable , that that variety of practice derived its original from the various judgments and constitutions of bishops , in their several dioceses , which with their posterity past into a law ; yet though they varied in times , and days , and hours , yet it 's easier to gather from those various customs , that all made conscience of coming frequently to the holy communion , till ignorance and vice invaded the priesthood , as well as the laity ; and when the priests became regardless of this ordinance , no marvel if the laity did either despise or neglect it . and most certainly , to communicate once , or twice , or thrice a year , cannot be called frequent eating of this bread , and drinking of this cup , for this is to do it but seldom , and is an argument that we are not very solicitous to gain , or preserve our master's favour and good will , which is ever kept warm by frequent addresses and importunity . it was therefore an unworthy act of pope innocent the third , in the lateran council , in the year . to make a canon for laymen , that it was sufficient for them to communicate but once a year , for hereby they fell into great ignorance , debauchery , and sensuality , and that which should have restrained them from sin , being so seldom administred to them , they sunk daily into greater barbarity . this petrus cluniacensis was so sensible of , that , having understood of the petrobrusians , that they had a communion but once a year , he thus expostulates with them , you say , once only ; but christ and his apostles say , not once , or twice , or thrice , or an hundred times , or a thousand times only , but as often as you do it . there is a great difference between as often , and once or twice . here is the beginning of numbers , but the other expression exceeds all numbers ; here is more singularity , but in the other is infinite multiplicity . the arabians have a proverb , visit seldom , and you increase love ; but , however this maxim may hold among men , i am sure it is not so with god , who , in the commendation of his servants lays their stress up-the assiduity in his service ; and therefore , when the holy ghost speaks in the praise of anna the prophetess , he gives her this character , that though she was a widow of about fourscore and four years , yet she departed not from the temple , but served god with fastings and prayers night and day . i know , this is not spoken with respect to this sacrament , but all that i prove from it , is this , that the assiduity and frequency of divine worship , is that , which god is pleased to make a sign , not only of his love , but our sincerity too . his kindness to our souls advances with our importunities , and frequent adorations cause frequent influences of his love ; and since the holy ghost hath not thought fit to resolve , how many times in the year we are to communicate , on purpose to leave room for our free-will-offerings , the examples of the saints of old , are a very safe rule to go by ; in our civil affairs , where a statute is wanting , customs and presidents are a law , and we think it reasonable it should be so ; and when st. paul calls to us in the style of a command , brethren , be followers of me , and mark them that walk so , having us for an ensample , phil. . . the examples of the saints of old will be found to be of greater force in our practise , than is generally believed ; and though the antient churches have had different customs in this particular , yet that , which most have agreed on , may justly oblige us to imitation . however , nothing is more certain , than that we are placed under governors , whose lawful commands we are to obey ; and as the governors of the respective churches , have power to order the circumstantial and decent part of divine worship , so he acts most safely that conforms to the constitutions of the church , he is of ; and since in the church , we are members of , both to prevent contempt of this sacrament by too frequent coming , and peoples hardning their hearts in sin , by a too long neglect of it , it is thought fit to receive the holy communion once a month ; we have not only great reason to conform to that order , but to thank god , we are encouraged to this frequent devotion . in some particular churches among us , a communion every lord ' day is kept up , according to the primitive rule ; however , a month is a just distance , to take notice what progress we make in goodness , and what effects the last communion hath upon our spirits , and though i can alledge no express command for it , out of the word of god , yet there is a command which imports as much , even this , obey them that have the rule over you in the lord , and submit your selves , for they watch for your souls , as they that must give an account , that they do it with joy , and not with grief , heb. . . but these arguments are needless to a soul , that hath a lively sense of the love of god. love will run without a driver ; and there needs no pulling , or haling him to the communion , who hath seen and tasted how sweet and how gracious the lord is . that inward sense will make him come frequently , whether his superiours command him or no. he that doth nothing in religion but what his governo●s force him to , doth not yet understand what that means , the love of god is shed abroad in our hearts . he that hath this sense , finds a law within stronger than the law of all superiors , and which hath greater power with him , than all external motives . he that loves christ fervently , will love to be with him frequently ; and since the communion table is the place , where christ hath promised to him , he 'll be as often there as he can , except sickness , or some such inevitable impediments hinder him , the rather , because here men hear the joyful sound of pardon , and walk in the light of god●s countenance , psal. . . iv. but because i foresee , it will be objected here , that frequent communicating will abate our esteem and veneration of this sacrament , as all things , when grown common and familiar , are apt to breed contempt and carelesness : it 's fit i should answer , and remove that pretended stumbling-block . and therefore , . it cannot be frequent communicating , consider'd in it self , that abates our zeal and fervor to this ordinance ; for , let the communion be never so frequent , the arguments and motives are still the same , their grandeur , strength , force and power , is still the same ; still these are able to kindle holy fire on the altars of our souls , to raise admiration of god's mercies ; aud to enliven our spirits into conscientiousness and severity of life ; and if this be the natural tendency of these motivies at one time , it is so to another , and consequently the abatement of our esteem and veneration , is not the necessary effect of frequent communicating ; and in this the primitive believers are a signal instance , who , though they communicated some every day , some every lord's day , yet did not that frequency lessen their veneration of these mysteries . it rather increas'd and cherish'd it ; and we have reason to ascribe their contempt of sublunary contents , their courage in adversity , their valour in persecution , their ardent desires after another life , their invincible patience under reproaches , their constancy in the severest tryals , their wonderful joy in troubles , and their prodigious self-denials to this frequent communicating . this as it was a means to set their master always before their eyes , so it left an aw upon their spirits , not to dishonour him by their lives . this was a perpetual curb to their lusts , and having his image constantly before them , made them walk as children of their father , which is in heaven ; so that , if frequent communicating be not the necessary cause of an abatement , in our veneration of this sacrament , it must be some other accidental thing , which may be remedied , that must occasion it . and therefore , . some decay in the receiver , some indisposition in the inward man , must be charged with this dis-esteem of the ordinance ; and it is not the frequent communicating , that is the cause , but want of care , and watchfulne●s in the communicant . indeed , where people approach this holy table frequently , and bring no hearts with them , no desires after a better life , do not think it worth while to spend serious thoughts on the death they are going to remember , come to it without any design of being like christ , premise only a few prayers out of custom , touch the ark with unwashen hands , dive not into their hearts , nor do prepare themselves for this banquet , thrust themselves in , as the guest in the gospel , without suitable ornaments , do not plow up the fallow ground , or do not make it soft and mellow with meditation and praises , and consider not what they come for , or to what end and purpose they give their attendance at the altar , there we need not wonder , if frequent communicating abates their esteem and veneration of this sacrament ; but this is their sin , and frequent communion is not to be blamed ; it 's their love to the world , that will not suffer them to bring that attention , watchfulness and devotion with them , as is requisite to the comfortable use of this ordinance ; a sin which must be deplored , and , like the cursed thing in the camp of israel , removed before they come to see the goings of god in the sanctuary . the covetous man abates not in his esteem of his wealth and treasure , though he look upon it every day , and the reason is , because his affections are set upon it ; and were our affections set upon him , from whose fulness we all received grace for grace , our frequent communicating would be so far from lessening our esteem of this sacrament , that it would render it more lovely and more amiable to our souls . two men of the same trade live together , the one grows rich , the other continues poor , the one thrives , the other decays , because the one is industrious , the other lazy , one minds his business the other lies in ale-houses and taverns : this is the case here ; if some fall into a disesteem of the greatness of this ordinance , by frequent communicating , it is because they take no pains with their souls , before they communicate , whereas others , who are laborious and careful , though they recieve never so often , they go on from strength to strength , till every one of them appears before god in sion . v. but since frequent communication requires frequent preparation , and frequent preparation is a thing , that persons who have much business in the world , cannot attend , how can it be supposed necessary , for such to communicate frequently ? though preparation be a subject that i intend to spend a distinct chapter upon , yet something may be said of it here by the by , and by way of anticipation , to shew the weakness of this excuse , and the vanity of this exception . and therefore , . business is either lawful or unlawful : if it be unlawful , no conscentious man must either involve himself in it , or continue to mind it ; for whoever applys his thoughts , desires or affections , to any business of that nature , puts himself in a state of damnation , and hangs over hell fire by a very weak and feeble thread , even this transitory life , which if it chance to break , his soul is lost ; in a word , unlawful business makes a man unfit , not only for frequent communicating , but for salvation too ; and then his business is unlawful , if either out of greediness he takes too much of worldly business upon him , more than he can well go through with , and which must necessarily hinder him from minding his everlasting concerns , or , if his business in the world necessitates , or necessarily engages him in sin , as when a mans business engages him to lying , or cheating , or stealing , or extortion , or grinding the faces of the poor , or unreasonable usury , or encouraging men in their sins , whether drunkenness , or uncleanness , or to flattering , or dissembling . &c. where any such sins are so bound up with the worldly business , that the one cannot be performed without the other , there the business is unlawful , sinful , odious to god , and must be quitted , banished , abandoned , though he beggers himself by it , though he were to starve upon quiting of it , for this is inconsistent with any hopes of salvation , and a man had better die ten thousand times , than lose the comforts of eternal life , and to be sure it must be quitted too , that a man may be capable of comming to the holy communion , for , without it , he is no more fit to be seen at this table , than a swine in a royal chamber . if the business be lawful , it can be no impediment to seeking first god's kingdom and his righteousness , for lawful business is commanded , and one command doth not clash with the other , and if it be no impediment to a serious course of life , except a man will needs make it so , it can be no just impediment to prayer and meditation , and acts of love , and contemplating the mystery of the cross , and consequently no impediment to frequent communicating . . preparation to the holy sacrament is either habitual or actual ; habitual preparation divines call that , when a man 's constant care is to please god , and to approve himself faithful to god , and to be conscientious in all his ways , when he makes it his business , and the bent of his soul is , to arrive to higher degrees of sanctification , and he is fully and invincibly resolved , not to harbor any thing , that he shall know , or suspect , to be offensive to god. this habitual preparation is as necessary as conversion it self ; and i doubt not , but a man , thus prepared , may at any time , upon a very short warning , recieve the holy sacrament to his spiritual comfort , as is manifest from the example of the primitive christians , who , at first , before they were very numerous , recieved the eucharist every day , and therefore could not well come with any other preparation , but what was habitual . actual preparation consists , as we shall shew hereafter , in retirement , suitable prayers and thanksgiving , in self-examination , and contemplation of the death of christ , and the motives , reasons , and benefits of it , resolutions &c. this actual preparation is either more prolix , or more compendious . the prolix , or longer actual preparation is necessary , till men become masters of that gracious habit , i have already spoken of ; but if this be once become the constant guest of the soul , if this once become an inhabitant , a shorter actual preparation is sufficient ; and therefore , where a man is habitually prepared , by a consciencious course , he may follow his lawful concerns and business in the world , and yet that need not hinder him from those shorter actual preparations , requisite in frequent communicating . in a word , let a man but once , in good earnest , proclaim war to all his known corruptions and imaginations , that exalt themselves against the constitutions and injunctions of christ jesus , and he need not doubt , but that a very short actual preparation , though it were only some few fervent ejaculations , will make him a worthy partaker of the comforts of divine love , tendered to him in this sacrament ; and consequently , lawful business can be no just impediment to such frequent preparation : but if this i shall have occasion to say more hereafter . the preceding considerations reduced to practice . i. it 's no wonder to see that strictness , christ hath commanded his followers to observe in their lives , decay and dwindle away to nothing but shew and formality , in the age we live in , since frequent communicating is so much out of date among us . blessed be god , all are not of this mind , and many pious souls we have , which conscienciously appear at the lord's table , as often as they are called to it ; but still what a vast number of miserable souls there are abroad , who are such perfect strangers to this frequent communicating , that some even die , and leave this world without ever thinking of it ; and others delay their coming to it , till death fills them with horror , upon the account of their neglect , and others come as seldom as they can . what shall i say to such persons ? what arguments shall i use with them ? how shall i aggravate their offence ? are you christians , or are you heathens ? that a turk , a pagan , a jew , doth not shew himself at this holy table , is no wonder , for he is unacquainted with the religion of a crucified saviour : but that you who profess your selves his disciples , should be loath to come and see what hath been done for you upon the cross , what wonders , what miracles of love , god hath wrought for you on the tree , to which the son of god was nailed , what can we think , what can we imagine , but that you are infidels under the name and shew of believers ? how justly may i expostulate with you , what are you afraid of , that you either come not at all to this well of salvation , or come but seldom ? what frights you ? what stops your journey ? are you afraid of parting with that , which is death himself to your redeemer , your sins and naughtiness ? are you afraid of purifying your selves , even as he is pure ? are you afraid of living up to his example ? are you afraid of losing your foolish delights and satisfactions ? do you pretend to be friends of christ , and are you loath to accept of him for your friend ? doth he promise to come and meet you in this ordinance , and are you loath , or ashamed , to be seen in his company ? had you rather keep your trash , and dung , and filth , than come hither and be made clean ? tell me not that you are willing to receive him , if you will not receive him in his own way : in this sacrament he offers himself to you , if here you will not embrace him , if here you will not express your esteem of him , what hopes have you that he will ever be your portion ? what can the ever-blessed jesus think of you ? what can he judge of you ? what opinion can he entertain of you , but that you are his enemies , enemies to his supper , enemies to his love , enemies to your own souls ? must you be dragg'd to your own happiness ? must you be forc'd to drink of this water of life ? while you keep off and stand out , are not you the persons that would not have this man , this more than man , to reign over you ? there can no just reason be given for your not coming frequently to this holy table , but that you are loath to agree to the terms of sincere repentance and obedience , he requires at your hands ; and are you loath to be saved ? do you take pleasure in being reprobates ? is it such comfortable thing to be excluded from god's favour ? while you wilfully absent your selves , do not you refuse to be healed ? here the kind physician comes , and declares his willingness to cure you by the balsom of his wounds , and had you rather be sick , than of a healthful complexion ? here is a medicine tendered unto you , a medicine for your sin-sick souls , and had you rather perish , than rise and awake , that christ may give you life ? hath the son of god endured so much , gone through such a discipline of torments , through fire and water , that your souls might live , and do you despise his love , do not you despise it , when you come so seldom to apply it ? would not one think , that you have a mind to be miserable , when you are so backward to come to him , that would deliver you from your misery ? ah! did you believe the astonishing misery of god's love , how would you breath , how would you pant , how would you hunger and thirst for this fountain , open'd for the house of judah and jerusalem , it 's a sign your appetite is dull , your desires feeble , your affections cold , your inclinations frozen ; were all things right within , the fire would burn , and at last you would speak with your tongue ; i come , lord ! i come ! i delight to do thy will ! it is the will , the order , the command of that god , in whom you believe to come often , and shall any thing hinder you from obeying his command ? shall not his orders prevail with you ? can you prefer your little business before his will ? do you believe that he must be your judge , and will you allow always your selves in rebellion and contumacy under his injunctions ? if any man serve me , let him follow me , and where i am , there shall also my servant be , saith christ , joh. . . ah! shall so sweet a voice be lost upon you ? shall not this invitation of the bleeding jesus melt you ! he was just going to his cross , when he said so . he was just going to institute this sacrament of the cross , when he call'd so ! ah! how sweet are these words ! how full of kindness ! how fragrant is this breath ! what can work more upon harden'd hearts ? break , break , thou stubborn heart ! the rocks sympathize with him and cleave asunder , and cannot this voice , this voice of mercy , make an alteration in thy breast ! o take heed , lest this lamb , which came to take away the sins of the world , put on another shape ere-long , even that of a lion and roar upon you , as it is luc. . . i say unto you , that none of those men that were bidden shall taste of my supper . i know , there are some honest souls , who , out of a sense of their own unworthyness , dare not come , and dread frequent approaching to this table ; but such i would not fright , but win to this frequent communion ; and all i shall say to them , at this time , is this , are you willing christ should , set up his throne in your souls ? are you willing , he should tread down his enemies in you , enemies which have usurp'd his power ? are you content , he should be formed in you , and fill all your faculties ? are you content , all should stoop to him , and all that is within you should bow to his scepter ? if so , fear not , you cannot come too often , your frequent running to his altar will be incense to him , incense , which he 'll smell , as he did noah's sacrifice , and secure you against future destruction . ii. the frequent communicant ought to receive some comfort from these instructions . but then , by the frequent communicant , i do not mean one , that doth indeed come often to this table , but knows not what it is to be heated by the fire of divine love , whose sins are strong , and his holy desires weak , and whose frequent coming hath made him as careless , as the vast number of sermons he hath heard : for such a frequent communicant god hath given us no comfo●ts , to such a one we have no message , no embassy of peace ; but the frequent receiver , whose choice of the better part is both confirmed and encreased by frequent receiving , this is the man , to whom we are bound to carry balm and spices , for a present to you it is that this word of consolation comes . your frequent attending at this table , is living under the precious drops of the dew of heaven how goodly are thy tents , o jacob ! how justly may you say , that god loves you , when you love to be often with him , whom your souls do love ! surely your souls will grow fat and flourishing , that are so often nourished at this table ! it 's a sign you long for the courts of the lord , and you shall certainly appear in a nobler court one day , a court where nothing is mean , nothing trivial , nothing savouring of terrestrial delights ; but a court where all the servants are kings , and all enjoy more , than the greatest monarchs of this world do : blessed are your eyes , for they see , and your ears , for they hear . the oftner you see the precious sacrifice on this table , the more endearing it will become to you ; the oftner you hear him call here , come to me , all that are weary , the more desireable will he grow in your eyes ; the oftner you meet here , the greater will be the friendship betwixt him and you , till this friend comes at last and recieves you to himself , so that you shall be for ever with the lord. the prayer . o dearest saviour , dearer to me , than father and mother ! my friend in all dangers , my benefactor in all wants , my fortress in all troubles ! i cannot but confess that thou hast frequently called to me , frequently entreated me , frequently expostulated with me , and frequently asked me , why i would die ? and i have as frequently stopt my ears against thy call , and been deaf to thy voice , and my follies have kept pace with thy favours ! i see my mistakes , i see my errors , and my sins i desire may be ever before me , i know thy voice . it is the good shepherd's voice , that calls me to this table , and thy sheep hear thy voice . i earnestly desire to be one of that number . o feed me with thy pleasures ! o open mine eyes , that i may see the rich pastures , that are to be found in thy grave ! to this sepulchre let me repair often ! o persuade me to look often into it , that i may , with the holy woman , see the angels sitting there . to increase my willingness to come frequently , visit me frequently with thy salvation . let not my familiarity of that sight , lessen my esteem of the sacred mystery . the oftner i participate of it , the greater let my love , my affections and my admiration be ! open still new springs of love , when i come to this sacrament of thy everlasting love , that the new springs may still give new life to my soul , new courage to do thy will , new power to tread on serpents , new resolutions to conquer all that stops my way . and thus , my dearest lord , transform me by the renewing of my mind , that i may prove , what is the holy , acceptable and perfect wall of god. amen , amen . chap. xvi . of the perpetuity of this ordinance , and the necessity of its continuance to the world's end. the contents . st. pauls command to the corinthians , of shewing forth the lord's death , till he come , not to be understood of christ's coming to them in the spirit , but coming to judgment . this proved largely by many arguments . the reasons laid down , why this sacrament of the lord's supper is to last to the end of the world. christ's coming to judgment , proved to be a very proper object of our contemplation in the recieving of the holy eucharist , and a help to patience and faith , and confidence in the goodness of god. god's marvellous care of our everlasting welfare , shewn , in tying us up in bonds of obedience in this ordinance . men who look for grace and salvation , as they are bound to make use of the means of grace , so they are obliged to make use of this . the wretched state of those , who neglect to shew forth the lord's death in this sacrament . the same temper required in recieving the eucharist , that we desire to be in , when we shall be summoned to judgment . the prayer . i. that this sacrament of the lord's supper is a standing ordinance , and to last to the end of the world , st. paul expresly tells us , cor. . . for as often as you eat this bread , and drink this cup , ye do shew , or , do ye shew the lord's death till he come . whereby is plainly meant christ's coming to judge the world ; and this hath been the unanimous belief of the universal church , since the apostles time unto this day , which makes us justly wonder at the boldness and ignorance of quakers , and other enthusiasts , who have presumed to abolish this ordinance in their conventicles , pretending , that this sacrament was fitted only for the infancy of the christian church , but intended it should cease , when christ should come to them in the spirit ; and having already received christ , as they fancy , in their first conversion and regeneration , they foolishly and ridiculously imagine , that they have no need of receiving him again , in the use of the outward symbols , tendered to christians in this sacrament . puffed up with this airy conceit , they run into this sinister and childish interpretation of the apostle's words , contrary to the sense of all christian churches , as if till he come were as much , as till he come to you in the spirit , to which impertinent exposition , nothing could possibly lead these silly men , but the spirit of error and contempt of all human learning , and undervaluing the common dictates of reason , and a monstrous spiritual pride , which not only swells them with an opinion , that they are wiser , than all the christians in the world besides , but tempts them to other insolencies and prophanations of the written oracles of the holy ghost ; and therfore , lest weak capacities should be ensnared by such specious pretences , it will be necessary to shew the unreasonableness of this interpetation . . there is not the least syllable , not the least hint given us in all the new testamen● , that this sacrament , after it was once instituted , was ever to be abolished ; which made , not only the apostles introduce it into the christian congregations , while they lived , but all the churches , planted and founded by them , retained and continued it , knowing nothing to the contrary , but that this ordinance was to be perpetual and eternal ; and therefore , as they had recieved the necessary use of it from those , who laid the foundation of their religion , so they propagated the same to their posterity : nay , among the hereticks , that left and separated from the church , there were very few , but what preserved the use of this sacrament in their congregations ; and though they had the insolence of blaspheming other mysteries of christianity , yet this ordinance they were afraid to abolish , being sensible that it was one of the corner stones of christianity : and who could imagine otherwise , that considered , how this sacrament succeeded in the room of the passover , which was item enough , that it was to last for ever ; for as the passover , after its first institution , was to last to the end of the jewish oeconomy , that expiring with christ's death , so this succeeding , was an argument , that it was to continue while the dispensation of christianity should last , and that is to the end of the world. . no man will deny , but that those three thousand souls , converted by st. peter's sermon , did receive the holy ghost , for st. peter expresly promises them , acts . . repent and be baptized every one of you in the name of jesus christ , for the remissions of sins , and ye shall receive the gift of the holy ghost ; and this was very common in those days , for true penitents to receive the holy ghost , immediately upon their baptism , and sometimes before their baptism , as cornelius and his company , act. . . . and though by the holy chost , in those places , are meant the miraculous gifts of the holy ghost , speaking with tongues , healing diseases , &c. yet it must be granted , that in their conversion , they had the sanctifying spirit of god , sent upon them , yet these very persons , that ●nd so received the spirit , continued in breaking of bread , and in prayer , as we are told , act. . . and that by breaking of bread there , is not meant sitting down to their private and ordinary meals , is evident from hence , because it is mentioned as a part of their devotion and publick worship , to which their ordinary diet cannot be referred , and therefore it must be the encharist , or this sacrament of the lord's supper , that 's meant by it ; for by that term it was usually expressed in the primitive church , as we see , cor. . . . those very corinthians to whom the apostle writes in the place aforementioned , and gives a command to shew forth the lord's death in this sacrament , till he came , had already received the spirit of god , as we read , cor. . . now we have received , not the spirit of the world , but the spirit which is of god , that we might know the things that are freely given us of god : and to this purpose he adds , cor. . . such were some of you , but ye are washed , but ye are sanctified , but ye are justified in the name of the lord jesus , and by the spirit of our god. these men then had received the spirit of god , and therefore , when the apostle , writing to them , chap. . saith , that they should shew forth the lords death , till he come , most certainly he cannot mean , till he came to you in the spirit , for they had received this spirit already , and he was already come to them in the spirit ; and what sense would it have been , to say , ye that have received the spirit of christ , must shew forth his death , till he come to you in the spirit , just as good sense , as if a man should say , ye that are in london , must do such a thing till you come to london ; so that , if this were the sense , the apostle must have contradicted himself , or spoken that which no body knew what to make of . it follows therefore , that since by his coming in scripture is frequently meant , his coming to judge the world , as rev. . . cor. . . luc. . . that here it hath the same sense , because without it , the words will not bear a reasonable construction . . the design of the apostle in this th . chapter , is , to rectify several mistakes , and errors , and abuses , that were crept in among the corinthians , in their administration and eating of the lord's supper , and this is intimated v. , . so that his intent , in writing to them , must be , to inform them , how they were to behave themselves in the use of this ordinance , what exorbitancies they were to abandon , what evil customs they were to retrench , what vulgar errors they were to beware of , and consequently , his intent could not be , to abolish this sacrament , or to teach them to use it no longer , than christ should come to them in the spirit . he that gives a man directions about a good work , in what manner he is to perform it , what he is to take heed of in the practice of it , what rocks and stumbling-blocks he is to shun , doth not perswade him to leave the good work undone , or to neglect it , but chalks out to him only the way he may walk in with safety , doth still allow the work to be of eternal obligation , only that it may be acceptable to god , bids him beware of the shelves and sands , he may run upon in the prosecution of it ; and though , in reformation of abuses , the thing it self , which gave occasion to the abuse , is very often cancell'd and taken away , yet that rule holds only in things indifferent . in duties and things commanded , such as the sacrament of the lord's supper is , this could not be practised , for if ten thousand abuses were committed about prayer , yet prayer would still be a duty ; and therefore the apostle , reforming the errors of the corint●ians in the administration of this sacrament , cannot be supposed to abrogate the sacrament it self , for as he saith , v. . he had received it of the lord ; i. e. by way of a commanded duty , which therefore could not be abolished . . let us admit of this odd expression of christ's coming to them in the spirit , if a man have received the spirit of christ , that 's so far from being a sufficient reason to justifie his staying away from this sacrament , that it is a powerful motive to come to it ; not only because he , that hath the spirit of christ , will be sure to do what christ commands him , but because the spirit of christ must be cherished , preserved , kept warm , and made much of , which is not to be done , but by frequent contemplation of god's love and charity , and compassion to , our immortal souls , whereof this sacrament doth not only put us in mind , but gives us a faithful representation . the spirit of god , within us , must be preserv'd by the use of such means , god hath appointed ; and since this sacrament is one of these means , he that neglects it , cannot promise himself a long continuance of that spirit in his soul ; and what if men , that have frequented this ordinance , have found no good by it , for that must be their own fault , and because they come to it like swine , no wonder if they come away from it in no better condition . . though it is readily granted , that true believers , in their first conversion , receive the spirit of christ , yet that puts no stop to their receiving larger and greater influences of it , by the use of this sacrament : as grace is begun in their first conversion , so it is increased by a conscientious use of this ordinance . the coming to it doth not abate the power of this spirit , but advances it . this ordinance being a spiritual ordinance , the spirit of christ is the more likely to exert its virtue in a sincere believer , that frequents it : the cross of christ , which is foolishness to the greek , is wisdom to the spiritual man , and the more he looks upon it with suitable devotion , the greater courage and strength he will receive from it , to fight the battels of the lord. the spirit of christ that works in a true believer , works by rational arguments , by arguments that are most apt to prevail with rational men ; and since nothing can be a more effectual argument , than the love of christ , manifested on the cross , and particularly in the sacrament of the cross , it must follow , that the first operations of christ's spirit in the soul , are no hindrance to his farther operations in this holy sacrament . . it 's true , in this sacrament , external symbols and elements are made use of , but that 's not at all improper , or inconsistent with a gospel state ; nor do these symbols hinder any man from worshipping god in spirit and in truth , but rather promote it . if under the gospel , men may make no use of external tokens , to put them in mind of spiritual things , the apostle was out in his divinity , when he tells us , that the invisible things of god are clearly seen , being understood by the things which are made , even his eternal power and godhead , rom. . . christ indeed abolished the burthensome symbols of the ceremonial law , but did no where tell us , that he would leave no symbols at all in his church to remember him by : and though we grant , what the apostle saith , col. . . . wherefore , if ye be dead with christ from the rudiments of the world , why , as though living in the world , are ye subject to ordinances , touch not , taste not , handle not ? yet it plainly appears from his discourse , that he reprehended no other but judaizing christians , who having embraced the christian religion , were still observant of the ancient ceremonies , which moses , while the church was in its minority , had given to the jewish people ; such as were distinctions of meats and drinks , touching dead bodies , or any thing that was defiled with leprosie , touching any thing unclean , whether man or beast , &c. whereof a large account is given in levit. . . so that this saying doth not reverse the symbols , used in the holy sacrament , they being of another nature , and instituted upon a different design , and so far from evacuating a spiritual worship , that those become most spiritual persons , that frequently exercise themselves in a devout use of it ; and therefore what arrogance must it be , for men to think themselves wiser than christ himself ; and when he , whose wisdom cannot by searching be found out , hath given us these symbols , and by them thought fit to help our infirmities , to fancy , that christ did more than he need to have done , as if he understood not our natures better than we ? those that look upon those symbols , as crutches for weaker christians to lean upon , and such , as they themselves have no need of , had need examine and search their hearts better , than hitherto they have done , lest they be unable , when the time comes , to stand before the son of man. ii. why this sacrament is to last in the christian church to the end of the world , or till christ come to judgment , may easily be guess'd at ; for , . the means of grace are the same and unalterable to the end of the world ; and whatever things bore the name of ordinary means of grace , in the apostles days , still bear that name , and shall bear it , till heaven and earth do perish ; for god intended but one gospel to the christian world , even that gospel which we have , and , after it , we are to expect no other : this is to serve the church , while it is a church , and as the church is to last to the consummation of all things , so this gospel is to last , for which reason it is expresly call'd , the eternal gospel , rev. . . and the apostle is very peremptory in his assertion ; though we , or an angel from heaven , should preach any other gospel , meaning either now , or hereafter , than what we have preached to you , let him be accursed , gal. . . and if the gosbe to last to the end of the world , this ordinance of the lord's supper , in the church , must needs last as long , for this is part of the gospel , as much as prayer , preaching , or any other message delivered in that book . that which is most properly called the gospel , or glad-tidings , is the mistery of god's reconciling the world to himself in christ jesus , and this is in an eminent manner express'd in this sacrament , so that this sacament is the principal part of the gospel , the chief subject it treats of , the principal thing it aims at , the very foundation of the whole , for other foundation can no man lay , than that is laid , which is christ , saith st. paul , cor. . . nay , he determined with himself , not to know any thing , save jesus christ , and him crucified ; which is the very purport and scope of this ordinance ; and if the gospel be a thing perpetual and eternal , the principal part of it , without all peradventure , must be so . . the comforts of christian souls are to last , while christians live in the world , and that , by virtue of christ's pontificial prayer , joh. . . . neither pray i for these alone ; but for them also , which shall believe on me through their word , i. e. to the end of the world ; that they all may be one , as thou father art in me , and i in thee , that they also may be one in us , than which , there cannot be greater comforts ; and if such are to last to the worlds end , the sacrament of the lord's supper must needs be of the same perpetuity , for from hence flow the greatest comforts of true believers , this assuring us , that as the material bread , by eating , is united to ou● bodies , so is christ united to our souls , or our souls united to him , as members to their head ; and to be one with christ , it such a treasury of comforts , that there is no affliction , no condition so mean , or so calamitous , but may receive ease and content from this consideration ; for if i am one with christ , my blessed redeemer , will be concern'd for me , will take care of me , will be with me in the tryals that fall to my share , will support me under temptations ; assist me with his grace , relieve me by his presence , subdue satan under my feet shortly , will furnish me with arguments to resist , will not leave me when i dye , but convey and conduct my soul , where her head is , that it may be for ever with her lord , and will make me partaker of the same glories too , which himself is possest of . by this sacrament we become one with christ jesus , and this comfort being to attend sincere christians , while christians are in the world , the means , whereby that union is made , must necessarily last as long as christianity lasts , i. e. to the day of judgment . . lo , i am with you , saith christ to his disciples , who were representatives of all future christian congregations , that should maintain the purity of his doctrine and morals , to the end of the world , matth. . this is not to be understood of his bodily presence or human nature , for that was to be translated into his father's kingdom , and with respect to that , he had told his followers before , that they should not have him always with them , matth. . . and as to his divine nature , though the words may be referr'd to that , yet it is to be noted , that he spoke these words , as one , who had all power given him in heaven and in earth , v. . and therefore as mediator , or the promised messiah of the world ; and if he spake these words , as mediator or head of the church , it must follow , that he meant them of his being with them , and their followers to the world's end , by his spirit and virtue , and influence in their observing all things , whatsoever he commanded them , as the words immediately preceding do evince ; for he doth not tye his special presence to a bare function of men , as the romanists falsly infer , but to obedience ; and as baptism was one of the things he commanded them to use and observe , in the verse before , so the lord's supper and celebration of it was another ; so that if christ's presence be necessary to the worlds end , and that presence be tied to obedience , and this sacrament be one of the things he hath commanded , and in which he must be obey'd , in order to his gracious presence , this ordinance also must be necessary , and must needs be kept up to the end of the world. christ's church is to last to the world's end , for it is for his church's sake , that the world stands so long as it doth , as the world was created upon that account , because god meant to gather a church out of the world , out of the foreseen corrupt mass of mankind ; so it is preserved upon that account , even that the number of those , that shall be saved , may be compleated ; which great truth , is , i believe , aim'd at by the apostle , col. . , , , . and to this end , this church is said to be so durable and so firm , that the gates of hell shall not be able to prevail against it , matth. . . the devil , we may be confident , will endeavour to b●tter it to to the very last moment of the world's duration ; and if , with all his stratagems , and continued and lasting assaults , he shall not be able to conquer or to destroy it ▪ it must stand and last as long as those assaults do last . the apostle therefore makes mention of sincere christians , that will be alive at christ's coming to judgment , thess. . . and consequently , the church will last till then ; and if the church is to last to the worlds end , the marks of that church must last as long . it 's true , holiness of life is one mark , but that 's not all the marks the christ's church must have . the sacraments are marks too , and marks whereby it may be better known , than by holiness ; not but that holiness is the principal ornament of the church ; but as those that are to joyn themselves unto the church , are generally more inquisitive after the constitutions and ordinances of it , and the means whereby that holiness is effected , than after any thing else , so this sacrament being part of those means , and therefore one of the necessary marks , it must last to the end of the world , as much as the church it self , and as long as there is any probability of mens joyning themselves to the church ; and by this means holiness of life is signally promoted , as experience sufficiently witnesses . as christians in general , so the church of christ , or the respective societies of christians professing christ's doctrine , and imitation of his life , are compared to a city set on a hill , and which cannot be hid , mat. . . not that christ's church must always appear outwardly magnificent and glorious , thereby to attract the eyes of spectators , no , but that the purity of doctrine and sound preaching of the word , and the due administration of the holy sacraments , together with innocence of life , must make it visible , and this , it may be , under the greatest persecution , and when a severe tempest falls upon her ; by these marks she may still be known ; and if these are her marks , these marks must last as long as the church it self . iii. the term therefore , to which this holy sacrament is to last , even chrst's coming to judgment , may very justly be taken into consideration in receiving of the blessed eucharist , i hinted so much , ch. . fa. . but must upon this occasion enlarge upon it : for . this consideration will help to encourage us to patience under reproaches , injuries , and mens unrighteous dealing with us . it serves to quiet the soul , to think that christ knows my sufferings , aud the injuries that are done me , and sees my integrity and innocence , and will clear me in the last day before the whole world ; what need i resent such an affront , when the son of god takes notice of it , and if i am patient under it , will , in that great day , plead my cause , set the sinners transgression , if he repents not , before his eyes , and confound him ; not that i am to wish that confusion of the offender ; but my consideration , that christ will actually do it , may promote my contentedness under that affliction ; what need i revile my persecutors , when he , for whose sake , i endure that persecution , will sufficiently vindicate me in that day , for it is a righteous thing with god , to recompense tribulation , to those that trouble you , saith st. paul , . thes. . , , . this judge will at last discover , how men were mistaken in us , how unjust there censures were , what sinister constructions they put upon our actions , how malicious their slanders were , how unjust the punishments they inflicted on us , how inhuman , how contrary to charity , all their ill lauguage was ; he shall bring forth our righteousness as the light ; and our judgment as the noon-day , psal , . . and this consideration must needs be very effectual to promote patience . . this consideration will help to increase our confidence , and arm us against distrust and diffidence , for if the powers of darkness would fright us from laying hold on christ's merits , because he will be a very severe judge in the last day , the timerous christian may answer thus . true , he will be my judge , but he hath promised to be a father too , to those that fear him : he 'll be my judge indeed , but he is a judge of my flesh and of my bone , and who will have regard to my infirmities : he 'll be my judge , but he is my head withal , who will be tender of his members : he 'll be my judge , but he is a merciful high priest withal , who will be my advocate , and answer the objections i cannot confute . i will cling to his precepts , i will not wickedly depart form him , i will express my love to him in holy obedience , i will dread his judgments , and make his mercy a motive to purification . i will not give place to the devil , i will fight against his temptations , i will stand upon my watch , i will not lie asleep in the bed of sin , i will get up if i chance to fall , i will rise again when i am overtaken in a fault , i will accuse my self and beg his pardon , i will endeavour to walk worthy of the vocation , wherewith i am called , with all lowliness and meekness and long-suffering , i will not take part against him with his enemies . this is the work i have resolved upon , according to this rule i will walk , and such a soul , i know , this gracious judge will not cast away nor condemn ; what inadvertencies i may run into , i will not justifie , but strive against them , and i doubt not , but his cross will cover them , while my heart is sincere , and my soul is ever toward him . this judge will absolve me , he will deal favourably with me , as with a person whom he hath redeemed . i will look upon the promises and apply them . he hath promised , that he will not take away his kindness utterly , from such as love him ; while i live , i will love him , and i question not , but as severe as he is to the obstinate and untractable , he will visit me with everlasting kindness . the preceding considerations improved . and reduced to practise . i. o let us admire the goodness of god , and his marvellous care of our everlasting welfare ! he sees , how slippery our natures are , how fickle , how mutable , how changeable , how apt to turn from the holy commandment delivered to them , and therefore he ties us in bonds , in covenants , and in sacraments of of virtue , whereof the lord's supper is the strongest , the greatest and most sacred , and therefore the best defensative and guard against the encroachments of temptations ; insomuch , that he , who can break through this mound , and will not be kept in by arguments drawn from the death of christ , but , in despight of the blood of the covenant , he hath drunk and sealed his promise with , will plunge himself into known sins ; that man's case is desperate , that man is truly resolved to be miserable , and will die , though the lord jesus call to him from the cross , live , in thy blood , live : he that can swear , and vow to god , in this sacrament , vow upon the body and blood of christ , that he 'll be drunk no more , and swear no more , and lye and cheat no more , and yet forgets the oath of god , that is upon his soul , and dares fall to his old sins again ; that man's last estate is worse than the first , and he slights him , by whom he must be saved , despises him , who alone can make him happy , refuses that blood , which alone can cleanse him , undervalues the only champion , that can secure him against the rage of the roaring lion , loses and rejects the prop , which alone can support him against the wrath of an offended god , and affronts that friend , which alone can help and comfort him in the day of vengeance . ii. this sacrament being a standing ordinance , and a notable means of grace , as much as prayer and hearing the word of god , it must necessarily follow , that men , who look for grace and salvation , must make as great conscience of this , as of any other ; and if they account it a sin , to neglect prayer and hearing the word , they must look upon it as sinful too , to neglect this ordinance . if this be a means of salvation , as well as the rest , he that hopes to be saved , must seriously make use of this means , else he can have but little hopes of arriving to the end without the means . surely , this sacrament is a means , whereby you and i must come to love the lord jesus christ , a duty of that consequence , that he that love him not in sincerity , lies under a severe threatning , and is liable to a dreadful curse , cor. . . but how shall we ever love him to any purpose , except we use the means , whereby that love must be raised and kindled in our breast ? doth any man hope to thrive in the world , that will not bestir himself , become active in his profession , and apply himself to labour ? does any man hope ot arrive to learning and scholarship , without books or reading ? does any person hope to keep himself warm in winter , that puts on no cloaths ? or , was ever any so foolish , as to hope to come to his journies end , if he sits still in a tavern or alehouse by the way ? if this sacrament be a means of obtaining happiness , will that happiness fall to our share , without using the proper means ? if thou refusest to come to this ordinance , how can god be kind to thee , how can he visit thee with the favour he bears to his own people ? how can he wash thee with the blood of the lamb ? how can he make thee blessed , and a companion of seraphim , and give thee a right to the treasury of christ's merits , when thou neglectest the means , whereby these mercies must be consigned and applied to thy soul ? and therefore , iii. how wretched , how sad , must be the case of that soul , which neglects to shew forth the lord's death , in this ordinance , when the lord shall come to judgment ? when the son of god shall appear in all his glory , and the sinner , who neglected this holy sacrament , shall be brought before him , it will not be an ordinary fright , the wretch will be in ; especially , when the king of glory shall accost and ask him , how canst thou hope to share in my glory , that didst not think my death worth remembring , in the congregation of my saints ? how canst thou hope to participate of my happiness , that wouldst not weep at my bitter passion ? how canst thou hope to be advanced to my throne , who wast ashamed to look upon me hanging on the cross ? how canst thou hope to enter into thy master's joy , that would'st not , by lively representations of my suffering in the sacrament , i ordained , be melted in tears ? how canst thou hope for a seat in the eternal mansions , where no defiled thing must enter , that wouldst not cleanse thy self from filthiness ? or how couldst thou hope to be cleansed , that wouldst not make use of my blood to wash thy self ? here none can be happy , that were not holy upon earth , and how couldst thou expect to be holy , that didst neglect the means which was intended to enrich thy soul with holiness ? such an address of such a majestick person , and to an offender too , that knows , and cannot but know , that all this is true , must necessarily strike the malefactor dumb , fill him with horror , and make him cry out , though too late , o that my head were water , &c. expostulations of displeased princes with their servants , that have acted contrary to their will , in things of far less moment , have cast them into grief and swoons , and fatal diseases , and we must needs conclude , that in the case we speak of , as the person offended is greater than the most puissant prince in the world ; and the neglect greater , than if a man had neglected to provide for the security of a temporal kingdom , so the expostulations will be more terrible , and the sinner's heart , to whom they shall be spoken , in far greater consternation . iv. this shews with what temper and disposition we ought to come to this holy table , even with the same temper we would , or desire to be in , if , within a few hours , we were sure to be summoned to judgment : were any of you to appear to morrow morning before the bar of god , and had you all imaginable assurance of it , that , by such a time , you must certainly attend there , would you lie or swear , or dissemble , or break out into a passion , or pray carelesly , or be backward to do good , or be averse from holy thoughts and discourses , &c. i trow , not ; and as you would not appear before the judge with an unmortified temper of mind , so neither can it be adviseable to appear before him at this table , with such a disposition . as the appearing before his judgment seat , would make you call your most serious thoughts together , and make you loath the charms , the inticements , and the alluring temptations and suggestions of the flesh , and of the world ; so your appearing at this table requires the same inclinations ; for , as in the day of judgment , the king will come forth and behold the persons cited into that court , to see , whether they are qualified for heaven and happiness , so in this feast , he comes to look upon the guests , and to see who comes with a worldly and carnal disposition , and takes as much notice of the frame and temper of your hearts , as he will do in the last day . here thy great master comes , and takes a view of thy thoughts , words , desires , affections and actions , whether they proceed from a principle of love and submission . happy the soul that sits down at this table with a sense of her duty , and the greatness and goodness of the master of the feast ; for such a soul anticipates her future bliss , and feels , in some measure , the sweetness and comfort of the joyful absolution , which shall be pronounced upon her with greater solemnity in the last day , even this , come ye blessed of my father , receive the kingdom , &c. the prayer . o thou eternal wisdom , who alone knowest what is best for me , who hast established this ordinance in thy church , and ordained it as a means , whereby thy loving members may come , in the unity of the faith , unto a perfect man. it shall be established for ever , as the moon , and as a faithful witness in heaven : give me , o give me , perseverance in the use of it , o jesu ! thou art the promised seed , the promised messiah , the promised desire of all nations ! thou art the fruitful vine , and by the precious liquor that drops from thee , innumerable souls are cherished and refreshed ! thy sacred name is as ointment poured out ! i smell the rich composition . my soul doth gather strength , and life from that perfume . i am the wounded man that 's fallen among thieves . o let thy blood heal me of my plagues ! thou hast been lifted up to the cross , that the enemy of mankind might be troden down . o let me participate of the virtue of that exaltation , that i may trample upon his temptations . thou hast been lifted up to draw me after thee , and to withdraw my heart from worldly desires and affections . o lift me up from the earth , that i may relish the comfort of thy exaltation . thou wast lifted up , that thou mightest be beheld by all . o let me look upon thee , whom i have pierced by my sins , that i may mourn for them bitterly . thy holy arms were stretched out , that thou mightest embrace all that come unto thee . i come , lord ! take me into thy arms and love me ! o let thy cross be my security against all my enemies ! let thy wounds be my refuge in the hour of temptation ! let that innocent blood , that dropt from thy hands and feet , and side , wash away the spots and stains of my abominable actions . henceforward my hands and my heart shall be lifted up in prayer and praise , and love , and devotion . o direct me , and give me grace to obey thy directions , and leave me not till i am past all danger ; o see me safe through the wilderness of this world , that i may for ever admire and adore thee in thy everlasting kingdom . amen . chap. xvii . of eating and drinking unworthyly in this ordinance , and the guilt , the unworthy receiver incurs thereby . the contents . both good and bad men frighted witb the thoughts of eating and drinking unworthily , but the good without just cause . wherein unworthy eating and drinking doth not consist , shewn in thirteen particulars , with the reasons of the assertion : and wherein it doth consist . the danger of unworthy eating and drinking , proved to lie in making our selves guilty of the body and blood of the lord. how men involve themselves in that guilt , discovered . a great difference betwixt receiving unworthily , and being not worthy to receive . the great imprudence and weakness of those , that are loath to depart with their sins , and therefore are unwilling to come , for fear they should make themselves guilty of the death of christ , and of damnation . the impudence and boldness of others , who come to this sacrament , receive unworthily , and are not concerned at their danger . the joys and comforts which arise from receiving worthyly . the prayer . i. though from the premises , the reader may easily guess , what is it to eat and drink unworthyly , and though in ch. . some general notions concerning it have been laid down , yet since it is a point , which frights , not only bad men , but even some of those , who are otherwise piously inclin'd , from coming to the lord's table , it will be necessary to give a distinct explication it , that neither the bad may think , they gain any thing by abstaining , nor the good be discouraged from coming . as bad men have no sense of spiritual things , which makes them live merrily in neglect of commanded duties , so not a few of those , whose hearts are tender , are apt to discompose their minds with needless scruples , whereby they too often deprive themselves of the comforts , they might reap from god's ordinances , and besides , expose themselves to strong temptations of the devil , who takes pleasure to see good men in confusion , hoping , that one time or other they may fall into his net , and when they know not how to extricate themselves out of their labyrinths , will shake of the yoak of all religion , and become his votaries , run into the the other extream , and turn either careless or prophane . to prevent these and other dangers , it will be convenient to discourse of this eating , and drinking unworthily , first , negatively , what it is not , and secondly , what it is , and wherein the sin consists . and therefore . ii. to eat and drink unworthily , is not , . to eat and drink at this table with a weak faith. by a weak faith i mean such a belief of the truth , and necessity of the things commanded in the gospel of our lord jesus christ , as makes the soul ready , and willing to do the things , required of her , but is attended with great fears , and doubts , with wavering , and inconstancy ; and this weakness proceeds not so much from want of will to submit to christ , as from want of understanding either the extent of the grace of god , or the nature of the gospel of peace , or the design of god in his providences , or the latitude of true christian liberty , which defect must needs cause great mistrusts of our safety , danger of being scandaliz'd with little things , and unsteddiness in holy duties , as we see , rom. . , . &c. yet this weakness of faith doth not make a man an unworthy receiver . . because christ is willing to receive such into favour , and he express'd this willingness in his kind behaviour to the man , we read of mark . . who believed indeed , but waveringly , and soon after cryed out , and said , with tears in his eyes , lord ! i believe , help thou my unbelief . the disciples of our lord , upon their first adhering to him , were at the best but weak in faith , and therefore christ calls to them so often , o ye of little faith , yet he doth not therefore reject them . he cherishes the very seeds of faith , and when it is no bigger than a grain of muster-seed , he makes much of it . though the branches of it be but tender , yet he doth not root up the tree , or command the husbandman to cut it down , lest it should cumber the ground , or throw it into the fire : to which purpose there is an excellent character given of him , esa. . . he shall feed his flock like a shepherd , and gather the lambs with his arms , and carry them in his bosom , and shall gently lead those that are with young . there are lambs in his flock as well as sheep , and as these two require various management , so both may be confident of his tenderness . all stars do not shine alike , yet even those , that give not so great a brightness , shall be preserved , as well as the greater luminaries . love is an acceptable present to him , and though in some , like fire under green wood , it burns but dimly , yet he 'll quench it no more , than he will the more blazing flames . but then when i say , he will not frown on those , that are weak in faith , i do not mean , such as have no saving , no working faith , and as refuse to work the work of god , such are infidels , not men weak in faith. weakness of faith supposes readiness to good works , but the various doubts , which attend it , cause this weakness . that there are such persons , as children in grace , st. john assures us , john . . yet even their sins , he is willing to forgive for his names sake . . because this sacrament was instituted for the strengthening of our faith. the weak in faith are called , and invited to it , that they may grow more robust , and lively ; and to this end christ offers himself in this ordinance as spiritual meat and drink , that living upon him , and feeding upon him , we may be brought up to greater perfection ; that our souls may follow him with greater alacrity , grace may become more active , and faith more solid , and more defecated from hypocrisie ; and as here we contemplate christ , so we behold his extraordinary faith in god , that seeing it , it may give us courage to tread in his steps . his father's promises to him , as man , and mediator , were great , and large , and extensive . god had promis'd , that he should be king of heaven and earth , that all power should be put into his hand , and that he should be as it were , his lieutenant-general ; ask of me , saith he , psal. . . and i shall give thee the heathen for thine inheritance , and the uttermost parts of the earth for thy possession , thou shalt break them with a rod of iron , thou shalt dash them in pieces like a potter's vessel . there was little probability of the performance of these promises , when he was mocked , derided , scourged , beaten , bruis'd and crucified , when he was made liker a worm than a man , the reproach of men , and despised of the people , when all that saw him laugh'd him to scorn , and did shoot out their lips , and shook their heads , saying , he trusted in the lord , that he would deliver him , let him deliver him , seeing he delighted in him , when many bulls compass'd him , and strong bulls of basan did beset him round , when they gaped upon him with their mouths , as ravening and roaring lions , when he was poured out like water , and all his bones were out of joynt , when his heart was like wax , and melted in the midst of his bowels , when his strength was dried up like a pot-sherd , and his tongue cleav'd to his jaws , and he was brought into the dust of death , when dogs compass'd him , and the assemblies of the wicked did enclose them , when they pierc'd his hands and his feet , as david describes his misery , yet in the midst of all these disasters , he believ'd the promise of his father would be punctually fulfill'd , which makes the author of the epistle to the hebrews say , that for the glory set before him , the promis'd glory , he endured the cross , and despised the shame , heb. . . his faith bore him up under all these floods of ungodliness , so that he is not only the author , and finisher , but also the example of our faith , an example set before us in this holy sacrament , that we may light our candle by his fire , strengthen our faith by his plerophory and confidence , and if this be the end of his being represented in this ordinance , the weak in faith cannot be excluded , nor can weakness of faith make a person an unworthy receiver . nor , is it want of a total purity , or of freedom from all sin , that makes a person an unworthy receiver ; it 's true , the gospel commands those , who mean to receive worthily , to purge out the old leaven , cor. . . and putting off the old man with all his deceitful lusts , eph. . . and whoever hopes to be partaker of the benefits of christ's death , his purpose at least must be serious , and unfeigned , without partiality , and hypocrisie , to renounce all love and affection to a sinful life ; but still there is a great difference betwixt destroying the reigning power of sin , and being free from all sin ; of the former , the aforesaid passages must be understood , and the worthy communicant must in sober sadness mortifie , and resolve to mortifie the imperial power of sin in his soul , so as not willingly and wilfully to yield unto the sinful dictates of the flesh , or of the world , but to prefer his god , and what he requires , before his own temporal advantages : but from thence it follows not that the worthy receiver must not be so much as subject to errors , and inadvertencies , and falls by surprize , and before he can well recollect himself ; and therefore the want of such spotlesness , is not it , that makes a man eat and drink unworthily at this table . . because this feast is not instituted for angels , but for men. angels have no need of such encouragements to virtue , they being determin'd to goodness . were men free from all sin , they would not stand in need of this ordinance , which is intended to make sinful men good , and good men better . those that are whole need no physician , but the sick ; and as christ is the physician in this sacrament , so they are the sick he invites to come to him . the best man that is , though he labours under no chronical distemper , yet he hath ailings still , and infirmities about him , which want the physicians hand , and medicine , which is here most graciously tendr'd to him . the scripture of the old testament calls man enosh , infirm , weak , sickly , and though good men are arriv'd to a far better state of health than hypocrites and grosser sinners , yet who , even of the strictest mortals can say , i have made my heart clean , so that no spot shall be seen there ? this sacrament therefore being ordained for men , it must be granted , that it is ordain'd for sinful men , not to encourage them in sin , but to make them hate it , not only the bigger stains , but even the relicts of it , that remain in the regenerate . to this end christ's agonies and exquisite torments are set before us in this sacrament , the torments , i mean , our sins , inflicted and brought upon him , that that sight may terrifie us , and fill us with abhorrency of that , which hath made the son of god so miserable . . no sinners are excluded from this sacrament , that are willing to reform their hearts , and lives . those that with ephraim , will have no more to do with idols , take with them words , and turn unto the lord , saying , take away ▪ all our iniquity , and receive us graciously , so will we render the calves of our lips ; ashur shall not save us , neither will we say any more to the works of our hands , ye are our gods , as it is said , hos. . , . such are call'd by the great shepherd of the sheep , not stubborn sinners , but penitent sinners ; not obstinate sinners , but tractable sinners ; not sinners that will be miserable , but sinners , that long to be deliver'd from their misery ; not sinners that are resolved to walk on in the imagination of their hearts , but sinners who are ambitious of a clean heart , and of a new spirit ; not sinners that will keep their sins , but sinners that are weary of them ; not sinners who still find sweetness in their sins , but sinners who are sensible of the bitterness of them ; not sinners who make a mock of sin , but sinners to whom sin is a grief and burthen ; not sinners that make a covenant with hell , but sinners that break that covenant , to be the lord's free-men : so that , not to be free from sin , is not to eat and drink unworthily . nor , . doth all dulness in holy duties make a man an unworthy receiver . there is a dulness , indeed , which proceeds from an aversion to the holy commands of the gospel , from a voluntary stupidity of mind , and want of relish of spiritual things ; and this , without all peradventure , is very prejudicial to the soul , and a bad preparative for the communion , and no small impediment to the grace of god. but there is a dulness , which is the result of faintness , when the spirits are spent , and the first intenseness of the mind is worn out : in such cases , a dulness and deadness may easily rise , but much against our wills , and , to be sure , without our approbation . nor is this dulness to be seen only in temporal concerns , but even in spiritual duties and devotions . when the first heat of devotion in the morning is over , and the spirits of the blood , which were the porters that serv'd to carry up our prayers on high , are in some measure tired , the soul that , after this , applies her self to the holy communion in the publick congregation . may want that liveliness and briskness of thought , desire and affection , because the first flames , which were strongest in the morning when we rose , are spent . now , this dulness doth not make a person an unworthy receiver : and the same judgment we are to make of that dulness which rises from natural imperfections and sicknesses , incident to good men , as well as bad ; such as lethargies , dropsies , scurvy , consumption , and other distempers , which are either beginning , or are come to a considerable strength : neither the one , nor the other , if they seize us at the communion , do make us unworthy receivers . . because god doth not judge of us so much by the present liveliness and activity of our spirits , as by the sincerity of our souls . where the soul is bent to please god , doth not regard iniquity in her heart , and preserves so much of fear upon her mind , as makes her , that she would not offend god wilfully , though it were to gain the kingdoms of the world ; is willing to be better inform'd , to have her errours discovered to her ; is desirous to be strengthen'd in the inward man ; is still ready to embrace any good , suggested to her from the word of god , or the ministers of his ordinances ; there the soul hath reason to bless god for the sincerity that is in her , and to believe , that , notwithstanding her present accidental or involuntary dulness , he will meet her in this sacrament with a favourable aspect , bid her welcome , and give her the glorious blessings she expects in the holy communion : for , if there be first a willing mind , it is accepted according to what a man hath , and not according to what he hath not , saith the apostle , cor. . . if that soul finds a present dulness , is willing to be rid of it , is so far from being pleased with it , that it is her burthen , would be more lively in her desires if she could ; there god will certainly spread open his arms to her , and receive her . . because god rejects no person for what he cannot help . i know , this is the common plea of all unconverted sinners : when they are exhorted to close with god , and to cashier their known sins , or are reproved for continuing in them ; the string they harp upon is this , that they cannot help it . but , not to mention that , by thinking or saying so , they make god a lyar , who saith , they can help it if they will use the means the holy ghost prescribes ; 't is evident to all wise and considerate men , that this pretence of impossibility is nothing but resolution and obstinacy to continue in the state they are in . and therefore , when i say , that god rejects none for what they cannot help , the meaning is , for what he sees and knows they cannot help : as a christian who , upon the account of his conscientiousness , is cast into a prison or dungeon , god will not reject him for not frequenting the publick ordinances ; so here , for the dulness that seizes upon pious christians in their holy performances , god will not withdraw his kindness ; especially where he sees that either the faintness of their spirits , or the prevailing distempers in their bodies , baffle all their repeated and reiterated strivings to be lively and affectionate in their addresses to god , and particularly in the holy communion . in this case , god regards rather the brave intention of the honest believer , and his swimming against the stream , than the want of what he desires : nor will he condemn him for not doing that which he would do , and cannot . and the same is to be said of those blasphemous suggestions i mention'd , and gave an account of , chap. . sect. . ¶ . . they being things which no man can help , ( for , who can hinder the devil from tempting him ? ) if detested , they cannot make the person that resists and abhors them an unworthy receiver , though they should fly or dart into his mind in the act of receiving . all that can be done to them , is , to abominate them when they come in ; and though they may be the devil's sin , who frames these fiery darts , and shapes them on his anvil , yet they are not sin to the assaulted person , who saith , i renounce the devil , and all his works . there is no fighting of them with swords and spears ; they are not to be cut in pieces with knives or axes ; are not to be expelled by forks and weapons : resistance , and detestation , and prayer , and declarations of our contrary belief , is all the force that can be used ; and while this is done , the soul is safe under all those skirmishes of the enemy . nay , who can promise themselves a greater welcome to this table , than those that resist temptation ? resistance is a vertue , and a sign the soul is touched with a sense of god : 't is a character of grace , and abhorrency of evil , a fruit of the spirit ; and those that are led by the spirit , cannot but be worthy communicants . whatever temptation we meet withal , while we consent not , we preserve the safety of our souls : and though it is true , that these blasphemous suggestions come in sometimes so thick , and so fast , and make those strange impressions on the mind , that the patient cannot well tell whether he consents to them , or not ; yet it being , in a manner , impossible we should consent to things our very nature abhors , and which we know to be against the common principles riveted in our souls , he that feels them , hath reason to believe that he consents not to them , though for the present they stun him : however , when he recovers out of his present fright and consternation , if deliberately he rejects them , 't is enough : and though they should follow him twenty years together , yet , if he resist and detest them twenty years together , they cannot make him an unworthy communicant . . impossibility of forgetting an injury doth not make a man an unworthy receiver . by not being able to forget an injury , i mean , not being able so to put the matter of fact out of our minds , that we shall never think of it , or remember that such an injury was done unto us . 't is true , the uncharitable man , as he is a stranger to christ's religion , so it cannot be supposed that he will meet with any kind entertainment at the lord's table : and whoever would not go away empty from this ordinance , must from his heart forgive the offender who hath either wronged or disparaged him , or wounded his good name : nay , so far he must forget the injury too , as not to exercise revenge when it lies in his power ; nor must he remember it with wrath and passion , or ill language , or with an intent or resolution to withdraw from him the charitable offices of humanity , or with renewing his grudge and hatred to him , or with making the remembrance an argument and motive to desist from the good he intended him ; for he must not forget to do good to enemies , and such as have despitefully used him . and though no person is , by the law of the gospel , obliged to make a person who hath been notoriously ●alse and treacherous to him , his bosom-friend and familiar , or to trust him again without fear or suspicion , except he sees , and is sensible of the offender's sincere repentance ; yet still the injury must be so far forgotten , as not to deny or refuse to help the offender in things we can conveniently and easily serve him in . but to think sometimes of the injury done to us , with pity and compassion to the offender ; or not to be able so to extinguish the thoughts of it , that it shall not so much as beat upon our minds again : this , i say , doth not make a person an unworthy receiver . . because god doth not intend the destruction of our faculties , whereof memory is one : never to remember an injury , or not to be able so much as barely to think of it , supposes destruction of our memory . all that god intends in our reformation , is the destruction of our evil qualities , and the irregularities of our faculties . his design is not to annihilate our minds , but the evil thoughts that are apt to take up their lodging there ▪ not to abolish our wills , but the perverseness and stubbornness that cleaves to them ; and consequently , not to destroy our memories , but the revenge , and hatred , and malice , and secret grudges , which are apt to harbour there . even then , when god presses upon us the destruction of the body of sin , it is not that we are to kill our natural bodies , but the mass of corruption that lies in them . and though christ bids us cut off our right hand , yet he means no more than that the sins should be resected which cleave to it : and that is the the meaning too of pulling out the eye ; i. e. the evil looks , and unchaste desires , and foolish concupiscences , which are apt to incorporate with that organ . so that he who can so far rase an injury out of his memory , as to destroy his own ill-will , his ill designs , his evil inclinations to the offender , which are written there ; his not being able totally to obliterate that such a thing was ever done to him , need not make him afraid that he shall be an unworthy receiver in this ordinance . . this sacrament will help us totally to forget the injury ; or , if not totally to forget it , yet totally to forget requiting the offender according to his demerits ; and so to forget it , that the remembrance shall cause no commotion , no disorder , no tumults , no risings in our minds . for here we are told , and here we are made to see , how god , that hath far greater reason to stand upon points of honour than any mortal man , freely and graciously forgives and forgets our sins and offences against him , in the blood of his son , blots them out like a thick cloud , and , notwithstanding all the wrong we have offer'd to him , is willing to pass by the foulest trespasses ; willing to open his gates to us , though we have lock'd our selves out ; willing to vouchsafe us his smiles again , though we have forfeited the light of his favour ; and willing to adopt us for his children , though we have lived like prodigals ; which must needs be a great help to make us forget the wrongs we have suffer'd from unreasonable men : and therefore , he that is not able totally to forget , ought to come , that by this great example of god's forgetting his offences , he may be persuaded totally to forget his neighbour's trespasses . . worldly business , either a day or week before a man receives , doth not make him as unworthy receiver . by worldly business , i mean lawful business ; not playing , or drinking , or going to stage plays , or mis-spending our time , &c. but such business as appertains to an honest and lawful calling , or business considered abstractedly from the evil concomitants of it : for lawful business is one thing , and the way of managing of it is another . a man may manage even his lawful business sinfully , and run himself into danger ; but following it without sin , as it may happen that the day or week before he may have greater occasions than ordinary to look after it , as this need not hinder him from an holy life , so neither can it be a just impediment to his receiving worthily . . because it is our duty to mind it on such days of the week as god hath permitted us to work in ; which makes the apostle enjoyn us to do our own business , and work with our hands , without making any distinction in days , thes. . . 't is true , where publick authority , either civil or ecclesiastical , appoints a day in the week to be kept holy , or a festival , or a fast , or where a person , by a vow , hath consecrated a certain day in the week , to spend it entirely in religious duties , there working ought to be forborn ; for magistrates ought to be obeyed , and a vow doth bind the soul. but set aside these cases , the command to work extends to all days , except the lord's day ; and therefore , he that is to receive the holy sacrament on the lord's day , is not necessarily obliged to abstain from minding his lawful business the day before . . lawful business doth not , need not hinder a man from preserving holy thoughts , holy desires , and holy affections , if his soul were acquainted with any before . a good man , in the midst of his lawful business , will keep god in his eye , that he may not sin against him , that he may do what is just and righteous in his sight , and that at night he may reap comfort from a review of his actions of the day . lawful business is consistent with watching against temptations , and keeping our selves unspotted from the pollutions of the world ; and this st. james calls pure religion , jam. . . and if this pure religion be joyned with our business , i do not see how our lawful business , if we mind it the day or week before , can make us unworthy receivers . . no man hath so much lawful business , but , if he pleases , he may find time to retire , and enter into his closet , and walk with god. where a man pretends that his lawful business allows him no time for devotion , 't is to be feared he either tells a lye , or he manages his lawful business very ill , or imitates the carnal sort of mankind , who , when they have spent the whole day , or the greatest part of the day , in fooleries , and needless business , give out , they have no time , and can find no time for god's service . a conscientious man , if he be really so , will take heed how he conforms to the world in this particular ; and if he manages his affairs with discretion , i question not but he will find time to ask his heart what it is that is nearest to him , whether god , or the world ; what his chief aim or design is , whether to be rich , or to be good ? and as he will find time to ask himself such questions , so he will find time for pious exercises , whereby his soul may be brought to a serious sense of the mystery proposed in this holy sacrament ; and if he do so , his lawful worldly business the day or week before , as it need not discourage him from coming to this holy table , so it need not fill his head with doubts and fears , that coming to it , having been engaged in much business the day before , will make him an unworthy communicant . . worldly , crosses , troubles and disappointments do not make a man an unworthy receiver . i do not deny but crosses and troubles of the world , if they fill the mind with torments , and mistrustful cares ; if they depress the understanding , make it lie groveling on the earth , and mind little else but second causes ; if they possess the soul with despairing thoughts , drive it into discontent , draw it away from heaven , render the promises of god insipid to her , and do so far prevail with her that the future joys , and the bliss of the other world , are insignificant things to her ; these effects do not look very amiable in the sight of god , are no very tempting objects to the son of god , the master of this spiritual feast ; and are so far from being allurements of his blessing , that they are like to procure his curse : but i consider worldly crosses , as abstracted from all these abuses ; and , as such , they cannot make a person eat and drink unworthily . . because , what were the communicants under the first persecutions of the church , but so many afflicted , distressed , troubled , and evil-entreated christians ? their crosses were great , their afflictions heavy , and their pressures grievous ; they were in daily danger of losing , not only their nearest relatives , but their lands , houses , possessions ; they were hunted , pursued , driven from their dwellings ; the heathens were set against them ; the jews were their enemies ; they were reproached ; they were made spectacles to angels , and to men ; they were tormented ; they were committed to wild beasts ; they were harassed , beaten , bruised ; they were wrongfully accused of treason , of sedition , of atheism , of murthering their children , of promiscuous copulations , and of other crimes ; they were hated , branded with odious names ; they were charged with being the causes of plagues , inundations , famine , &c. yet nothing of these discouraged them from coming to this table ; they came to it to chuse , and thought themselves the fitter to approach , because they were made conformable to christ in his afflictions . . a man may have such crosses , and yet be very conscientious . 't is far from being impossible to be afflicted , and yet good ; miserable , and yet serious ; destitute , and yet religious ; hated , and yet a lover of god. in the midst of the greatest troubles , a man may put his confidence in god , praise him for his goodness , rejoyce in him , because he hath promised him eternal life ; keep his tongue from evil , and his lips from speaking guile ; take occasion from his troubles , to consider the emptiness of sublunary comforts , the permanency of spiritual consolations , the sweetness of god's favour , the beauty of god's providences , the wisdom of his dispensations , the happiness of lazarus in the midst of all his sores and boyls , the designs of god to make him humble and patient , and to fit him for eternal happiness . and where a person makes this use of his afflictions , there is nothing can dispose him better for receiving the holy communion . . this sacrament is an excellent help to bear our troubles and misfortunes with a contented and chearful mind : for here the lord jesus is represented to us as dumb under all reproaches , unmoved at all the bitter language that is given him , silent under the rage of enemies , meek●under the foulest accusations , giving his back to the smiter , and not opening his mouth under the scorns and derisions of his adversaries , contented under all his losses , courageous under all the calumnies that false witnesses invent against him , satisfied with the will of god , bearing his cross without murmuring , answering calmly to his oppressors , patient under his scourges , ready to do good to those that came to apprehend him . and is not this a powerful motive to bear what providence thinks fit to inflict upon us ? and therefore , crosses and worldly troubles , separated from the ill management of them , cannot make a person an unworthy receiver . where men storm and fret , and burn with revenge under an affliction , will be their own carvers , will be vindicated their own way , that way that flesh and blood suggests , and will rid themselves of their trouble by unlawful means ; these , indeed , if they receive , they eat and drink unworthily : but that is not a necessary effect of the affliction , but a product rather of their wickedness and carnality , which , instead of being cherished , must be cut off , and mortified . . a man's having formerly received unworthily , and coming again afterwards to the holy sacrament , with a great sense and abhorrency of his former unworthy receiving , doth not make him an unworthy receiver . for , . if it did , we might as well say , that he who hath sinned grievously , cannot safely venture on a true repentance : to have done ill , is no bar to a sincere return , but a motive to it ; and though the sin be never so great , yet if he can so order and manage his remorse , that it may be hearty , kindly , and attended with a real and universal change of life , and love to goodness , he hath no reason to despair of pardon ; this being the great comfort of the gospel , that repentance and remission of sins should be preached in the name of jesus , among all nations , beginning at jerusalem , saith our saviour , luk. . . and that which will illustrate this saying , is the story in sophronius , of two old men of exemplary holiness , who travelling , and tired with their journey , the heat of the weather also being great , they retired into a stable or barn that was hard by ; where thinking to be private , contrary to expectation , they found three young men caressing of an harlot : however , not discouraged with that ill company , they retired into a corner of the barn , and there read the holy evangelists . the harlot , at once surprized and charmed with their seriousness , drew near , and sat down by one of them , who thrust her away , wondering at her confidence to joyn her self to their company : to which she replied , i beseech you , thrust me not away from you ; for though i am laden with sin , and have made a very ill use of the means of grace , yet i find not that christ drove the harlot from him , that kneeled down at his feet . one of them soon answer'd her , saying , that harlot whom christ received , did not continue an harlot . to which she instantly made this return , from this time forward , i seriously renounce this evil life of mine , and nothing shall divert me from the greatest severities of religion . she was as good as her word , receiv'd instructions and comfort from the old men , follow'd their directions , and retired from the world : and therefore if a man have received unworthily , and truly laments and deplores his former presumption , applies himself to newness of life , and is transform'd into a christian temper , he may lawfully return to that table , and there receive and expect remission of sin , where formerly he swallow'd death and poyson ; and tho' his guilt hath been of a very deep dye , yet repentance , if unfeigned , hath that almighty power , that it can make ethiopians white , and deformity amiable : but then , . he that hath received unworthily , and comes to be sensible of it , and thereupon receives again ; had need watch , and take heed , he do not return to his former folly , for fear god be tired with pardoning , and speak peace no more , for he will speak peace unto his people , and to his saints , but let them not return again unto folly , saith the psalmist , psal. . . implying , that the peace of god is not to be had at all times , especially after frequent contempt . there are offences which provoke god to say , as it is , judg. . . ye have forsaken me , wherefore i will deliver you no more , the peace of god is no trifle , which men may play withal , and command when they please ; god makes another-guise account of it , where it is lost , it 's not a very easie matter to regain it ; and so much we may guess at from the examples of good men , who , through strong temptations , have fall'n into any great sin ; it hath cost them much labour and pain to recover , and god hath on purpose with-held his peace from their souls a long time , that they might learn how to prize and preserve it with greater care , after its return : it 's folly to think , god is such a one , as we our selves , or that he is as willing to part with peace , and pardon , as we to have it , when ever we stand in need of it . as it is one of the greatest comforts man can expect of god , so he expects it should be managed with prudence and cautionsness . it doth not lie like a drug upon his hand , which he is willing to be rid of , whenever we are pleased to take it off : if we know not how to prize it , there are those that will , and by those few god can be glorified , while others bewail the loss of it in outward darkness . . a law-suit that is depending , doth not necessarily make a man an unworthy receiver . . if the law-suit be begun for small things and trifles , such as any wise and impartial considerate man , were he consulted with , would judge to be trivial , and of no great importance ; or if it be commenced upon the account of revenge ; or against persons who are known to be insolvent , only to have our will and base humour gratified , and to have the satisfaction of throwing the indigent wretch into prison , or if it be managed in a sinful way , with opprobrious language , and bitter expressions , false accusations , suborning of witnesses against the adverse party ; or with harbouring malice , hatred , or secret grudges in our hearts , against him ; and we feel no godly sorrow for it , i. e. do not resolutely , upon the account of christian love and charity , quit and renounce these evil companions of our souls , and yet come to this holy table ; there , without all peradventure , we eat and drink unworthily , because we eat and drink without consideration of the love of christ , and the conditions of the pardon , we expect by his cross ; and the dangerous meat we have swallow'd , is not vomited up but lies raw and undigested in our bowels , which must needs be a bar to the grace and mercy of god , and our own comfort . but then , . if the law-suit be commenc'd , upon the account of something that 's of great importance , either to our selves or friends , or heirs ; if there be no other way to come to our right , and ordinary references will not do ; if it be merely to obtain reparation for the damages we have sustain'd , or are like to sustain ; if these suits be carried on with meekness , with justice , with using honest and lawful means , with candor and ingenuity , without addition of the hidden things of dishonesty , without supplanting the other party , without wounding his good name , or mis-representing things of his side , without catching at bulrushes , or taking advantages of his infirmities ; if the ground and motive of the enterprize be only , that our neighbor , and we , may both be satisfied in the case , that 's in dispute ; if the suit be managed without pride or passion , with gentleness and continuation of our wonted civility , kindness and charity to the party we are at law with , and do not upon that account , forbear the respect we formerly shew'd him . in this case our coming cannot be prejudicial to worthy receiving ; for as it is impossible , but contests and disputes will arise , and the law of nature requires , that justice should be done to every man ; it must necessarily follow , that there must be courts of judicature , and that god not only permits , but appoints them too . it 's certain , that god , in the jewish theocracy , ordain'd such courts ; and human societies not being able to subsist without them , natural equity requires , there should be such things in all civiliz'd nations , whereby contests may be decided , controversies ended , differences superseded , and every man come to his right ; and tho' st. paul , cor. . , . &c. finds fault with the corinthians for going to law ; yet the reason why he blames them , is , partly because they quarrell'd about smaller matters ; partly because in their law-suits , they forgot the law of charity ; and partly because they did all this before infidels and idolaters , and would not refer their disputes to indifferent men that were christians , but impleaded one another before judges that were pagans ; whereby the gospel was reproach'd , religion blasphem'd , and christianity traduc'd , and strangers were induced to believe , that the gospel gave men no better principles , than either indaism or heathenism , nor rais'd them to higher virtues , than what nature and custom had taught others , that were not of that religion : nay , it 's evident from the whole discourse , that he allows their going to law before the saints , as it is said , v. . i. e. before christians , only that was too mild a course , they thought ; that was not the way to triumph over the adversary , or to have him punish'd , and be made a publick example ; and this ill nature st. paul reproves , and justly forbids , and commands them , rather than do so , to suffer them selves to be defrauded , and to take wrong , v. . christ indeed , matth. . . in that saying , if any man will sue thee at the law , and take away thy coat , let him have thy cloak also seems to condemn all going to law ; but the very expression he uses , shews , that he restrains the unlawfulness of it to certain cases ; i. e. if the matter be small , inconsiderable , and of no great moment , such as a coat , or a cloak , and other things of the same nature ; and indeed it is a very lamentable case , to see how many of our people sue their neighbors for pitiful debts , and cast them into prison ; for proof of which , a man need go no farther than the marshalsea , a thing not to be thought of without horror . besides , christ , in the foregoing verses of that chapter , enters into a discourse against recompensing evil for evil ; and to extirpate that devilish temper of revenge , would have us deny our selves to a very high degree , rather than think of rewarding evil with evil ; and to this purpose , instances in another man 's going to law with us out of spleen and malice , in which he would not have his disciples follow or imitate such men , but rather than return the like injury , suffer and bear with their unjust acts , leaving vengeance to him , who hath said , i will repay ; so that christ doth not absolutely condemn going to law , but only in these two eases . . if the concern be small , and of no great moment , or consequence : and , . if we cannot go to law , without animosities , grudges , and revengeful thoughts and desires against our neighbours . and hence it was , as a learned man of our church observes , upon james . . that the christians , even under the heathen emperors , very early erected courts of judicature among themselves , in which causes were decided , and differences about meum and tuum determined : and though the assemblies spoken of in st. james , are usually interpreted of religious assemblies , yet he very judiciously shews , that it is more probable that they were assemblies upon the account of hearing and deciding causes betwixt man and man , because judges are expresly mention'd , vers. . and these judges had seats or benches elevated , and higher than the pavement , on which they sat ; and had their foot-stools also , under which the poor were ordered to sit , vers. . from whence we may guess , what kind of partiality they used ; the poor plaintiffs or defendants were order'd to sit in the lowest seats ; the richer were permitted to sit with the judges , or the more honourable men ; which argued too great a respect of persons , and was contrary to the jewish rule , and , indeed , against the law of nations , which condemned all partiality in judgment , and gave the poor as free admittance to the bar as the rich , and required equal consideration of both states and conditions ; all which not being easily applicable to assemblies where the word was preached , and the sacraments administred , 't is in a manner necessary that we apply it to courts of justice , where civil affairs and matters were debated : and if so , going to law could not be absolutely unlawful ; and consequently , the rules and conditions above-mention'd being observed , coming to this table during the contest , and while the law-suit is depending , cannot make a man an unworthy receiver . . knowing that other men are not in charity with him , doth not make a person an unworthy receiver . this i have known to be the fear of otherwise well-minded christians ; while their relations , friends and acquaintance have been angry with them , and averse from being reconciled to them , they have forborn to receive , for fear they should eat and drink unworthily . but , . if it be , indeed , through our own fault , that others will not be friends with us ; if we have given the offence , and will not humble our selves to the offended party , nor acknowledge our faults , nor make them restitution , or satisfaction , or reparation for the injury ; and if thereupon , he that is offended will entertain no charitable thoughts of us ; there the case is plain , that if we come to eat and drink at this holy table , we come with unrepented sins upon our backs , because we receive , living in the omission of a known duty . he that might quench a dangerous fire , and will not , is guilty of all the mischief that ensues upon it : and he that can shut the sluce , thereby to prevent the inundation of his neighbour's garden , and wilfully forbears to do it , hath an hand in all the hurt and damage that his neighbour's ground receives . as in the law , exod. . . if the owner of the beast knew that his ox did use to push with his horns , and did not keep him in , he was charged with the man's death that followed upon it ; so he that hath given just occasion to others to be displeased with him , and will apply no remedy to heal the breach , doth not only sin , but makes himself accessary to the uncharitableness of his neighbour , and becomes partner with him in his sin : and such a person is a very unfit guest at his master's table . but , . if other men hate us without a just cause , and we have given them no occasion of ill-will or displeasure against us ; or , having offended them by words or actions , if we have tried all rational and prudential means to re-gain their friendship , and to recover their charity , and after all this , they will not be reconciled , there their sin and obstinacy must not , cannot hinder us from our duty . indeed , if they that are so stiff , and will hearken to no terms of peace , come to this table , they sin with a witness ; but their causless hatred cannot have the same effect in us , it being not with their sins , as it is with a sort of fore eyes , whose poysonous steams will infect those that look upon them ; but the arrows they shoot , light upon their own heads . if it were not so , all the apostles must have been unworthy receivers , for all the world clamour'd against them ; they were hated by heathens , hated by the jews , reviled by strangers , reproached by their country-men ; and there was greater hopes to reconcile fire and water , light and darkness , than of reconciling some people in the world to them : yet did not this hatred and surliness of others make them unworthy communicants . if my neighbour will throw himself down from a precipice , why should that hinder me from walking in a plain path ? and if others will be wicked , why should that be an impediment of my being good ? 't is true , christ , matth. . , . tells us , if thou bring thy gift to the altar , and there remember that thy brother hath ought against thee , leave there thy gift before the altar , and go thy way , first be reconciled to thy brother , and then come and offer thy gift : which words seem to import , that if another man be not in charity with us , our devotion cannot be accepted , till he be reconciled to us . but these words of christ must be explained by vers. . which brings in the discourse , vers. . for there our saviour tells us , i say unto you , that whosoever is angry with his brother without a cause , shall be in danger of the judgment ; i. e. he that conceives anger against his neighbour , and hopes to escape the guilt of sin , must have a very just cause for it , viz. there must be a just cause given him by his neighbour ; and then it follows , if thy brother have ought against thee , i. e. have ought against thee justly , which thou hast given just occasion for , first be reconciled to thy brother , and then offer thy gift . so that it is not another man 's bare having ought against us , that makes us unworthy receivers ; but if he have ought against us that we have been the just cause of , if we have kindled his anger by something that we have injuriously said or done against him , there till we seek to be reconciled unto him , our gifts , and what we offer to god , must needs be odious to him , because they are offer'd with an heart that is not right with him : but where we have either done nothing that he can take just exception against , or have done our duty , and what became our place and station , without any intent of doing him harm ; or if , in case of an offence given , we have , by proper means and addresses , sought to be at peace with him , and notwithstanding all this , he will still have ought against us ; there his hatred , and the whole guilt of it will fall upon his own pate ; nor can his insolence or ill-nature darken the light of god's love and favour to us , who sees we have done what became christians , and honest men ; and though it will not satisfie the angry man , yet his choler cannot deprive us of the kind looks of our father which sees in secret , nor make us unworthy receivers . . a man's having , as he supposes , received no benefit by this holy sacrament , and coming to it again , doth not necessarily make him an unworthy receiver : for , . a man may really be the better for having been at this sacrament , and yet , for the present , may not be sensible of it , because he may measure his not being better , by the want of some particular qualifications he is desirous of , and over-look those advantages he hath in good truth received by the holy communion . many a pious christian is the better for this sacrament , though he is loth to believe it ; for his coming to this table either strengthens him in his hatred of sin , and in his love to religion ; or advances him in humility , patience , readiness to forgive injuries , and in charity ; and yet because he feels not just after it , those lively desires , those earnest breathings after god , that fervour of spirit , that ardency in prayer he expected , he may think he receives no benefit , because he doth not get what at present he most desires , and feels not those excellencies and accomplishments which are most upon his mind ; yet all this while there may be an actual growth of goodness in him , his other graces may be established , his cautiousness of offending a merciful redeemer increased , his obedience and self-denial advanced , his faith of another life augmented , his resolutions to shun the very appearances of evil fortified ; all which , upon a strict search , and view of his inward man , he may find : and therefore i may justly conclude , that if he receives the benefit god thinks sit for him , though he receives not the benefit he desires , that that supposition of his , of receiving none at all , cannot make him an unworthy receiver . . 't is possible we may receive no benefit at all by frequenting this ordinance ; and we may know we do not , if we are the same in our lives we were before . if the cross of christ doth not draw us after him ; if it leaves us without desires to be like him , or doth not check the sins we have been fond of ; if it does not make us stand in awe of god any more than we did before ; if it work no love to god , no charity to other men's souls and bodies in our hearts ; if after it , we rush into sin as easily as before ; if it prove no bridle to our sinful appetite , no curb to our covetous desires ; if it restrains us not in our affections to the world ; if it gives us no courage to resist , no boldness to withstand those lusts which were dear to us ; ( but still this is clearly our own fault ▪ and for want of considering the arguments and motives the cross of christ affords us to die to sin , for want of thinking on the design of christ's death , and for want of taking pains with our selves , for want of reflecting on the force of divine love , and for want of earnest prayers and addresses for the powerful assistance of god's spirit : ) if it be thus with us , we have reason to be afraid god will not rejoyce over us when he comes to view our souls in this ordinance . however , all this need not be an obstacle to our reformation : if we have done ill , 't is our interest to awake out of sleep , and to redeem the time : if we have received no benefit before , upon our amendment we may : if we have done the work of the lord negligently , upon our reformation , god may may turn our captivity , as the streams in the south . it is with this sacrament as it is with a rich mine , which yields no profit to the owner , till he works it . the benefit men receive here , is the effect of labour : they must be disposed and qualified for this gift ; and that which qualifies them , is , to quit that slothfulnes they were guilty of . . communicating with persons that receive unworthily , doth not necessarily make a person an unworthy receiver . for , . every man shall bear his own burthen , gal. . . if another be wicked , how can his wickedness unsettle my faith , or disorder my devotion , except i consent to his impiety , or suffer my self to be enticed by it ? every man's sin is a personal thing , ( except in case of scandal ) and the offender only shall feel the smart of it : he that is free from the other's offence , shall be freed also from the penalty due to the offence ; and then what hurt do i receive by an ill man's communicating in my company ? i may eat with a leprous , with a diseased , with a gouty man , at a common table , and yet not participate of his distemper : and why should i share in his guilt at the lord's table , when i both abhor it , and keep my self from the infection ? the soul that sins shall die , is god's standing rule , ezek. . . the son shall not bear the iniquity of the father , neither shall the father bear the iniquity of the son ; the righteousness of the righteous shall be upon him , and the wickedness of the wicked shall be upon him . if therefore i approach with a practical faith , and another with unbelief , or , which is all one , with a faith without works , shall his unbelief make the faith of god of no effect ? rom. . . . what hurt did the guests receive at the wedding-feast , matth. . , . by eating with the man who had no wedding-garment ? were they rejected by the master of the feast , because they feasted in his company ? no ; all that came adorn'd with a suitable temper , and in whose spirit there was no guile , received the caresses of the king ; and none but the profane wretch felt the thunder of the prince's anger ; of him alone 't is said , bind him hand and foot , and take him away , and cast him into outer darkness , there shall be weeping and gnashing of teeth : as he was singular in his sin , so he was singular in his punishment : his coming unprepared did not divest others of their garments , nor did his misery reach those that sate down with him : their own faith saved them , while the other's infidelity condemned him : the master doth not so much as frown upon the rest , doth not so much as give them an angry word ; nor doth he expostulate with them , why they would bear him company : they charitably believed he was a good man , because he was invited with them ; and their charity made their own sacrifice acceptable , while the other's was abomination to the lord. . if i see another man , whom i know to be , or to have been a notorious sinner , kneel down by me at this holy table , he must not therefore be an object of my scorn , but of my pity and compassion . i can make an excellent use of seeing him in my company , for i can pray for him , and beg of god that he would over-awe his spirit with a sense of the death of christ , and strike him into repentance and humiliation . i can intreat my heavenly father to give him a sight of the errours of his ways , and resolutions never to profane that cross again , on which the great redeemer of the world suffered . i can pray that his sight of the bleeding jesus may work upon his soul , and fill his heart with holy compunctions , and his eyes with tears . i can pray that , after this communion , he may take heed , and sin no more ; that the solemnity may leav● such a fear upon his spirit , that he may dread to offend god , more than putting his hand in the fire . and where i do so , i do at once exercise my pity , and raise mine own devotion ; i imitate christ on the cross , praying for his murtherers , and , with him , become a sollicitor for those that have derided and spit upon him . and this , sure , cannot make me an unworthy receiver . . who hath given me a key to other men's hearts , whereby i can judge , at the receiving of the eucharist , that my neighbour receives unworthily ? how do i know , but that he who was vicious a week ago , may become a penitent that day ? or , who assures me , that he who did cast god's laws behind him yesterday , may not this day cry out , o wretched man that i am ? who bids me trouble my head about another's receiving , when i have enough to do with mine own heart ? and while i give my self liberty to judge another , is it not a very great sign that i am not very sensible of mine own vileness ? if i am truly concern'd about mine own spiritual welfare , i shall not be at leisure to dive into other men's lives and consciences . my own sins will be burthen enough to me , that i shall not need to concern my self about another's business . if i give my self to censoriousness at such times , i lose my charity and humility : and if the rule be , to esteem others better than our selves , i do not very heartily obey that precept while i suffer my mind to dwell upon other men's faults and errours . christianity bids me to have humble thoughts of my self ; and if i think that all that receive with me , may be , for ought i know , better than my self , i assuredly prepare for god's favour , who ever gives grace to the humble . . if judas the traytor was present at this sacrament , as well as the other apostles ; and his being present , did not make the rest unworthy receivers ; why should i think that a wicked man's coming with me to this table should make me one ? that judas was present at this sacrament , we have the concurrent testimony of three evangelists ; for they all confess that jesus sate down with the twelve , to the eating of the passover ; and while they were eating , jesus administred the holy sacrament to them : so st. matth. . . as they were eating , jesus took bread , and blessed it , and brake it , and gave it to the disciples , and said , take , eat , this is my body . so st. mark , . . and as they did eat , jesus took bread , and blessed , and brake it , and gave to them , and said , take , eat , this is my body . nay , st. luke is more express , . , , . and he took bread , and gave thanks , and brake it , and gave unto them , saying , this is my body , &c. but , behold ! the hand of him which betrays me , is with me on the table , &c. st. john , indeed , tells us , that judas having received the sop , in the passover , he went immediately out , joh. . . but since the evangelist mentions nothing of the sacrament , his silence about judas's being present at the sacrament , can be no argument ; and his words may justly be construed thus , having received the sop in the passover , and stay'd till the sacrament was administred to him and the rest of the disciples , he immediately went out . for the sacrament being administred by christ , while they were eating the passover , by the sop , st. john must needs be supposed to understand both the passover , and that which was , without delay , subjoyned to it ; i. e. the sacrament . and whereas it is objected , that the sacrament could not have been conveniently administred if the traytor had been present , that is a supposition which contradicts the matter of fact recorded by the evangelists : and who can judge so well of the convenience and inconvenience of things , as christ himself ? if christ thought it convenient to give it him , who shall say , it was not so ? nor could the disciples be much surprized at it , when they had so often heard their master say , that the t●r●s and wheat must grow together until the harvest ; and that the kingdom of heaven , or the church-militant , was like a net , containing good fish and bad . and though the words christ used in this sacrament , this is my body , which is given for you ; and this is the new testament in my blood , which is shed for you , for the remission of sins , cannot be directly applied to judas ; yet since these blessings are promised conditionally in other places of scripture , they might belong to judas conditionally , in case he repented , or brought forth fruits meet for repentance ; as they belong'd to the other disciples absolutely , because their hearts were sincere , and without hypocrisie . nor is it strange , that christ should say in the presence of judas , i will not drink henceforth of the fruit of the vine , until the day when i drink it new with you in my father's kingdom : for there is nothing more common in the writings of the apostles , when they address themselves to a whole church , than to apply to them in general the promises of the gospel , though true believers only have a right in them . we remember , without ceasing , your work of faith , and labour of love , and patience of hope in our lord jesus christ , in the sight of god , and our father : knowing , brethren , beloved , your election of god ; and ye became followers of us , and of the lord , &c. saith st. paul to the whole church of the thessalonians , thes. . , , . in which we may suppose there were divers hypocrites , to whom these elogies could not properly belong : and therefore , when christ spake these words to the disciples , judas being present , it was enough that they belonged to the major part of them ; and those that were qualified for that mercy , might appropriate it to themselves . it is confessed that christ , matth. . . saith , give not that which is holy unto dogs : but it is evident from the connexion of the words , that that saying is to be understood of reproof , or fraternal correction ; which is to be superseded where men are incorrigible , and mockers of religion , and , after several admonitions , instead of being better , become worse , and scorn the truth of the gospel ; a precept of the same import with that of solomon , prov. . . reprove not a scorner , lest he hate thee . if it were to be understood of publick ordinances , it might be applied to the preaching of the word , as well as to the sacrament ; and it would follow , that wicked men were to be banished from the one , as well as the other ; which is absurd , and contrary to the practice of the holy apostles . and what if christ calls judas a devil ? joh. . . devils , 't is true , are incapable of receiving this sacrament ; yet we must not think that he calls him so upon any other account , but his hellish qualities : for which reason he says of all other wicked men , that they are of their father the devil , joh. . . nay , in his reproof to peter , who was against his suffering , he calls him satan , or devil ; because to be against his suffering , was to joyn with the devil , who , of all things , dreaded that death , as the ruine of his empire . so that judas was still a man , though a wicked man ; yet not so wicked , but that he was still capable of repentance ; and in giving him this sacrament , he declared him so : and though he received nothing but the external elements , yet in being admitted to the external symbols , he had an item given him , that if he had come with unfeigned faith and repentance , he should have received the promise too . and that christ offered him these symbols , was to tell his followers how it would be with their congregations in time to come ; and how wolves , as well as sheep , would present themselves at this table . but it is usually pleaded , that if it be granted that judas was present at this sacrament , yet still he had a good out-side , he was far from being a scandalous sinner ; so that the congregation could not be offended . but this argument is of no weight at all ; for , whether he were a scandalous sinner , or no , as long as christ had declared him a devil , and a traytor , it was as much as if he had been a scandalous sinner ; and the disciples might be as confident of it , as if they had seen him run into excess of riot . so that judas being present at the sacrament , and his presence not interfering with the worthy receiving of the other disciples , it follows , that another man receiving unworthily , cannot make us , that come with suitable vertues , unworthy receivers . and yet , after all this , i would not be understood , as if scandalous sinners were not to be separated from this holy table , by those whose office it is to forbid and hinder them : for tho' christ suffered judas to be present , thereby prophetically to fore-tell , how in future ages , notwithstanding all the care that should be taken , hypocrites and sinners would mingle with the good and sincere in this sacrament ; yet this contradicts not the commission he gave to the apostles , to do all things decently , and in order ; of which orderly part , this is one great rule , cor. . . if any man that is called a brother , be a fornicator , or covetous , or an idolater , or a railer , or a drunkard , or an extortioner , with such an one , no not to eat . 't is confessed , that this is to be understood of common meals : however , the consequence is very easie ; if we are not to eat with such at common tables , we are to forbear eating with them at the lord's table : but then 't is fit withal , that the church should excommunicate such persons first , that there may be a mark set upon them , whereby we may know them to be so , and avoid their company . if the church , either by reason of the multitude of such sinners , or for want of sufficient information , cannot , or , through neglect , doth not ; a private christian is not therefore to be scandalized at such persons when they come to the sacrament , nor think himself therefore an unworthy communicant because such are present , there being no publick mark set upon them , whereby he is authorized not to eat with them . the church , indeed , doth as good as formally excommunicate all such , when , in her admonition or exhortation before the sacrament , she declares , therefore if any of you be a blasphemer of god , an hinderer or slanderer of his word , an adulterer , or be in malice or envy , or any other grievous crime , repent you of your sins , or else come not to this holy table , lest , after the taking of this holy sacrament , the devil enter into you , as he enter'd into judas , and fill you full of all iniquities , and bring you to destruction both of body and soul : but though this be a kind of general excommunication , yet except the particular persons be taken notice of , and branded by the church , a private chrstian must judge charitably of those that come ; and if he do so , their impiety cannot hinder him from being a worthy partaker of the sacrament . i have been the longer upon this point , because i have known it to be a great scruple , that hath hinder'd many from coming to the lord's table , being possessed with fear , that if they should meet with such persons there , they should eat and drink unworthily . eating and drinking at this table , with some scruples upon the mind , doth not necessarily make a man an unworthy receiver . by a scrupulous conscience , i do not mean an erroneous , nor a doubtful conscience , the former being , when a person thinks that his duty , which is directly against the word and will of god , as it was with the jews , joh. . . the other , when a person doubts , whether such and such actions be lawful or unlawful , as it was with those christians , rom. . . but a scrupulous conscience proceeds from fear , and fear caus'd by slight and weak arguments , whereby a person is satisfied , that such a thing or action is his duty but melancholy , or the devil , or converse with scrupulous persons , inject some thoughts , which makes a person fluctuate or waver in his performance : for example , a man , conscious of his own wants , knows , that coming to the lord's table is his duty , and accordingly he comes , yet comes with fears in his mind ; fears caus'd either by what he hath read , or by what he hath heard , or by what he hath seen in others ; fears that suggest to him , that he should not have come , because he hath not every thing that he observes in other good christians . now , i say , that eating and drinking with such scruples upon his mind , doth not make him an unworthy receiver . . because , notwithstanding these scruples , he may be sincere in his faith and love , he may sincerely desire , and be sincerely willing to keep himself unspotted from the world , and to embrace the wisdom , which is from above , first pure , then peaceable , gentle , and easie to be entreated . he may , for all this , deliberately chuse holiness , as the better part , and his faith may be carried out to embrace christ , as his mediator and governor ▪ and he may actuate his love so , that he shall be afraid of the appearances of evil ; and if it be thus with him , notwithstanding his little scruple , he may be , and will certainly be , a welcome guest at this holy table ; for god judges of us by the sincerity of our hearts , not by every little accidental fear that may surprize us , and to discompose a timorous mind . and therefore , . such scruples may lawfully be rejected , opposed , and banish'd out of our minds , without danger : nay , they ought to be resisted , and a christian in this case is obliged not to harbour them , and to be resolute in stopping his ears against them , especially where he finds so good a foundation in himself , as i mentioned in the foregoing paragraph . to give regard to them , is the way to multiply them ; and to ruminate upon them , is to let in , or to open the door to greater perplexities . nor is this to act against conscience , but according to the true rules of conscience , for a scruple is a needless fear , and without just ground , which fear can bring no obligation upon the party thus assaulted : and it is observed by experience , where persons use a kind of violence to expel such scruples , they strengthen their faith and their conscience , fit themselves for greater duties , and become more expedient in their journey , to the city of the living god. . want of great knowledge doth not make a man an unworthy receiver . it 's confessed , that some knowledge is necessary in order to a worthy receiving , for this is eternal life , that they know thee the only true god , and him , whom thou hast sent , jesus christ , joh. . . but the knowledge requisite lies within a small compass , and he that knows no more than the six fundamental principles laid down by st. paul , heb. . , . knows enough , in order to a comfortable communion . those principles are , . repentance from dead works , that repentance from our known sins is absolutely necessary . . faith towards god , that god must be believ'd , according to the revelations he hath vouchsafed to mankind , in his word , and that the things contain'd in that book are infallibly true . . the doctrine of baptism , that we are baptiz'd in the name of god the father , son and holy ghost , and thereby have given our selves up to his service . . laying on of hands , that the holy ghost , whereof that laying on of hands in confirmation is an external sign , is certainly dispensed and bestowed in some measure on all those that are baptiz'd , whereby they are enabled to fight against sin , the world , the flesh and the devil . . resurrection of the dead , that there shall be a resurrection of men's bodies , wherein they shall be reunited to their souls , and appear before god's dreadful tribunal , to give an account of their lives and actions . . eternal judgment , that in the last day , the controversie of men's happiness , or unhappiness , shall be decided , and men shall be either sent into eternal life , or into eternal fire . he that knows there six principles , and believes them , and is resolv'd to act accordingly , hath knowledge enough to fit him for a worthy participation of this ordinance ; for these are sufficient motives to remember the death of the son of god , with holy resolutions to follow him , that we may be partakers of his everlasting bliss . but that a man must needs be a competent scholar , and understand the whole mystery of godliness , and be able to give an account of the nicer points of divinity , and to answer the harder questions about the manner and nature of those things , which god hath revealed ; this is not necessary : ignorance of the abstruser problems of theology , doth not make a man an unworthy receiver . for , . so much knowledge is only necessary , as serves to make us practical christians , and a small stock of knowledge will do that ; and he that knows , that mankind was lost by adam's ●all , and stands in need of a saviour , to reconcile them to god ; and that christ jesus the son of god , who being in the form of god , assumed our nature , and died for us , is that saviour , who is both able and willing to reconcile us to an offended god , upon the reasonable terms of turning from a sensual and sinful life , and making his life and precepts the rule of our conversation , whereupon we shall be pardoned , and obtain eternal life . he that knows these few particulars , ( and how easily are they learned and imbibed ! ) knows enough to make him a practical christian , if he will but act according to these principles , and this unfeigned willingness makes him a worthy receiver ; for this sacrament , as hath been often hinted in the premises , is to increase our practice , to augment our love to holiness , to strengthen our resolutions to follow christ , to cleanse us from that filthines which naturally besets us , and to enlarge our graces ; and since that knowledge , i have mentioned , is a sufficient preparative for all this , it must be a sufficient preparative for the holy sacrament . . much knowledge very often hinders men from the practical part of religion . it need not do it , and it ought not to do it , but we see it frequently doth : for men are apt to be taken with fine notions ; and while their delight runs all that way , they forget too often to delight greatly in god's commandments . this is too evident in many men , who are great scholars , who satisfie themselves with this , that they know more than the vulgar , and neglect those severer parts of practical religion , which many of the vulgar do conscientiously observe ; and many an ordinay man , that knows little more than his creed , but makes that creed an inforcive to obedience , is in a happier condition , than the greater literati , who trouble their heads so much about controversies and criticisms , that they bestow little time upon mortification . in the primitive ages , when men knew not much , they practis'd more ; as , since knowledge hath increas'd , men's practices have much degenerated from the simplicity of the gospel : not that i commend ignorance in the laity , as they do in the church of rome , but , i think , a little knowledge improv'd into great severity of life , is safer , and more beneficial , than great skill in divinity , without suitable fruits of righteousness . so that upon a review of the whole , i may safely conclude , that want of great knowledge doth not make a man an unworthy receiver . iii. from what we have said , it will be easie to guess in the next place , what it is to eat and drink unworthily : for from negatives , affirmatives may be inferred without any great difficulty ; and tho' , after this discourse , i might spare my pains in setting down the particulars , yet to assist the weak , and to conform my self to the meanest capacity ; i shall explain the nature of this unworthy eating and drinking , in the following observations . . to eat and drink unworthily , is to eat and drink by force . by eating and drinking by force , i mean , coming to this sacrament , either because the law of the land commands it , or because our superiors , under whose command we are , or from whom we expect some gain and benefit , or , in case of neglect of their orders , apprehend some danger or injury to our temporal concerns , will not be satisfied without it : not , but that a servant , or whoever is under a command of others , ought to give heed to the pious counsel and advice of those that are above him , take it into consideration , and make advantage of that opportunity , to apply himself to the serious practice of it , and thereupon consu●t with divines , and with his own conscience , how to make his calling and election sure ; but where a person is altogether passive in the thing , regards more what his superiors say , than what his conscience feels , and comes more to please those which are above him , than to discharge his duty ; where his chief motive is to give content to those , whose favour he is loth to lose , where he would certainly neglect coming , were it not for the danger of prejudicing , what is very dear to him in the world ; there , i say , he eats and drinks unworthily : for , . such a person stands more in awe of man , than of god. god's command cannot make him do that , which human injunctions can . dust and ashes prevail more with him , than the holy one of israel . man's anger and displeasure moves and affects him more , than the indignation of a jealous god ; and with what eyes can the almighty look upon that wretch , whom he sees more concern'd to please a poor grashopper , ( so man is call'd , es. . . ) than him that sits upon the circles of the earth ? how can he but set his face against that communicant , whose slavish temper he spies at his table ; whose heart sticks close to the earth , and makes no great account of him , who daily courts him by his favours ? how can he but frown upon that creature , whom no charms of an almighty love can melt , and the threatning of man can affright into any thing ? who art thou that thou shouldest be afraid of a man that shall dye , and of the son of man , that shall be made as grass ? and forgettest the lord thy maker , that hath stretched forth the heavens , and laid the foundations of the earth ? saith god. isa. . , . . such a person , his outward man only receives the holy sacrament . his soul , for which this feast is chiefly prepared , receives nothing . the brute only appears at the table , the angel stays away ▪ god expects the master at this banquet , not the slave . the body is not capable of this sacred food , the soul is the proper guest : this is it , that can expect refreshment at this board ; and he that comes to feed his body only , knows not yet what this ordinance was intended for ; where a man brings nothing but his body to this love-feast , leaving his soul enslaved to the profits of the world , or to the will of mortal men , he must needs receive unworthily ; for god's enemy , which is the world , engrosses that part , which should appear before god , and behold , and be ravish'd with his excellent greatness and goodness , and with the admirable designs in spreading the royal table for him . to what purpose is the carkase , while that , which should animate it , is engaged another way ? can the shell please god , who hath so often declared , that he will be satisfied with nothing but the kernel ? and in vain doth he require the heart , if the outward frame were sacrifice sufficient . so that what christ saith , joh. . . may justly be applied here , tho' with some variation of the sense , it 's the spirit that quickneth , the flesh profits nothing . . to eat and drink unworthily , is , to make this receiving a matter of custom only : where men approach , because it 's fashionable , to observe the decorum of their being members of a church more , than to grow in a spiritual life , and know no other enforcive , or can give no account of any other , but this , because it is usual for men , who are baptized , and profess themselves christians , and go to the publick to do so ; there they must needs eat and drink 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , undecently , or unworthily : and this is the case of many ignorant people , both in city and country , who come for company-sake ; and because their neighbors use to do so , who think it not a province belonging to them to know , or dive into the mysteries of salvation , but trust to it , that god is merciful , and will save them , though they know not why , or how ; whose affections are bound up with the earth , and will be sensible of no higher felicity , than what a good crop , and a full purse , affords . now , that to receive with no higher aims , or from no better principles , is , to receive unworthily , will appear from hence : . because such persons receive , without being affected and touched with the riches and treasures opened , revealed , discovered and offered in this sacrament ; treasures greater than those the wise men laid down at the feet of the infant saviour ; treasures beyond all gold , and myrrh , and frankincense , and all the gums the happy arabia yields ; treasures of higher value than those the queen of sheba brought to solomon the great ; treasures richer than those the king of judah shewed to the babylonian ambassadors . to shew their excellency above all earthly treasures , were to prove that light is better than darkness , and a ball of diamond than a piece of turf , or that the wisdom of a minister of state exceeds that of a sucking babe : for , if it be true , as without doubt it is , that god was crucified , or that he who was god humbled himself to an ignominious death for our sakes , and that this love , with all its benefits , is proclaimed in our ears , and tender'd to our souls in this sacrament ; there is not a child , but must grant , that all that this world affords must be mere pebles to it . and as this treasure of the world's redemption is the rich mine discovered in this sacrament , so he whom custom and company only brings to it must needs receive unworthily , because he sees not , he feels not , he is sensible of no such treasure ; which , if he were , he would go to it as a poor beggar , almost starved , goes to a rich man's house , there to receive a vast sum of money , beyond his expectation ; and come wondering at the honour that god intends him , wondering at the favour god designs him , wondering at the riches he shall be presented with , wondering at himself what god should see in him , to be thus liberal and bountiful to him ; wondering to see what god hath provided for him . . such a man eats and drinks in this sacrament , as if it were common bread and wine that is set before him ; he approaches , and makes no more of it , than if it were a private or ordinary table ; he considers not what this bread and wine represent , and , as the apostle's phrase is , discerns not the lord's body ; discerns not that the body of him who was the creator of heaven and earth , is pointed at in these elements . 't is true , materially considered , it is the same with the bread and wine set upon our tables at home ; but the signification of it makes it celestial food , separates it from common use , raises it above vulgar diet ; and the stamp god sets upon it , makes it truly the bread of the lord , and the cup of the lord. he whom custom only carries to the house of god , distinguishes not the mysteriousness and holiness of this food ; which , if he did , he would touch it with the same awe and reverence that the woman , troubled with a bloody issue , touch'd the he● of christ's garment , quaking and trembling , mar. . . . to eat and drink unworthily , is , to receive without true repentance . where men either do not think it requisite to leave their sins , or pretend that they do part with them , when they do not ; where they mistake the present damp that is upon their spirits , for a change of life ; or the melancholy and sullen humour that hath surprized them , for the new nature religion is to give them ; or forbear the external acts of their sins they have formerly hugg'd , and run out into , but are not resolved to mortifie their secret desires after him ; where they mistake their act of preparation , for the act of pulling down the strong holds of iniquity , so that their lusts and love to sin remain ; where they give the devil leave to retire a while , but are loth to take their everlasting farewel of him ; and therefore , after the house is swept and garnished , even after receiving , open the door to him again : where it is so , there men eat and drink unworthily . for , . such persons , instead of doing honour to christ , affront him , are still in league with that which killed him ; pretend sorrow for their sins , yet secretly espouse them ; give out they have sent them a bill of divorce , but still keep close correspondence with them ; would make god and men believe that they are christ's servants , when they are still his enemies ; would persuade others that they have brought their necks under his yoak , when the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or that which bears rule in their souls , is their carnality and sensuality . in this sacrament a most solemn profession is made , and ought to be made , of our weariness of a sinful life ; which is the reason why the church , in her publick office , doth particularly address her self to such persons as find it ; and to such , that comfortable place of st. john is usually applied , if any man sin , we have an advocate with the father , jesus christ the righteous , joh. . . that is , if any man sin , so as to be truly weary of it ; or if he hath sinned , and feels such a remorse , that he detests himself for having done so , and thereupon bids defiance to the works of darkness ; we have an advocate that will plead for us , prevail with god not to cast us away because we have forsaken him , and , by his merits , make our repentance valuable , that it shall prove a propitiation for our sins . but he that professes weariness , yet is not tired with his sinful course , not only mocks god , but gives himself the lye ; and seems to fancy , that he who dwelleth on high sees not the secret intrigues and intentions of his soul : which is profanation of religion . . such a person destroys the end for which he pretends to come to this holy sacrament ; for that end is , growth in grace : and how shall he grow in grace , that is unresolved to part from those sins which do so easily beset him ? these things are , and cannot but be , obstacles and impediments to that growth : and worms and caterpillars are not more noxious to young trees , than these unrepented sins are to this growth ; and a man may as well hope that an elm in his ground will , within a few years , be tall enough to over-shadow his whole house , when there is nothing but rock at the bottom . unrepented sins make the heart mere stony ground : goodness may peep forth , but , having no earth , it must necessarily wither , and come to nothing . people may pull and hale a ship with their arms long enough , before they can make it move , while the anchors are not taken up ▪ their unrepented sins are the anchors that keep the soul fixed to earth and hell ; and to think grace will move or advance while that anchor holds it , is to imagine that an house will be built without materials ; or a field bring forth corn , that was never sown , or never felt the labour and industry of the husband-man . the end must ever be procured by the means ; and they only betray their folly and simplicity , that talk of adding to their faith , vertue ; and to vertue , knowledge ; and to knowledge , temperance ; and to temperance , godliness ; and to godliness , patience ; that have not escaped the pollutions of the world , through lust , pet. . , . this is to invert the method of grace ; and to expect that a tree should begin to grow at the top before it hath a root , or that bread should be baked before the oven be heated . these pollutions must first be removed ; and the ground being cleared of the rubbish , you may go and superstruct the intended edifice . . to eat and drink unworthily , is , to eat and drink without sincere resolutions of obedience . this is consequent to the former article , for obedience is a necessary concomitant of repentance ; and when the repentance ends not in obedience , the repentance is a cheat. a man may , by some reasons and arguments , be prevail'd with to part with sins that are of the bigger sort , when he thinks of coming to this sacrament ; but except he , at the same time , seriously resolves to obey christ in every thing he commands him , and particularly , in things which are levell'd against his worldly interest . and is heartily willing to endeavour after those vertues which are the proper characteristicks of his disciples , he certainly deceives his own soul. to shake hands with scandalous sins , and to think that now the work is done , without an holy readiness to venture on those graces which render'd the apostles and the primitive believers what they were , i. e. amiable in the sight of god ; such as humility , meekness , overcoming the evil with good , &c. in a word , to lop the most luxuriant branches of the evil tree , and not to take care that it may bring forth good fruit , is , to do the work by halves , and the way to eat and drink unworthily . for , . such persons continue in rebellion against god. what is rebellion , but not to obey when we know his will , and have all possible opportunities to know it ? if god will have me do a thing , and i pass it by , as if i heard him not ; and when it is often inculcated and pressed upon me in sermons , and my memory refreshed with the duty , and yet still i look upon it as needless , or a thing which doth not concern me ; what is this but obstinacy ? and i need not tell you , that rebellion is as the sin of witchcraft , sam. . . thus samuel tells saul , upon his disobedience to the command of god , of extirpating the amalekites . 't is probable , saul had his excuses , and thought god might not mean it in that rigid sense that the prophet's words imported ; or , that if he executed part of the order , it would be sufficient : but these are not things that avail much with god ; notwithstanding all this , the prophet calls his neglect , rebellion . i know , and am sensible , that a very worthy communicant may sometimes ignorantly neglect a duty , and yet preserve an interest in god's love ; because , as soon as he comes to know his errour , he doth not encourage it in himself , but reforms it . but this differs very much from disobedience to things peremptorily commanded , and which , every day that we hear or read the word , are represented to us , as necessary : here , not to resolve to do those things , is , opposing our wills to god's will ; and though we do not do it openly , yet , in effect , we do it ; and whereas god thinks such a vertue necessary to salvation , we will not think it so ; and , notwithstanding his assuring us , that without such accomplishments , we cannot inherit eternal life , we fancy we may : and what is this , but crossing the will of god ? and how much does this want of rebellion , and thinking our selves wiser than god ? and surely , these are not very good qualities to dispose a man to eat and drink worthily at this holy table . . such persons discover their desires to be their own still , their own masters , their own governors , and at their own dispose ; contrary to the express assertion of the holy ghost , that they who pretend an interest in christ's blood , are their own no more . and the reason is exceeding strong ; for , saith he , ye are bought with a price , cor. . . . he that redeems a slave out of turkish captivity , redeems him with this intent , that for the future he shall not do his own will , but his master 's that hath ransom'd him . the same we must think of the son of god , who , we may suppose , would never have freed us from the devil's yoak by a voluntary death , to give us leave to do what we list ; but that we might be at his beck , and act like persons that have , in a manner , nothing to do with our selves , but are to mind only what our master who bought us would have us do . now , he that comes to this sacrament without sincere resolutions to obey christ in those commanded virtues , which may cross , or go against his interest , discovers his regret at the mystery of redemption , dislikes christ's redeeming him , for this end , that he might not be his own , betrays his wishes , and could have been contented that he had redeemed him upon softer and more favourable terms ; and , in a manner , declares and expresses his desire that he would be his own still , after that wonderful price that was paid for him ; which , though unthinking men do take no notice of , yet he that searcheth the inward parts of the belly doth , and cannot look upon such a person as a worthy receiver . . to eat and drink unworthily , is , to eat and drink without a speculative esteem of christ jesus . where men are not satisfied , or not persuaded that his love deserves sacrificing all to his interest ; and , in case times of trouble and persecution should come , are unresolved to hate father and mother , wife and children , lands and houses , even life it self , for christ ; and with this irresoluteness come to this holy sacrament ; they certainly want that which must make them worthy receivers . for , . he hath expresly told us , that he that loves father or mother more than him , is not worthy of him , matth. . . and if such a person be not worthy of him , how can be worthily receive him in the sacrament ? not to be worthy of him , is , to have no part in the inheritance incorruptible , undefiled , and reserved in heaven for his faithful servants . it is to have no share in his intercession , no right to his comforts , no right to the act of indemnity he hath published for the benefit of those who adhere to him in all dangers , no right to his promises , no right to the privileges he communicates to those that continue with him in his temptations , no right to the exceeding greatness of his power towards them that believe . and how can christ dwell in such a person , that looks upon the pelf of this world , and his outward accommodations , as greater things than his favour ; that is ashamed of him in a sinful and adulterous generation ; and is more taken with the things that are seen , than with the things which are not seen , though confirmed by divine promises , and a thousand miracles ? so that it is evident , that he that comes not to this sacrament with resolutions and desires to value him above all , cannot be a very worthy receiver . . such a person undervalues his miraculous love , and is supposed to esteem it no more than the love of a servant , or the love of an ordinary friend . he doth not value it as the love of him , in whose power it lay to make him everlastingly miserable ; he values not the unparallell'd condescention that appears in it , the infinite humility that shines in it , the inexpressible grace and favour that runs through the whole frame ; prefers dross and dung before it , contrary to the apostle's example , phil. . . will not understand the need he has of christ , nor the dreadful consequences of his sin ; nor what it is to be freed from the power of the roaring lion , and from condemnation , from eternal mournings and lamentations , from being swallowed up by the fierce anger of the lord : mercies so great , and a love so much beyond all that this world affords , that god thought the very hearing of it would make men ●eap for joy , and immediately leave all , and follow christ. . it is , to eat and drink without sincere reconciliation to our neighbours , who have offended or provoked us to anger . where either our forgiveness is slight and superficial , or we forbear to vent our sp●een , and malice , and ill-will , for a time , with an intent , when a fair opportunity offers it self , to let the party feel the weight of our anger ; like joab , who was a great master in the art of dissembling , and could connive at the injury absalom had done him , give him fair words , fawn upon him , and introduce him to the king ; but when a convenient time came , re-pay'd it home with a witness . where we are either averse from reconciliation , or make but a shew of it , and eat and drink at this table , we cannot be supposed to eat and drink worthily . for , . in this case , we can have no hope that god will be reconciled to us , god's reconciliation to man depending upon man's reconciling himself to his neighbour ; so that where this is wanting , the other is impossible , as is evident from matth. . . he that can have no just hope of god's being reconciled to him , comes to this sacrament to very little purpose ; or if he come with hopes of his favour , he must hope that god will prove false to his word ; which can never make him a worthy receiver : so that his hope can be no other than that of the hypocrite ; the character of which we have , job . , . his hope shall be cut off , and his trust shall be as the spider's web. he shall lean upon his house , but it shall not stand : he shall hold it fast , but it shall not endure . an ill-grounded hope must needs be a bad preparative for this table , where nothing is so acceptable as sincerity ; and both the reconciliation and the hope of mercy being destitute of this qualification , the soul is under very ill circumstances . a sound hope , we are told , makes not ashamed , rom. . . the hope we speak of cannot but cause shame and confusion , when god shall demand of us , how we could have the courage to hope for his mercy , when he hath expresly told us , that he is resolved to shew none , as long as we are unacquainted with it , in offences and trespasses committed against us by our neighbours . . add to this , that a person communicating under such circumstances , shews , he hath something that is dearer to him than god's reconciliation ; even his lust , and ill-nature . and what is this , but to prefer darkness before light ; the suggestions of the devil , before the motions of god's spirit ; a blustering passion , before the meekness of the holy jesus ; bondage , before the freedom of the gospel ; and a blast of honour , before the soft and still voice of the holy ghost ? 't is true , if such persons were asked whether they do so , they would have the confidence to deny it ; for men are loth to have their sins anatomiz'd , and drawn in their native colours ; but god still judges of us by the tendency and complexion of our actions , not by the soft and plausible names we put upon them ; and if our actions speak so much , god passes his verdict of them , according to what he finds at the bottom . tho' we may be unwilling to speak out , yet god is not afraid to declare what he sees , and finds ; and therefore , where men will not be heartily reconciled , and yet venture to eat and drink at this table , god's judgment of us can be no other than this , that our perverseness and ill humor is dearer to us , than his being reconciled to our souls , and surely such a person cannot eat and drink very worthily . . it is to eat and drink without any serious thoughts . where we come to this table with thoughts as loose , as they were in a tavern or market place ; where we take no care to contract those beams of our minds , so as to unite , and fix them on the scene before us ; or on somthing relating to it , whether it be our being created after the image of god , and our apostacy from that state , and the ruin and misery which came with that violent stream ; or the great necessity of being renewed to that image , and the way that 's opened to that renovation by the blood of jesus ; or the honour and privileges god offers us by his son ; or the advantages we receive by being christians , and having an interest in the benefits of his passion ; or the glory of the other world , which we are made capable of , by the death of him , who was the lord of glory ; or the holy ambition we see in the saints of old , to be made partakers of that glory ; and their industry and care , and pains , they took to attain unto it , and the joys they found in the remembrance of christ's sufferings ; or the attributes of god , his wisdom , holiness , justice , mercy , power , love and good-will to the children of men , all which appears in the sacrifice offer'd for us , &c. as these particulars are the most proper objects of our thoughts at such times , so he , that lets the thoughts of his trade , business , and other worldly concerns , to engross his understanding , and go in and out at their pleasure , doth not come with that respect and reverence , requisite in the participation of this ordinance . not but that such thoughts may accidentally , and by the wicked diligence of evil spirits , that always hover about us , invade the mind upon such occasions ; but it 's one thing , to be surpriz'd with such imaginations contrary to our design and purpose , and another to give them entertainment , without any serious opposition of their importunity . not the later , but the former , makes the communicant an unworthy receiver . for , . hereby the holy spirit is excluded from taking possession of our souls , a guest the soul hath reason to make preparation for , and from whose presence , it may date its fruitfulness and happiness . serious thoughts invite him to our house , and are the best attractives of that glorious light ▪ these are the bed where he sows his noble seed , and on these , he moves more powerfully , than he did on the waters of the first creation ; by these we caress illapses , and court his kinder irradiations . as god's majesty is described , psal. ▪ . that he makes the clouds his chariot , and walks upon the wings of the wind , so it may be said of holy thoughts in this sacrament , they are the chariot and vehicle , on which the spirit of the holy jesus makes his entrance into our soul ▪ these dispose the soul for his gracious communications , and put her into a capacity of being blessed and enlightned by him ; where he spies these , he addresses himself to the soul , in the language of the spiritual bridegroom , cant. . . i am come into my garden , my sister , my spouse . i have gathered my myrrhe with my spice : i have eaten my hony-comb , with my hony , i have drank my wine with my milk : eat , o friends ; yea , drink abundantly , my beloved : which are nothing but rhetorical expressions , of the gracious influences , the spirit of god is willing to confer on the soul , that makes preparation for him , sweeps the house of the rubbish of vain imaginations , and , by pious contemplation , makes the chamber ready for his entertainment ; and tho' these expressions run all in the strain of the perfect tense , yet , in holy writ , the perfect and the future tenses are used promiscuously ; and as the future many times stands for the perfect , so the perfect tense very often stands for the future , and the future blessings are expressed by what is past , to assure us of the certainty of them , and that the soul hath no more reason to doubt of them , than if it did already actually enjoy then . . want of serious thoughts is a kind of prophanation of this ordinance . profanation of holy things , consists not only in reviling and reproaching , or actual perverting them , to what is ill and forbidden ; but also in not using of them with that decency and seriousness , which ought to be the proper concomitants of them . the jews therefore , mal. . , . are said to profane the house of the lord , not because they turned it , as their fore-fathers , into a den of thieves , or mansion of idolatry ; but because they did not bring suitable oblations , and those , they brought , were brought with an unwilling mind ; and they look'd upon the service of god , as tedious and wearisome , and did not offer such incense as was pure , nor such sacrifices as were whole and sound , and without blemish . and certainly , not only he prophanes god's name , that tears it with his oaths , and curses , and blasphemies , but he also , that gives it not the honour that is due to it : profanation of the lord's day , is not only to sit drinking and revelling at home , or to spend it in play and sports , and pastimes , and rioting and drunkenness , but not to sanctifie it by publick and private devotion ; and if so , not to bring holy thoughts to this ordinance , to the altar of god , and to the cross of christ , must be a profanation of these mysteries , as he that puts no oil to the lamp , extinguishes its light , as much as he that blows it out . holy thoughts are part of that honour and veneration we owe to this ordinance ; and as men count it an affront , not only to be beaten , but not to have that respect given them , which is due to their rank and quality , so god hath for greater reason to look upon it , as a profanation of this sacrament , where men bring not with them thoughts pertinent to the majesty and holiness of the wonderful things manifested and represented here ; and he that profanes this ordinance , cannot be supposed to eat and drink worthily . iv. but it is not enough to give an exact description of the sin : the danger of it , is the next thing we must speak of : and this , st. paul says , cor. . . is , making our selves guilty of the body and blood of the lord. a great guilt certainly ! to be counted a murtherer of the son of god , and to be reckon'd among jews and infidels , that embru'd their hands in the blood of the ever blessed jesus ; for so much the apostle's words import ; and if the unworthy receiver incurs this guilt , he needs no other argument to discourage him from his sin and impiety . the charge is dreadful ; nor must we therefore think , that it is only spoke , in terrorene , to fright people , as we terrifie children , with strange things ; not that there are such things in being , but to make them desist from their unlucky enterprize or frowardness . no , god need not make use of bugbears , nor must we imagine , that what he saith , hath the least shadow of untruth . as dreadful as this charge is , he means what he says , and speaks what he thinks , and unworthy receiving is neither more nor less , than making our selves guilty of the body and bl●●d of the lord jesus : and how this is done by him that eats and drinks unworthily , deserves consideration . . he that eats and drinks unworthily , makes himself guilty of denying , that the body and blood of christ was sacrific'd for him . as they that dishonour the christian r●ligion , by their covetousness , and unrighteousness , and lewd practices , are said , to deny the lord that bought them , pet. . . because they live , as if christ had not bought them , or had not redeem'd them from iniquity : so the unworthy receiver , being loth to mortifie his known and voluntary sins , even in the act of receiving , denies that christ was sacrific'd for him . his unwillingness to reform , is a tacit denial of the mercy , and a sign that he doth not believe it heartily : for the holy ghost supposes , that he , who believes it with any seriousness , will be affected with it , and stand amaz'd at this act of god , even at this infinite , immense ▪ unsearchable and incomprehensible love : that he who needs not the society of men or angels , and can be etenally happy without them , should yet have that value and respect for mankind , who were his prisoners , and had forfeited their lives to his justice , were the objects of his wrath , and had justly deserv'd to be banish'd from his gracious presence for ever , as to find out a remedy , whereby they might be restored to his favour , freed from their slavish condition , and admitted to his bosom , and such a remedy , as might at once assert his justice , and declare his mercy , and , in order thereunto , freely , generously , and without compulsion , part with the eternal son of his bosom , prepare a body for him , a body which might be capable of dying , and fall a sacrifice at once ; assert god's just anger against sin , and keep off the fatal blow from man ; at once defend god'ds right , and establish man's felicity , and thereby put the poor miserable worm in a capacity of becoming heir to the riches of god , who was an heir of the treasures of wrath ; and a companion of blessed spirits , who had deserv'd to howl with apostate spirits ; a child of light , who was a son of darkness ; and a servant of righteousness , who was a slave of sin. i say , the holy ghost supposes , that he that seriously believes all this , will think nothing too good for god , will not stand out against so great a mercy , will fight no more against so great and so good a master , but will submit to him , be ready to run at his commands ; give himself up to the will of so great a benefactor , and will be hearty and sincere in serving him . now , the unworthy receiver being so far from doing this , so far from turning to god with all his heart , and with all his mind , that he refuses the dominion of god , will be a slave to his sin still , and had rather obey the devil , than this most bountiful master , who hath done so much for him ; by doing so , denies that christ's body and blood was sacrific'd for him ; for if he believ'd it , he could not do as he doth ; and tho' he may protest by all that 's good and sacred , that he believes it , yet words and compliments will not absolve him ; and if talking were believing , no man , that professes christianity , would ever be damn'd : what doth a malefactor's pleading at the bar , that he is not guilty , signifie , when the evidences are strong , and the matter of fact is prov'd against him ? belief , that doth not touch the heart , or renew the mind , or spiritualize the affections , is mere infidelity ; and where this belief is not to be found , the sinner is accused of denying the mercy he pretends to believe : and to this purpose , saith the apostle , they profess that they know god , but in their works they deny him , tit. . . so that the unworthy receiver , i. e. he that receives , and yet will not reform , whatever his profession may be , in his actions he denies , that christ was sacrific'd for him ; and therefore makes himself guilty of the body and blood of the lord. . he eats and drinks unworthily , makes himself guilty of jesting with the body and blood of christ ; as the fathers of the council of eliberis speak : he plays with the most tremendous things , for , in coming , he seems to confess , that by the death of the son of god , his miserable soul was redeem'd , and a pardon purchas'd for him , and the heavens made to bow to him , and the good will of god procur'd , to save him for ever , and yet he doth not think all this worth forsaking a sinful lust , or shaking a pleasing dalilah from his bosom ; and what is this , but playing with the body and blood of christ ? should a man make a very curious harangue in commendation of his neighbour , compare him with salomon , for wisdom ; with david , for sincerity ; with jonathan , for faithfulness ; with josiah , for piety ; for generosity , with moses ; for chastity , with joseph ; for patience , with job ; with st. paul , for courage ; with st. peter , for zeal ; with absolom , for beauty ; with zacheus for charity ; with abraham , for hospitality ; nay , with angels for clearness of understanding ; and for purity of life , with seraphim : and when he hath done , abuse and reproach him , or do that , which he cannot but know , must be offensive and irksome , or prejudicial to him , gives the spectator just occasion to think , that all that flanting panegyric was only a jocular thing , design'd rather as an essay of wit , than as any real affection to the virtues of the commended party . the unworthy receiver doth in effect the same ; for , his coming to this sament , is a tacit commendation of christ's crucified body and blood , whereby he seems to applaud the wonderful works that christ hath done for him , and to proclaim to all the standers by , what an obligation that death is , to mortifie the body of sin , and to be true and faithful to him , that did not count his life dear , to do him good ; and yet having no real purpose within , whatever external declaration he may make , to become a new man ; but after he hath been at this table , when temptations assault him , temptations to his former sins , yields to them as easily as ever , plainly declares , he was in jest , when he seem'd to magnifie this munificence of his saviour ; and from hence it must follow , that he is guilty of playing with the body and blood of christ. , he that eats and drinks unworthily , seems to wish that christ may dye again , and upon that account , is guilty of the body and blood of the lord ; for in that christ's death is not efficacious to pull down the strong holds of sin in him , or rather , in that he will not let that death prevail with him , to the mortifying of his sinful lusts , he seems to wish for an iteration of that death , which may be more powerful , and have a greater influence upon the destruction of his sin. it is a declaration , as it were , that the death of christ , as the case stands , doth no good upon him ; and therefore , since the death of the son of god must be the means to break the power of sin in him , he stands in need of another death of that saviour , which may do greater miracles upon his soul , or sinful temper . christ's death , indeed , must break the reigning power of sin ; but then , a person , in whom this effect is to be wrought , must apply that death , think upon it , warm his heart with the consideration of it , ruminate upon the motives of it , and upon the greatness of his own sin , that occasioned it , and upon the vast advantages that flow from that death , and be restless with god , to make it effectual to his soul : for to think that this death will do the work without our labour or industry , or pondering the weight and moment of it , is to imagine , that god will deal with us , as with brutes , that have no understanding . as christ died once in the end of the world , so his death spreads his virtue to all penitents , from the beginning to the end of the world. but wherever it works a serious reformation , it must be improv'd by faith , and thoughts , and prayer , and contemplation ; and should christ dye a thousand times , if these means be neglected , his dying so often would signifie little to the inconsiderate spectator . this is the monstrous fancy of some men , that they hope , the mysteries of religion will , or must change their hearts , without any trouble of their own ; which conceit must needs make them contemptible in the sight of an all-wise god , who sees them neglect the powers and faculties he hath given them . the unworthy receiver therefore , finding no good by this death of the lord jesus , for it makes no alteration in his life for the better , looks , as it were , for a new sacrifice for sin ; and since he will not be purged from his known sins , by the blood of jesus , which hath been already spilt , if he hath any hopes of being purified from his sin , in order to the obtaining of eternal happiness , seems to desire a more effectual death of that great mediator , which may , against his will , drag him away from his sinful courses , and thereby would have christ suffer , and be kill'd again ; and consequently , makes himself guilty of the body and blood of the lord. . he that eats and drinks unworthily , kills the lord jesus : you will say , this is impossible , christ being in heaven , and incapable of any such act of violence . no more could saul , if you understand it according to the letter , persecute him , after he was glorified ; yet the voice that came to him , in his way to damascus , said , saul , saul , why persecutest thou me ? act. ● . . the same may be said of an unworthy receiver , he cannot , strictly speaking , kill the lord jesus ; yet being unwilling to venture upon a change of life , under all the abjurations of a bleeding redeemer , that stubborness is death to christ , as god said to the jews , ezek. . . i am broken with your whorssh heart : so may the saviour of the world cry to the communicant , that comes to remember his death , and will not die to his known sins , thou piercest , thou woundest , thou killest me , by thy obstinate and refractory temper , as we say of a tender father , that the ill course his disobedient son takes , is death to him , because it is as grievous to him , as if one should attempt to take away his life . the unworthy receiver , by being loth to conform to the rules of the gospel in his practices , even while he beholds , as it were , christ crucified for his sins , does an act so unworthy , so disrespectful , so injurious , that it is as much , as if he made attempts upon his life ; nay , he kills the preventing grace christ affords him , and slays the good motions whereby christ lives in him . christ is said to be in us , as we are christians ; and the unworthy receiver , being desirous and willing to maintain and keep his darling sins , doth thereby drive christ out of his heart , and kill him in his own soul ; for christ , and love to a sinful life , are inconsistent and incompatible things . these destroy his life in the soul ; and therefore , in this sense also , the unworthy receiver makes himself guilty of the body and blood of the lord. . he that eats and drinks unworthily , consents to the murther the jews were guilty of when they killed the lord of life , and approves of that barbarous and inhumane act ; and therefore is guilty of the body and blood of the lord. he is supposed to consent to that murther , that is not sorry for if : and how can he be sorry for it , that is not sorry for his sins , which were the principal cause of it ? the unworthy receiver being supposed to be one that doth not heartily shake hands with a sinful life , and is loth so to renounce his known sins , as to tear them from his heart ; we cannot imagine that he is heartily sorry for them , for his sorrow hath not those effects which godly sorrow is said to have , cor. . . for this same thing , when ye sorrowed after a godly sort , what carefulness it wrought in you ! yea , what clearing of your selves ! yea , what indignation against sin ! yea , what fear , i. e. of offending god! yea , what vehement desire ! yea , what zeal ! yea , what revenge ! the tree is known by its fruits : and if sorrow for sin must be discovered by such effects , and these effects appear not in the communicant ; as he cannot be thought to eat and drink worthily , so in not being sorry for his sins , he doth not appear sorry for the murther the jews committed upon the body of our saviour ; his sins being the cause of that murther . and doth not this look like consent , or approbation of that murther ? you will say , how can any man be sorry for christ's death , when that death is our greatest comfort ; and what consolations the pious soul feels , it feels by virtue of that death ? shall a man be sorry for that , which god had ordain'd , appointed and design'd for the relief and redress of our misery ? if christ had not died , we had been ever wretched and unhappy , and must have looked for no friendship from above ; and therefore , to charge men with being guilty of his death , because they are not sorry for it , seems to be both against scripture and reason . is any man sorry for a treasure he finds in the field ? or sorry for an estate that falls to him by the decease of a relation ? or sorry for an act of oblivion which a gracious prince imparts to offenders , whereof himself is the principal ? but to this , the answer is very easie ; for the benefit of christ's death , and the mercy god intended mankind by it , must be carefully distinguished from the instrumental causes whereby christ was brought to his death ; which were , partly our sins , and the barbarous cruelty of the jews . the benefit that came by the death of christ , a christian , most certainly , ought not to be sorry for , but hath reason to rejoyce in , day and night : but that he was so inhumanely murther'd by the jews , and that our sins were such abominable things in the sight of god , that , to expiate them , god was moved to give up his own son to the lawless rage of those cruel enemies ; this requires our grief and sorrow . that the jews did commit a very heinous sin in crucifying christ , is evident from st. peter's discourse , or sermon , to the murtherers , act. . , , . for , though god hath decreed that death , as an expedient to reconcile man to himself , and decreed not to hinder the jews in pursuing their wicked designs and purposes , but to make that death an antidote against everlasting death ; yet that doth not excuse the jews from the guilt of sin in killing of him , whose cruelty god was resolved to turn to the good of all true penitents , and sincere believers ; nor a christian from an hearty sorrow , that his sins were the deserving cause of it . so that a christian may at once rejoyce in christ's death , and be sorry for it ; rejoyce in the unspeakable mercies procured by it , and be sorry that those stubborn wretches did with that cruelty dispatch him ; or rather , that his sins did arm those desperate sinners to put the lord of life to death ; for the jews could have had no power to murther him , but that the sins of mankind , crying aloud for vengeance , enabled them , and gave them strength , and ministred occasion to do it . so that he that is not heartily sorry for his sins , is not heartily sorry that the jews did murther him ; and therefore , the unworthy receiver , not being heartily sorry for the sins he hath lived in , consents to that murther of the jews , and , upon that account , makes himself guilty of the body and blood of the lord. our church therefore , in her confession before the sacrament , obliges all those that come to receive to say , we do earnestly repent , and are heartily sorry for these our mis-doings . now , he that is heartily sorry for his known sins , will watch and strive against them , and take heed he doth not , through carelesness , rush into them again ; which the unworthy receiver not being from the heart resolved to do , involves himself in that guilt we speak of . the preceding considerations reduced to practice . i. here i cannot but take notice of the great errour of the first council of toledo , celebrated about the year . after christ , which made a canon , that he who had no wife , but , instead of a wife , a concubine , ought not to be kept or debarred from the holy communion , provided that he content himself with one concubine , and add no more . 't is evident that such a conjunction is filthiness and uncleanness , condemned by the apostle , gal. . . marriage it is not ; and carnal copulations without it , are mere fornications ; as we see , heb. . . and therefore such persons , if admitted to the communion , could not but eat and drink unworthily . nor doth it mend the matter , that leo i. pope of rome , approved of that canon ; for that only shews , that popes are as fallible as other men ; nay , more subject to mistake , as they are very jealous of their riches , and grandeur , and temporal interest . bellarmine , to excuse this fault , alledges , that by concubine in that canon , was meant , nothing but a lawful wife , only married , and taken without a portion , or publick solemnity . but this conjecture must be false , because , both in the civil and canon-laws , concubines are persons distinguished from lawful wives , and but a better name for whores . and as that concil did very ill to admit such persons that were known to live in such sins to the sacrament , so they did as ill to prohibit ministers widows , if they married again , or took a second husband , the use of the communion ; as if an honst marriage were more scandalous than fornication . and though a bishop or pastor of the church is ordered by the apostle , tim. . . to be the husband of one wife , yet how doth it follow from thence , that his widow , when he dies , must never marry again ? ii. there is a great difference betwixt receiving unworthily , and being unworthy to receive , every man that thinks himself unworthy to receive these mysteries , is not therefore an unworthy receiver . alas ! if we go to the worthiness of the person that comes to this table , who of us can be said to be worthy to come before so holy , so jealous , so great a god ? or , who of us is worthy of that incomprehensible and diffusive love , represented to us in this ordinance ? if we reflect on the marvellous purity of the divine●nature , who of us can be thought worthy to approach it ? the best of us have reason to cry out , at the sight of that tremendous holiness , unclean , unclean : there are few of us , who have not reason to complain , ( to use the words of thomas de kempis ) that they are yet so carnal , so worldly , so unmortified in their passions , so full of disorderly motions of the flesh , so unwatchful over their outward senses , so often entangled with vain thoughts and fancies , so vehemently inclined to external comforts , so negligent of the ornament of a meek and quiet spirit , so prone to immoderate laughter and immodesty , so indisposed to tears and compunction , so strongly inclined to the ease and pleasures of the flesh , so dull to strictness and an holy zeal , so curious to hear news , and to see gaudy sights ; so slack to embrace what is humble and low , so covetous of abundance , so niggardly in giving to pious uses , so close in keeping what providence hath bestowed upon them , so inconsiderate in speaking , so unbridled to silence , so loose in manners , so covetous after gain , so greedy after the meat which perishes , so deaf to the word of god , so apt to sit still , so slow to labour , so watchful to idle tales , so drowsie in god's service , so hasty to make an end of their prayers , so inconstant in attention , so cold in devotion , so undevout in the holy communion , so quickly discomposed , so seldom wholly gathered into themselves , so suddenly provoked to anger , so ready to take displeasure at their neighbour's actions , so prone to judge , so severe in reprehension , so jolly in prosperity , so impatient in adversity , so often purposing much good , and yet performing little . there are very few of us , who have not reason to deplore such defects as these ; and then , who can be worthy to feast with the king invisible , immortal , blessed for evermore ? but it is god that makes us worthy : he will not count us unworthy if we strive against these errours , if we labour to conquer them , if we will not be friends with them , if we proclaim war against them , if we are resolved , whatever we venture , to be rid of them , if we will not hug them in our bosoms , if we will open the everlasting doors , and let the king of glory come in ; if we will hate what he hates , and love what he loves , and will continue our hostility against those lusts which interfere with his just right and prerogative . he will not go to the utmost rigour with us . he will deal gently with us , liker a father , than a judge . to let us go on in our offences , without remorse , or a serious care to please him , he cannot ; and such is his holiness , that he must not . he considers our frame , that we are dust ; and therefore will not take advantage of every accidental miscarriage : but he considers withal , that he hath given us his gospel , and everlasting motives , and his holy spirit , whereby we may certainly master the corruptions we find stirring in us , though not immediately , yet by degrees ; if we are but willing , and labour , and wrestle , and are active , and do not suffer our selves to be overcome by laziness , and the satisfactions of this present world : and upon these terms , he is willing to count us worthy receivers . o sweetness incomparable ! o condescention ineffable ! beyond all that kings and princes express to their subjects ! what christian that is acquainted with this frame , this spirit , this humble and tractable temper , this resolution , and this willingness , and that feels these characters in his soul , can , after all this , forbear coming , upon a pretence of being unworthy ? coming to this holy table with such purposes , with such designs , with such qualifications , let him be confident that his father , his saviour , his redeemer will bid him welcome . this spiritual frame , christian , will make thee worthy : thou comest not to this sacrament to give god any thing , but to receive a blessing from him : thou comest not hither to contribute any thing to his happiness , but to open thy mouth wide , that he may fill it : thou comest not hither to proclaim thy perfections , but to have thy imperfections supplied : thou comest not hither to boast of thy cleanness , but to be washed from their sins : thou comest not hither to glory in thy merits , but to receive an alms at thy great master's hands ; his grace , his love , his compassion will make thee worthy : thou comest not to give him an account of thy riches , but as an hungry beggar , that wants bread , to feed on the hidden manna . all that is required of thee , is , to look upon thy redeemer as thy greatest friend , and to use him like a friend , to make his friendship an enforcive to love him ; and so to love him , as to hearken to his counsels , to be govern'd by his directions , to bid farewel to all things that will destroy that friendship , to repent of thy unkindnesses to him , and to prefer his advice before that of flesh and blood ; to hearken to his instructions , more than to the false suggestions of the world ; and so to remember that thy sins have contributed to his crucifixion , as to punish them with frowns and mortifications . if thou art willing to this , he will supply thy defects , he will satisfie thy hungry soul , he will feed thee from his storehouse , and make thy soul partaker of his purchased possession : let not thy unworthiness discourage thee . 't is confessed thou art a poor , vile worm , a sinner , a wretched creature , not worthy of the least of all his mercies , not worthy to be taken notice of , not worthy of the least glimpse of his favour ; but still , if he is pleased to count and esteem thee worthy , it is contempt of his love if thou dost not accept of this gracious offer , and come and li●t up thine hands towards his holy oracle . if thou wilt but look upon thy sins as enemies ; and if they do assault thee , wilt vigorously oppose thy self against their attempts ; and if they do surprize thee once or twice , wilt renew thy courage against them , and do any thing rather than yield to them , and set up this resolution in thy heart , that the lord shall be thy god , thou shalt be worthy ; he will give thee grace , which shall make thee worthy : his flesh shall nourish thy soul ; his blood shall enrich the ground of thy heart ; his presence shall give thee life ; his assistance will make thee spiritual ; his spirit will enable thee to rejoyce in him that made thee , make thee a worthy conqueror , worthy of the tree of life , and worthy of that pardon he hath purchased for thee on the cross , when in his own body he bore thy sins upon the tree , that thou being dead to sin , mightest live unto god. iii. among the various sorts of persons that are loth to come to this holy sacrament , those betray strange imprudence , as well as obstinacy , that are loth to part with their sins , and therefore are loth to come , for fear they should eat and drink unworthily , and make themselves guilty of the body and blood of the lord , and eat and drink their won damnation . but , o generation of vipers ! who hath told you that this is the way to escape the wrath to come ? who hath been so wise , as to inform you , that this way you may flee from the indignation of the lord ? in what scripture have you read , that your not coming to this sacrament , because you are loth to prophane it by your sins , will save you from perdition ? 't is very true , and you are in the right , when you suppose , that your refractoriness to reformation and amendment , makes you unworthy receivers : but can you imagine that you are ever a whit the safer for not coming ? will not the sins you live and continue in , do your work for you , and make you heirs of damnation ? the wilful neglect of this sacrament is a damnable sin : and can you think that your not coming will make your condition more easie and tolerable ? 't is true , you pretend you will not prophane it , and therefore do not come : you are sensible it requires reformation ; and because your circumstances will not permit you to lead better lives , you are loth to add to your danger , by eating and drinking unworthily . but when your not coming to this sacrament makes you miserable , as well as your coming and receiving unworthily , 't is strange that the point of adding some grains to the bulk of your misery , should make you afraid of coming . i will not deny , but eating and drinking unworthily doth , in some measure , aggravate the evil a man lives in , because he adds scorn to his impiety ; but as long as his impenitence without coming , and his coming unworthily , do both involve him in the danger of damnation , it is a foolish plea , to preted you dare not come , for fear of aggravating your condemnation ; as if damnation were tolerable , and the degrees of it only intolerable . but we see what you drive at : you hope , some time before you die , and when you will not have those opportunities of sinning that now you have , you may receive it , and save your souls at last . but to hear men talk of what they shall do hereafter , when they have not one minute of their lives at their command , is so ridiculous , that it needs no answer . this is certain ; your sins are sweet , and your evil lives make you fit to live in the world , and therefore you will not come . but will this argument hold water , do you think , when god shall plead with you ? surely , your sins are very precious things , that you dare refuse coming to this holy ordinance for them . the scripture calls them filth and poyson ; for so they are in the eyes of an holy god : and are they dearer to you , than the love of god ? they are perfect leprosie : and had had you rather be full of sores and boyls , than come hither to be made clean ? they crucified your saviour : and will you keep that which murther'd him ? they are the disgrace and reproach of your souls : and will you delight in your infamy ? they are the things that separate betwixt a glorious god and you : and will you uphold that fatal distance and separation ? they exclude you from the kingdom of heaven : and will you be content with that exclusion ? are you wise and understanding men : and will you not open your eyes , and see your danger ? what do you call contempt of god , if this be not it ? what do you call slighting of incomprensible mercy , if this do not deserve that name ? can you hope for god's pardon at last , that refuse to accept of it in this ordinance ? do you believe you have souls , and that it is your interest to secure them against mischief : and will you prefer a few airy , volatile joys before their safety ? sinner , when is it that thou dost intend to reform ? is it when an angry god looks thee in the face , and an evil conscience upon thy death-bed presages thy future torments ? is it possible that an offended god will then fly into thy embraces , whom thou didst not care for all thy days ? behold , in this sacrament , the son of god doth not only offer to reconcile thee to thy god , but shews thee the way too , how it shall be effected to thy content and satisfaction : here he offers to enrol thy name among the friends of god ; but it is impossible to make thee god's friend , while thou maintainest thy enmity against him : to leave thy sins , and to come to this sacrament , are one and the same thing ; these two are inseparable , to divide them , is , to divide light from fire ; which implies impossibility . oh , think therefore ! till i come to this ordinance , god will be my foe ; and should i be snatch'd away while god is so , who will plead for me when i come to appear before god ? i will arise therefore , and go to my father , &c. iv. as squeamish as some sinners are , there are others that dare come and receive unworthily , and be guilty of the body and blood of the lord , and be no more concern'd , than if they had committed any trivial or indifferent action : such are they who are the same after they have received , as they were before ; vitious before , and vitious after ; revengeful , lascivious , unclean , malicious , proud , boasters , intemperate , back-biters , implacable , unmerciful before , and after too ; nor doth the threatning that they make themselves guilty of the body and blood of the lord jesus fright or discompose them . lord ! how stupid a thing is sin ! how hard , how insensible doth it make the heart ! what venom doth it shed upon the soul ! who would imagine that men could be so perverse , men that live under the gospel too , as to be guilty of murthering christ ? murthering of christ ! you will say , who can murther him now he is in glory ? what bug-bears are these , to fright poor silly , ignorant people with ? so easily do men slide from hypocrisie , into prophaneness ; and from prophaneness , into the scorner's chair ! but , what if christ be in heaven , and out of the reach of thy baseness and malice ? if christ interpret thy continuance in known sins , after thou hast been viewing his death and crucifixion in this sacrament , as murthering of him ; how great , how heinous , and of how deep a dye must thy sins be ! what guilt , what loads , what mountains of wrath must we suppose , dost thou lay , and pull down on thy shoulders ! who can tell so well the venomous influences and tendencies of thy sins , as he that perfectly understands the poysonous nature of it ? if he saith , that it amounts to murthering of him , will thy laughing at the conceit excuse thy folly when his anger shall be kindled ? need he value thy flouts and jeers , that hath flames and vengeance at command , to lash thee into better manners ? it is impossible he should be mistaken in his verdict of things : and wilt thou say , he doth not speak what is true ? art thou wiser than he ; or dost thou see farther into things than he ? must his wisdom be modell'd by thy shallow reason ; or shall a creature dispute the oracle of its creator ? if he sees and knows that thy wilful impenitence runs so high , as to make an attempt upon his life again , wilt not thou believe him , or darest thou charge him with a lye ? the holy ghost , speaking by st. paul , protests so much : and wilt thou add sinning against the holy ghost to all thy offences ? believe it , sinner ; 't is death to the lord of life , to see a creature , for whom he took such pains , wallow still in those sins after receiving , which he was supposed to abjure in receiving . 't is death to him , to see thee more tender of keeping thy word with a man that must die , than with him that lives for ever . 't is death to him , to see thee wilful in breaking that solemn promise thou madest under his cross , and didst seal with drinking of his blood. thou dost in this sacrament make a covenant with him , and oblige thy self , as thou hopest to have a share in his merits , that thou wilt be guided and governed by him , who , to the astonishment of men and angels , died for thee , ( and there cannot be a more sacred tye ; ) and to see thee violate that oath , and break through that vow , into damnation , into that damnation from which he came to rescue thee ; this is death to him , and a new attempt upon his life ; and if thou darest be so barbarous , so inhumane , as to do so , heaven and earth will be witnesses against thee ; and that very blood which thou prophanest , will be a witness against thee ; and all the saints that see thee prophane that blood , will be witnesses against thee ; and it is enough to make the lord repent that ever he died for such a wretch . o then , play not with these mysteries ; for it will be hard for thee to kick against the pricks . but , v. let the worthy receiver rejoyce in the midst of all these terrours . these thunder-bolts do not reach him . these threatnings do not concern him . he is safe under all these storms : they will not fall on him , to crush him . these hail-stones will not bruise his head : this weight will not sink him . he can pass through all these messengers of death , and fear no evil : even he , who sees greater comfort in a crucified saviour , than in this gaudy world ; and can admire the mercies purchased by his death , while others stand gazing on stately buildings , and sumptuous palaces : even he , who makes conscience of performing what he promises to a glorious god ; and feels desires in his breast to be more and more conformable to the holy life and example of christ jesus ; and to whom no interest is so dear as that of a crucified saviour , who loves as he loves , without hypocrisie or dissimulation . let such a soul be glad in the lord , and believe , that god will command his loving-kindness in the day-time , and in the night will cover him with the shadow of his wings . let him not be disquieted , nor think god hath forgotten him , when his soul is bowed down to the dust , and his belly cleaves unto the earth : christ , the son of god , will certainly manifest himself unto him , be present with him , pour grace into his heart , and comfort into his soul ; give himself to him , be his hiding-place , compass him about with the songs of deliverance , and say unto him , i will instruct thee , and teach thee in the way which thou shalt go : i will guide thee with mine eye . such a person receives christ indeed , receives him with all his blessings , and with all the spoils he recovered of the enemy : he receives him with all the wealth he hath fought for , and purchased with his b●ood . he receives him with all the precious things he hath laboured for in the sweat of his brows . he receives ●im laden , and abounding with glorious promises , which shall , by degrees , be all fulfilled in him ; for they belong to him , they are his right , they are his portion ; christ will make him worthy to receive them . he shall ask , and his master will give : he shall seek , and find too : he shall knock , and the lord jesus will answer ; and though he may knock often , yet , at last , the gates will be opened to him . the everlasting door , the gate of grace and mercy shall be unlocked to him , and he shall get more grace , greater strength , larger influences ; his incomes shall be greater , his revenues more plentiful : he will open the windows of heaven to him , and refresh his ground with kindly showers ; they shall drop on the pastures of the wilderness , and the little hills shall rejoyce on every side . such a receiver is like to abide in christ , and his word like to abide in him . he may be sure of his love , sure of his friendship , sure of his favourable looks . for him christ laid down his life indeed ; and he may be confident that he is one of his little flock , for he hears his voice , and is willing to be guided by him : for him the saviour of the world hath prepared a sure refuge , a munition of rocks , where he shall dwell securely , free from the stormy wind and tempest . such a receiver believes in him , and he shall not die : nay , though he were dead , yet shall he live : because christ lives , he shall live too : and though his life be hid with chrst , in god ; yet when christ , who is his life , shall appear , then shall he also appear with him in glory . his faith shall at last be turned into fruition , his hope into vision , his expectations into enjoyment . he shall see christ at last in his majesty : he shall see him in his wedding-robes : he shall sit down with him at last , at the supper of the lamb , and lean on his bosom ; and the angels will say , behold , the disciple whom jesus loved . he shall walk with him in shining garments ; and the king's daughter , which was all glorious within here , shall be all glorious without too : her glory shall be the joy of saints , and the envy of all wicked men. such a person rejoyced in his lig●t here , and he shall be decked with eternal light. he that is the light of both worlds , shall be his everlasting companion , and darkness shall not annoy him . in a word , christ will lift up the light of his countenance upon him , and he shall be safe . the prayer . o great and admirable saviour ! who hast said , i will give unto him that is a thirst , the fountain of the water of life , freely ; my soul thirsteth for thee , my flesh longeth for thee in a a dry and thirsty land. where no water is , to see thy power and thy glory ! i am unworthy to receive so glorious a guest into my soul ! i am unworthy to wash the feet of the servants of my lord ! unworthy of the least crum that falls from thy table ! the angels , purer than the sun , think themselves unworthy to praise and glorifie thee ; how unworthy then must i think my self to receive thee , the sweetest , and the brightest being , into my house ! yet thou offerest to come , and make thy abode with me . what bounty is this ! whence is it , that the sovereign king of heaven and earth will come and dwell in me , who am a sink of misery , a stye of uncleanness , a den of filthiness ! how unworthy am i of this astonishing saviour ! i freely confess , that i have deserved to be plunged into the depth of hell , rather than to receive thee , the glory of heaven and earth , into a heart so defiled , so polluted , so corrupted with sin and misery ! yet , since thou dost freely offer me this unspeakable mercy , come , lord , and make thy residence in my soul. i desire to receive thee with all love , and purity , and devotion ! to this end , destroy in me all that is contrary to thee , and enrich my soul with all suitable dispositions to receive thee ! i hate my sins , i renounce them , i desire to think of them with horror , because they were the cause of thy torments , and of that death thou sufferedst on the cross ; i would hate them , as the angels , and the saints of heaven do . i am sensible , thou art worthy of all honour and glory , and from my heart wish , that i never had offended and dishonoured thee ! o that i had something of that sorrow i see in thy soul , when thou madest thy soul an offering for sin ! thy soul was exceeding sorrowful , even unto death . it was my sin that caused that sorrow , o let me participate of that sorrow ! o jesu ! my light , my righteousness , my sanctification , my redemption ! open mine eyes , that i may see the vast mercy , offered me in this blessed sacrament ! give me that repentance , that faith , that love , which may make me a worthy receiver of thy benefits ! i humble my self before thee , i throw my self down at thy feet . i give my self to thee , i dedicate my thoughts , my words , my actions , my understanding , my will , my affections to thy service ! set up thy kingdom in my soul. destroy my inordinate self-love , my anger , my pride , and all my disorderly inclinations . let thy humility , thy charity , thy patience , and all thy graces reign in me ! where thou art , there is heaven . if thou art in me , i shall not fear what man , or devils can do against me ; for thou wilt hide me in the secret of thy presence from the pride of man , thou wilt keep me secretly , in a pavilion , from the strife of tongues . blessed be the lord , who hath shewed us his marvellous kindness ; i will sing of the mercies of the lord for ever , with my mouth will i make known thy faithfulness to all generations . amen , amen . chap. xviii . of the sad effects and consequences of unworthy eating and drinking in this holy sacrament , and first of temporal judgments . the contents . the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is rendred damnation , explained ; and its various significations discussed . of temporal judgments in general , which are , or may be procured by eating and drinking unworthily at the lord's table . several instances of persons , who have felt signal judgments , for prophaning holy things . this applied to the holy sacrament . how men eat and drink temporal judgment to themselves , explained . there being many unworthy receivers , at this day , who meet with no signal judgment in this life , what we are to think of it , and how we are to reconcile this impunity to the truth of the apostle's threatning . a question resolved , whether such . judgments , if they befall an unworthy receiver , do expiate his sins ? god proved to be a consuming fire , and in what sense . though it be dangerous to eat and drink unworthily , yet this ought to be no discouragement from coming to the lord's table . the prayer . i. the apostle , cor. . . in general , tells us , he that eats and drinks unworthily , eats and drinks damnation to himself . a fearful word ! the writer of the life of ida de nivella tells us , that whenever she pass'd by the altar , where the eucharist used to be celebrated , a trembling seiz'd upon all her joynts , a kind of ague fit came upon her , and a sacred horror invaded her soul , imitating the earth in that particular ; which trembled at her receiving the body of him , who fills heaven and earth with his presence ; but whether it was so or no , i enquire not . at these words of the apostle , a serious reader hath reason to tremble , and to be afraid , and take care he comes not to this table , without a decent behaviour . and indeed , not a few are so frighted by these words , that they think it safer to abstain from this sacrament , than to come to it , tho' it is evident , that they might come , and yet prevent that danger , if they were not more in love with their own , than god's will : what we render damnation here , is in the original , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and we may justly question , whether by this word is always meant , an everlasting separation from the glorious presence of god , having our portion with devils , feeling the treasures of god's everlasting wrath , and suffering the vengeance of eternal fire . that the word is used sometimes in scripture in this sense , is evident from joh. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , where , though our translation reads , for judgment am i come into the world , yet the greek interpreters , theophylact especially , interprets the expression , of damnation , i am come into the world , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for their greater punishment , and condemnation , and rom. . . they that resist , shall receive to themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or damnation . on the other side , it is as certain , that by this word is very often understood no more , than judgment , and particularly some extraordinary , signal , exemplary punishment , whether spiritual , or corporal , inflicted in this present life ; therefore our translators finding the word ambiguous , like men of integrity , and honesty , have put the word judgment in the margent ; and indeed the words , v. . where the apostle explains himself , and shews what he means by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , import so much , for this cause , saith he , many are weak , and sickly among you , and many sleep , which words cannot be conveniently applied to any other , but some exemplary punishment in this world , inflicted on the first offenders , and prophaners of this ordinance . however , since the word is of that large extent , it 's fit we should consider it in both significations , as it imports both temporal and eternal judgment , and consider the reasonableness of the commination ; so that we shall be obliged to speak , . of temporal judgments in general . . of bodily sickness and weakness . . of spiritual sickness and weakness , or sleepiness . and . of damnation it self . all which are implied in this one word , and are all just consequences , and very sad effects of unworthy eating , and drinking in this holy sacrament . ii. i begin with temporal judgments in general , which he that eats and drinks unworthily , eats and drinks to himself . that judas receiv'd this sacrament unworthily , none of those divines , that believe he receiv'd it at all , doth doubt ; but see the vengeance that attended him , he went and hang'd himself ; and though it is confess'd , that his betraying of innocent blood was one cause of it , yet this unworthy receiving may very well be supposed to have been another . the judgment falling upon him , after commission of both those crimes , both may justly be supposed to have been the ingredients of it . the guest that came to the royal supper without a wedding-garment , went home with fetters on his feet , mat. . , . which was no other than an emblem of the judgments , that those may look for , that come defiled , and polluted with impenitence , to this table . it hath been observ'd by most historians , both civil and ecclesiastical , how god , as patient as he is , for the most part , yet hath frequently reveng'd the contempt of sacred things , by visible judgments . nadab and abihu , for offering strange fire unto the lord , are suddenly consumed by fire , levit. . . uzziah , for invading the priests office , is soon after struck with a loathsome leprosie , chron. . . and josephus takes notice of one theopompus , who attempting to take something out of the bible , and to mingle it with some profane discourses of his own , ran mad upon it , and continued so for thirty days , till , applying himself to god by prayer , he at last recover'd ; and he adds of one theodectes a poet , who having taken some passages out of the word of god , to embellish his looser verses , a sudden blindness seiz'd upon him ; and to go no further than our own chronicles , william the conqueror destroy'd no less than mother churches in hampshire , to make his new forest ; and besides all this , takes away all their plate , and treasures , even chalices ; soon after , his son robert rebels against him , his second son richard was kill'd in the new forest , and himself at last is thrown by his horse , and dies upon 't , his body for three days lies neglected , and at last is buried by a private gentleman at cane , where the clergy refused to bury him , till an agreement of rent was made ; and in fine , his bones are digg'd up again , and scatter'd abroad . william rufus afterward , who stor'd his treasure , by the sale of church chalices , and jewels , was accidentally , as the story says , kill'd by sir walter tyrrel , the arrow glancing from the deer , and , by as signal a providence , dispatching him , as ahab king of israel was kill'd by an arrow shot out of a bow , drawn at a venture , king. . . the heathens themselves have observ'd a signal vengeance , which hath waited on the profaners of holy things . and therefor aelian makes this remark upon ochus artaxerxes , that , having spoiled and robb'd several temples , he was in a short time after miserably slain , and his body thrown to dogs and cats , and vermin , and of his shin-bones his enemies made hilts , and handles for knives and swords , and other instruments ; and lactantius mentions a passage concerning the potitii , a noble family , who having been notoriously guilty of profaning the sacred rites of hercules , thirty of that family died all in less than a years time ; and appius , who was the encourager of the sacriledge , was struck blind ; and servius saith of glaucus , the son of sisyphus , that having derided and mocked some holy rites , he was torn in pieces by his horses . if it be said , that these sad accidents were inflicted by the devil , whom these heathens worshipp'd , and that these were only the effects of his tyranny over mankind ; yet from hence we may infer , that as the devil is the ape of god , so from god he hath learnt to punish the abuse and profanation , even of his own worship . and if lucifer cannot endure to see his own sacred rites profaned , how shall we think , that god , who is of infinite holiness , will permit such abuses to be committed in things , appertaining properly to him , without some manifestation of his vengeance . when the french under charles king of sicily , had turn'd the stately church of st. narcissus into a stable , and the altars there serv'd for mangers for their horses ; a new sort of flies was sent by an invisible hand , which molested them , and stung them into strange and painful distempers , and most of them perish'd miserably . and as it is with other sacred things , so it is more particularly with the most sacred thing of all , the holy sacrament of the lord's supper . bishop morton , upon this account , tells us of one booth in his time , a scholar in cambridge , who being popishly inclin'd , yet loth to own it , would still receive the sacrament in our church ; and coming one day to the lord's table , he seem'd to to take the holy bread with his hands , and put it in his mouth , but by an easie craft , he thrust it into his pocket ; and when the devotion of the chapel was ended , he took the bread he had hid , and threw it over the colledge wall. but see the pursuing judgment of god , soon after he threw himself over the battlements of the chapel , broke his neck , and so ended his life . st. cyprian , one of the greatest and most eminent men in the primitive church , relates , that a girl left by her parents in time of persecution , to shift for her self , and taken up by her nurse , was by that nurse , being timorous , and loth to lose her own , and the child's l●fe for being christians , carried to the heathen magistrate , and there made to eat and drink of the bread and wine offered to idols , and the heathen deities , this child afterward , her mother returning , was by her conducted to church , and came to the holy eucharist with the rest of the congregation , for in those days they gave the eucharist to children , as well as to adult persons , where st. cyprian himself was then officiating . the deacon , as his custom was , carrying the holy wine about , and coming to the child , offers her the cup , but finds a strange aversion in her , to touch it with her lips , for through a divine instinct teaching her , that the cup of the lord and the cup of devils were inconsistent , and incompatible , she turn'd her head away , shut up her mouth , press'd her lips together , and refus'd it with obstinacy . the deacon , however , ( how prudent he was in doing so , i shall not dispute , ) using some force upon her , poured some drops of the eucharistical wine into her mouth ; which she had no sooner receiv'd , but she fell a vomiting , groan'd , and sigh'd , and as the father expresses it , the drink , sanctified in christ's blood , broke forth from her polluted entrails : and to this purpose he hath another passage of a woman that kept the bread of the eucharist irreverently in a chest. and when one day she went rudely to open the chest , a fire flashing out of the chest , did fright her so , that she durst not come near it any more : all which examples make it evident , that he that eats and drinks unworthily , eats and drinks , or may eat and drink , some extraordinary temporal judgment to himself . iii. it must be confess'd , that the expression of eating and drinking judgment , is not very smooth ▪ and proper , yet there is great truth in the metaphor , and how the unworthy receiver eats and drinks judgment to himself , will appear from the following particulars . . by eating and drinking unworthily , he prepares for some extraordinary judgment ; which judgment he takes , and grasps , and attracts , and pulls to himself , as men do bread and wine , or beer , when they are going to eat and drink . the apostle , rom. . . speaks of vessels fitted for destruction ; they fitted themselves for it by their sins , as a thief , by stealing and robbing upon the high-way , fits himself for the gallows ; or as an idle , lazy servant , that neglects his master's business , fits himself for his master's anger : so the unworthy receiver , by eating and drinking irreverently , and without regard to the obligations the sight of christ's love and death lays upon him , fits himself for judgment , makes himself ripe for god's vengeance , lays the wood together , and erects the pile ; gathers materials , and combustible stuff for the fire , that will certainly burn him ; and though he doth not do it designedly , and the judgment comes contrary to his intention , yet as long as he doth that , to which such judgments are annexed , he fits himself for judgment , as much as he that will touch vipers , and handle adders , or let a snake creep about in his bosom , though he may intend no harm by it , yet actually prepares and fits himself for mischief . eating and drinking imports some desire after , and delight in the victuals before us : so he that by unworthy receiving , prepares for judgments , seems to delight in judgment threatned him , because he will needs do that which will certainly end in some judgment or other . . the unworthy receiver eats and drinks judgment to himself , by incorporating the guilt of some extraordinary judgment with his soul. eating and drinking unworthily , at the same time he brings guilt upon his soul , and appropriates the deserved judgment to himself ; and as the sin sticks to him , so the demerits of the judgment which is threatned to the sin , sticks to him too . he eats and drinks unworthily ; and the effect it hath upon him , is , god's indignation , which he swallows with the food unworthily taken . god's wrath goes along with his sin ; and as he takes the one , so he doth the other , into his bowels . as poyson and death go together , so unworthy feeding at the lord's table , and god's anger go together ; and they both mingle with the spirits of the unworthy receiver , as the fish , at the same time that he swallows the bait , swallows the hook too ; and he hath that fastned in him , which will be his death . so that job's expression is very suitable to the subject in hand , job . . . when he is about to fill his belly , god shall cast the fury of his wrath upon him ; and shall rain it upon him while he is eating . to this purpose david saith of the israelites in the wilderness murmuring , and speaking against god , while their meat was yet in their mouths , the wrath of god came upon them . so it may be said of an unworthy communicant : while he is feeding at the table of the lord , the wrath of god breaks forth against him , becomes due to him , and is his portion ; falls to his lot , and he gets a title to it . we read of henry vii . emperor of the romans , that he was poyson'd in eating of the sacramental bread , given him by a monk. this , they say , was the fate of pope victor ii. who died of poyson'd wine presented to him , in the eucharistical chalice , by his sub-deacon . and the same is reported of an archbishop of york ; that he fell down dead , and swelled , upon receiving the sacramental cup , given him by a priest that bore some spleen and malice to him . these men did , without a metaphor , eat and drink their death : and though he that eats and drinks unworthily , doth not just in the same manner eat and drink judgment to himself , yet the fate that attends him doth very much resemble the misfortunes of the other ; only here is the difference , that the other had a wicked priest to put poyson in their cup , but the unworthy receiver puts the poyson in himself ; and what was said of the other , may very truly be applied to him , calix vitae , calix mortis : the cup of life becomes a cup of death and misery to him . thou hast made us , saith the psalmist , drink the wine of astonishment , psal. . . this he spoke of the afflicted and persecuted believers of his age ; but it may be applied to the unworthy receiver too . he drinks the holy wine , 't is true ; but it will prove wine of astonishment to him when the judgment of god lights upon his head ; it will astonish and terrifie him : and what is said , psal. . . is true of him ; his table becomes a snare to him : the table of the lord , he frequents , he turns into a snare to his own soul , while he involves his better part in the guilt and demerit of signal , exemplary judgments . iv. but all this seems to be a groundless supposition ; for there is no doubt , but there are unworthy receivers at this day , as well as formerly ; yet we see no such signal judgments executed upon any of them : and therefore , what st. paul saith , must be either confined to the times he lived in , or , if it extends to our age , it doth not look like truth . . god sends judgments upon men many times , and for their unworthy receiving the holy sacrament too , and they take no notice of it . when god sends judgments , because he doth not at the same time signifie the crimes laid against men , or doth not set a mark upon them to give notice for what sin the judgment comes , neither the sufferer , nor the standers by , especially the more careless sort , take any cognisance of his anger : and the reason why god doth not , at the same time that he sends the judgment , send a messenger to tell the sinner what the judgment is for , is , because he hath given him reason and power to enquire and search into his heart and ways ; upon which search he may satisfie himself , and come to the knowledge of himself . it hath been a very old custom for men not to take notice of god's judgments , but to ascribe them to second causes , to fate , or chance ; whereby god's design in them hath been lost , and his displeasure , signified in the punishment , dis-regarded . god complains of it , isa. . . therefore hath he poured upon him the fury of his anger , and the strength of the battel ; and it hath set him on fire round about , yet he knew it not ; and it burnt him , and he laid it not to heart . and so we read , hos. . . strangers have devoured his strength , and he knows it not ; yea , gray hairs are here and there upon him , yet he knows it not . where men are inconsiderate , and observe not the providences of god , and the operations of his hand , they may easily fall into a conceit , that he sends no signal judgment upon an unworthy receiver , when he doth . but let a man enquire seriously into the cause of his present misfortunes , and into the reasons of the misery or affliction he lies under , or if he will lay himself open to a faithful and conscientious minister of the gospel , he may , without any great difficulty , find , especially , if he hath formerly been at the table of the lord , without considering what he did , that god's judgment upon the account of his eating and drinking unworthily , slumbers not . god speaks once , yea twice ; yet man perceives it not , said elihu , one of the eastern princes , and j●b's friends , job . . it must needs be so where men's reason lies dormant , and is not active . but an intelligent observer will see , that these threatned judgments are not so confined to the corinthians , but that they reach a great way farther , even to men we converse with ; and that these judgments are more frequent , than the generality of unbelieving people think they are . . if god doth not send always exemplary judgments upon unworthy receivers , it is an argument indeed of his patience ; but the sinner is not thereby secured from the stroak , for that which doth not come to day , may come to ●orrow ; and besides , having deserv'd the blow by his unworthy approaches to the table of the lord , the sword hangs over him by a very slender thread , and waits only for god's summons , to fall on the offender's head : and what if god exercises patience for the present ? who knows how soon that patience will be tired , and turn into a tempestuous indignation ? the sinner hath still reason to fear it ; and that which seems to be far off this week , may the next be upon his back , and consume both root and branch this is certain , ' t is a fearful thing to fall into the hands of the living god , heb. . . and if the sinner be once fallen into the hands of an angry god , though he may spare him for a while , as he did the stubborn pharaoh , who had long before deserv'd to be destroyed , only god by his providence held him up , that he might shew his power in him ; yet when-ever the judgment comes , the dealy will but aggravate the doom , and change the intended rods into deadly scorpions . had it been executed presently upon unworthy receiving , it would have been gentle , and easier to be born ; but the delay gives it strength , and makes it sorer ; and when-ever it comes , it comes with greater weight and fury . v. 't is very probable , that some will be so curious , as to desire to know , whether , in case any temporal judgments do fall upon an unworthy receiver , they expiate the communicant's crime ; or whether they may be called satisfactions , which god accepts of , for the offence committed against his majesty . to this , the answer is , as follows . . that the punishment inflicted by a civil magistrate , atones for the offence committed against the law ; and that the offence is ipso facto forgiven , when the offender suffers the penalty , we cannot deny : and to a man that superficially reads the old testament , even the saints of those ages will seem to have been of opinion , that with the removing of the temporal judgment , the sin , for which it was inflicted by god , was at the same time removed too : as , psal. ▪ , . lord , thou hast been favourable unto thy land ; thou hast brought back the captivity of jacob ; thou hast forgiven the iniquity of the people ; thou hast covered all their sin. and psal. . . who forgiveth all thine iniquities ; who healeth all thy diseases . which places seem to import , that david believed that the removing of the judgment did , at the same time , remove the sin , and the guilt of it : but still we must suppose , that though repentance is not mention'd , yet it is included ; and that they did not lay the stress of pardon upon the removal of the judgment so much , as upon the repentance which was occasion'd by the judgment . and therefore , whatever those places may seem to import , considering that the fathers of the old testament did all eat the same spiritual meat , and did all drink the same spiritual drink ; for they drank of the spiritual rock that followed them , and that rock was christ , cor. . , . we must conclude , that since , under the new testament , expiation of sin is not allowed of without repentance , the fathers under the law could have no other apprehensions of expiation : and though they mention the removal of the temporal judgment , as an external sign of the expiation of their sin ; yet the internal mark of it , and the principal , was their repentance ; and while they name the one , they do not exclude the other . the jews at this day , lay the stress of pardon upon the removal of the judgment , whether they repent of the sin that caused it , or not ; ●ay , they go so far , as to make their death an expiation for all their sins : by which rule , no jew can be damned . and this comes , in a great measure , from their mis-understanding of that passage , isa. . . and it was revealed in mine ears by the lord of hosts ; surely , this iniquity shall not be purged from you till you die , saith the lord of hosts . which words import no more than this , that god , with the death of those wicked men , will put an end to the scandal they have given to others by their iniquities ; and that by their death , god will purge the city , or the land , from such abominations ; but not that their death shall be an atonement for their sins . and therefore , . nothing doth properly expiate sin , but the blood of christ ; and as without shedding of blood , there is no remission ; so by the shedding of christ's blood , men are put in a possibility of being pardon'd . but repentance is the preparative for the application of that blood. till a man repents , he hath no title to that blood , or the benefits of it : and though god may remove the temporal judgment , yet if it works no repentance , the sin shall be produced against the offender in the last day . all temporal judgments , though they speak god's displeasure at sin , yet they are intended , withal , for the offender's reformation . and to this purpose elihu speaks excellently well , job . , , . he is chasten'd also with pain upon his bed , and the multitude of his bones with strong pain ; so that his life abhors bread , and his soul , dainty meat ; his flesh is consumed away , that it cannot be seen ; and his bones that were not seen , stick out . he looks upon men ; and if any say , i have ●inned , and perverted that which was right , and it profited me not ; he will deliver his soul from going to the pit , and his life shall see the light. and therefore , if this judgment which falls upon an unworthy receiver , instead of softening and melting his heart , doth but harden him ; there the judgment is so far from expiating his offence , that it hastens and aggravates his everlasting condemnation ; and this very sin will be remembred in hell , and double his shrieks and agonies . and this is rational to believe ; for when god , by that temporal judgment , cannot reclaim him , the last remedy that god makes use of , to bring him to a better mind , is lost , his folly is incorrigible ; and as that judgment was a talent he should have improved into repentance , so dis-regarding it , and making no other use of it , than pharaoh of his plagues , and becoming more setled upon his lees , he justifies god's proceedings against him in the last day ; which , though they seem ●evere to the sufferer , who is loth to feel the pain , yet they are reasonable ; and he whom temporal judgments could not reclaim , must know at last , to his cost , there is no jesting with the anger of an infinite majesty . the preceding considerations reduced to farther practice . i. the apostle is in the right , when he tells us , heb. . . our god is a consuming fire . indeed , to the tractable , and docile , who consider his providences , and take notice of his loving-kindness ; who see the vanity and uncertainty of the world , and build their nest among the stars of heaven ; who are sensible of the danger of walking after the flesh , and deliberately chuse to walk after the spirit ; who run away from sodom , get themselves out of babylon , will not be infected by the sins of the world , and earnestly desire to be strengthen'd in the inward man , with all might : to such he is all kindness , all love , all mercy , all light , all compassion , all charity : as we see in the parable of the prodigal , where the father's acts towards the penitent sinner are so full of sweetness , so full of affection and tenderness , that nothing can be imagined more kind , or loving , or favourable . but men who undervalue the methods of salvation , will be happy their own way , make light of that which they ought to prize above their lives , are unconcern'd about the sins that cost the eternal son of god his life ; will needs dream of god's mercy , while they obstruct it by their ingratitude ; and hope to enter into heaven , notwithstanding their neglect of purifying their hearts and lives ; nay , can come to this sacrament , and will not be divorced from those sins , which here they profess an unfeigned sorrow for . such persons shall know , and feel , that god is jealous , and that the lord revenges ; that the lord revenges , and is furious ; that the lord will take vengeance of his adversaries , and reserves wrath for his enemies , nah. . . he is , indeed , slow to anger , and doth not wllfully afflict the children of men ; but boldness in impenitence wakens his vengeance ; and where his patience tempts them to greater wantonness , there is no dallying with their errours . these things hast thou done , saith god , and i kept silence , and thou thoughtest that i was altogether such an one as thy self ; but i will reprove thee , and set them in order before thine eyes , psal. . . ii. because it is so dangerous to eat and drink unworthily , yet that ought not to discourage any person from eating and drinking in this sacrament . worthy eating and drinking here , is not dangerous at all ; so far from being dangerous , that it is a duty , and beneficial , and a key to the choicest mercies . and if it were dangerous , why should it fright any soul from coming ? 't is dangerous to go to sea : yet doth the sea●man therefore forbear his voyage ? 't is dangerous to climb a tree : yet doth the husband-man therefore let his better fruit drop down , without getting up to gather it ? 't is dangerous to fight against a numerous enemy : but is the soldier therefore dis-hearten'd from venturing into the battel ? danger helps us to look to our steps ; and if there be difficulty in an attempt , it whets our courage , and makes us fall on with the greater force and earnestness : so that if worthy eating and drinking were dangerous , it were an invitation to an ingenuous temper to apply himself to it : but in this there is no danger . what danger can there be in repentance ? what danger in doing the will of god ? what danger in performing our duty ? what danger in serious endeavours to cleanse our selves , that we may be pure , even as god is pure ? what danger in eating and drinking with a lively faith in the promises of the gospel ? what danger in making the love of god , and the serious contemplation of it , a motive and occasion to grow in grace ? if there be any danger , it is in the unworthy eating and drinking at this holy table ; and in that , indeed , there is as much danger as there is in cutting our selves with knives and lances , or in running a sword into our bowels : and who but a mad-man will do so ? there is nothing so good , nothing so safe , nothing so sound , nothing so innocent , but men may corrupt it by their evil inclinations : so they may abuse god's name , and day , and word , and ordinances , and the duty of prayer , and the ministry ; and what not ? unworthy eating and drinking , is a sinful eating and drinking . let men separate the sinfulness from the duty , let them pare away that poysonous rind , and there is no danger ; and you may eat and drink at this table with as little danger , as you eat and drink at home ; there is no danger here , but what you make your selves : the danger rises not from the eucharist , but from your hearts . that which makes it dangerous , is , your love to forbidden fruit while you eat and drink here . this you harbour , this you cherish ; and that makes your feeding dangerous : but cast out that old leaven , and you may feed as peaceably , as contentedly , as securely , as children under their father's wings , as people that sit under their own vine , and under their own fig-tree . the prayer . o jesu ! whom i see coming toward me in this sacrament , not with balm , and myrrhe . and spices , hut with that which is infinitely better , even with the balsom of thy blood , to anoint me , to wash me , and to make me whole , to make this blind creature see , and this lame man to walk , this dumb to speak , this deaf to hear , and to dignifie this beggar , even me , the weakest in thy flock , the poorest in thy house , the meanest person in thy spiritual kingdom ! what shall i say of this mercy ? what can i think of it ? thou art both the giver , and the gift ; the feeder , and the food ; the guest , and the feast ; the offerer , and the oblation : o deal with me after thine infinite goodness ! i have deserved to be left , to be forsaken , to be rejected , to be cast away from thy presence ! but , o! let not this miserable beggar go away from thy door without an alms ; scatter thy bounty , and let me gather it . the poorer i am , the greater object i am of thy pity ! i bring my heart to thee to reform it ; i come to offer my soul , to thee ; be thou intreated to renew it by thy holy spirit . bring me to a more lively and nearer conjunction with thy self , that i may become a living member , incorporated into thy mystical body , and may live not longer by mine own spirit , but by thine , which is the spirit of my spirit , the soul of my soul , and the very life of my life . thou art my sun , from whose beams i must receive the light of grace ; thou art my fountain , from which i must draw living water . thou art the root , from which i must receive sap of increase . thou art my head , from which i must receive life and being . o! let me feel the force of this sacrament in my soul , power against sin and satan , and ability to serve thee . corroborate my spirit , that i may obtain victory ; put off the anxious cares of the world , and put on joy , flowing from remission and pardon of my sins . i am sensible , that thy table is the strength of my soul , the sinews of my mind , the band of my confidence , my health , my light , and my recovery . being sprinkled with thy blood , i shall be able to turn to fight the armies of aliens , the armies of my spiritual enemies , and prevail against them , and go on from virtue to virtue , till i shall hunger and thirst no more in thy everlasting kingdom . amen , amen . chap. xix . of bodily sickness , weakness , and untimely death , which is sometimes by way of judgment , inflicted on unworthy receivers of this blessed sacrament . the contents . sickness , and weakness , and death , are either corporal , or spiritual . some reasons laid down , why god makes use of sickness , and weakness of body , to chastize the unworthy receiver . how a person may know , whether the sickness and weakness of body , that is upon him , comes upon him for his unworthy receiving . how sickness and weakness of body , and an untimely death , can be said to be inflicted for unworthy receiving , when we see , that even the most worthy receivers sicken and dye , and sometimes suddenly , and before their time , and when it is evident , that these are effects of natural causes . the time of adversity , a time of serious consideration . the soul that loves the lord jesus in sincerity , hath no reason to be troubled , when sickness or affliction comes , as if it came for unworthy receiving . worthy receiving , the best preparative for death . those that neglect coming , have reason to fear , that all the miseries which befal them , come upon them for their neglect . the prayer . i. having told you in the foregoing chapter , that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or judgment , doth import both temporal judgment , and damnation , and shewn , how the unworthy receiver makes himself liable to exemplary temporal judgments in general ; it 's fit i should , in the next place , in imitation of st. paul , speak of the particular temporal judgments , the unworthy communicant pulls upon himself , whereof one is bodily sicckness , weakness , and untimely death ; for thus we read , cor. . . for this cause , i.e. upon the account of this unworthy eating and drinking , many are weak and sickly among you , and many sleep ; as if he had said , this your unworthy receiving brings sickness , weakness , and a preternatural and unusual sleep upon you : this must needs be meant here , for ordinary sleep , or the usual rest of the body can be no punishment ; and , to tell you , that by sleep in scripture , is frequently understood death , or separation of the soul from the body , or dissolution of this natural life , were to tell you , what all men know , that have but look'd into the bible ; nor can any be ignorant , that these phrases are often used in a spiritual sense for spiritual weakness , and sickness , and death , which will oblige me to take both significations into consideration . and that god did , in the primitive ages of christianity , inflict and visit unworthy communicants with weakness and sickness of body , and with an untimely death sometimes , especially if they continued impenitent , thereby to put them in mind of their offences , and to exhort them to amendment of life , all interpreters agree ; and the same temporal judgments , an unworthy receiver hath reason to fear , and look for at this day , insomuch , that if many a man's sickness and weakness of body , and not living out halfe his days , were throughly examin'd , and look'd into , it would be found to proceed , in a great measure , from this cause , even his unworthy receiving of the holy symbols . ii. if we enquire into the reasons why god makes use of sickness and weakness of body , to lash the unworthy receiver in this life , we must conclude , that , considering how all afflictions and judgments of this life are curative , and intended to work a change in the offender for the better , the reasons why god makes use of sickness , particularly , in punishing the unworthy receiver , are these following : . sickness weakens the flesh , abates and lessens its violent desires , whereby it comes to pass , that the spiritual part gets from under the slavery it lay enthrall'd in , while the flesh prevail'd , and puts the sinner upon serious thoughts ; for now it gets leave to exercise its authority , which before was over-aw'd , and crush'd , and oppress'd , by the usurping tyrant , and thereby occasions terror and consternation in the whole man about his unworthy receiving . while the flesh is predominant , and bears rule , faith and reason are mere prisoners , and whatever they suggest is not hearken'd to . the flesh still baffles their arguments , and admits of nothing , but what pleads in favour of its brutish appetite . sickness coming , and weakning the flesh , and rendring all the delights of the world insipid and unsavoury , the soul recovers her freedom , and is now at liberty to think of her former life , to survey the actions of her past practices , and , among other errors , to reflect upon her unworthy receiving , to aggravate this particular offence , and thereby to incline the sinner's eyes and hea●t to penitential tears , for now the man having no hurry of business , no noise of vain company , no external gayeties , no musick of sensual pleasures , to call him away from minding the things that belong to the happiness of his soul , he is more at leisure to ruminate upon what he hath been doing , and the dreadfulness of his sin , viz. feeding irreverently at this table , and not discerning , that the body of the son of god was offered to his soul , and if any thing will melt or turn him , this is very likely to effect it . . sickness puts the unworthy receiver in mind of death ; for he that falls sick , knows not , but his illness may end in death ; and there are few men , but are of this opinion , when once they take their bed ; fear , that they shall or may dye , makes them seek out for proper helps and remedies , send for physicians , if they be able , and sometimes for divines too ; think of making their wills , set their house in order , and , after all , leave nothing untried , whereby they may prevent the stroak of death ; sickness being of that nature , and having this influence on men , may therefore be suppos'd to put the unworthy receiver in mind of his death ; and as it puts him in mind of death , so if he have any sense of religion left , it minds him also of an approaching judgment , and suggests to him , that , for ought he knows , he will shortly be in another world , be summon'd to give an account of his life to god , and appear before the judge of quick and dead , even before christ jesus , the son of god ; whose death hath had no influence upon his life , whose blood he hath trampled under foot , whose sufferings he hath not much thought of , whose love hath made no great impression upon him , whose charity hath wrought in him no considerable tenderness to his neighbour , whose presence in the sacrament he hath undervalued , and whose entreaties to become wise unto salvation , and meek and humble , and serious and blameless , he hath stopt his ears against ; and how little mercy he must expect of that judge , whom to please , he hath not been much concern'd . this kindness sickness may be supposed to do to the unworthy communicant , viz. to put him in mind of his death , and future account , and the judge , whose body and blood he hath profan'd ; and his anger and indignation against such profanation ; and what can be supposed more effectual to promote repentance , and godly sorrow , and new resolutions to awake from the dead , that christ may give him life ? and therefore , god makes use sometimes of bodily sickness to afflict the unworthy communicant , but where death seizes on the unworthy commnicant , either before he can bethink himself , or before a previous lingring sickness hath melted and wrought his heart into a spiritual life , there the man's case is deplorable indeed ; for to think , that god will accept of his death , as a satisfaction for his sin , and save him however , is to make a new divinity , and to erect principles , which the scripture knows nothing of . 't is true , in some cases , where god cuts off a young man in 〈◊〉 flower of his age ; a young man , i mean , whose li●e hath been blameless , attended with holy fears , and a conscientious behaviour , at home and abroad ; his untimely death may be said to be a temporal affliction for some accidental miscarriages , and single inadvertencies , such as never swelled into an habit , or setled approbation ; by which affliction he is saved and freed from the greater condemnation , according to the apostle's rule , cor. . . but when we are judged , i , e. with temporal judgments , such as sickness , weakness , and untimely death , whereof he had spoken , vers. . we are chasten'd of the lord , that we should not be condemned with the world. in this case , i.e. in accidental miscarriages , god may be said to accept of the lesser , for the greater judgment , upon his account , who died , and rose again , for those who hear his voice . but where the sin is habitual , rooted in the heart , hath invaded the complexion , and is allowed of , and thought harmless , and void of hurt ; there an untimely death is no security against condemnation , no shelter against the wrath to come : how far it may abate or qualifie the future indignation , i am not able to say ; but it is no deletory , no fortisication , no charm against that storm . iii. but here a difficulty will arise , how a person may know that the sickness or weakness of body that is upon him , comes upon him for his unworthy receiving ? to which , i answer ; . there is not a more ready way to know it , than by ransacking our life ; and particularly , our publick devotions . if , in our present sickness , we find , upon examination , that when we came formerly to the supper of the lord , we came without any sincere intent , desire , or resolution , to be wrought into love and obedience to christ jesus , by the sight of his cross , and death , and charity ; that we came , and went away , unconcerned , unmoved , untouched , at this medicamentum immortalitatis , this physick of immortality , as st. dennis calls it ; or , that we thought that the blessings promised to the faithful , and to those who strive , and fight the good fight , would fall to our share , and be conveyed to us in this ordinance , without a due contrition , and endeavours to tread in our master's steps ; we may easily infer , that we were unworthy receivers ; and that , among other causes of our sickness , this is one , and the principal too ; even our unworthy and irreverent feeding at the lord's table . . is any sick among you ? let him send for the elders of the church , saith st. james , chap. . vers. . in the primitive church , the sick person , especially he that was doubtful of his spiritual condition , sent for seven ministers or presbyters of the church , as so many physicians , to consult about the state of his soul ; before whom he faithfully spread his case , giving them as candid an account of himself as he could ; and so left it to them , to judge and give sentence in his cause . and this also is a very rational way to come to a satisfactory knowledge , whether the present sickness proceed from unworthy communicating , or not . and therefore , he that falls sick after he hath been at the lord's table , let him send for a faithful guide and director , and impartially signifie and reveal to him the constitution of his soul , what it hath been , and what it is ; and the actions of his life , the manner of his worship in publick and private , and how and which way he used to address himself to god ; what his thoughts and preparations were , when he used to go to the table of the lord ; what he felt after receiving ; whether it left an awe upon his spirit , a fear desiring his own soul ; what his design was in receiving , and how far he closed with god : and a pious , judicious divine may be very helpful to the sick person , to direct , instruct and inform him , whether the sickness be an effect of his unworthy receiving , or not . and , lest any should cavil here , and object , what matter is it whether a man know the occasion of his sickness , and what it was that brought it upon him ? i shall offer , by way of answer , these few particulars : . if there were nothing but curiosity in the case , something might be said for a man's being so inquisitive . in natural causes of distempers , men think no curiosity great enough ; and if either we our selves , or children , or relations , fall sick , common curiosity tempts us to ask the physician , what he thinks the cause of our illness is ; nay , if the cause be unknown , both to our selves , and others , we have very often the curiosity to have the body of a friend , or child , open'd , to know the cause . and why people should not be as curious in spiritual things , as they are in natural , i know no reason . the providences of god , and his designs , in the various accidents that befall us , certainly deserve our curiosity and inquisitiveness , much more than things of an inferior nature . nor is it impossible to find out the particular cause , why god sends such a sickness upon certain persons , when himself hath declared in his word , in what cases , and upon what provocations he will send it . . if the sickness be found to be a consequence or effect of unworthy receiving , this helps to strengthen our faith in the promises and threatnings of god ; and finding , that what the apostle hath said so many hundred years agone , comes to pass still , this is a very strong argument that he spake by the spirit of god , and a motive to admire the veracity of god , and encouragement to believe the other promises and threatnings of the word of god. nothing is a greater confirmation of faith , than experience ; and he that hath seen the things the scripture speaks , very frequently accomplished , hath enough to turn his faith into a full assurance . . if the unworthy receiver knows that it is his sin , committed in the holy sacrament , that hath brought the present sickness upon him ; if after that , he recovers , and escapes , it will be an obligation upon him to come to it with greater circumspection ; for he that hath suffered in the flesh , saith st. peter , hath ceased from sin , pet. . . and therefore , having suffered for his unworthy receiving , that suffering will make him weary of his sin ; which he cannot be , except he comes for the future , and draws near with a pure heart ; holding fast the profession of the faith , without wavering ; as it is said , heb. . , . but , iv. while we are discoursing of this particular judgment , another doubt arises , viz. how sickness of the body , and an untimely death , can be said to be inflicted for unworthy receiving , when we see even the most worthy receivers sicken , and grow weak , and die young many times , in the prime and flower of their age : and nothing is more vulgarly known , than that sickness and death are nothi●g but the product of natural causes ? i answer ; . though even very excellent christians , who may be supposed to have been very penitent and worthy receivers , ever since they frequented the ordinances of god with any sense and understanding ; though even such do sicken , and many times die suddenly , and in the midst of their race ; yet that proceeds from other causes : and these accidents are either trials of their faith and patience , or preparatives for heaven , or preservatives from sin , or occasions to glorifie god , or opportunities to promote the honour of religion , or chastisements for some rash and imprudent actions , to prevent their being condemned with the world. according to which rule , we are to judge of the untimely death of that prophet , reg. . . who cried against the altar of bethel : a good man , no doubt ; but being persuaded by the crafty old prophet , who pretended a counter-inspiration , he went back , and ate bread in the place against which he was warned ; for which imprudent act , a lion found him , and slew him . and such was the death of uzzah , sam. . . who , out of a good intent , put forth his hand to uphold the ark , that was in danger of falling , the oxen that drew the cart , shaking it : for which , god struck him dead upon the place . and this was the case of josiah , a man noted for his singular piety ; yet going up rashly against pharaoh necho , was killed in battel , though , according to the course of nature , he might have lived many years longer . thus god chastised the impremeditated errours of his servants in this life , that they might not fall a prey to the greater condemnation hereafter . one and the same effect , may have very different causes ; and the reasons of things that happen in the world , are various . the same thing may be a mercy to one , which is a judgment to another ; as the pillar of a cloud , exod. . , . was darkness to the egyptians , and light to the israelites : and the meat sent to elijah , was a character of god's love ; whereas that sent to the israelites , upon their murmuring , was a fore-runner of his wrath and anger . and this may be applied to sickness , and untimely death : in the unworthy receiver , it is a punishment ; in the worthy , a singular mercy . a prince may send two persons , one whom he hates , another whom he loves , to prison , with very different intents ; the one , with an intent to have him executed according to law ; the other , to preserve him from the rage of his enemies : and the same may be said of sickness , which , we see , lights indifferently , upon good and bad. . though sicknesses , and untimely death , are govern'd by second causes ; by colds , and heats ; by hard labour , and straining ; by excessive passion , and grief , and joy ; by tedious journeys , and dangerous voyages ; by fevers in the blood , and contrariety of pugnant humours ; by winds , and storms ; by fire , and water ; by a pestilential breath , and going to infected places , &c. yet he that sits at the stern of the great vessel , must not be supposed to look on carelesly , or to be nothing but a spectator of the conspiration of the second causes . these second causes are constantly govern'd by a power supream ; and by his order and influence they move . he directs , and bids them concur to produce such effects ; and while they seem to act by chance , and in the dark , he himself hath pregnant reasons , why he causes such a concourse of inferior causes ; and these reasons he hath thought fit to reveal in his word , where we are to seek them . so that though an unworthy receiver may get his sickness and death by quarrelling , by gluttony , by drunkenness and intemperance , by being wounded and bruised by rude and insolent men , yet providence is not asleep all this while ; and though he doth not command or approve the sins which are the occasion , or the immediate causes of the ensuing sickness , yet he wisely permits them , resolves not to hinder them from producing such effects , for reasons his eternal and infinite wisdom hath pitched upon ; so that they may very well be intended as punishments and judgments , even while they are the natural effects of second causes : and god , in punishing the unworthy receiver with sickness , and untimely death , lays righteousness to the line , and justice to the plummet ; there being nothing more just , than that he should fall sick , that hath been sick of god's service ; and he come to an untimely death , that hath disregarded the death of christ jesus , and counted it an unworthy thing . and what if some unworthy receivers live as long as other men , and perhaps to a very great age ; yet that doth not make the apostle's words less true ; nor is it any security to the offenders , that therefore they shall go scot-free . the threatnings of god that concern this present life , if they are not executed in this life , shew however what the sinner hath deserved ; and not being executed here , if that which should have been inflicted here , is added to the punishment hereafter , he hath no great reason to brag of his escaping here . sometimes the sinner bethinks himself , and repents , and turns from his errour , and by that means escapes the sad effects of his threatning ; for all threatnings have this implicite condition included , in case the offender doth not make his peace with god. add to all this , that if the threatnings of god be executed upon some persons , guilty of the sin to which the threatning is made , it is enough to vindicate the veracity of god : and if any sinner , of the same size and degree , do escape , still the threatning shews what they may expect , if they turn not . the preceding considerations reduced to practice . i. the wise man's advice , surely , is very reasonahle , eccles. . . in the day of adversity , consider . times of affliction are considering times . affliction is sent on purpose to teach , and to instruct us : 't is intended to put us in mind of the sins we have forgotten , or been wilfully ignorant of ; the sins of our childhood , the sins of our youth , the sins of our riper age , and the various neglects and defects of our holy services . and therefore , in the old testament , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jasar , which stands for affliction , imports not only correction and chastisement , but instruction too : it is an excellent school-master ; and he that submits to its teachings , will become wiser than a multitude of books will make him . therefore , my son , despise not thou the chastening of the lord ; nor faint when thou art rebuked of him , heb. . . consider who it is that sends the rod , and what the design of the unwelcome messenger is . consider how much thou needest it , and how justly thou hast deserved it . consider how it is intended for thy good ; and how thou shouldest have forgotten why thou camest into the world , but for this remembrancer . consider how little reason thou hast to take it ill , when the dearest servants of god have passed through this fire ; and how , without it , thou wouldst have continued a stranger to thy self . consider its mercy , that he will call home the straying sheep , and will not let thee wander in the wilderness of sin : and that when he strikes , his intent only is to beat the dust out of thy clothes , not to hurt the better part . this consideration will go near to produce that excellent temper in thee , which david speaks of ; surely , i have behaved and quieted my self , as a child that is weaned of his mother : my soul is even as a weaned child , psal. . . ii. let not him that is weak in faith , yet loves the lord jesus christ in sincerity , makes conscience of his laws , and would not willingly offend him , to gain the world ; let him not be frighted when sickness , or any outward disaster and sad accident befals him , as if that were a certain argument , that therefore he hath received unworthily . the enemy may suggest such a thought ; but , christian , explode it as boldly as it comes . they are other reasons that make thy heavenly father lay his chastening hand upon thee . his design is , to make thee entirely conformable to his own son ; to that son , who , for the glory set before him , endured the cross. he was made perfect through suffering ; so would god make thee perfect through affliction . if a person be never so holy , yet if he hath not passed through the furnace of affliction , he wants perfection . afflictions gave the son of god , as he was man , a title to his father's kingdom ; and they are items to thee , that thou shalt reign with christ for ever . these troubles that encompass thee , are to make thy future joys the greater , and thy crown more bright and shining . fear not that thou hast received unworthily , while thy conscience bears witness that thine eyes , thy heart , thy affections , were toward him in the holy sacrament , and are so still : if thy treasure and thy heart was in heaven then , and thou still endeavourest to preserve that frame , thy eating and drinking hath done thee good , and thou hast been refreshed by it , and the lines did fall to thee in pleasant places . these present afflictions are thy security , that god loves thee ; and as they tell thee that thou hast no continuing city here , so they help to prepare thy soul for the possession of that inheritance which shall last for ever . iii. worthy receiving of the lord's supper , is the best preparative for death . no man can die uncomfortably , that makes it his business , as often as he comes to this table , to receive worthily . death cannot hurt him , let it be natural or violent , untimely or orderly ; for , by this worthy receiving , he hath laid up a good foundation against the time to come death may destroy his body , but cannot kill the soul. death may fright him , but it cannot undo him . it may dis-lodge his spirit , but it drives it to a nobler habitation . it may expel the guest , but it gives him a title to a better building . his worthy receiving gives him an interest in christ's death ; and because christ lives , he shall live also . death may come blustering , and make a noise ; but in that whirlwind his soul rides to heaven . let his death come by sword , or famine , or torment , or fire , or water , it makes no alteration in his happiness . to him , to live , is christ ; and die , gain : and he knows who hath said , i am the resurrection , and the life . the worthy receiver never dies , for he lives in christ , who abides for ever . christ will not suffer that soul to perish , in which he hath been pleased to make his habitation . he is concern'd to secure her happiness ; and his eyes are open upon her , to do her good . her worthy receiving arms her against the fears of death , and scatters the mists which death doth cast before her eyes . receiving worthily , makes the soul a sit habitation for the spirit of god ; and if the spirit of him that raised up jesus from the dead dwell in you , he that raised up christ from the dead shall also quicken your mortal bodies by his spirit that dwells in you , rom. . . iv. as the unworthy receiver , when sickness , or some other heavy judgment , lights upon him , hath reason to believe , that it is for his unworthy receiving ; so he that wilfully neglects coming to this holy sacrament , may very justly conclude , that all the troubles and miseries that befall him , do , in a great measure , befall him for that neglect . 't is hard to determine which is the greater sin , whether receiving unworthily , or not receiving at all ; both will admit of great aggravations : and as these sins are in a manner equal , so it is not irrational to conclude , that the judgments threatned to the one , may be inflicted for the other too . as the jews say of the golden calf , that an ounce of that sin is an ingredient into all the calamities that came upon them ; so there is not a cross that the wilful neglecter of this sacrament feels , or endures , but he hath reason to think that this neglect contributes towards it ; and all his miseries call to him , though he will not hear the voice , not to neglect so great salvation ; and if all these calls cannot awaken him into a sense of his duty , how must his reckoning swell , and how inexcusable must he be , whom neither the still voice of prosperity , nor the shriller sound of adversity , can convince ? take , eat , this is my body ; and drink ye all of this , is a duty , as much as doing by others the same that we would have others to do us . it will appear , and be made out one day , that this was not an evangelical counsel only , which the more religious sort , that are ambitious of the highest place in heaven , need only mind , if they please . it was said to all the disciples , that represented the church-militant : and if thou professest thy self a member of that church , thou art no more excused from the performance of it , than thou art from coming to church , and attending the other ordinances of god. but if these motives cannot prevail , god hath enforcives which shall ; but from these , good lord deliver us . the prayer . o god! when thou with rebukes dost chasten man for iniquity , thou makest his beauty to consume away like a moth ! hear my prayer , o lord , and give ear unto my cry ; hold not thy peace at my tears . oh , let the afflictions which have befallen me , and which thou shalt hereafter think fit to send upon me , help towards the strengthening of my faith in christ jesus . thou hast sometimes laid thy hand upon me , thy afflicting hand , and i have taken no notice of it . thou hast smitten me , and i have not looked up to heaven , from whence the stroak did come . thou hast corrected me , and i have not been the better for it . i have been like a beast before thee ; so foolish was i , and ignorant . oh , teach thou me ! let me read my duty in my crosses . and whatever trouble comes upon me , let that trouble direct me to the cross of my dear master , the lord jesus . enlarge my contemplations of the cross of christ , by the crosses that knock at my door . let these make me more zealous to participate of the benefits of the cross of christ. in these crosses and troubles , let me find motives to come with greater seriousness to the table of my crucified redeemer . let these prompt me to run to the tree which yields the fruit of righteousness . let not these discourage me from loving thee ; but rather inflame my affections , to make thee my hope and fortress , my light , and my salvation . let me look upon the joy that all my troubles will at last end in , and take comfort in all my tribulations . imprint this belief upon my soul , that thou knowest better what is good for me , than my carnal heart . i am apt to hanker after the flesh-pots of egypt ; but let me see the richer table in thy kingdom . i am apt to be fond of these outward comforts : oh , quench my thrist after them ! let me see clearly , that to feed on thy love , is better diet than this earth affords . give me thy peace ; not as the world gives , but as thou usest to give thine own people . oh! give me what i want : thou knowest my necessities better than i. give me better things than my flesh desires , even those which may pre●erve me by thy power , through faith , unto salvation , through jesus cheist our lord. amen . chap. xx. of spiritual weakness , sickness and death , the second temporal judgment , inflicted sometime on the unworthy receivers of this holy sacrament . the contents . the eucharist a cure for all diseases , yet many continue weak and sick after it . the cause shewn to be in themselves . the signs of spiritual weakness , sickness and death . god inflicts these spiritual judgments upon unworthy receivers by degrees . the justice of it vindicated , in four particulars . spiritual weakness and sickness , proved to be a greater judgment than the corporal . of the end of our eating and drinking worthily at this table , which is spiritual health ; and wherein that consists . spiritual judgments more common than men think or suspect . our souls are capable of diseases , as well as our bodies . several instances and proofs given of it . the cure of spiritual weakness and sicknesses , laid down in several particulars . the prayer . i. as corporal , so even spiritual weakness , sickness , and death , proves too frequently an effect of eating and drinking unworthily at this table : nay , these spiritual sicknesses are more common than the other . 't is true , they cause no pain , no aches , no torments in the bowels ; they are not felt , as the pleurisie , or cholick , or twisting of the guts ; but they are sicknesses still : and because we find such things , and god manifests his anger often against unworthy receiving , by such symptoms we have reason to believe , the apostle aimed at these , as well as at bodily diseases , when he avers , for this cause many are weak and sickly among you , and many sleep . 't is true , there is not a more proper medicine for all the diseases of the soul , than this holy sacrament . to which purpose , albertus magnus saith very appositely , if in the eucharist , in the remembrance of our saviour's passion , we reflect on his humility , it will free us from the infection of pride . if we think of his wonderful charity , we shall be delivered from the evil of envy . if we consider with what alacrity he went to die for us , and to offer himself in sacrifice for us , it will be an antidote against weariness of his service , and backwardness to devotion . if we ponder his bounty , and how liberally he gives us himself , and all he hath , we shall be rid of covetousness . if we lay his meekness and patience to heart , it will be an excellent remedy against wrath and anger . if we remember how frugal his supper was , and how far from pomp and ostentation , and how mean the food was he made use of , it will check our gluttony and voracity . and if we cast our eyes on the bitter herbs he eat , the emblem of his bitter passion , we shall not be troubled much with luxury . and to this purpose was the saying of innocent iii. that the mystery of the cross frees us from the reigning power of sin ; and the mystery of the eucharist , from a desire of sin. and if the woman in the gospel was cured of her infirmity by touching but the hem of christ's garment , what virtue may we suppose in his whole body , if it be touched by a lively faith in this ordinance ! if god hath given to the fat of vipers virtue to expel poyson , shall not we think there is greater virtue in christ's crucified body , to cure the diseases of the soul ? if he gave virtue to the tree of life in paradise , to prolong age , and to procure perpetuity of duration ; shall not christ's flesh , represented by the symbols here , confer life , and health , and salvation much more ? if he have given some minerals virtue to disperse fumes and vapours ; shall not we believe there is greater virtue in the incarnate son of god , to disperse the clouds and fogs that molest and annoy the soul ? this cannot be denied ; and we may rationally believe , that this sacrament is intended by god to cure all the distempers of the soul : but if that medicine be not used as it ought , the soul , instead of growing stronger , becomes more weakly , more sickly , and draws nigh unto the gates of death . ii. what this spiritual weakness , sickness and death , is , will not be very difficult to discover . if you mind the apostle's expression , there is a gradation in the judgment he speaks of ; weakness is a lower degree of misery than sickness , and sickness a lower degree than death . the first act of god's displeasure against receiving unworthily is , to inflict weakness ; if that works no reformation , then sickness ; and if this doth not make the sinner rise , then spiritual death . . spiritual weakness . and this may be said to consist in these following particulars : . in the loss of lively apprehensions of spiritual things , which were formerly vouchsafed to the unworthy receiver . even men that are hypocrites in religion , and whose hearts were never throughly changed , have sometimes flashes of heaven or hell , coming either from without , or from within . ahab certainly had a very great sense of god's displeasure , and a sight of divine vengeance surprized his mind , when he rent his clothes , and put sack-cloth upon his flesh , and fasted , and lay in sack-cloth , and went softly , king. . . and some of us may have known some persons , who have been given to drinking , or swearing , or lying , or uncleanness , or quarrelling ; when their office , or employment , or station in the world , or some such external cause and motive , have put them upon receiving the holy sacrament ; before they have come to this table , they have had some very serious thoughts , and you might observe in them a demureness of behaviour , some apprehensions of the necessity of repentance ; and sometimes their hearts have been so touched , that even a few tears have dropped from their eyes , as a testimony of their being moved at the thoughts of christ's death and passion ; but the sacrament being over , their devotion hath been at an end too , and they have returned to their old sins ; which made them unworthy receivers , because this shews , they were not heartily resolved , when they came to this table , to subdue their corruptions . their lively apprehensions of spiritual things , they formerly had , have thereupon grown dark and decayed , become languid and faint , and no foot-step of them hath been left . those flashes of good thoughts , though short and transitory , had they been improved , would have signally strengthen'd their souls , and encouraged their practical love to christ jesus : but being careless and regardless of that improvement , god justly lets those lively apprehensions decay ; and thence comes their spiritual weakness . god could uphold those lively apprehensions ; but they having no love to them , god , by a secret judgment , lets them wear out : and then , what can be the issue , but spiritual weakness ? . irresoluteness to resist temptations , is another symptom of this spiritual weakness . when the soul is either unresolved , whether it shall resist such known temptations , or not , or resist them but faintly ; it is a sign the powers of the soul are shaken , and the plague is begun in the heart . by temptations , i mean , such temptations as are agreeable to our sinful temper and inclination ; or such as our calling and employment makes us subject to . he that observes , and takes a view of such sinners as receive unworthily , cannot but spy in them a very feeble and irresolute resistance of such temptations : for , notwithstanding whatever resolutions they made before receiving ; whatever prayers and supplications for god's grace and assistance , they offered , and put up before ; yet , after they have been at this table , the old temptations return , even the same dear friends that enticed and persuaded them to sin before ; their resistance is very weak , and they know not well what they shall do , whether they shall displease their own , and other men's vain desires , or no. perhaps some little horror , or kind of damp , the sacrament for the present leaves upon their minds , hath so much force upon them , that they make some attempts , and use some trifling endeavours to resist ; but as this resistance is not an effect of an active faith , but only of slavish fear , so it doth not preserve them untainted , and undaunted , in the hour of temptation , which is an argument , both of spiritual weakness , and god's judgment , because they did not like to retain god in their knowledge , as st. paul speaks , rom. . . spiritual sickness , the signs of which are as follows . . want of relishing the things of god , and the mysteries of religion . by this , we conclude , that a man is sick in his body , if the bread , or wine , or apples , or meat he swallows , seem to him food or drink , different from what they appear to sound and healthy ; and , by the same argument we may infer , that a man's soul is very sick , when the promises , precepts , commands , mercies , privileges , and immunities , of the gospel , are insipid and unsavoury to him , and his soul finds no sweetness , no agreeableness , no juice , no life , no pleasantness no delight , no pungency in them . if these appear to her as common things , and affect her no more than what the great mogol doth in the indies , or what men talk on the coast of guinea . if they raise no wonder , no admiration , no affection , no appetite , no strong desire in her ; if she can hear them , read of them , survey them , think of them , without being touch'd with the consequence and importance of them , the soul is infallibly under some great distemper , and the whole head is sick , the whole heart is sick , grievously sick , and the wound is dangerous ; and that this spiritual sickness discovers it self too often in unworthy receivers , we need no other proof , but what their known aversion gives us ; i mean , their aversion from good thoughts and discourfes , after they have been at the table of the lord. reading the word , digesting it , and endeavouring to see wondrous things in that law , and meditating of some part of it day and night , is irksome to them , tedious : and when something savouring of heaven and eternity is propos'd to them , they stand upon thorns all the while , nor can the goodness of god prevail with them , to deny themselves in any thing they have a mind or strong inclination to , a certain sign of their being sick , and of god's judgment upon their souls . . another symptom of this spiritual sickness , is when a known sin becomes habitual , and the few single acts pass into temper , and come to be incorporated with nature , and turn into constitution and complexion . in this case , the soul may be judged very sick , as sick as the body that is troubled with the stone or gout , and where the distemper , or morbific matter , is so dispers'd through the mass of blood and joynts , that tho' it admits of respite , and lucid intervals , sometimes ; yet , as the humours that feed it , gather strength again , so the distemper returns . and this sickness doth evidently discover it self in unworthy receivers , who were formerly but punies and novices in certain sins ; but , after their unworthy receiving , harden themselves in the practice of them , commence graduates , and drink them in , as the ox doth the water ; and they become their darlings , their benjamins , as dear to them as their right eye , as dear as their foot or hand , than which there cannot be a surer sign of their being spiritually sick , and lying under the weight of a spiritual judgment . . spiritual death : and this also is to be known by symptoms , which are these ; . when the conscience smites no more : when it gives over striving with the sinner , he is dead , as that body , in which the pulse hath left off beating . so it was with the prodigal , of whom christ expresly saith , though his natural life was sound and whole , that he was dead . no remorse , no regret , appear'd in his soul. all was still , as in a charnel-house , no noise within to fright him . all was turn'd into the silence of the grave . he delighted in his nastiness , in his mud , and dung , and filth , and swinish desires , nothing prick'd him , nothing stung his heart . and that this death is to be found in some unworthy receivers , is manifest from their actions , for they become stupid in their errors , and having baf●led their conscience , laid that inward witness to sleep , and hush'd it into a fatal slumber ; it stirs not , it moves not , and they know not when they sin , and when they do not . to that insensibleness they bring themselves , that when god calls , they cannot see with their eyes , nor hear with their ears , nor understand with their hearts . . another symptom of this spiritual death is , when the sinner begins to look upon religion , either as a trick of divines , or politicians , or a needless thing . this excludes all sense of another world , the only thing whereby the soul lives , and therefore that being gone , the soul is dead , and that he , who hath the power of death , even the devil , hath killed and mortified all the good seed that lay scattered in his breast . indeed , this is such a degree of death , which unworthy receivers do not very ordinarily arrive to , yet sometimes they fall , even into this gulph ; for what should hinder them from tumbling down so low , that have lost their hold in a crucified saviour , from whose arms they have broke loose , unwilling that he should have any thing to do with them , but just to save them , if he pleases ? the bands of love and obedience , are the only things that preserve the soul from death ; and the unworthy communicant having made a shift to throw those cords from him , being loth to be tied and held by them , he sinks into contempt of these things , and , from thence , into scorning of religion it self . in all which , the judgment of god is clearly to be seen ; for though god doth not call by an audible voice from heaven , that it is so , nor set a mark upon the unworthy receiver , as he did on cain , whereby spectators may know , that this is a sign of the divine judgment upon him ; yet it 's enough , that we are told in the word of god , woe to them , when i depart from them , hos. . . iii. and , from hence , it 's easie to guess , how god inflicts this spiritual judgment upon unworthy receivers . . by a gradual withdrawing his holy spirit from them ; this spirit is called oyl , heb. . . and unction , or anointing , joh. . . whatever the quantity of that oil was , that was put in their lamps ; as that abates , so the strength of their soul abates , and from hence comes spiritual weakness , sickness , and death . the spirit of god is the pillar that supports the house ; if this prop be removed , the inference is easie , that the house will not be of any long standing . there are general gifts of the spirit of god , common to good and bad men under the gospel , and there are some , that are peculiar to those that walk after the spirit ; and , as in an unworthy receiver , we can suppose none but general gifts ; so even these , upon his abuse , and misemploying of them , are gradually removed , as men take meat and victuals away from insolent beggars , that throw their gift upon a dunghil ; and as a charitable pension is withdrawn , when we find , that the party , which enjoy'd it , spends it in ale-houses and taverns , or in play. . by a gradual permitting the devil to exercise his power and jurisdiction upon them . god doth not very frequently suffer the enemy to fly upon the offender with all his force , or to ruin him at once , but he lengthens his chain by degrees , to see , whether the sinner will yet give himself leave to think , and attempt to be freed from that intolerable yoak and slavery ; but , that tenderness and patience of almighty god becoming fruitless and ineffectual , the judge gives the executioner greater liberty to darken his mind , to pervert his will , and to sear his conscience . time was , when but one devil was permitted to tyrannize over him ; but if instead of being angry and displeas'd at that single foe , the unworthy communicant embraces , and makes him his friend , then that devil takes with him seven other spirits more wicked than himself , and they enter in , and dwell there , and the last state of that man is worse than the first , saith christ , matth. . . nor is there any thing of injustice in these proceedings of god. for , . it is nothing but lex talionis , a just retaliation , a rule , whereby god ordinarily governs himself in the execution of his judgements . h●s . . . he tells judah and ephraim , your goodness is as a morning cloud , and as the early dew it passes away . the judgment therefore is made proportionable , hos. . . therefore they shall be as the morning cloud , and as the early dew that passes away , so here ; the sin is spiritual , the judgment is so too . the unworthy receiver wrongs his own soul , and , in his soul , the marks of god's wrath appear . . god , in this case , doth no more than what we our selves do , and think our selves very reasonable and just for doing so . a father reduces his spend-thrift son to a smaller allowance , and the ground that will not bear any thing after a world of toil , we dung , and dig , and manure no more . in this manner , and for reasons ●ike these , god withdraws his holy spirit from the unworthy receiver . . as the devil is god's minister of justice , his jaylor and hangman , so he may justly make use of him to judge and lash the unworthy receiver , the rather , because he wilfully hearkens to the base suggestions of his sworn enemy ; and who finds fault with a prince or magistrate for sending an executioner to behead or hang those that have committed treason , or conspired against their lawful sovereign . . that god doth gradually send this spiritual judgment upon unworthy receivers , this speaks his goodness , compassion and patience , and shews , how loth he is to give up ephraim , how loth he is to deliver up israel to the rage of the enemy , how loth he is to make them as admah , and to set them as zeboim ; so that there is charity mingled with the justice , and , in the midst of his anger , he remembers mercy . iv. and this will give us occasion to enquire , which of these two judgments is greater , the temporal or the spiritual . and here , if we consider the mischief done by them , we must conclude and assert , that the spiritual is greater . for , . pain , and sickness of body , may yet bring a man , or drive a man , to a true repentance , and a sight of the errors of his ways , as we proved in the foregoing chapter ; but this spiritual weakness makes the way , and passage , to repentance , more difficult , and the more any thing doth hinder a man from repentance , the more dangerous it is . spiritual weakness , sickness , and death , supposes , that the faculties , which should be chiefly employed in the product of repentance , are out of order , and violated ; such as the understanding the will , and the affections . bodily sickness very often puts these into a new fermentation , and a strong desire after spiritual things . but when the very tools , whereby the soul is to work , are blunt , and their edge rebated , or are become rusty and useless , the work is very likely to be left undone . if therefore the light that is in thee , be darkness , how great is that darkness ! saith our saviour , matth. . . . the spiritual judgment is the more dangerous , because it is less perceiv'd , and taken notice of , than bodily sickness . if a man feel the smart and pain of his wounds and sores , they oblige him to seek out for a physician for remedy , for counsel and advice ; and so we find it is , for the most part , with all diseases of the body , which cause anguish and grief , and great inconvenience and disorder in the body ; yet , among these various distempers , some there are , where the poison creeps along in the secret parts , and men perceive it not , till it seizes upon the vitals , invades the very heart , and tolls the bell for death ; and these we count the most dangerous . of this nature , is spiritual sickness and weakness . it leaves the body in the same temper it found it in , causes no prickings in the back , no stitches in the side , no disturbance in the head. it lets men eat and drink , and sleep and walk , and do their business ; and as to the outward man , they feel no inconvenience , which makes them think , that they have nothing of a distemper about them , that all is safe , and they ail nothing . for this spiritual sickness cannot be perceiv'd without thinking , and self-examination , which being neglected , men feel it not ; whence it comes to pass , that it spreads insensibly in the dark , while men are asleep , and , by degrees , corrupts the soul , till all its goodness be consumed ; and consequently , this spiritual judgment is greater than the corporal . . the spiritual judgment is a sign of god's greater anger too ; and though it will not enter into the thoughts of a sensual man that it is so , or that any thing can be a sign of god's anger , but what relates to losses , and disappointments , and crosses in the outward man , and in the world ; yet enlighten'd souls have ever look'd upon spiritual sickness and death , as a sign of god's heavier wrath and indignation , because in this case , god doth as it were let men alone , leaves them to themselves , and his not punishing of them with bodily troubles , looks like an aversion from their persons , and so much we may guess from what we read , hos. . , . the preceding considerations reduced into farther practice . i ▪ if christ , and his apostles , press eating and drinking worthily at this table , it is , because they would have our souls be in perfect health ; and they are then in perfect health , when they rejoyce in the lord always . thomas aquinas upon that saying , cant. . . a bundle of myrrhe is my well-beloved unto me , observes , that as myrrhe preserves bodies from corruption , so christ taken , and contemplated , in the holy sacrament , preserves the soul from various diseases . health is best known by fruits and actions ; and as a sick man cannot perform , what the healthy doth ; so that christian , that doth not act like a healthy man , can boast of no great matter he hath receiv'd in this holy ordinance . this is intended to give our souls the strength of a lion , the swiftness of eagles , the alacrity of angels , and the temper which was in the incarnate son of god ; and if we receive worthily , we shall certainly feel these effects , in some degree at least ; for it 's plain , that they are felt by others , that are worthy communicants , and what should hinder us from feeling the same , if we come furnish'd with the same qualifications ? those that are acquainted only with men , as carnal as themselves , may possibly think , that when we talk of things of this nature , we speak spiritual romances , and tell them stories next to fables : but those that have been conversant with persons wh●●ave chosen the better part , must needs perceive what health and vigor worthy receiving adds to their souls ; for what makes them , that they delight in the law of the lord in the inward man ? of 〈◊〉 what makes them afraid of the very appearances ●y vil ? what makes them converse with god so often 〈◊〉 prayer , and holy thoughts ? what makes them contented under their misfortunes and disasters ? what makes them take such comfort in the cross of christ ? what makes them silent , and patient under private injuries ? what makes them stand up for the glory of god , when they see it profan'd and abused ? what makes them so ready to deny themselves ? what makes them so solicitous about their everlasting state ? what makes them kind and tender-hearted , and so easie to be intreated to that which is good ? what makes them forgoe their interest rather than wrong their consciences ? is it not their worthy receiving ? and what better signs can there be of the spiritual health , and flourishing state and condition of their souls ? christ in this sacrament doth not only communicate to them an empty name , or a fruitless title , but makes them fruitful trees ; and it must needs be so , for they , that be planted in the house of the lord , shall flourish in the courts of our god , saith the psalmist , psal. . . ii. who , that seriously considers the spiritual judgment we have spoken of , must not deplore the condition of abundance of nominal christians , that receive worthily ? the persons upon whom this spiritual judgment is executed , are not far from every one of us . to find them out , we need not send you to the sands of africa , nor to the lybian desarts , nor to barbarians , nor to negro's and americans : no , these very persons , you may see and know at home , and in the midst of our mixt congregations . how many have i known , that have come to this holy sacrament , and , after that , have grown worse than ever ? their drunkenness , and lewdness , their selfishness , and covetousness , their extravagant , and ungodly speeches and actions , which before were but embrio's and infants , after receiving , have become gyants and strong men : what an argument is this of their unworthy receiving ? what an argument of god's judgment ? what an argument , that god hath withdrawn his holy spirit from them ? what an argument that they are left to the power of the devil ? o that they were sensible , what a judgment this is ! o that they knew what a fearful state this is ! o that their eyes were open to see , that they are in the very suburbs of destruction ! o that the vail were taken away , that they might behold the death , the ruin , the misery , the wrath , the indignation of god , they run into ! o thou , that openest the eyes of the blind , and raisest them that are bow'd down , and loosest the prisoners , open the eyes of these unhappy souls , that they may see the precipice they stand upon , and turn back and save themselves from this untoward generation . iii. let us all very seriously believe , that our souls are capable of sickness , and misery , and death , as well as our bodies . indeed they cannot die , so as to cease , or to be annihilated , for they are not made of earth and matter , and contrary humours and principles , as our bodies are , but certainly they can die to god's favour , and to a sense of eternity . this belief , if it be sound , and strong , cannot but have a mighty influence upon our lives . if we believe this , as we ought , with apprehensions of the danger we are in , we shall be as much afraid of things that will cast our souls into sickness , or hurry them into death , and misery , as we are afraid of going to a pest-house , where people lye languishing under their plague-sores . ah! sinful man , how couldst thou neglect coming to the supper of the lord , if thou didst believe , that this neglect will bring a consumption on thy soul ? how could'st thou receive with an impenitent heart , if thou didst believe , that thy impenitence will kill thy soul ? how durst thou venture on those sins , that are poison and venom to thy soul ? how could'st thou be so careless of the approaching judgment of god , if thou didst believe that this carelesness will infallibly bring a palsie upon thy soul ? how could sinful delights be so charming to thee , if thou didst believe , that they will throw thy soul into a violent fever ? why shouldst thou make thy soul sick , when the great physician offers thee health , and salvation ? the sickness of thy soul is much harder to be cured , than the most chronical distemper of the body . not but that god can heal it , as easily as the other , and need say no more , than christ to the paralytick in the gospel , arise , take up thy bed , and walk , and thou art presently whole ; but he will not , except thou be willing too . this thy spiritual sickness is wilful , that makes christ backward to remove it ; and if ever thy soul be cured , it must cost thee great mortifications , rivers of tears , strong throws and agonies , and troubles in the inward man , and who would make work for such a costly and laborious cure , that may be well without it ? let the physician be never so skilful , if the patient will not follow his prescriptions , what hopes can there be of his recovery ? if thou wert but willing to follow christ's prescriptions , thy cure might be effected , even after thou hast brought thy soul to the mouth of the pit , and to the brink of the grave ; and if you ask me , what these prescriptions are , i must tell you , that they are these following . . like new-born babes to imbibe the sincere milk of the word , that you may grow thereby , if so be ye have tasted , that the lord is gracious , to whom coming , as to a living stone , disallow'd indeed of men , but chosen of god and pretious , ye also , as lively stones , are built up a spiritual house , an holy priesthood , to offer up spiritual sacrifices , acceptable to god by jesus christ , pet. . , , . weak and sickly persons have need of milk ; we use it in bodily diseases , when they have weaken'd the body ; and , it seems , it 's necessary also for the recovery of souls , weaken'd by sin ; but then the milk is not such , as cows , and sheep , and goats do give , but it is the word of the lord , which endures for ever ; and to apply our selves to pondering , and meditating in it , and to make it the rule of our life , and manners , is drinking of that milk. . to pull out the right eye , and to cut off the right hand , matth. . , . i. e. to shun those looks , and actions , which are provocations to sin. as he , that means to recover of bodily sickness , must avoid all things , that would irritate the morbifick matter ; so he , whose soul is sick , and would be cured , must carefully avoid the occasions of those sins , which have made him sick ; and he that would be drunk no more , must avoid the company that used to perswade him to intemperance ; and he that would be tempted no more by the harlot , that drew him in , must not come near her house , prov. . . . not to repine at the bitter draughts , christ gives you to drink of ; but to say , as he in his agonies , the cup which my father hath given me , shall not i drink it ? joh. . . whether this bitter cup be the cup of mortification , of fasting , of severities , of being reveng'd upon thy self , and of deep humiliation , or the cup of bodily affliction ; if he bids you drink of it , it must be thankfully taken , else expect no cure ; and that which ought to encourage us to drink of it , is this , that this bitterness will end at last in sweetness unspeakable , and ineffable consolations . . to sell all with the merchant in the gospel , to get the pearl of price , i. e. god's love and favour , matth. . , . the meaning is , nothing must come in competition with the great concern of your salvation , nothing must be suffered to be laid in the ballance with eternal happiness ; whatever would prejudice that , must be rejected , and left to those that know not how to prize it . to secure that , all must be ventur'd , and if even father and mother should be the tempters to discourage us from it , even their friendship must be lost , and all that we expected from them counted unworthy to be compared with the glory , which ere long shall be revealed in us . the prayer , most glorious god , and father of our lord jesus christ ! heaven is thy throne , and the earth is thy foot-stool . where is the house that man can build unto thee ? and where is the place of thy rest ? thou dwellest not in temples made with hands ; yet in an humble , sound , sincere and pure heart , thou hast promised to fix thy habitation . oh , that my heart were so ! when shall i be rid of my vain , foolish , wicked , and dangerous thoughts ? oh! when wilt thou purge and cleanse this house from the rubbish which annoys it ? when wilt thou adorn my soul with profound humility , which may be an invitation of thy gracious presence ? how apt am i to look off from thee ! how apt to mind poor transitory things ! how little am i acquainted with that fervency of spirit which i see in others ! great physician ! heal thou me : thou hast healed thousands ; oh , let me be one of that number . it may be , of all that multitude , there was none so miserable as i am ; yet no spots , no stains are too hard for thee to wash out . i have delighted in my filthiness , and , with the swine , taken pleasure in the mire . oh , let me consider how nobly i am born ; and hate that mean and servile spirit ! i am born of god : so thy apostle tells me . oh , let my god be ever in my heart , and let me do god-like things , even things that savour of heaven , and a super-natural temper . touch my soul , sweet jesu ! touch it with the rays of thy favour in this sacrament , that i may seek after thee alone , think on thee alone , and love thee alone . chase away all sinful sickness from me , and make me sick of love ; that joyfully , without tediousness , i may continue in well-doing . thou art a saviour ! be thou so to me ; and save me from my sins . give me an healthful soul , a good conscience , and a sound mind , and purity of heart ; and with that purity , frequent rejoycing in thy name , tranquility of spirit , multitude of holy thoughts , innocence of life , ardent love , and everlasting charity . let no temptations defile me ; but let these rather purge , and joyn , and unite me to thee . give me a constant zeal for thy honour and glory ; and let me be for ever delighted with thy praises . amen , amen . chap. xxi . of damnation , which the unworthy receiver eats and drinks to himself . the contents . the word made use of by st. paul , in threatning unworthy receivers , ambiguous on purpose to fright them from the sin. how men eat and drink their damnation in this holy sacrament . the justice of god , in inflicting damnation on unworthy receivers , vindicated . the threatning of damnation being denounced by st. paul , to the prophane corinthians , that came drunk to this holy ordinance ; how that can be applied to sinful men in this age , who are not in a possibility of coming drunk to the lord's table , since the eucharist is with us administred and received in the morning , and most of those who come , do come with some preparation . whence it comes , that damnation doth not fright men more , it being the greatest misery man is capable of . the severity of this threatning puts communicants in mind , what a value and esteem they are to have for the death of christ. yet it is no just discouragement from approaching with sincere desires and resolutions to become conformable to christ jesus . the prayer . i. the judgment the unworthy receiver pulls upon himself , is not only temporal , but eternal too . to this end , i have already told you , that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , used by the apostle , in his threatning denounced against unworthy receivers , signifies not only judgment in general , but also damnation . and , indeed , the holy ghost doth purposely make use sometimes of ambiguous words , especially in threatnings , to rouze men the more from their slumber , and to give them notice , that if the lesser punishment , threatned in the expression , is either delayed , or cannot prevail , that then the greater , included in the same word , shall take place . thus the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sheol , in the old testament , used much in threatnings , import both the grave , and hell ; and in comminations against wicked men , it doth not only signifie an untimely grave , but a far greater punishment beyond it ; even eternal darkness , and everlasting howlings ; to shew , that if the former danger cannot fright , the later shall , when it is too late to repent . and so here ; the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , including both temporal judgment , and damnation , we must believe , the apostle hath some farther prospect than this present life ; and that he uses the word , not only to terrifie the unworthy receiver with sickness and weakness of the body , and a spiritual and temporal judgment ; but at the same time bids him take heed , that in case any of the former doth not , for reasons best known to providence , light upon him ; or , in case the thoughts of the former do not work upon him , and transform him into a better man , he doth not run himself into hell-fire , and eternal misery . it is plainly to tell him , that since the word includes both judgments , temporal , and eternal , he hath no reason to flatter himself , that it will be only a temporal judgment ; but may justly fear , he shall in our god's everlasting indignation . and therefore our church retains both significations of the word , in her exhortation before the sacrament : so is the danger great , if we receive the same unworthily ; for then we are guilty of the body and blood of christ our saviour , we eat and drink our own damnation , not considering the lord's body , we kindle god's wrath against us , we provoke him to plague us with divers diseases , and sundry kinds of death . ii. how an unworthy communicant eats and drinks damnation to himself , is the next thing we are to explain . and this he doth this following way : . he makes himself obnoxious to the fierce anger of the judge , that is to decide the controversie of his life and death to all eternity ; and this judge is the son of god , christ jesus ; who hath protested , that not every one who saith unto him , lord , lord , shall enter into the kingdom of heaven ; but he that doth the will of his father , which is in heaven ; and therefore will say unto them in the last day , i know you not ; depart from me , ye workers of iniquity . and there is nothing more certain , than that the unworthy receiver is resolved not to do the will of his father which is in heaven ; whose will is , that men should honour the son , as they do the father , joh. . . i. e. believe in him , as they do in the father ; and come to this sacrament , like persons redeemed from their vain conversation , resolved to war against the lusts of the flesh , like soldiers of the cross ; and to remember the death of the son of god here , with that respect and devotion they owe to god ; resolved to live and die with him , like persons who have listed themselves under his colours , with an intent to fight against his enemies , and to take heed they do not dishonour the son of god , by an evil heart of unbelief , in departing from the living god. this is the will of god ; and since christ , the judge of the world , is the person appointed to examine whether this will of god hath been obeyed , the unworthy receiver , dying in impenitence , and coming before him , and it appearing that he hath nothing less than the will of god ; professed , indeed , that he would do it , pretended service and obedience to him , and yet done his own will , though exhorted and moved to do the will of god by numberless arguments , arguments big with the greatest charms ; what can his obstinacy cause , but anger in the judge , anger implacable , since he would continue dead and unconcerned under the lively oracles of heaven , and under the most lively representations of the love of god ? the effect of which anger , is , the sentence of everlasting condemnation ; depart from me , ye cursed , into everlasting fire , &c. matth. . . and for this reason the psalmist calls to all , kiss the son , lest he be angry , and ye perish from the right way , when his anger shall be kindled but a little , psal . . . he puts himself in the same state and condition , that other ungodly sinners are in ; to whom is reserved the blackness of darkness for ever : and that state and condition is wilful disobedience to the gospel of our lord jesus christ. and what the consequence of this state is , st. paul explains , thes. . , , . the lord jesus shall be revealed from heaven , with his mighty angels , in flaming fire ; taking vengeance on them that know not god , and that obey not the gospel of our lord jesus christ ; who shall be punished with everlasting destruction from the presence of the lord , and from the glory of his power . and that this is the unworthy receiver's condition , is manifest from hence , because he knows not god , i. e. he will not know him , nor obey the gospel of our lord jesus christ. he might know that god is an holy god , and hath called him to holiness , and is not to be put off with blind , lame , and slovenly devotion ; and yet he will not , nor doth he , obey the gospel , which obliges him , by virtue of the grace of god appearing to all men , to renounce ungodliness and worldly lusts. this ungodliness , and these worldly lusts , he retains , and cherishes , and makes much of , notwithstanding his coming to the lord's table ; and so putting himself in the same state and condition that other ungodly men are , no wonder if he makes himself liable to the same damnation . . he makes himself fit company for the damned , and the sufferers in hell. those that are in that miserable state , did as he doth ; and he doth as they did . they suffer'd the profits and pleasures of the world to justle out a serious sense of religion ; so doth the unworthy receiver . they had a form of godliness , and denied the power thereof ; so doth he . they , some of them at least , came to this sacrament with unmortified lusts , with unsubdued passions of anger and pride , and with ungovernable desires after the world , and had no real intent to become proselytes of righteousness ; so doth he . they did not think that the holy sacrament was such an inforcive to a change of life , as divines talked of ; so doth he . they made no great matter of this ordinance , but thought it expedient to comply with the custom of the country , and the usages of the church they lived in , and that was all ; and so doth he . they made nothing of promising and breaking their solemn promises to god ; no more doth he : and being like them in manners , no wonder if he be like them in torments too : being their companion in their sins , 't is just he should be a companion with them in their misery : having been their associate in hypocrisie , 't is fit he should have his portion with hypocrites . iii. but here the sinner , i know , will be apt to clamour , and say , what justice can there be in it , that god , for eating a piece of bread , and for drinking a few drops of wine irreverently and unworthily , without observing some punctilio's , and nicer rules of divinity , should inflict eternal damnation upon a poor creature ? to which i answer , . every supreme and absolute law-giver hath liberty to set what penalties he thinks fit upon the breaches of his law. if he will appoint a punishment that is very dreadful , for a certain offence , the interest of the subject is , to keep the law , not to quarrel with the sanction . at this rate , a man might plead , what great matter is there in opening a window at night , to get into an house , to steal some small , inconsiderable thing in the house ? and shall this be made felony , without benefit of the clergy ? all wise law-givers have their reason , why they inflict severe penalties upon offenders ; and 't is fit that an infinite majesty should both threaten and appoint punishments suitable to his grandeur . where the law , and the sanction of it , is sufficiently known , men do not accuse the law-giver of of cruelty , if the offender runs himself into danger ; but rather blame the senseless and foolish man , who , knowing the severity of the sanction , might have easily denied himself in his sinful purchase , and secured his life and welfare : and the less the fault is , for which a severe punishment is appointed , the more easily might it have been avoided ; and not to avoid it , when the forbearance was so easie , is an argument of strange presumption ; so that the contempt and presumption are so severely punished , and not the fault it self . let us apply this to the case in hand : the supreme law-giver thinks fit to inflict damnation on the unworthy receiver . either this unworthy receiving is a very litt●e sin , or a very great one : if a great one , the punishment cannot be thought too great ; for it is proportion'd to the greatness of the authority which is despised , and to the infinite and incomprehensible mercy which is slighted ; not to mention , that unworthy receiving is a complication of many sins , and more than one go into the composition . if it be little , it is more easily shunned ; and then the presumption comes to be very great , and that presumption is justly punished with great severity . besides , who can judge so well of the contempt , and the heinousness of it , as he that knows all things , and can best judge how great the indignity is which is offered to god in the sin ? nay , the greatness of the penalty discovers the greatness of the impiety , the foulness of the crime , the deep dye of the transgression , and the dangerous tendency of the offence . a christian , from the greatness of the penalty , is to conclude , there must be more in the sin , than appears to his eyes ; and to infer , that if the offence were not greater than ordinary , so severe a penalty would not have been laid upon it . so that , at the same time , the greatness of the punishment serves to fright the sinner from continuing in his sin , against he comes next to the table of the lord ; and is a strong engagement to him to take nobler resolutions , to come with greater reverence , and with better purposes , that he may escape damnation . . that which makes the penalty just , is , the reason the apostle gives , cor. . . because he discerns not the lord's body . and what is it , not to discern the lord's body ? . the unworthy receiver discerns not , that the bread and wine in this ordinance , set apart for an holy use , and consecrated by the words of institution , represents the body and blood of the son of god : which consideration should over-awe him into the greatest reverence and devotion . he considers not that by laying his hands upon the body of the son of god , he vows faith and allegiance to him ; and therefore , refusing that faith and allegiance in his actions , is supposed to look upon that bread as common , which god hath made representative of the greatest mystery . he considers not , that by eating of this bread , his soul , at the same time , pretends to feed on the body of jesus christ , and to apply the mercies and benefits of his death ; whereby he brings himself under an obligation to live as a member of christ's mystical body ; not according to the lusts of the flesh , but according to the will of him that bought him at so great a price . and being , at the same time , unresolved to do so , he mocks the lord jesus christ , and plays with vows made in a place where angels give their attendance . . he discerns not , he considers not what it is , for god to take a body upon him for a poor sinner's sake , to redeem him from damnation . for god to take a body upon him , is a thing so astonishing , so miraculous , that if the greatest prince of the world should voluntarily make himself a beggar , and wallow in dirt and slime , to deliver a slave out of prison in a foreign country , it is not so much , nor a thing of that great consequence . for god to take a body upon him , that he might die for the sinner , and make him capable of inheriting everlasting bliss , is a mercy which runs so high , that reason is at a loss , and it is enough to make the mind grow giddy at the consideration ; and consequently , it is so great an engagement to devote our selves to the service of that god who hath done this , that no obligation can be thought greater , or more likely to prevail with men of common sense and ingenuity . and therefore , for the unworthy receiver not to discern or consider this , must be a contempt that is without a parallel . . he considers not , that it is the body of his lord and master that is present in the figure , in this ordinance ; even the body of that lord , whose servant he is , and owns himself to be . he discerns not , that in eating of the holy bread , he acknowledges . christ jesus to be his lord and master , at whose beck he means to run , by whose command he intends to act , and by whose will he designs to be ruled . so that the unworthy receiver runs himself into strange contradictions ; he acknowledges at the receiving of the eucharist , that christ is his lord and master , and yet is not willing to be govern'd by his laws ; his lust and sinful desires still continue his masters ; the devil is still his master , the world is still his master , and sin still reigns in his mortal body ; christ is only his master in shew , these in good earnest ; he in complement , these in sober sadness : and when this contempt hath all these aggravations in it , who can complain that god is unjust in inflicting damnation on the unworthy receiver , if he turns not ? iv. but still they were only the prophane corinthinians , against whom this judgment is denounced ; men who came drunk to this holy sacrament : and since no body in this age can be presumed , or supposed , to come in such a posture to this sacrament , why should the penalty mentioned by st. paul , be enforced upon men now living , who are not guilty of the same sin , and in no possibility almost of committing it , i. e. of coming drunk and disguised to the lord's table ? to which , i answer : . not to mention , that whatever things are written afore-time , are written for our learning , 't is a great mistake , that the apostle restrains the penalty to being drunk with wine , or any other strong liquor , in the use of this ordinance . he applies it , not only to this sin , but also to want of self-examination , and not to discern the lord's body ; as will appear to any man that compares the th and th verses in that chapter ; i mean , the th of the first epistle to the corinthians . and besides , though their coming drunk to this sacrament gives occasion to the discourse , yet he makes a general inference , or conclusion ; he that , or whosoever eats and drinks unworthily , eats and drinks damnation to himself . so that if there be more ways of unworthy receiving , than coming drunk to this ordinance , it will follow , that they all come under the reach of this penalty . . if one wilful sin , or sin allowed of , or sin of temper , custom and inclination , which a man is not heartily resolved to strive against , makes him an unworthy receiver , another must be supposed to do the same ; for all sins allowed of , are of the same nature , though the object be changed : and therefore , whether a man be loth or unresolved to part with his drunken cups , or unresolved to mortifie his envy , or malice , or pride , or hatred , or revengeful desires , or opprobrious language , or injustice , or cheating , or lying , &c. the change of the object makes no alteration in the unworthy receiving ; and therefore , no alteration in the penalty . if a corinthian christian , that professed himself a member of christ's church had come drunk to the lord's table to day , and come again in the same posture , and in the same disguise , the lord's day following , there is no dispute of it , but coming again with the same sin upon his back , would have made himself an unworthy receiver : and if not parting with a known sin , against he came next , made him an unworthy communicant , it stands to reason , that he who is given to lying , and to cheating , or to any other known sin , and comes to the sacrament without a full purpose to reform it , draws the same guilt upon himself , that the prophane corinthians did . 't is true , coming with the guilt of other sins allowed of , is not so scandalous a thing as coming drunk ; but with respect to god , who is offended by it , and against whose laws the sin is committed , they are of the same nature with coming disguised , or drunk , to the lord's table ; and therefore such men are liable to the same penalty . . though a vicious person in this age cannot well come drunk to this sacrament , because it is commonly received in the morning , and most men make some little preparation , and approach sober , yet he may come drunk with evil habits of sin ; and then he comes drunk with evil habits , when he is so besotted with the sins which custom , or company , or something else , hath made sweet , and easie , and pleasant to him , that whatever is feigned and pretended , as to general purposes , to mend his life before he receives , yet he is not heartily resolved to part with such particular sins as he is very prone to ; and all the love and charity set before him ●n the lord's supper , cannot work in him a change of mind , or an unfeigned resolution to use the proper means to ●hake off the sin which is become natural to him : and whether a man come to the sacrament drunk in a natural sense , or drunk in a spiritual sense ; whether he come to it drunk with wine , or drunk with sin , there is no great difference in the crime , the sin is still the same ; especially , since all those who lay claim to the promise of pardon and salvation , are peremptorily commanded to cleanse themselves from all filthiness , both of flesh and spirit , cor. . . the preceding considerations reduced to practice . i. here i cannot but take notice , how little the things which are not seen with our bodily organs , though of the greatest consequence , are minded by the generality , even those that pretend to believe them . damnation is , certainly , the most dreadful thing imaginable ; yet most men make so little of it , that the fear of losing twenty or thirty pounds discomposes and disorders them more than the apprehension that they shall lose the light of god's countenance for ever . what can we imagine to be the reason of it ? surely , it must be , because it is not seen : and therefore people do not heartily believe it , nor seriously think of it . and yet , when a thing is very certain , and god hath spoke it , and we have all the assurances that the thing is capable of , that it is so , though it cannot be seen with the eyes of flesh ; yet being certain , the thoughts of it surely might effect , and work upon , and discompose the soul , in a manner , as much as sight and sense . but here lies the misery ; the greatest part of men are unthinking animals ; they believe , but think not ; they think , but not of that which concerns them most . this makes damnation only a big word to set off a violent passion , but it frights not ; nay , is so far from frighting , that not a few do barbarously wish it to their own souls ; yet still , not only faith , but reason , saith , there is such a thing ; and the justice of a supream being requires so much : so that he that will be frighted with damnation , must first deliberately examine the reasons which may convince him of the being and reality of it , and then reflect and ruminate upon the terrour and consequences of it : and if this be done , and the divine assistance , which must co-operate with all spiritual endeavours , to make them effectual , be heartily implored , sin , vanity and lust , and foolish desires must necessarily fall , and faint before it , and a change of life cannot but follow , and a man's carefulness to please god must needs be the happy consequences of it . ii. the penalty god inflicts upon unworthy receivers , shews how god would have us value and esteem what he hath done for us in christ jesus . the death of christ for poor sinners god looks upon to be so great a thing , that he expects that every soul , upon hearing of it , and sufficient demonstration of the truth of it , should be so surprized with the mercy , as immediately to throw off the works of darkness , and put off the old man , with all his deceitful lusts , and to become an obedient subject of christ's kingdom . god sets that high value upon it , that he expects that every soul , to whom the news comes , immediately lay force upon the kingdom of heaven , rejoyce that he is made capable of pardon , and an inheritance incorruptible ; and for the glory set before him , fall to work , and seek first the kingdom of god , and the righteousness thereof : and therefore , for any person who professes himself a christian , to entertain this message coldly , lazily , and with indifferency , is an act so unworthy , so derogatory from the sublimity and excellency of the favour , that we need not wonder if he lashes this low , slavish and pitiful temper of ours with the severest vengeance . can we think , because we have no extraordinary esteem of the mercy , that god will set light by it because we do ? oh! let us entertain it with the profoundest respect , and the deepest veneration ; and think our selves the happiest creatures living , that we have this act of divine bounty and charity revealed to us . but then , it is impossible we should think our selves so , except we walk worthy of the glorious news , and transcribe on our lives the glorious zeal , and fervour , and sincerity of the apostles , and primitive believers . iii. as this severe threatning , denounced against unworthy receivers , is the strongest dissuasive possible from eating and drinking unworthily , so it is no just discouragement to receive with sincere desires , and resolutions to become conformable to christ's holiness . god frights from sinning , not from doing well ; from wronging our own souls , not from endeavours to save them ; from impenitence , not from true repentance . all that is to be done , christian , in this sacrament , in order to receiving worthily , is , to lay and prostrate thy self at the feet of jesus , and to cry , lord , what wilt thou have me to do ? speak , lord , for thy servant hears . such humble souls escape the danger , and may be confident of a gracious look from the king of saints . but then , if we fall down before the throne and the lamb , and make this profession , let it come from the heart , and let our tongues speak what our minds think , and our wills mean to stand to ; and let our desires to be one with him , be such as simplicity dictates , lest our hearts and tongues not going together , we may be found lyars , and fall into condemnation . and , oh that every unworthy receiver would consider what damnation means ! consider it , thou dull and careless man ; and then tell me , whether christ requires any thing unreasonable of thee to prevent it ? thou that runnest from an house on fire , and from a land-flood , or deluge , that threatens to overwhelm thee ; wilt not thou do all thou canst to escape damnation , that deluge of god's wrath , and that fire of his anger which no man can quench ? should this damnation be thy portion at last , we may easily imagine what thy wishes will be ; the same that all inconsiderate souls are very full of , when they have ruin'd and undone themselves : oh , that i had been wise before the fact , and come to the lord's table with a better frame ; put on the lord jesus , and made his vertues and graces my study , my delight , and my pattern ! but these are the wishes of fools : and , i did not think it would come to this pass , is a saying , which we look upon as a character of a weak , and a childish understanding . both he that receives unworthily , and he that never received yet , both have yet opportunity to turn from their evil ways . therefore , seek ye the lord , while be m●y be found : call ye upon him , while he is near . let the wicked forsake his way , and the unrighteous man his thoughts , and let him return unto the lord , and he will have mercy upon him ; and to our god , for he will abundantly pardon , isa. . , . the prayer . o lord , great , and incomprehensible ! slow to anger , and great in power ; and who wilt not at all acquit the wicked ! thy way is in the whirl-wind , and in the storm ; and the clouds are the dust of thy feet . thou rebukest the sea , and makest it dry , and driest up mighty rivers . the mountains quake at thy word , and the hills melt , and the earth is burnt at thy presence ; yea , the world , and all they that dwell therein . who can stand thine indignation ? and who can abide the fierceness of thine anger ; where thy fury is poured out like fire , and the rocks are thrown down by thine arm ? who would not fear thee , o thou great preserver of men ! yet thou , lord , art good , and a strong hold in the day of trouble ; and thou knowest them that trust in thee . in my approaches to thy holy table , let me so reflect upon thy mercy , as not to forget thy justice . let me so look upon thy friendship , as to cast an eye , withal , upon thy severity to thine enemies . thou offerest me thy friendship in this ordinance : how great is thy goodness ! oh , let me entertain the offer with admiration ! god will dwell with simple man , and therefore requires a temple ; a temple , not made with hew'n stones , not of polish'd marble , not of painted walls ; but of living and shining gems , and of such golden ornaments as rust cannot touch , and dust cannot blacken ; a temple purified with the fire of love , trimmed with an holy conversation , and decked with variety of vertues . make my soul , i beseech thee , such a temple , and come and fix thy tents here for ever . thou art the judge to whom i am accountable for my receiving : let me remember , that as that didst rain down manna from heaven upon thy people , so thou didst rain down fire and brimstone too upon sodom and gomorrah . let me so rejoyce in the mercies thou rainest down upon me in this sacrament , as to fear thy judgments in case i abuse those mercies . if of every idle word men shall give an account in the great day , what account will they have to give of prophaning this sublime and mysterious ordinance ! if the dust of thy apostles feet shall bear witness in that day against the obstinate and impenitent , what a witness will the body of the son of god be against those who would not be warm'd with the sight and contemplation of it into vertue ! let these things sink deep into my inward parts , and teach me so to triumph in thy praise , as to tremble at thy presence ! yet , oh , let not my goodness be the effect of a slavish fear of damnation , so much as of love and delight in thy holy ways ! let kindness do more with me , than terrour ; and let my heart melt more with the sight of thy condescension , than with the sight of thy flaming sword. teach me to serve thee with pleasure and affection ; and let the glory of thy name be the end of all my holy exercises . let thy love be ever fixed in my heart ; and be thou my rest , my tranquility , my peace , my meat , my drink , my food , my treasure , my possession , and my portion , for ever , through jesus christ our lord. amen . chap. xxii . of preparation ; and first , of meditation of christ's passion . the contents . preparation for this holy sacrament reduced to five heads . meditation of christ's passion , with reflexions on our selves , self-examination , ●udging our selves , self-resignation , and devotions suitable to the occasion . christ himself meditated of his own passion , before he administred this sacrament to his disciples . meditation of christ's passion , useful to bring things to our minds we did not think of before , to enflame the soul with the love of jesus , and to make us remember his death with a quicker sense . a paraphrase upon the xxii and xxiii chapters of st. luke's gospel . what god said to the jews , may be the more justly said to us christians , what could have been done more to my vineyard , that i have not done in it ? a vast difference betwixt reading of christ's passion , and meditating of it . some rules and cautions about this exercise of meditation . the prayer . i having in the foregoing chapters explained the doctrine , nature , use , end and design of this 〈…〉 . it will be necessary to direct the 〈…〉 preparations for this blessed ordinance . 〈…〉 may be said to comprehend . . meditation of christ's passion , with reflections 〈◊〉 ●n our selves . . self-examination . . judging our selves . . self-resignation . . devotion suitable to the occasion . i begin with meditation of christ's passion , call'd by damian , the believer's refuge in the hour of temptation , his shade in the heat and sweat of afflictions , the everlasting fewel of divine love , and the best sauce or remedy in all troubles and vexati●ns . and christ himself seems to have shewn us an example of seasoning our hearts with this previous meditation ; for before he instituted this sacrament , before he distributed the bread and wine to the disciples in the eucharist , he contemplates his own sufferings in the paschal lamb , he ate of . he saw on the table a lamb dead , flead , and roasted at the fire : this suggested to him , how himself was , in a few hours after , to be kill'd , and scourg'd , and feel the heat and fire of mighty torments . he saw his friends eat the paschal lamb in haste , and he could not but reflect what haste his enemies would make to apprehend him . in the unleaven'd bread and the bitter herbs that were set before him ; he saw the gall and vinegar he was to taste ; and if the disciples , at that time , did eat the passover with staves in their hands , that could not but put him in mind of the cross to which he was to be nailed . ii. what it is that makes meditation of christ's passion necessary , as an act of preparation for this holy sacrament , we shall easily know , if we consider , . meditation brings things to our minds , we did not think of before . though we know before , that christ was unjustly accused by the jews , beaten buffeted , crown'd with thorns , inhumanly murther'd ; yet meditation discovers things to us , we took no great notice of before , it helps us to enlarge upon the passages of his passion ; and these cannot but be very instructive to our minds . this puts us in mind of the dignity of the person that suffer'd all this ; how it was not a mere man , not a mortal king , not an angel , not one of the higher orders of ministring spirits , but the son of god that laid down his life , a life more precious than the lives of all created beings put together . this puts us in mind of the indignity of the persons , for whom he suffer'd ▪ what vile creatures they were , creatures of whom he could expect no advantage , and fear no danger , and such as were his enemies . this puts us in mind of the vast multitude of his troubles and miseries , how his body did not only suffer , but his soul too , how he suffer'd in his habit and dress , by having it pull'd off from him , and divided among the ruder soldiers , how he suffer'd in his honour , and reputation , by being call'd a glutton , a wine-bibber , a blasphemer , stir●ing up of the people , and possess'd with a devil ; how he suffer'd in his wisdom , by being call'd impostor , and treated like a fool , and madman ; how he suffer'd in his power , by being accus'd as a magician , as one that dealt with a familiar , and was in league with the prince of devils ; how all sorts of persons did contribute to his suffering , a disciple , whom he had nourish'd , and brought up in the nurture and admonition of the lord , kings , and governors , judges , harlots , soldiers , high priests , scribes , pharisees , ecclesiasticks , seculars , jews and gentiles , men and women . this puts us in mind , how every member of his body was put to grievous pain ; how his head was crown'd with thorns ; his hair pluck'd off by the rude usage he endur'd ; his cheeks beaten ; his face sullied ; his back crush'd ; his neck and arms tied with cords ; his shoulders bruis'd by the cross ; his hands and feet pierc'd with nails ; his side open'd with a lance , and his whole body made black and blue with stripes : how all senses suffer'd , his eyes seeing the mockeries of the multitude ; his ears hearing the blasphemies of his enemies ; his smell forced to endure the stench of dead bodies on mount calvary ; his taste tormented with thirst , and what is worse , with gall ; and his feeling with variety of blows . this puts us in mind , how his soul endurd more , far more yet , than his senses , the sins of mankind lying like an heavy load upon her : this represents how that was afflicted with a sense of god's anger against sin , and with the damnation of thousands , that would not prevent their ruine ; and how , as the sins of mankind were without number , so his grief and sorrow was without measure . this puts us in mind , how his pain and torments became more pungent , and afflictive , by reason of the delicacy of his complexion , how his imagination being most lively , had therefore a quicker sense of misery , how his torments were without any alloy , differing in this case from the torments of the martyrs of old , who had great comfort administred to them in their sufferings , comforts so powerful , that they walk'd on glowing coals , as on a bed of roses , and in the midst of flames , had a cooling dew sprinkled upon them : this suggests how he drunk the bitter cup without mixture , without a drop of honey to sweeten it ; and how this makes him the martyr of all martyrs , and the king of all afflicted saints ; and upon that account may be said to have endured more , than all men put together , ever suffer'd in this world. this puts us in mind , with what affection he suffer'd , how he chose to suffer , for the joy and comfort he should thereby procure to all sincere believers , how love to mens souls engaged him to these sufferings ; and whereas a few drops of his blood might have serv'd turn , to redeem mankind , he would , notwithstanding all this , to testifie his infinite love , shed every drop of blood in his body for their sakes . this puts us in mind with what fervency and earnestness he went to meet his cross , and in order thereunto bid the traitor make haste , and do quickly what he design'd to do , and with what alacrity he embrac'd his torments ; and therefore sung a hymn with his disciples , before he was apprehended by the murtherers , to shew the joy he took in laying down his life for his sheep . meditation doth the painters work , which embellishes the courser draught , gives it features , lineaments , curious strokes , and all its proper dresses , whereby the mind is signally edified , and affected with the picture . . meditation of christ's passion enflames the soul with the love of jesus . at patras , a city of achaia , there lived a heathen priest , coresus by name , who , intending to marry , set his affections upon one callirrhoe , a virgin of that town , whom he courted , and loved entirely , but the more he courted her , the more refractory she was , till she even abus'd him and reproach'd him , and shut the door against him . the priest , seeing no way to compass his designs , consults his oracle , and idol , but receives no answer . in the mean while , a killing sickness seiz'd the town , a distemper which made people mad , and dye raving . the evil being become universal , and spreading daily more and more , some of the chief men of the town , resolve to send an embassie to one of the heathen gods , in another city , which gives them this answer . that this plague should not cease , till one callirrboe ▪ a virgin in that town , were offer'd in sacrifice , or some person for her . the news of the oracle being noised about the town , callirrboe goes to all her friends , to see whether any would suffer for her , but finding none so fond , she prepares for de●th , and coming forth at the day appointed , dress'd in her funeral robes , coresus that was to be the executio●er , appears with his sword to cut off her head , for it was his office upon such dreadful solemnities ; but as he is preparing to give the fatal blow , his bowels began to yearn ; and to destroy a person whom he had loved with most cordial affection , was so severe a tryal to him , that rather than be guilty of so barbarous a fact , in the presence of the whole assembly , he runs the drawn sword into his own bowels ; and as the blood was now issuing in rivers from his body , professes to the damfel that he dyed for her , so sincere , so strong , so fervent was his love. callirrhoe astonish'd at the sight , and confounded with the enterprize , her stubborn heart melts , and now would have saved his life with her own , but it was too late ; yet to make him amends , her love to him on a sudden grows so violent , that she resolv'd not to out-live him , and at the same instant , made her life a sacrifice to bear him company . meditation of christ's passion produces , in a manner , the same effect , for as it represents christ's dying for the stubborn sinner , and ●ying for love of him , it raises reciprocal flames in the considerate soul. it puts the case , suppose there should be a king most wise , most rich , most potent , most beautiful , most gracious , in the very flower of his age , who being about to marry , should cast his eyes and love upon a poor country maid , his subject , and withal very much deformed , homely , ignorant , despised , and disregarded by the meanest men , adorned with no good quality , that should cause attraction , and solemnly marry her , what an obligation would that be to that poor infirm creature , advanced to a throne from nothing , from worse than nothing , to entertain that royal husband with marvellous respect , and to behave her self in his presence with all possible reverence , and love , and modesty , considering what she hath been , and what she is come to by his means ? what an obligation to treat him with all respect , honour , and humility ? what an obligation to love him with a most ardent , most tender , and most affectionate love , and to be most true and faithful to him , loving none like him , who has deserv●d so much at her hands ? what an obligation to commend and praise him , and to express her sense of his unspeakable favour to her ? what an obligation , when he is sick , to tend him , to be about his bed , to declare her sorrow , and grief , and compassion by her tears , especially since he hath humbled himself beyond example to espouse her ? what an obligation , when he is absent , to speak of him , to long for him , and to be impatient for his return ? what an obligation to sing his virtues , his condescension , his mercy , and his charity , and to magnifie his wisdom , his goodness , his beauty , and his love to her ? what an obligation , to give him content in all things , and to deport her self every where , so as to please him ? what an obligation , if she have committed the least offence , to think of it with great regret and remorse , to beg his pardon , and to implore his mercy ? what an obligation to endure any thing , any trouble , any cross , any inconvenience for his sake , and to think her self happy , that she is in a capacity to suffer any thing for his name ? what an obligation to be entirely subject to him , and to yield to all things he desires of her ? finally , what an obligation to think her self most happy in his love , and to rejoyce in being thus advanced by him , to a state she could never have wish'd , or hoped for ? meditation having put this case , applies it to the present occasion , and saith , thou , o my soul , thou , art that poor , despicable , contemptible maid , that the monarch of the universe , the wisest , the most potent , the greatest prince in the world , did fall in love with . there was no beauty , no wisdom , no good qualities , no perfection , no amiableness in thee , for which he should think of thee for his spouse ; and that which surpasses all admiration , this sovereign prince , this prince of princes , could not gain this wretched maiden but by enduring a thousand torments , by spilling of his blood , and hazarding his life , and he freely and cheerfully sacrificed himself to obtain thy love. he required no dowry of thee , for he was infinitely rich , and thou miserably poor . he loved thee not in a foolish passion , for he is infinitely wise he chose thee not for his pleasure , for thou wert defiled to a prodigy , and himself is happy , and was happy in himself , from all eternity ; nor did he marry thee by force , for he is omnipotent ; but it was mere love , mere charity , mere compassion , that he set his affections upon thee ; and by his marrying thee , he hath ennobled thee , aggrandiz'd thy fortune , made thee wise , and rich , and great , and beautiful , and hast not thou reason to love him with all thy heart , and with all thy strength ? and by such meditations of christ's passion , the soul is enflamed with the love of the lord jesus . add to all this , . what can be a more proper preparative for this sacrament , wherein the passion and sufferings of our lord , are most solemnly remembred , than a previous meditation of his sufferings ; for hereby the soul will be more expedite in that remembrance , and remember that death , not only with greater facility , but with greater sense , and greater affections too . it is so with men , that are to speak in publick , they premeditate what they are to say , and think much of the thing they are to be upon , when they come before the assembly ; and i see no reason , but this may be a good preparative for acting in publick too . certainly , he that actuates his faculties thus in private , will be better able to exercise them in publick ; for hereby the heart is season'd , and when it appears before god in this ordinance , the sense , which the private meditation hath lest upon it , fits it the better for participation of christ's merits . this previous meditation softens the earth , makes it fit for the master's use , and for his sowing the good seed of grace in it , when the soul comes into the courts of the lord. and as he , that means to pray with good attention , in publick , must not forget his secret prayers at home ; so he that will reflect with comfort on his saviour's death at church , must meditate of it in his closet , one helps the other ; and if these go hand in hand together , it is the way to put the soul in an excellent frame . these private meditations are the dresses of the soul , she puts on at home , that she may look more beautiful and amiable , when she comes to stand in her bridegroom's presence in the temple . iii. how this meditation is to be order'd , and managed , must be in great measure lest to the wisdom and discretion of the party concern'd ; yet i should think , that the best way would be to lay the holy evangelists before us , who all have given exact account of their master's sufferings , especially in the last scene of his life here on earth , and to make spiritual reflections , either on the whole history in general , or on some of the principal points contain'd in it . to give the reader an account of the proposal , i will present him with a scheme of meditations on the xxii and xxiii chapters of st. lukes gospel , which i do the rather pitch upon , because , i think this evangelist hath given us the fullest account of the circumstances and particulars of christ's last sufferings ; and i shall go from verse to verse , not so much to prescribe mine own way , as to give the devout reader an hint , how he may improve those historical passages , and enlarge upon them , according to the gifts , parts and abilities , god hath given him . the xxii chapter of st. luke's gospel paraphrased . . now the feast of unleavened bread ●rew nigh , which is called the passover . behold , o my soul ; how busie the jews are to remove all leaven out of their houses against the passover ! how loth hast thou been these many years to remove the leaven of vanity out of thy heart , when thou hast gone to meet thy blessed redeemer ! what excuses hast thou framed ! what apologies hast thou made , that thou mightst not part with that apple of thine eye ! what a benjamin hath it been to thee ! how unwilling hast thou been to quit it ! ungrateful creature ! canst thou name the name of christ , and keep that , which will render that name , and all the sweets contain'd in it , unsavory , and insipid to thee ! . and the chief priests and scribes sought , how they might kill him , for they feared the people . and hath not this been thy case , o my soul ? hast not thou feared men , more than god ? hast not thou been more afraid of dust and ashes , than of the holy one of israel ? how often couldst thou have dispens'd with god's seeing thy folly , if it could have been concealed from the knowledge of men ! and when thou hast avoided and shun'd a sin , hath it not been more for fear of blemishing thy credit and reputation in the world , than of love to the law of god ? hath not temporal interest restrain'd thee from sin , more , than god's all-seeing eye ? think how unkindly , and unworthily thou hast dealt with thy best and greatest friend , and act for the future upon nobler principles . . then entred satan into judas , surnamed iscariot , being of the number of the twelve . o my soul ! though thou hast not been guilty of the formal act of judas's crime , yet hast not thou too often open'd the door to thy mortal enemy ? hast not thou given him invitations to enter into thee by carnal security , and taking too great liberty in thy conversation ? when thou hast left thy self without a guard , and hast not watch'd over thy senses , hath not this been an item to the serpent to creep into the garden , and to hide himself among the bushes ? nay , when thou hast given way to his evil suggestions , hugg'd his temptations , and embraced the evil , he hath prompted thee to ; when thou hast harbour'd malice against thy neighbour , when thy heart hath swelled with pride , when thy breast hath been filled with envy , when thou hast delighted in froth , and idle talk ; have not these been signs of satan's entring into thy heart ? when in hearing the word , in prayer , and in other devotions , thou hast admitted foolish , impertinent , frivolous thoughts into thy mind , and kept out considerations suitable to the duty thou wert engaged in ; was not this to give the devil admittance into thy bosom ? and shall so dangerous a guest lodge any longer there ? oh , bid him be gone , that thy house , and all thou hast , may be in safety . . and he went his way , and communed with the chief priests and captains , that he might betray him unto them . and what pains hast thou taken , o my soul , to betray thy blessed redeemer , when thou hast joyned with his enemies , the world , the flesh , and the devil ? when thou hast lain in the world's arms , and solaced thy self with its airy pleasures , in despight of all christ's calls and intreaties to the contrary ? what hath thy living in strife and variance been , but a conspiring with the devil , against the holy jesus , that prince of peace ? when thou hast been peremptory and resolute to satisfie the lusts of the flesh , and its inordinate desires , hath not this been exposing the excellent religion thou professest , to the contempt and scorn of men ? and how much doth this want of betraying thy master that bought thee , and thy god who redeemed thee ? . and they were glad , and covenanted to give him money . how hast thou rejoyced in sin , o my soul ! how hast thou been tickled with the infirmities and reproaches of thy neighbour ! how merry hast thou been in ill company ! how glad when thou hast heard of the fall or trouble of a person thou hast had a grudge against ! what pleasure hast thou taken in fantastick dresses , in following the sinful humours of vain men , and gratifying thy foolish lusts ! how hast thou laughed when thou shouldst have mourned , and sported thy self with actions that should have drawn rivers of tears from thine eyes ! how merry hast thou been among thy cups ! and how much more hath idle talk , and sinful lusts , and prophane jests , raised and cheared thy spirits , than the most affectionate sermon ! what strange enterprizes hath money tempted thee to ! what sinful compliance , what contempt of the will of god , hast thou been put upon by the hopes of gain : and how much more real joy hast thou felt in a full purse , than a rich conscience ! . and he promised , and sought opportunity to betray him unto them , in the absence of the multitude . how faithful is the unhappy judas in performing his promise ! yet how many promises hast thou made to god , o my soul ; and hast not regarded them ! what promises of love ; what promises of obedience ; what promises of reformation ! when thou hast been sick , what vows of seriousness , what protestations of cautiousness , and fear of offending god for the future ! yet when god hath restored thee ; when the almighty hath been so favourable to thee , as to give thee the desires of thy heart ; how careless hast thou been of thy strongest promises ! how regardless of the strictest engagements ! how negligent of thy duty ! how hast thou returned to thy former vomit ; and , with the swine that was washed , to her wallowing in the mire . . then came the day of unleavened bread , when the passover must be killed . how many easter-days hast thou lived to see , o my soul ! days , when thou shouldst have risen with christ from the death of sin , and applied thy self unto a life of righteousness ! yet thou art the same still , thou wert so many years ago . what lust hast thou mortified , what corruption hast thou killed , what darling desires hast thou sacrificed for christ ? art not thou as dull and as dead in god's service , as thou hast been heretofore ? the sins that thou hast left , was it the love of god , or the change of thy condition , that made thee abandon them ? on the blessed day of thy saviour's resurrection , may be , thou hast been devout and serious ; but what strange liberty hast thou given thy self soon after ! how hath thy piety and goodness died again , and thy carefulness to please god given up the ghost , and expired ! . and he sent peter and john , saying , go and prepare us the passover , that we may eat . how often , o my soul , hath god sent his spirit and his messengers to thee , with an order to prepare and meet thy god by a serious repentance ! yet thou hast either resisted his spirit , or disobliged his messengers , or undervalued their summons . how little hast thou regarded the condescention of so great a god! how little hast thou minded the favour god did thee , in visiting so worthless a creature ! dost not thou remember how thou hast pretended that thou hadst either farms to see , or oxen to buy , or an house to look after ; and thus hast put off thy god , that would fain have gathered thee , as an hen doth her brood under her wings . . and they said unto him , where wilt thou , that we prepare ? how careful are the disciples , that they may do nothing contrary to their master's will ! how do they enquire after the very place , where he would have them prepare ! o my soul ! how little hast thou been concerned , whether thy god were pleased , or not ! thou hast been so far from observing the circumstantials of religion , that thou hast not minded the substance . how hast thou rushed into sin , as the horse rushes into the battel ; without being sollicitous or concerned about offending god! how little hast thou enquired what thy lord and master requires of thee ! how contentedly ignorant hast thou been of his laws , and how loth to know thy master's will , that thou mightest not be obliged to do it ! . and he said unto them , behold , when you are entred into the city , there shall a man meet you , bearing a pitcher of water ; follow him into the house , where he enters in . how strangely doth providence order things ! just at the disciples entring into the city , god orders this man to meet them ! how wonderfully , o my soul , hath god made the second causes to meet for thy good ! how hath god turned such men's hearts towards thee , into mercy and compassion ! how often , when thou hast been in trouble , hath god sent thee a deliverer ! how often , when thou hast seen no probability of help , hath god come in with his salvation : yet how careless hast thou been of his providence ! how apt hast thou been to ascribe these events to second causes ! dost not thou blush to think thou shouldst be so dull , as not to see god in such dispensations ! . and ye shall say to the good man of the house , the master saith unto thee , where is the guest-chamber , where i shall eat the passover with my disciples ? how often , o my soul , hath thy great master attempted to enter into thy heart , and to make that his guest-chamber ! and how surly , how ill-natur'd , how impudent hast thou been in refusing so great a guest , whose presence would have enriched thee with infinite treasures ! temporal profit , honour , ease and pleasure have but gently knocked at the door , and thou hast listen'd , and heard , and run to open to them . see where thy love and thy treasure lies ; christ hath stood without , knocking and calling , open to me , my sister , my spouse ; for my locks are wet with dew : but how loth hast thou been to rise from thy bed of state , or from thy couch of luxury , to let in that heavenly friend ! were it not just , when thy prayers knock at heaven gate , that he should fling them back into thy face , and say , as thou wouldst not hear when i called , so shalt thou call , and i will not hear ? . and she shall shew you a large upper room , furnished ; there make ready . and , o my soul , hath not thy lord shewn thee very often a large upper room , even heaven it self , where the supper of the lamb is to be kept , and to which thou hast been invited ! yet how hast thou preferred this dunghil earth before it ! how contemptible have those everlasting mansions been in thine eyes ! how hast thou hugged thy plenty here below , and how contentedly hast thou lived without any assurance that the eternal riches shall fall to thy share ! how little hath that heaven affected thee ! how little have thy affections been stirred with the thoughts of it ! how often hast thou looked upon that glorious place , without any longings to be there , or to feast there with thy great redeemer ! . and they went , and found as he had said to them , and made ready the passover . this is the property of god , that he cannot lye : if he saith or fore-tells things , they must necessarily come to pass : yet how hast thou lived , o my soul , as if thy god were false to his word ! thou hast lived in sin , and yet hast believed that god would receive thee at last into glory ! thou hast embraced follies , which he hath protested shall exclude thee from the kingdom of heaven , and yet hast fancied that thou shalt be happy ! what is this , but to make god a lyar , and to hope that he will not be so good as his word ? when thou hast hoped for heaven without holiness , for a crown without conquest , for an everlasting reward without bearing the heat and burthen of the day , and for the same felicity the son of god enjoys , without imitating him in his meekness , patience , humility and charity . hast not thou plainly flattered thy self , that god would break his word , and act contrary to his promises and threatnings ? . and when the hour was come , he sate down , and the twelve apostles with him . see how the great saviour of the world disdains not to sit down at the table with a company of fisher-men ! yet how scornfully , o my soul , hast thou looked sometimes upon thy neighbour ! what high thoughts hast thou had of thine own worth : and how hast thou undervalued the man or woman that have had to no other crime but poverty ! thou hast thought thy inferiors scarce worth talking to . how unlike thy redeemer is this pride and haughtiness ! were grace an inhabitant of thy heart , what low thoughts wouldst thou have of thy self ! how readily wouldst thou converse even with the meanest saint ! how wouldst thou learn to esteem men more for their holiness , than for their riches ! and how lovely would a creature that hath the image of god upon him , look in thine eyes ! far more lovely than the greatest monarch , or lady , that have nothing to recommend them , but their outward splendor . . and he said unto them , with desire i have desired to eat this passover , before i suffer . how doth god long for our happiness ! how fervent are his desires to do us good ! yet how little have these longings prevailed with thee , o my soul ! notwithstanding all these desires of god to make thee happy , how hast thou longed after the muddy waters of sensual pleasures ! nay , longed to be for ever miserable , when , in despight of his intreaties not to neglect so great salvation , thou hast longed for the stolen waters of sinful delights , coveted death , and been enamoured with destruction ! how hath god intreated thee to close with him upon his own terms ; and how hast thou grieved him with thy refusal ! how hath the almighty beseeched thee , by his ambassadors , to be reconciled to him ; and yet thou hast stood out , and baffled the stratagems of mercy ! . for i say unto you , i will not any more eat thereof , until it be fulfilled in the kingdom of god. christ rejoyces that the shadows are at an end , and that the substance or antitype is approaching ; for as the passover was a sign of the jews deliverance from egyptian bondage , so that deliverance was a shadow or emblem of our deliverance from sin here , and our exemption from all misery and trouble in heaven , which was now to be effected by the death of christ. but , o my soul , how hast thou hunted after shadows , and left the substance unregarded ? what are the glories of this world , but mere shews ? yet how fond art thou of them , and how strangely hast thou been enamoured with them ? these shadows intimate , that there are more substantial glories in the everlasting mansions ; yet these thou passest by , and the other thou art delighted with . see how thou dotest on those painted coronets , those butter-flies , those airy nothings ; while , with the cock in the fable , thou tramplest on the pearl , even on the pearl of price ; to purchase which , the spiritual merchant in the gospel sold all he had . . and he took the cup , and gave thanks , and said , take this , and divide it among your selves . how thankful is our great mediator for every mercy he received from his everlasting father ! yet how ungrateful hast thou been , o my soul , to thy mighty benefactor ! what mercies hast thou received at his hands , and what strange returns hast thou made for them ! thy god hath been kind to thee , and thou hast been base and unworthy . how hast thou fed on his blessings , and ascribed them to thy wisdom and industry ! how hast thou lived upon his charity , and spurned at his laws ! foolish creature , dost thou thus reward the lord thy god ? thou shouldest not eat a bit , but send some thanksgiving-ejaculations to heaven ; yet thou contentest thy self with a careless grace , and never thinkest more afterward of god. how little dost thou mind the providences that are sent upon thee ! and while thou considerest not the operations of god's hands , how canst thou be thankful ? . for i say unto you , i will not drink of the fruit of the vine , until the kingdom of god shall come . indeed , heaven hath the best and choicest wine , even the wine of angels . this wine is , the ravishing love of god : this transports the understanding , and wraps up the intellect in extasies of joy and comfort . a brutish man knows not this , neither doth a fool understand it . and hath not this been thy case , o my soul ? how weary hast thou been of thinking of this banquet ! how soon have thy spirits tired with meditating of that love ! how ready hast thou been to think of the world , and the last night's revel ; and how backward to reflect on this richer entertainment ! what a weariness hath it been to thee , to survey these glories , to walk about that jerusalem , and to behold the towers and bulwarks of it ? . and he took bread , and gave thanks , and brake it , and gave unto them , saying , this is my body , which is given for you : this do in remembrance of me . here begins the happy institution of the holy sacrament of christ's body and blood , and the great command to remember the death of jesus ; and , together with that , an item of the greatest love that can be shewn to poor mortals : yet how backward , o my soul , hast thou been sometimes to come to this holy sacrament ! thou should'st have longed for an opportunity to remember this death with the people of god. what is this bread , but an emblem of the communion of saints , and a representation of thy communion with the great head , the lord jesus ? yet how little delight hast thou taken in this ordinance ! how often hast thou come out of formality only ! how little have thine affections been moved with that stupendous love ! either sin , or malice to thy neighbour , or some worldly trouble , hath made thee stay away . the thoughts of this love should have thrown down all thy strong holds of iniquity , and left thee in a calm , holy , spiritual temper : but how hast thou preferred thy little concerns in the world before this feast ! and what hazards hast thou run of being doomed to a spiritual famine ; as those guests , against whom the master of the feast protested , that they should never taste of his supper ! . likewise also the cup after supper , saying , this cup , is the new testament of my blood , which is shed for you . at how dear a rate was the remission of our sins purchased ! the blood of the son of god was the price ! greater love hath no man shewn , than that he lay down his life for his friends ; but here is one that laid it down for his enemies , that they may be pardoned ! how hast thou looked upon this pardon , o my soul , sometimes without standing amazed at the height , and breadth , and depth , and length of the love of god! how cold hast thou been in thy desires after this precious blood ! thou should'st have stood under the cross , waiting for the drops that trickled down ! but the familiarity of the joyful news of it , alas ! hath too often wrought in thee a dis-esteem of it ▪ nay ! how light hast thou made of this remission ! and by making so light of it , thou hast profan'd it too , when thou hast sinned , because god is willing to pardon sinners , and hast made that pardoning blood an encouragement to indulge thy self in thy carnal satisfactions ; hath not this been counting the blood of the covenant an unholy thing ! . but behold the hand of him , that betrays me , is with me on the table . and didst thou never approach the table of thy lord with a treacherous heart , o my soul ! hast not thou pretended friendship , when thou hast been an enemy , while thou hast been loth to part with a darling bosom sin , or to examine , what secret sins thou wert guilty of , that thou mightest not be forced to part with them ! hast not thou shewn much love with thy lips , while thy heart hath gone astray from thy redeemer ? thou hast , it may be , confessed thy self to be a sinner in general , and so hast joyned thy self to the croud of god's people , and come to the supper of thy lord ! but while thou hast been loth to descend to any particular sins , hast not thou thereby discovered thy secret love to sin , and thy feigned and counterfeit love to the holy jesus ! . and truly the son of man goes , as it was determined ; but woe unto that man , by whom he is betrayed ! how dreadful a thing is it to be instrumental in a sin ! and yet thou hast made nothing of it , o my soul ! how hast thou suffer'd thy self to be imployed by others in things , which have been apparently unlawful ! how apt hast thou been to tell a lye after another , especially for a near relation or a superiour ! how apt hath thy conscience been to dispense with offences against a gracious god , to please those from whom thou hast expected some benefit and advantage ! hath not the word of god been blasphemed by wicked men through thy neglect of thy saviours commands ! how often hast thou scandalized and given offence to other men by thy unchristian ? and how little hast thou minded the threatnings of the holy ghost in this case ? and while thou hast not only sinned thy self , but holpen to draw others into sin , hast not thou thereby made thy self lyable to the righteous judgment of god ? . and they began to enquire among themselves , which of them it was that should do this thing . indeed self-examination is the only way to come to a right knowledge of our selves : yet how careless , o my soul , hast thou been of this duty ! how easily mightest thou have found , that thou wert guilty of such a sin , and didst transgress such a command ; but thou would'st not ! how much better is it to be acquainted with our own hearts , than to be strangers to our selves ! and what danger dost thou involve thy self in , for want of this holy search ! how dost thou prepare for self-delusion ! and how impure must thy heart grow ! what a dunghil , what a sink , what a stye of filthiness , where it is not purged by such explorations ! the disease being known , it may be cured ; but lying hid , it kills and destroys , when we think all is safe ! how easie a matter were it to enquire , whether thou art that hypocrite , that unprofitable servant , that loiterer , that slothful person , that busie body , which the holy ghost condemns ! yet thou hast shunned this search , and been afraid of it , as of poison ! whereas it is the only medicine , from which thou may'st promise thy self an happy recovery . . and there was also a strife among them , which of them should be accounted greatest . see how worldly thoughts will croud in , if we do not watch , even when we are engaged in the most serious acts of worship ! and hast not thou found such worldly sensual thoughts enter into thy mind , o my soul , when thou hast been employed in the greatest duties , even at the holy sacrament it self ! and have not they come in with thy allowance , and approbation , and when they have surpriz'd thee , hast not thou harboured them , made much of them , and been loth to expel them ! how reverend should thy thoughts be upon such occasions ! how free from such extravagancies ! how sequestred from a vain world ! how should they be taken up with the love of god! how should the glory of god ingross their strength and power ! see by this , which way thy byass leans ! behold by this , how strongly thy heart bends to things below ! o when will it fix upon the things which are above ! . and he said unto them , the kings of the gentiles exercise lordship over them , and they that exercise authority upon them , are called benefactors . how unfit and improper is it for a christian to conform to the word ! as improper , as for a man of reason to imitate children or mad-men ! yet how fond hast thou been , o my soul , of the pomp and glories of this world ! how hast thou admired the riches , and the grandeur of it ! how hast thou wished thy self in such a great man's place ! though the apostles were somewhat ambitions before christ's ascension into heaven , yet , after the effusion of the holy ghost , they saw with other eyes , and despised these sublunary honours and dignities , as much as they esteemed them before . o my soul ! when wilt thou follow this great example ! by the rules of thy profession , thou art to despise the world , and though thou art in the world , yet not to love the world ! notwithstanding this command , how dost thou hancker after these onions and garlick , those certain marks of the house of bondage ! how strong is thy appetite to follow the fashions of the world ! and how apt art thou to make the humour of the age thy pattern ! . but ye shall not be so ; but he that is greatest among you , let him be as the younger , and he that is chief , as he that doth serve . ay ! self-denial is that , which doth best become a christian ; that 's the best ornament he can put on , and which makes him look most lovely in the eyes of god : yet how inconsiderable hath this dress been in thine eyes , o my soul ! how loth hast thou been to deny thine eyes such a dangerous object , thine ears such a syren's voice , thy mouth such a delicate dish , thy feet such vain company , thy tongue such a smutty jest , thy hand such a lustful touch , and thy mind such a lascivious or covetous thought ! how hast thou thought thy self undone , when thou hast not had , what thy sensual appetite did crave ! and how raging have thy desires been after that which would ruin thee ! how loth hast thou been to deny thy self in superfluities , and to bestow them on the poor ! how hard hast thou thought it to shun such a place , where thou knewest , thou shouldst be tempted and be perswaded unto sin ! . for whether is greater , he that sitteth at meat , or he that serveth ? is not he , that sits at meat ? but i am among you , as one that serveth . how beautiful is humility ! the son of god himself is enamoured with it , tho' his business was to command , not serve , yet he chuses to serve , rather than to exercise authority ! how unlike thy saviour hast thou been , o my soul ! how proud ! how self-conceited ! how apt to prefer thy self before others ! and how apt to think better of thy self than others ! how apt to despise mean services in the church of god! and how loth to be employed in things that make for god's glory ; merely because thou hast been afraid they would blemish thy credit and reputation in the world ! how loth hast thou been to visit thy poor neighbor , or to dress his wounds , or to tend him , when destitute of friends or kindred ! what a disparagement hast thou thought it to pay respect to thine inferiors ! and how hast thou chosen the upper rooms at feasts , and other meetings , and loved the praise of men more than the praise of god! . ye are they , which have continued with me in my temptations . it is not enough to stand a blow or two , but to hold out to the end . to stay with christ a few weeks or years , and then to forsake him , is base cowardice ; yet how weary , o my soul , hast thou been of thy master's service ! how soon hast thou been tired with devotion ! how dull hath prayer made thee ! if thou hast been fervent for a few days , how soon hast thou given over ! what excellent progress didst thou make in religion , when low in the world , and how art thou changest , since prosperous fortunes have flown in upon thee ! or if thou hast believed and rejoyced in the light for a time , how hast thou in the hour of temptation turned thy back , and like an hireling fled away ! the fruit thou hast brought forth in thy youth , how hath it decayed and withered in thy riper age ! and in trouble , how hast thou laid force upon the kingdom of heaven , and yet upon thy deliverance , as flies in autumn , how hath thy piety fainted and died away ! . and i appoint unto you a kingdom , as my father hath appointed unto me . what mighty rewards doth god give for poor and mean services ! no less than a kingdom , for a few years patience in well-doing ! how should this encourage thee to work , o my soul ! how should it make thee strive to enter in at the strait gate ! yet how apt art thou to cry , there is a lion without ! there is a bear in the way ! and what if there were ? is it not worth a being torn by bears and lions , to inherit an everlasting kingdom ? what pains do men take to get a little money , or to purchase a parcel of lands , which they know not whether they shall possess above a month or two ? and yet thou hast not thought it worth toiling to inherit a kingdom , which fades not away ! . that you may eat and drink at my table in my kingdom , and sit on thrones , judging the twelve tribes of israel . how will the scene be changed e're long ! and those poor saints , which wicked men counted slaves , how will the world wonder , when they shall see them their judges ! yet how little dost thou think of that day , o my soul ! how apt art thou to put it out of thy mind , and consequently how unwilling to imitate those excellent men , that meditate in the law of god day and night ! didst thou think seriously of their preferment in the last day , thou wouldst write copies after them , and be a much harder student in that holiness , which makes them capable to judge the world , and the apostate angels ! thou dost not thoroughly believe that mighty alteration . didst thou open the eye of thy faith , and see what glory will be put upon them in that day , thou wouldst certainly be inquisitive , how to participate of the the same priviledges , and consequently be earnest in the pursuit of the same virtues and graces , whereby they run and obtain the prize . . and the lord said simon , simon , behold satan hath desired to have you , that he may sift you as wheat . how busie is the devil to ruin a sincere christian ! and hast not thou felt him busie in thy heart , o my soul , to deprive thee of the crown of righteousness , which the lord hath promised to them that strive lawfully ! hast not thou felt him busie to poison thy graces ! busie to infect thy prayers ! busie to evacuate the virtue of thy holy performances ! and yet thou hast not resisted him . how have all the avenues been set open , that that king of darkness might come in ! how hast thou hugg'd his temptations ! suffer'd him to revel in thy breast ! yielded to his evil suggestions , and been persuaded by his arguments ! he hath but beckoned to thee , and thou hast run ! how hast thou betrayed the citadel of the holy ghost ! prophaned his temple , and suffered the sanctuary to be robb'd by heathens and infidels ! . but i have prayed for thee , that thy faith fail not . thus christ prays for all true believers , that god may not forsake them . yet how dejected hast thou been , o my soul , upon the least storm that hath fallen upon thee ! how ready hast thou been to cast away thy hope ! how ready to say with sion , the lord hath forsaken me , and god hath forgotten me ! dost thou think god doth not hear the great mediators prayer for thee ? dost thou think , he can refuse his intercessions , whom he always hears ? when he heard his prayers for those , that crucified him , that god would not for that barbarous fact exclude them from hopes of salvation , will not he hear him , dost thou think , when he prays for thee , that thou mayst not be deprived of the light of god's countenance ! therefore , why art thou cast down , o my soul , and why art thou disquieted within me ! hope in god ; for i shall yet praise him , who is the health of my countenance , and my god. . and he said unto him , lord , i am ready to goe with thee both into prison and to death . a brave resolution ! for though he miscarried in the performance , yet , i doubt not , but he really spoke at this time what he thought ! but how faint hast thou been in thy resolutions , o my soul ! how loth to resolve upon a duty , that hath had some hardship in it ! how loth to resolve upon leaving a sin , in which thy profit hath been wrapt up ! how hast thou humm'd and haw'd , when thou hast been to declare thy resolution to suffer for righteousness sake ! how hast thou been frighted at the smallest danger ! thou hast , may be , resolved to suppress sin for the present , but not to reform it for the future ! to clip the luxurious branches , but not to pull up the evil tree by the root ! and what pitiful half-resolutions have these been ! how unlike st. paul , who was ready , not only to suffer , but to dye also , at jerusalem for the name of the lord jesus ! . and he said , i tell thee peter , the cock shall not crow this day , before that thou shalt thrice deny , that thou knowest me . god sees that , which man cannot see : why then , o my soul ! dost not thou shun that rock , which god sees , and says , will split thy vessel ? thou wantest such a sensual pleasure , god sees and protests , it will undo thee ; yet dost thou believe thine own appetite more than that god , who sees all things in their first principles ! he sees that such a blessing will be thy bane , and therefore wisely takes it away from thee , why then dost thou grumble ? thou think'st much of parting with a child , with such a revenue , with such an advantage , with such a friend ; but god sees , if thou enjoyest it , it will certainly tempt thee to dote upon it , and seduce thee from setting thine affections on nobler objects ; and therefore makes thee lose it . why then dost thou find fault with his providence , who certainly sees best what is most proper and convenient for thee , and gives thee that which is most wholsome , though not always what is most pleasing and palatable ? how often hast thou thought that god did thee wrong , in depriving thee of what thou lovedst most , when it was certain , that , in doing so , he did thee a singular kindness , for he saw the hurt , it would do thee ; and therefore , like a tender father , took away the knife , the unhappy instrument of thy ruine . . and he said unto them , when i sent you without purse , or scrip , or shoes , did you lack any thing ? they said , nothing . where men trust god's providence entirely , and without wavering , providence is engaged not to see them want ; yet how basely hast thou diffided this providence , o my soul ! though thou hast seen even miraculous dispensations , yet when thou hast been in danger again , how hath thy faith failed again ! what anxious cares and carkings have gnaw'd thy breast , when ravens and dumb creatures have committed themselves to god's wisdom a●d goodness ; how hath god assured thee by the various mercies and favours , he hath conferred upon thee , that he would not leave thee , nor forsake thee ; yet how little hast thou trusted to his promises ! when god hath withdrawn his hand of bounty from thee , only to try thee , whether thou wouldst stay thy self upon him ; and when the fig-tree hath not blossom'd , how hast thou presently begun to sink , o thou of little faith ! what great things would god have done for thee , if it had not been for thy unbelief , which stops his hand , and will not suffer him to do any mighty work for thee ! . then said he unto them , but now , he that hath a purse , let him take it , and likewise his scrip : and he that hath no sword , let him sell his garment and buy one . how like a father doth christ forewarn his disciples of their approaching danger , and of the mighty change of their quiet into a very dismal and calamitous estate and condition , that they may not think much of it , when it comes ! how often doth the ministers of the gospel forewarn thee , o my soul , of the change of thy prosperity into adversity , of the change of thy health into sickness , of the change of thy life into death , yet thou wilt take no warning ! how apt art thou to flatter thy self , that thy mountain shall never be shaken , that thy prosperity shall never be moved , that here thou art to continue many years , that thy health will be vigorous to the last ! how grievous , and how irksome will that change be , which foresight did not qualifie ! and how much heavier will be the burthen at last , which thou didst not believe would come upon thee ! how soft and easie would thy fall be , if thou thought'st of it aforehand ! the more unexpected thy sorrows are , the more they will gall , and that which will add to the misery , will be the remembrance of thy former dangerous security . . for i say unto you , that this , that is written , must yet be accomplish'd in me ; and he was reckon'd among the transgressors ; for the things concerning me , have an end . how rudely , and how barbarously , doth this blind world handle the best of men , and use them like transgressors ! wonder not at it , o my soul , if this be thy lot and portion , neither think the worse of god , because he suffers it ! how can it be otherwise , where men are strangers to goodness , and cannot prize it ! providence in the mean while doth no wrong ; for the enemies of god shall want no plagues in the other life , and the lovers of god no recompence . matter not , what men call or count thee here : the great day will bring forth thy innocence , as the light ; and thy righteousness as the noon-day . what , if men call thee fool , for being conscientious , as long as thy god doth count thee wise , thou losest nothing of thy reputation ! how much better is it , to be one of christ's fools , than of the number of the wise men of this world ! the children of this world are wiser in their generation , than the children of light ; but then the children of light will be found wiser in their generation too , than the other , when this life is ended . both have their time ; one here , the other hereafter . be content , o my soul , to be reproach'd and mis-represented here , for thy father , that sees in secret , will reward thee openly . . and they said unto him , lord , behold , here are two swords . and he said unto them , it is enough . where the roads are unsafe , there men carry swords and weapons about them to defend themselves against the enemy ; so is the way to heaven ; abundance of murtherers lye in wait to snatch the unwary passenger : yet : o my soul ! how loth hast thou been to arm thy self against the powers , and principalities , and spiritual wickednesses in high places , that have too often beset thee , as thou hast been travelling towards the land of promise ! how hast thou exposed thy self to their rage and fury ! what advantages hast thou given them , and how often upon that account hast thou been hurled into by-ways , and dangerous pits ! though god hath offered thee the whole armour of the spirit , yet how unwilling hast thou been to put on the helmet of salvation , and the breast-plate of righteousness , and to take the shield of faith , whereby thou mightest have quenched the fiery darts of the devil ! . and he came out , and went ( as he was wont ) to the mount of olives : and his disciples also followed him . this mount of olives , in the days of the kings of judah , was defiled with idolatry , and therefore called the mount of corruption . christ goes up to that mount to purge it by his tears and prayers . o my soul ! what hath thy heart been , but the seat of corruption ! yet how backward hast thou been to purge that fulsome stable ! what filth and nastiness hast thou suffered to gather there , and yet taken no care to remove it ! how little hast thou considered of thy saviour's promise , blessed are the pure in heart , for they shall see god! what pains hast thou taken to keep thy body clean ! but , o , how careless of a conscience sprinkled from evil works ! and is not this to be of the pharisees religion , who made clean the outside of the cup , and platter , but within were strangers to faith , judgment and mercy , and the weightier matters of the law. . and when he was come to the place , he said to them , pray , lest ye enter into temptation . prayer certainly is the best antidote against temptations , yet how averse sometimes hast thou been from this exercise , o my soul ! when thou hast gone into dangerous company , how loth hast thou been to arm thy self with prayer ! when thou hast been in trouble , how little hast thou thought of this sovereign remedy , or if thou hast made use of it , how cold , how faint , how superficial have been thy supplications ! how often hast thou had greater confidence in the arm of flesh , than in the strength of god! prayer hath chased away armies , turned to flight the host of aliens , stopt the mouth of lions , quenched the flames of fire , made the sun stand still , and the shadow go back ten degrees , hath shut and opened heaven ; and yet , how slender , how weak , how indifferent hath thy love been to this spiritual engine , which hath conquered the fort above , and even forced the almighty into pity and compassion ! . and he was withdrawn from them about a stones-cast , and kneeled down , and prayed . our saviour , when he means to pray most earnestly , retires from all company , yet how irksome hath retirement been to thee , o my soul ! what a burden hath it seemed , and how glad hast thou been , when company , or business , have call'd thee away from that penance , and given thee a diversion ! how much more pleasing have crouds and mulitudes of business , and people been to thee , than privacy ! in serious retirements thou mightest have seen the brighter goings of god , and had larger experience of his power and goodness ; but thou hast been afraid of meeting thy god in private , and by that means deprived thy self of the gracious influences , which he imparts to them , that love his company ! behold , thy redeemer bows his knees , and kneels on the cold ground to offer up his supplications to his father how strangely hast thou consulted thine ease in prayer ! how afraid hast thou been to kneel , if thou hast had no cushion ! how loth to put thy flesh to any trouble in god's service ! did the son of god prostrate himself upon the grass or earth he stood upon , and art thou afraid of hurting thy self in prayer , if thou hast not the accommodations of softness and luxury ? . saying , father , if thou be willing , remove this cup from me , nevertheless not my will , but thine be done . an excellent example ! and with the example , a command to resign our will to god's will , even in the greatest troubles and calamities . and dost thou observe this , o my soul ! art thou content with the will and pleasure of god , when he lays affliction upon thy loins ! dost thou say freely , and without murmuring , it is the lord , let him do what seems good to him ? o how hast thou repin'd sometimes ! how impatient hast thou been under thy chain ! how unwilling to submit to the hand of god! how forced hath been thy humiliation ! where hath been thy belief of god's wisdom and goodness ! if thou believest god to be infinitely wise ; and consequently , that what he sends on thee , is most wisely order'd , why dost thou murmur ? if thou believest him to be infinitely good , and therefore intending all that happens to thee for thy good , why dost thou think , the ways of the lord are not equal ? . and there appeared to him an angel from heaven , strongth'ning him . if this blessed minister of heaven did comfort him with words , we must suppose , he humbly besought him to look upon the glory set before him , and reflect on the vast good , that would arrive to all mankind by his passion , and that he encouraged him to go on with the great work of redemption , o my soul ! and hath not thy god sent an angel to thee , a minister of his word in thy afflictions , and encouraged thee by the hopes of eternal glory to bear up , and to be undaunted under all the waves and billows that went over thee ! nay , hath not thy god himself suggested to thy mind , what benefit thy affliction would yield , what peaceable fruits of righteousness , what hatred of sin , what love to holiness , and what humility it would produce ! and yet none of these have been able to keep thee from sinking ! how sensual is thy mind ! how earthy are thy affections ! what polishing , what refining do they want yet ! and yet if affliction , which is the furnace that must purifie the gold , will not do it , what can be supposed to do it ! . and being in an agony , he prayed more earnestly : and his sweat was , as it were , great drops of blood , falling down to the ground . see , o my soul ! how thy sin presses the son of god! see how great the horror of it is ! that it forced him into agonies , and these agonies vent themselves in a bloody sweat ! he saw the wrath of god , that flaming sword which hung over thee , the revenging arm that god shook against thee ! he saw the hell , thou hadst deserved ! the torments thou hast merited ! the agonies , thou hadst involv'd thy self in ! he saw thy sins in their full latitude and extent , what encroachments they had made on the divine nature , what affronts they had offer'd to the great majesty of heaven ! being very sensible of the infinite purity of god , he saw the dreadfulness , the monstrousness of thy transgressions , which had made war with that divine purity ; he saw the fire and brimstone , the everlasting furnace , the burning lake that was design'd to be thy recompence ; he saw it and trembled , he saw it and stagger'd ; he felt it , being infinitely compassionate , and feeling it , laboured to shake it off , and to get from under it ; and as he struggles with the load , his sacred body breaks forth in a strange kind of sweat. didst thou ever consider , o my soul , what thy sins did cost ? hadst thou considered it , how couldst thou have been so merry , so blithe , so jocular in the commission ? . and when he rose up from prayer , and was come to his disciples , he found them sleeping for sorrow . strange ! sleep should oppress people when they have death before them ! yet , why wonderest thou , o my soul , when thou hast slept securely at the very gates of hell , in the suburbs of destruction ? how hast thou even shorted in sin , when the messengers of god have cried out , fire , everlasting fire ! over thy head ! how quiet hast thou been , how secure , how jolly , when the fiends have been about thee , as the philistines about sampson ! how hast thou played , and laughed , and smiled , when the eternal wrath of god hath been ready to seize on thee ! how was it , that thou wert not afraid ! how was it , that thou didst not give a start in the midst of thy slumber ! what if thou hadst awaked in hell ! . and said unto them , why sleep ye ? rise , and pray , that ye enter not into temptation . indeed , sleepiness and idleness is the devil's opportunity to persuade us into sin. had the disciples prayed , instead of sleeping , 't is possible they would not have fled when they saw danger nigh : and hath not the devil prevailed with thee by idleness , o my soul ? when thou hast , with david , taken thy rest and ease , hath not satan brought a bathsheba to thee , and thrown some ill thought into thy mind ? when thou hast not known how to spend thy time , hath not the enemy made thee swallow the dangerous bait ? when thou hast stretched thy self upon thy couch , and indulged thy self , hast not thou selt then thy love to god decay , and thy affections to the world to increase , and thy faculties to dissolve into vanity and voluptuousness , and contempt of better things ? . and while he yet spake , behold , a multitude ; and he that was called judas , one of the twelve , went before them , and drew near unto jesus , to kiss him . what a change is here ! from christ's purse-bearer , to a leader or captain of thieves and murtherers ! and , o my soul , what a mighty change hath there been sometimes in thy spiritual condition ! from a zealous saint , how often hast thou deflected into formality and hypocrisie ! from holy heats , thou art fallen into lukewarmness . how vigorous wast thou once in prosecuting thy eternal happiness : and how hast thou fainted afterward ! once thou didst lay force upon the kingdom of heaven : of late thou hast laid force upon the kingdom of darkness , storm'd hell , and invaded damnation . once thou wast a strict observer of religious severities : how loosely hast thou lived of late ! once god seem'd to have thy heart : but did not sin and the world possess it afterwards ? dull , blockish soul ! was god beautiful and delightful heretofore , and hath he ceased to be so now ? . but jesus said unto him , judas , betrayest thou the son of man with a kiss ? and hast not thou thus betrayed him , o my soul , even with a false and counterfeit devotion ? hast not thou too often pretended god's glory , when thou hast sought thine own ? and seemed to be zealous for religion , when it was only thine own private interest thou didst aim at ? hast not thou professed love to the holy jesus , when at the same time thou hast most basely affronted him ? hast not thou drawn nigh unto him with thy lips , when in thy conversation thou hast denied him ? hast not thou told him sometimes that thou repentest , when thou hast been loth to part with thy darling bosom-sin ? hast not thou kneeled under his cross sometimes , to express thy veneration of him , when , in good truth , thou hast conspired against him with his enemies ? hast not thou maintain'd thy league with sin , while thou hast pretended , by thy bowing to the son of god , that that league was broken and dissolved ? what perfidiousness , what treachery , what dissimulation hast thou been guilty of ! canst thou think of it , and not be concern'd ! . when they which were about him saw what would follow , they said unto him , lord , shall we smite with the sword ? what preposterous means and ways do men make use of , to effect their deliverance ! these poor men hope to do wonders by smiting with the sword : a way neither warranted by any command of god , nor profitable . so the jews , in jeremy's time , thought there was no way for them to escape , but by fleeing into the land of egypt . and , o my soul , hast thou not very often , out of mistrust of god's providence , made use of wrong means to compass thy safety ? how hast thou thought to be rid of thy calamity by telling a lye , or by acting against thy conscience ! how hast thou thought sometimes to redeem thy credit with vain people , by complying with their sins ! and when thou hast been under some distress , how hast thou endeavoured to get out of it , by abusing thy neighbour , or by reviling those that reviled thee ! when thou hast been groaning under poverty , how hath the devil suggested to thee , to mend thy condition by cheating , and thou hast obey'd the motion ! what comfort canst thou take in a deliverance compassed by sin ? or what satisfaction in a rescue effected by the devil's means ; at least , by doing things acceptable to him ? . and one of them smote the servant of the high priest , and cut off his right ear. when we do things of our own heads , without any command from god , what inconveniencies do we run into ! these unwary men smite , never staying for christ's answer . o my soul ! thus thou hast rushed into dangerous actions and enterprizes , without consulting the oracles of god ; and hast taken it for granted that they were lawful , because thou didst apprehend them to make for thy interest . thus hast thou ventur'd upon some recreations , which , upon pondering the rules of the gospel , would have been found contrary to the law of god ; and hast run into play-houses , without consulting with any serious men , whether it be agreeable to the will of christ ; and hast made nothing of thy vain and fantastick dresses , and all because thou wouldst not examine the particulars , which the lord thy god requires of thee . what a decay hast thou thereby brought upon thy vertues ! and how hath thy sense of god abated upon this imprudent behaviour . . and jesus answered , and said , suffer ye thus far . and he touched his ear , and healed him . here we have an excellent pattern of doing good for evil . o my soul , how backward hast thou been to this great duty ! how hast thou studied revenge upon the least affront or injury , whether real , or imaginary ! how hast thou fretted and fumed , when men have crossed thy humour , will , or inclination ; and contrived immediately which way thou mightest be even with the offender ! oh , what a stranger hast thou been to loving thy enemies , and doing good to them that have hated thee ! when a neighbour hath displeased thee , presently thy kindness hath ceased , and the stream of thy bounty hath stopp'd ; as if thy saviour had neither shewn thee an example , nor given any precept to the contrary : and yet thou hast pretended to be a christian. but wherein hast thou done more than others ! wherein hast thou exceeded the righteousness of scribes and pharisees ; nay , the righteousness of pagans ! if thou dost good to them that do good to thee , what thanks hast thou ? for sinners also do even the same . . then jesus said unto the chief priest , and captains of the temple , and the elders which were come to him , be ye come out as against a thief , with swords and staves ! see how these wretches arm themselves against omnipotence ; as if christ , if he would , could not , with a breath , have broke their swords , and snapped their staves in sunder . how secure hast thou thought thy self , o my soul , against the vengeance of heaven , when riches have flown in upon thee , and thy friends have been multiplied ! how little hast thou regarded men's threatnings , and , what is more , god's anger , while thy years have been crowned with wealth , and waters of a full cup have been wrung out unto thee ! this hath tempted thee to sin with a lawless freedom ; and made thee think , god was afraid to sink thy vessel , because its sails were of silk . alas , how easily could god have made thee know the vanity of these cobwebs ; and with the least blast blown thee up , and sent thee , with thy riches , to the vault of outer darkness ! neither treasures nor attendants can keep out a revenging arm : and it is but a childish attempt to get a strong guard about us , that god's rods and axes may not reach us . . when i was daily with you in the temple , you stretched forth no hands against me ; but this is your hour , and the power of darkness . darkness , indeed , must have very great power , where it can encourage men to fight against god. and , o my soul ! hast not thou found such a thing as darkness in thy understanding , and such darkness as hath made thee resist god's holy spirit , and sin against god with a stiff neck , and with an high ●and ! what gross conceits hast thou harboured of almighty god! how hast thou sometimes thought him to be altogether such a one as thy self ! and when thou hast obstinately continued in walking after thine own heart in despite of all , that could be alledged to the contrary , hast not thou sought against thy great creator , and blessed redeemer ? how ignorant hast thou been of the ways and nature of god! nay , how pleasing hath that ignorance been to thee ! how hast thou rejoyced in it , and thought thy self wise for talking at random of almighty god , as blind men do of colours ! if this was not to be under the empire of darkness , what could deserve that name ! . then took they him , and led him , and brought him unto the high priest's house , and peter follow'd afar off . peter follows asar off , loth to run himself into danger : such hath been thy following of christ , o my soul ! cowardly , afar off , tremblingly , with fear , and pusillanimity ! if christ deserves not thy venturing all , even life it self , what dost thou profess thy self a christian for ? he , that hath promised to give thee everlasting life , doth not he deserve the voluntary loss of thy temporal life ! o , how hast thou been afraid , when thy conscientiousness hath drawn thee into any inconvenience ! how afraid hast thou been of doing things he hath commanded , when they have seemed to be prejudicial to thy interest ! so far as thou couldst safely profess , and practice the rules of goodness , so far thou hast ventured ; but when any trouble hath been like to arise upon the account of that goodness , o how hast thou drawn back , or served thy god by halves , and with reserves ! and is this a just ground for thy hopes of heaven ! is this a foundation firm enough to build thy expectations of a future kingdom on ! o , be ashamed of thy cowardice , and take heed that no man take thy crown ! . and when they had kindled a fire in the midst of the hall , and were set down together , peter sate among them . unhappy peter , to sit down with ill company , which were like to draw him into sin ! o my soul , how often hast thou imitated this unwary apostle ! how hast thou thrust thy self into loose company , and what hast thou got by it , but death and ruin ! how safe mightest thou have been , hadst thou withheld thy foot from such society ! these have made thee vain in thy talk , frothy in thy thoughts , uncircumspect in thy actions ! how have thy holy heats been cool'd by such companions , thy piety stabb'd , thy conscientiousness turn'd out of doors , thy seriousness lessen'd , thy boldness increased , thy modesty chang'd into confidence , and thy former watchfulness into sinful security ! this thou hast felt , this thou hast seen , and yet hast hanker'd after such familiars , and thought thy self undone , if thou couldest not enjoy their friendship ! this hath made holy discourses tedious to thee , and the conversation of self denying men , irksom . this hath made thee impatient of better society , and wish thou mightest not meet them , for fear their sobriety should be a secret reproof of thy looser carriage . . but a certain maid beheld him , as he sate by the fire , and earnestly looked upon him , and said , this man was also with him . this maiden looks upon peter , and knows him , and proclaims it in her discourse ! what injuries do we do to our neighbours , by giving our selves liberty to censure their actions and behaviour ! hath not this been thy sin , o my soul ! how hast thou spent thy time in talking of thy neighbors actions , and while thou hast found fault with this and that particular , which thy neighbour did , and hast proclaimed his infirmities , reviled his weakness to the company thou hast been in , and hast found nothing to discourse of , but what this or the other body did ! how hast thou wronged thy neighbor's reputation , and sometimes hindred men from doing good to him ! and how often hast thou told lies of him , either aggravated his faults , or misreported his behaviour , or put a wrong construction on his words ! and , o my soul ! how little hast thou regarded the omnipresence of god , and how mightest thou have prevented all this , by pious conferences ! had thy mind been set upon spiritual things , how couldst thou have run out into this licentiousness ? and , o how careless hast thou been of that rule of equity ! what you would have other men do to you , do ye even so to them . . and he denied him , saying , woman , i know him not . what peter said falsely of his master , hath been verified too often in thee , o my soul ! for whatever thou hast pretended , thou hast not truly known him ? and that which makes thy ignorance more heinous , is that it hath been wilful . how shouldst thou know him , when thou hast been loth to read his word , to pray fervently , and to converse with those who would have brought thee to a right knowledge of him ! thou hast contented thy self with a superficial knowledge , but hast not so known him , as to know the power of his resurrection . hadst thou known him aright , thou wouldst have felt his operations in thy breast , and long'd to be at peace with him ! is it possible to know his beauty , and not to be enamour'd with him ? or his perfection , and not to love him ? or the fulness of joy at his right hand , and not to cry , lord , for ever give me to drink of this water ! . and after a little while , another saw him , and said , thou art also of them . and peter said , man , i am not . see , how when one temptation is off , another comes . and is not this an emblem of thy warfare , o my soul ! when a temptation to uncharitableness hath taken its leave , another to pride hath risen ; when that hath seemed to be withdrawn , another to sinful security hath appeared ; and when this hath retired , another to mistrust god's providence hath discovered it self ; when this hath been taken away , another to envy hath succeeded ; or if this hath made no impression , another to neglect of thy duty hath follow'd ; and yet how safe hast thou thought thy self , when one storm was past ! how hast thou suffered the next suggestion to prevail with thee , after thou hadst couragiously resisted the former ! how hast thou sunk under the second and third assault , when , in the first , thou seemedst to be invincible ! how mightest thou have shamed the devil by a continual resolvedness whereas , now he can boast of his triumph over thee , and thou art left to bewail thy inconsiderateness ! . and about the space of one hour after , another confidently affirmed , saying , of a truth , this fellow also was with him , for he is a galilean . how peremptory and confident is malice ! how doth it turn mere probabilities into certainties , and surmises into realities ! and , o my soul ! hast thou never dealt so with thy neighbour ! when thou hast cherished a grudge against him , how quickly hast thou spied faults in his actions ? and if thou hast seen but the shadow of an error in him , how hast thou presently aggravated it , and of a mole-hill made a mountain , and improved a likelihood into strong asseverations ? how hast thou discovered thy ill nature in such actions ! and though other men , perhaps , have taken no notice of thy sinister aims , yet hath not thy god seen thy heart , and noted thy secret sin in his book ! and having set it down , will he not produce it in the last day , ( if thy return be not speedy and serious ) to thy everlasting confusion , there being nothing secret , but what will be made manifest in that day , when god shall judge the secrets of men's hearts by the gospel ? . and peter said , man , i know not what thou sayest : and immediately while he spake ; the cock crew . what excellent teachers are dumb creatures ! the cock here teaches peter , and puts him in mind of his unwatchfulness ! how often hast thou been instructed , o my soul , by such creatures ! and yet thou hast not been the better for it . the lamb hath taught thee meekness , yet thou hast been angry and cholerick ! the serpent hath taught thee wisdom , yet thou hast continued foolish and imprudent ! the ox knows his owner , and the ass his master's crib , yet thou hast not considered , what vast mercies thy great master hath poured out upon thee ! the stork , the crane , and the swallow , return at their appointed time , yet thou hast not returned to thy god at a time , when he hath earnestly waited for thy conversion ! the bee and ant teach thee industry , yet how lazy hast thou been in the work of thy salvation ! the dog teaches thee fidelity ; yet how unfaithful hast thou been to god , and to thy conscience ! the snail teaches thee slowness to wrath , yet how hast thou broke forth into unruly passions ! how many ways hath god taught thee , and yet how loth hast thou been to be instructed ! . and the lord turned , and looked upon peter , and peter remembred the word of the lord , how he had said unto him , before the cock crow , thou shalt deny me thrice . o my soul ! how often hath christ looked upon thee , and thou hast turned away thine eyes from him ! he hath looked upon thee in his word , and yet thou hast not minded him ! he hath looked upon thee in the holy sacrament , yet thou hast taken no notice of it ! he hath looked upon thee in thy afflictions , and yet thou hast not seen him ! hadst thou observed his looks , thou wouldst have remembred his sayings , and his precepts , and done them ! perhaps thou hast remembred his words , but thou hast not considered the sense of them ; or if thou hast considered the sense , thou hast thought it did not belong to thee ! o how willing hast thou been to transfer thy sin from thy self to others ! what would not the damned in hell give , for such a gracious look of the lord jesus , as thou hast had sometimes ! and canst thou make light of that , which those unhappy spirits would prize at a mighty rate ! . and peter went out , and wept bitterly . what a blessed sight is this , to see a penitent sinner weep ! how hard-hearted hast thou been under thy sins , o my soul ! not a drop hath distilled from the rock of thy heart , even after presumptuous sins . while other saints have water'd their couches with their tears , thine hath been dry . thou hast wept upon the reading of a romance ; and canst not thou weep at the true history of thy saviour's passion ? thou canst weep for the loss of a father ; and canst not thou weep at the remembrance that thy father and redeemer died for thee ? thou canst weep under a great burthen ; and cannot the great load of thy transgressions make thee weep ? thy sins are as great as other men's ; why shouldst not thou weep as other men ? shouldst thou be so unhappy as to drop into hell , thou wouldst weep day and night ; and shouldst not thou weep now , to prevent those vain and unprofitable tears ? alas , my soul ! thou hast made thy self merry with thy sins ; how is it possible thou shouldst weep for them ? oh , think what thy master hath said , blessed are they that weep and mourn now , for they shall laugh at last ! . and the men that held jesus , mocked him , and smote him . and dost thou think that those were the only men that ever mocked the lord jesus , o my soul ? what thinkest thou of thy mock-fasts , and of thy mock-prayers ? when thou hast fasted sometimes , hast not thou pretended sorrow for thy sins , when at the same time thou hast been loth to part with them ? hast not thou professed grief for thy lusts , when at the same time thou hast hugged them as thy darlings ? hast not thou given god the shell of thy duties , without the kernel ? and hast not thou prayed sometimes to be rid of secret corruptions , while thou hast hoped god would not hear thee ? what vows hast thou made in trouble , and how forgetful hast thou been to pay them ? thou hast promsed hecatombs ; and at last , like that foolish merchant in the fable , laid a few dates upon god's altar : and is not this mocking of god , and in a very high degree ? . and when they had blindfolded him , they stroke him on the face , and asked him , saying , prophesie who is it that smote thee . what dreadful sins doth brutish ignorance put men upon ! sins that , were their eyes open , would make their hair stand an end ! had these wretches known who it was they abused thus , it would have precipitated them into the gulph of sorrow and despair . o my soul , how is it that thou dost not quake to think of the sins thou didst commit in thy ignorance ! how didst thou laugh at sins , which have made other good men weep rivers of tears ! how bold hast thou been in the affronts of the divine majesty ! affronts , at the thoughts of which some saints have swoon'd , and yet thou canst think of them at this time without indignation . thou wouldst , indeed , commit them no more , 't is like ; but how should the very remembrance of them strike terrour into thy mind , and make thee wish for fountains of water to bewail them ! . and many other things blasphemously they spake against him . how restless is sin ! it cannot stop , it must roll on from one precipice to another . one would think these desperate men had done enough when they had mocked him , but they cannot hold ; the master they serve , leaves them not , but prompt ; them on to greater villanies and abuses : and dost not thou remember something like this in thy self , o my soul ? when thou hast engaged in a sin that hath been heinous and dreadful , hath not that sin wanted support from other sins ? and hath it not forced thee to call in other follies to maintain it ? how hast thou defended thy theft or uncleanness with a lye , and that lye with another lye , and the second lye with an imprecation , and that imprecation with a constant asseveration of the same falshood ! how hath one ill word brought in another ! and how hath the neglect of charity provoked thee at last to malice and injuriousness ! . and as soon as it was day , the elders of the people , and the chief priests , and the scribes , came together , and led him into their council . what haste do these men make to ruin their immortal souls ! for fear they should not dye their souls with a guilt deep enough , they get up early . and do not these men's proceedings put thee in mind , o my soul , of the haste thou hast made to everlasting destruction ! how early hast thou got up to offend thy god! how often hast thou begun the day with vain and sinful thoughts ! how often hath the first word thou hast spoken in the morning been an ill name , or an angry expression ! how often hast thou made it thy first contrivance in the morning , how to be revenged on such a person ; and , as soon as it hath been day , hast gone and executed thy premeditated malice ! and hast not thou done so as to other sins ? how early in a morning have thy lusts ingrossed thy thoughts , as if thy first thoughts and actions had been the devil's due , and that god were to have his leavings ! . saying , art thou the christ ? tell us : and he said unto them , if i tell you , you will not believe . and hath not this been thy temper , o my soul ? how often hath god told thee that thou art in danger , and yet thou wouldst not believe ! how often hath he assured thee that thou canst have no share , no benefit in christ's merits , except thou repentest ; and yet thou wouldst not believe ! how often hast thou been told , that christ died , that thou mightest die to sin ; and yet thou wouldst not believe ! how often hath the spirit of god endeavoured to convince thee , that except thou dost examine thy self , whether thou art in the faith , or no , thou canst not be sure of salvation ; and yet thou wouldst not believe him ! oh , how often hath it been proclaimed in thine ears , that thou canst not love god , except thou prefer his will before thy gain or pleasure ; and yet thou wouldst not believe ! and whom couldst thou blame , if god should condemn thee as an unbeliever , who hast resisted the known truths of his most holy oracles ? . and if i also ask you , you will not answer me , nor let me go . thus hast thou dealt with thy conscience , o my soul ! thou hast neither permitted it to censure thy actions , nor suffer'd it to ask thee any question . when thou hast done something amiss , and it hath checked thee , how hast thou dashed its reprehensions ! when it hath condemned thy pride and censoriousness , how hast thou bid it meddle with its own business ! how often would it have asked thee , which way thou hopest to be saved ; and thou hast turned away from the motion ! how often hath it been ready to demand of thee , whether the courses thou takest are agreeable to the rules of the gospel ; and thou hast presently diverted the suggestion ! nay , how often hath it actually expostulated with thee , why no warning , no threatning , could prevail with thee ; and thou hast put it off , like felix , to come and discourse with thee another day , when thou art more at leisure ! . hereafter shall the son of man sit on the right hand of the power of god. o my soul ! thou hast been , in a manner , as confident of thy sitting at the right hand of god , as christ himself ; yet without any solid ground . oh , how ready hast thou been to apply the promises of the gospel , without regarding whether thou didst fulfil the required conditions ! how often hast thou flatter'd thy self , that thou shalt see god in glory , when , at the same time , thou hast lived in sins which exclude men from the kingdom of heaven ! see , through what sufferings the son of god enters into his glory : and canst thou think thou shalt reign with him , except thou suffer with him ? before he took possession of his kingdom , he fought his way through all opposition : and canst thou hope to be conformable to him in bliss , except thou art content to be conformable to him in his work and labour of love ? . then said they all , art thou then the son of god ? and he said unto them , ye say that i am . this question , which the priests and elders among the jews put captiously to our master , the lord jesus , i have reason , o my soul , to put to thee in good earnest : art thou a child of god , or not ? if thou art , what mean the vanities thou doatest upon ? what means that fondness of the world , that fills the chanels of thy heart ? what means thy averseness from imitating the primitive saints in their self-denials ? if thou art a child of god , why wilt not thou be governed by the spirit of god ? why hath thy sensual appetite so much power over thee ? and why art thou so loth to be holy , as thy father in heaven is holy ? if the actions of a child of god are no part of thy life , how dwells thy heavenly father's nature in thee ? and when all the children of god must strive to have the same mind in them , which was in the son of god , how comes thy mind to be so carnal , and so wedded to things below ? . and they said , what need we any farther witness ? for we our selves have heard it of his own mouth . vvhat these men say maliciously of christ , god may too truly say of thee , o my soul ! what need is there of any farther witness , when thine own mouth bears witness against thee ? wert thou to appear before the great tribunal at this instant , how justly might god condemn thee by thine own confessions ? how justly might he say to thee , thou didst confess that heaven is not to be got with a wish : why then wouldst not thou bestow more care and pains about it ? thou didst confess , that thou canst do any thing in the world for profit sake , sit up at night , work hard , go tedious journeys , put thy self to a great deal of trouble for a sum of money : why then wouldst not thou bestir thy self for far greater profit , even an eternity of joy and glory ? thou didst confess , that he that would not work , deserved not to eat : and how then canst thou expect to enjoy the bread of life , even my everlasting kingdom , when thou didst not care for working ; and couldst do more for twenty or forty shillings , than for the everlasting riches ? the xxiii chapter of st. luke's gospel paraphrased . . and the whole multitude of them arose , and led him to pilate . among this multitude , no doubt , were some who formerly cried hosannah to the son of david : but how variable is mankind in their devotion ! and , o my soul ; dost not thou see thy self in this glass ? how fickle and inconstant hast thou been in thy religious temper ! sometimes fire , then ice again ; sometimes hot , then cold again ; sometimes diligent in prayer , then careless and supine again : and is this agreeable to thy great master's temper , who loved thee to the end ? should thy god love thee at this rate ; love thee to day , and forsake thee to morrow , where wouldst thou hide thy head in the day of battel ? . and they began to accuse him , saying , we found this fellow perverting the nation , and forbidding to give tribute to caesar ; saying , that he himself is christ , a king. this was nothing but a downright lye ; for he had not only paid tribute for himself and peter , but charged the spies that were sent unto him , to give to caesar the things that were caesar's : but their interest is maintain'd by the untruth , and therefore they make nothing of the sin. o my soul , how little hast thou stood upon a lye , when thy interest hath seemed to require it ! and to clear thy self , how regardless hast thou been of speaking truth of thy neighbour , and thy self ! how little hast thou regarded the god of truth , whose eyes were upon thee , and who saw the falshood and perverseness of thine heart ! thou hadst need , for the future , redeem thy time , and speak the truth from thy heart , whatever thou sufferest and losest by it . and let a good conscience be ever dearer to thee , than the breath and good opinion of men ; for mark the perfect man , and behold the upright ; the end of that man is peace . . and pilate asked him , art thou the king of the jews ? and he answered him , and said , thou sayest it . how often , o my soul , hath christ asked thee this question , am not i thy king ? thou hast , indeed , answered with thy lips , that he is : but how far hath thy heart been from him , and how loth hast thou been to be govern'd by him ? how boldly hast thou sometimes thrown off his yoak , and how unwilling hast thou been , that this man should reign over thee ? canst thou have a better prince to rule thy thoughts , and words , and actions ? did ever any miscarry under his rule ? and canst thou think , thou shalt ? . then said pilate to the chief priests , and to the people , i find no fault in this man. an heathen finds no fault in christ jesus : yet , hast not thou , o my soul , found fault with him , when thou hast disputed his precepts , thought them hard and troublesome , and his commandments grievous ? hast not thou blamed him in so doing , when thou hast thought that he hath not consulted thine ease , nor considered thy circumstances , and tied thee up to hard meat ; hath not this been harbouring strange thoughts of him ? can he that is the fountain of wisdom , do any thing that is irrational ? or canst thou think he did not design thy good , when he commanded that which crosses the inclinations of flesh and blood ? and ought not this to make thee say to him for the future , speak , lord , for thy servant hears ? . and they were the more fierce , saying , he stirreth up the people ; teaching throughout all jury ; beginning from galilee , to this place . and must thy stirring up the souls of men to love their god , my dearest lord , be called sedition ! oh , then let there be such sedition , and such uproars , in my soul. let there be a perpetual contrariety betwixt the flesh and the spirit in me , that my spirit may never yield to the evil motions of the flesh : stir up my soul , to stand up for thy honour and glory : commence a war within me , whereby i may be engaged to fight for him , who hath redeemed me from the power of the grave , and given me a title to immortality . . when pilate heard of galilee , he asked , whether the man were a galilean ? a galilean was a nick-name : and when the jews called one a galilean , they meant an inconsiderable person how meanly doth pilate speak of thee , my blessed jesus ! but he knew thee not . had he been sensible of thy divinity , he would not only have spoken of thee with the highest respect and veneration , and fallen down before thee ; but wonder'd at the mystery , that the creator should thus suffer himself to be abused by his creatures ; and be content to be made an object of their scorn , whose souls and bodies he might have lash'd with eternal fire . ignorance wanders in the dark , and passes by that medicine which is of greatest use , and yields the greatest comfort . oh , drive that darkness from my mind ; and let me know nothing with that delight and satisfaction , as i do thee , my jesus , thee my crucified redeemer . . and as soon as he knew that he belonged to herod's jurisdiction , he sent him to herod , who himself was also at jerusalem at that time . pilate intended to have herod's opinion of christ. which was just as if two blind men should judge of colours , or pretend to guide one another ; by which attempt they both fall into the ditch . o jesu ! what could herod judge of thee , that knew not thy glorious designs , nor had any knowledge of thy spiritual kingdom ! the things of the spirit are foolishness to the natural man. so they have been to me : before i knew what the riches of thy grace were , i had strange thoughts of holiness , and looked upon it as a needless thing . i prize it now ; thanks be to thee , who hast open'd mine eyes , and not suffer'd me to continue in the shadow and valley of death . . and when herod saw jesus , he was exceeding glad ; for he was desirous to see him of a long season , because he had heard many things of him , and he hoped to have seen some miracle done by him . sure , this man knew not what a miracle was , nor the end for which those wonderful works were wrought . could the vain king think , my blessed lord , that thou didst work miracles , to make men sport ; which were the seals of heaven , affixed to thy sacred doctrine ? o lord , i long not to see thy former miracles wrought over again ; only one miracle i beg thou wouldst work in me , and turn my heart of stone into an heart of flesh , and expel the leprosie of sin out of my soul ; which if thou wilt grant , i will speak of thy marvellous acts , and my mouth shall shew forth thy praise : in the congregations of the saints will i bless thee . . then he questioned with him in many words ; but but he answered him nothing . no doubt , the questions were trivial , and below the gravity and holiness of my saviour . had he asked , what he should do to be saved ? none would have given a speedier answer . o my jesus ! how wouldst thou have embraced the opportunity , and received the inquisitive man with the same tenderness that thou didst the humble publican ! but the questions , no doubt , were mean and ridiculous , and such as men put to fortune-tellers : they deserved no answer . by thy silence , o my lord , thou teachest me how to behave my self upon the like occasions ; when men ask impertinent questions about religion , with an intent rather to cavil , than to be edified : in such cases , let me keep my mouth as with a bridle ; but let my lips be ever open , and ready to give an answer to every man that doth ask me a reason of the hope that is in me , with meekness and fear . . and the chief priests and scribes stood , and vehemently accused him . vvhat could they accuse thee of , o thou king of saints ! all that they could charge thee with , was , that thou hadst healed their sick , and cured their blind , and dispossessed their demoniacs , and taught them the way to eternal happiness . and was this a crime , which men of ingenuity would have thought the greatest mercy ? but envy draws the goodness it sees in others , with a very black and soure face ; and because it self springs from hell , derives the sweetest actions of its neighbours from the same original . o my lord , do but in my soul what thou hast done in judea ▪ and i will own thee as the author and fountain of my happiness . let envy and strife die in my soul , that confusion and every evil work may die there too ; and my heart may become an habitation of peace , for the prince of peace to rest in for ever . . and herod , with his men of war , set him at nought , and mocked him , and arrayed him in a gorgeous robe , and sent him again to pilate . great indignity ! to dress him like a fool , and then to send him , with the noise and hissings of the people about him , through the streets , back again to pilate ! what patience was here ! who , among the children of men , that had power in his hand to be revenged on such contempt , would have born this with equanimity ? for there goes nothing nearer the heart , than contempt ; especially , in persons innocent and great : but not the least discontent is seen or heard in thee , under all this mockery , my dearest lord. it was to shew me an example ; and to let me see , that there is no walking to heaven on carpets , and a foot-cloth . it was an act great and heroic ; and heaven , that judged of thy patience and contentedness , saw greater valour in that act , than in all the martial enterprizes of herod and his soldiers . lord , make me ambitious of the same conquest : and let me never think my self to be like thee , till my passions be subdued to faith and reason . . and the same day pilate and herod were made friends together ; for before they were at enmity between themselves . a strange friendship , which is made by dishonouring god , and hath sin and impiety for its foundation ! such friendship the world is acquainted with ; and men become friends one to another , because they agree in committing sins much of the same nature and size . this makes drunkards kind : and one ill man takes the other to be his friend , because he wills and nills the same . two carnal humours are alike gratified ; each counts vertue needless or burthensome , but sin and extravagance is the diversion and business of both . o my soul , come not thou into their secret : unto their assembly , mine honour , be not thou united . but thy friendship , sweet jesu , is that my soul longs for : if thou be my friend , i need no more . thou art more than all the friends i have in the world. where-ever i am , be thou my friend ; while i live , when i die , when i leave this world , and when my soul must appear before thy tribunal ; and i shall never be confounded . . and pilate , when he had called together the chief priests , and the rulers , and the people , he calls both priests and people together , because they were of one mind . men agree more in sin , than in goodness ; and wickedness unites them more than religion . o jesu ! if all men would tread in thy steps , and follow thy precepts , what an happy world would there be ! yet , even those that pretend to be of thy religion , hate one another , and are divided more than jews and infidels . oh , when shall that happy day come , that we shall all be of one heart , and of one soul ! no religion gives greater or better rules for charity and union , than that which thou hast taught mankind . oh ▪ give me that charity which bears all things , and endureth all things : unite my heart unto thee , that i may fear thy name : plant thine own sweet temper in me , that i may reign with thee for ever . . said unto them , ye have brought this man unto me , as one that perverts the people : and behold , i have examined him before you , and have found no fault in this man , touching those things whereof ye accuse him . how doth this man labour to convince the wicked jews of their errour ! o my blessed master ! what pains hast thou taken with me , to convince me of my faults , and i have , notwithstanding , been loth to know them ! what checks hast thou given me for my pride and passion ; and i have drown'd them , and passed them by , without taking notice of them ! when i have neglected a duty , how hast thou , by suggestions , and setting the examples of thy saints before me , endeavoured to withdraw me from my omission ! oh , let me frustrate thy pains no more : let it not be said , that i was deaf to thy admonitions . when thou drawest me , let me follow thee : when thou leadest me , let me walk in the way thou chusest for me ; that i may come at last to enjoy thee with thy saints , and those who through patience have inherited thy promises . . no , nor yet herod ; for i sent you to him , and lo , nothing worthy of death is done of him . o blessed saviour ! even thine enemies must justifie thee . thy innocence was so bright and illustrious , that impiety it self could not charge thee with any errour . and when even thy foes do vindicate thy cause , i , that pretend to be thy friend , must not be backward to assert thy honour and glory . let me justifie thee by mine actions ; and believe , that i cannot honour thee more , than by adorning thy doctrine in all things . let my good works bear witness that i honour thee ; and , in the midst of a crooked and perverse generation , let me sanctifie thee in my heart and life ; that whereas men speak evil of me , as of an evil-doer , they may be ashamed that falsely accuse my good conversation in christ jesus . . i will therefore chastise him , and release him . he had not deserved so much as chastisement ; yet the judge , being desirous to save him from the creator danger , inflicts this upon him , for a shew , rather 〈◊〉 out of malice . even wicked men sometimes have good desires and purposes ; so had i before i knew thee , my dearest lord ; but those purposes came to nothing . i purposed often to mend my life , but temptations were stronger than my purposes ; and when they came , i fell . this sickness , lord , i am still apt to fall into ; and though by thy grace i act sometimes according to my good intentions and resolutions , yet how often do i miscarry in this point ! lord , give me not only good inclinations , but courage to perform them too . oh , let me not think it enough to entertain good wishes in my soul ; but make them so strong , that the good i intend and purpose , may break forth like the sun from a cloud , into a perfect day . . for of necessity he must release one unto them at the feast . vvhen the paschal lamb was to be killed , the jews had a prisoner released , to confirm the memory of their deliverance from the house of bondage . o lamb of god! when thou diedst , thou openedst the prison-door , for all mankind to come out : thou didst proclaim liberty to all men , captivated by sin and the devil . o wonderful release ! this makes me admire how men , after this liberty procured for them by thy death , should yet be fond of their prisons still , and delight in slavery , and the bondage of iniquity . oh , bring my soul out of prison , that i may praise thy name : the righteous shall compass me about , when thou shalt deal bountifully with me . . and they cried out all at once , saying , away with this man , and release unto us barabbas . a monstrous choice ! to prefer a man before god , a son of death before the lord of life , a malefactor before innocence it self , a murtherer before the saviour of the world , darkness before light , a villain before the son of god! yet , blessed jesu , such a sad choice i have made too often , when i have preferred the cares of the world before the better part ; and while i have condemned these wicked men , and been in a kind of passion to see and hear of their impiety , have unawares sunk into this sin my self , by preferring a trifle before thy will , and a foolish satisfaction before rest in thy bosom , and an interest in thy favour ; and the things of this world , before a more glorious reversion in another life . pardon my desperate choice : and let me henceforward prefer thee , who art fairer than the children of men , before all that my flesh doth promise , or the world give . for one thing is needful , even thy love of complacency ; and if i have that , it shall not be taken away from me . . who for a certain sedition made in the city , and for murther , was cast in prison . prisons are fit places for malefactors , not only upon the account of securing humane societies from enemies ; but also because such sinners , being removed from temptations and objects that enticed them to do ill , and under pressure , may think of god , and reflect upon their wicked lives , and come to a sincere repentance : yet when they are delivered out of their durance , their lives very often are the same that formerly they were . o my dear redeemer ! thou hast made me a prisoner sometimes by sickness , and other disasters , in hopes that the affliction might work upon me , and the fire i was in would make me a new man ; yet when thou hast freed me from this prison , i have re-assumed my former liberty in sinning : oh , let it be so no more . and seeing i am made whole , let me take heed , and sin no more , lest worse things happen unto me . . pilate therefore , willing to release jesus , spake again to them . here i see greater charity and tenderness in an heathen , than in those who had the lively oracles of god. what a strange sight is this , to see uncircumcision , which is by nature fulfilling the law , judge them who by the letter and circumcision do transgress the law ! how many excellent acts of vertue do i see , and read of , in mere pagans , that had nothing but the light of nature to direct them ; acts which i do not come up to , that have the light of heaven to shine upon me ! o jesu , make me ashamed of my backwardness ; and let my righteousness exceed that of men which do not call upon thy name , lest it be more tolerable for tyre and sidon in that day , than for me . . but they cried , saying , crucifie him , crucifie him . this was the most infamous punishment that any man could be condemned to . ah , wretches ! did not your hearts smite you when you said so ? will nothing serve you , but the most ignominious death ; a death , which none but slaves were destin'd to ? what a brutish thing is wrath and anger ! it stops its ears against all common ingenuity and reason : it doth things in haste , which must be repented of by leisure . lord jesu ! i remember what unreasonable things i have done when my passion hath been up , things i am ashamed of now . oh , leave me not to these winds and tempests ! oh , let me learn of thee , for thou art meek and lowly in heart , that i may find rest for my soul. . and he said unto them the third time , why , what evil hath he done ? i have found no cause of death in him . i will therefore chastise him , and let him go . o jesu ! 't is very true , thou hast done no evil , neither was guile found in thy mouth : when thou wast reviled , thou didst not revile again ; when thou sufferedst , thou threatnedst not : thou wentest about , doing good ; no man could convince thee of any sin : thou wast good , and didst good , even to those that now cried crucifie him : thou camest to discourage men from evil ; it was thy province to destroy the works of the devil , and to make men partakers of the divine nature . goodness was in thy nature , and all thy actions breathed of it . thou wast tender of men's good , of the good of their souls and bodies : oh , make me conformable to thy goodness ! let me abhor that which is evil , and cleave to that which is good . let thy goodness be my pattern , and let me ever rejoyce in thy goodness . make me steadily and invincibly good , good unto death , that i may receive a crown of life . thy goodness endures for ever : give mine the same duration : oh , touch it with thy light , and it shall burn bright for ever . . and they were instant with loud voices , requiring that he might be crucified ; and the voices of them and the chief priests prevailed . the devil was let loose in these sinners ; and see how he rages ! he makes them leap bogs and ditches , and a thousand precipices , to get their wills accomplished . the damned in hell were not more outragious than these men. lord jesu ! what are we , when left to our selves , or to the power of the enemy ! thou camest to redeem me from this power : oh , let me come under it no more . once i dwelt under that tyranny : i now serve a gentler master . oh , let me serve thee , not with eye-service , as a man-pleaser ; but as a servant of god , doing the will of god from the heart . . and pilate gave sentence , that it should be as they required . these brutes threaten to accuse him to the emperor , of mis-government , and of unfaithfulness to his master ; and that turns the scale , and tempts him to change his resolution . in this misdemeanour , lord , i read mine own . thus hath profit and gain , and fear of losing the favour of men , changed my good and pious purposes , when i have thought to reprove a person greater than my self , fear of drawing his frowns upon me , hath made me give over those religious thoughts . when i have resolved not to comply with a sinful design or proposal made to me , how hath the temptation of a considerable advantage turned the byass ! oh , make this fickleness and inconstancy very odious to me ! and let me count nothing gain , that is accompanied with the loss of thy favour : let that be dearer to me than gold ; yea , dearer than fine gold ; and let me hate every false way . . and he released unto them him who for sedition and murther was cast into prison , whom they had desired ; but he delivered jesus to their will. how pleased is sinful nature , when its wicked desires are gratified ; when it obtains its wishes , and gets possession of what it craved with eagerness ! it fancies it drinks nectar and cordials , though , in good truth , it is nothing but poyson . no doubt , the apple , or fruit , our first parents ate of , seemed very delicious ; but it appeared soon after , that they had swallowed death , and god's indignation . such sweetness have i dreamed of , in committing sin ! and how have my senses been tickled , when i have enjoyed the dangerous meat my appetite longed for ! but it hath proved very bitter in my bowels . thus the unwary fish swallows the bait , but knows not that the hook , which will certainly kill it , lies under it . o jesu ! my desires never move more orderly , than when they move within the sphere and circle of thy law. oh , charm them to that circle ; and i shall never perish ! . and as they led him away , they laid hold upon one simon a cyrenian , coming out of the country , and on him they laid the cross , that he might bear it after jesus . happy man ! that was counted worthy to bear the cross with the lord jesus ! how light did the burthen seem to him● when jesus was at one end of it ! so thy holy apostles , my dearest lord , thought themselves bless'd , that they were counted worthy to suffer shame for thy name . how contented should i be under any affliction , did i believe , that thou art with me , and helpest to bear my load ! surely , thou art not far off , when the cross is laid upon my shoulder . in all my afflictions , thou art afflicted , o let me think of it and be chearful under it ! i know thou layest it on me for my good , and art touch'd with the feeling of my infirmities ! let me have no hard thought of any trouble , for i suffer in thy company ! shall i think much of the burthen , when thou enduredst far greater for my sake ? in all my distresses be thou with me , and convince me , that thou art so ; that i may never repine , never murmur , never fret , but may bear thy yoak with a willing mind , being confident i shall not be a loser by it ; but when i am tryed , receive the crown of righteousness , which thou hast promis'd to all that love thy name ! . and there follow'd him a great company of people , and of women , which also bewailed and lamented him . tenderness and compassion to persons in distress , is a tribute , that nature requires ; and to have denied it thee in thy sufferings , my blessed lord , had been barbarous ! those that follow'd thee , and wept , did not know , how great and good thou wert . if they had , their tears had been turn'd into blood. they believed thee innocent , that makes them wet their cheeks ; but had they known that thou wert the son of god , the dearly beloved of the eternal father , they would have wish'd , that their heads were fountains of water . o that i could never think of thy cross without tears in mine eyes ! o that i could never behold thee bleeding in the holy sacrament without deep compunction ! lord ! touch the rock of my heart , that the waters may flow to the everlasting comfort of my soul ! . but jesus turning unto them , said ; daughters of jerusalem , weep not for me , but weep for your selves , and for your children . lord jesu ! thou sawest , what miseries were coming upon that nation , and art concern'd for them more than thou art for thy self ! in all thy sufferings thou didst not consult thine own welfare so much , as ours ! it was for our sakes , it was for my sake , that thou didst endure the torments , which fell upon thee ! thou wast loth i should perish , and therefore wouldst rather dye , than i should be undone ! thy father's wrath was levell'd at me , and thou stepst in , and tookest the blow , that i might escape ! the curse of the law was pronounc'd against me , who was the offender ! thou wentst into the midst of the fire , that i might not be burnt ! the floods went high , and their commission was to drown me ; thou venturedst into that sea , and didst divide the waters , that i might go through the midst and be safe ! and if this mercy does not melt my affections , and make them thine , how unexcusable must i make my self ! o let these thoughts for ever dwell in my mind , that i may live as becomes the gospel of christ , and may think no service so sweet as thine . . for behold , the days are coming , in the which they shall say : blessed are the barren , and the wombs that never bare , and the paps which never gave suck . these were the days of jerusalem's destruction , than which never worse times were seen , and men and women wish'd , that they had never been born , lord , thou wouldst have me prepare for the worst of times , that when they come , i may not be surpriz'd , but know where to flee for refuge ! sweet jesu ! teach me how to prepare for the evil to come , that it may not touch me , or if it touch me , it may not hurt me . to be always good , always watchful , always doing thy will , is the way to be always safe , even then when the earth is moved , and all things are turned upside down , when the sea rages , when the waters thereof roar , and be troubled , and the mountains shake with the swelling thereof . let me ever preserve a pure heart , and a good conscience , and faith unfeigned , that however thou disposest of things in this world , i may not lose the felicity of that which is to come ! . then shall they begin to say to the mountains , fall on us , and to the hills , cover us . vvhen men have forsaken god , and his judgments break forth upon them , how do they lay hold on every bull-rush to save themselves from ruin ! what good can hills or mountains do , when god is angry ? they cannot hide from the wrath of god ▪ thus it will be in the great day of judgment , of which the destruction of jerusalem was an emblem ! when men shall see the frowning judge , whom they have offended , what tremblings will invade them ! how will they quake for fear ! what pitiful shifts will they betake themselves to ! but all in vain . o let that dreadful day be ever before mine eyes ! let the future shrieks and groans of impenitent sinners , even now in this my day , sound in mine ears , that i may be frighted from sin ; o let me think , what their ways will end in , and turn my feet away from their paths ! o let me not follow their pernicious ways , that i may not be condemn'd with the world ! . for if they do these things in a green tree , what shall be done in the dry ? judgment must begin at the house of god ; and if it first begin at us , what shall the end be of them , that obey not the gospel of god ? and if the righteous scarcely be saved , where shall the ungodly and sinner appear ! god is resolved to judge the world , and even the best shall have a taste of his justice . the afflictions , that befall the good in this world , are but the beginnings of his indignation against sin , and by the blood of christ they shall be saved from the wrath to come . but if these be the beginnings of god's anger , what will the progress of his justice be , and where will it end ? o blessed saviour ! how fearful will the end of all ungodly sinners be ! if i must be afflicted , o let me have my share of it in this world , that i may not sink under the burden of thine indignation hereafter . . and there were also two other malefactors led with him , to be put to death . vvhat an opportunity had these wretches to save their souls , even at the last moment of their lives ! an opportunity ! the like of which never was before , nor ever will be . here was an happy day for them , to have secured christ's favour , who would not have denied his grace to them , had they been but willing to accept of it , upon this extraordinary occasion . kings and princes bestow extraordinary acts of grace at their coronation , or upon some remarkable solemnity . now had been the time for these malefactors to have laid hold on eternal life , which they never had any hope of before . but how do men let slip the opportunities god puts in their hands ! so have i , my blessed jesus , many a time , when i have been in a good frame , when thou hast put good thoughts and resolutions in my heart , what opportunities had i to to make my self for ever ! but i have return'd to the love of the world , despised these opportunies of grace , and justly deserved , thou shouldst deny them me for ever ! dear saviour ! visit me once more with thy salvation , with the day-spring from on high , and i will admit thy beams into my soul , that i may be enlighten'd , edified , sanctified , and preserv'd for ever ! . and when they were come to the place , which is call'd calvary , there they crucified him , and the malefactors , one on the right hand , and the other on the left . here begins the act , at which heaven and earth stood amaz'd ! what a spectacle was here ! the son of god nailed to the cross , and hanging betwixt two thieves ! did not the hands of the soldiers , that nailed the saviour of the world to the cross , tremble ? did not their hearts fail them , when they tied him to the tree ! no , their hearts were flint and adamant . no other could have been engaged in the service . o wonderful stupidity ! they knew not , what flesh they touch'd . they knew not it was a body fram'd by the holy ghost , and the fruit of the virgin 's womb ! here , o my soul , here the work of thy redemption is commenc'd ! o look upon the heavenly creature that hangs here , and think what riches are treasured up in his cross ! here he shew'd himself a mediator indeed , hanging in the middle , betwixt a penitent and a prodigal , betwixt heaven and earth , betwixt the living and the dead ! they crucified him ! what did the angels think , to see their lord and master thus used ! what dost thou think of it , o my soul ! job's friends seeing the greatness of his misery , sate silent by him in the dust seven days . look , o my soul , upon this object , sit silent , and admire , for thy lord's grief is great . . then said jesus , father forgive them , for they know not what they do . lord jesus ! what a miracle of mercy dost thou work here ! i know not , which is the greater wonder , those thou dist formerly , when conversant on the earth , or that which i see now perform'd on the cross. to pray for men , who had abused thee to a prodigy ! to beg of thy father to forgive their insolencies , and not to exclude them from the possibility of repentance ! can i think of this , and not believe , that this was to teach me , how i must behave my self toward those , that have done me wrong ? canst thou forgive such injuries , and shall not i forgive them that trespass against me ? one would have thought , that these affronts and indignities , which were offered to thee , would never have been forgiven ! yet they are no sooner offer'd , but thou intercedest for their remission ! o let no injury , that 's henceforward offer'd me , seem too big for pardon ! o let me freely pass by the offence committed against me , that my father which is the heaven may forgive me my trespasses . . and they parted his garments , and cast lots . vvhat a rich spoil did these soldiers get , and they knew it not ! if a good christian , that understood the great mystery of godliness , had got such a treasure , how would he have valued it ! what joy , what comfort , would it have been to such a soul ! not that there is any great virtue in the cloaths of the son of god ; a man might have kept them , and yet , by leading an ill life , have perish'd eternally ; but who would not have preserv'd these precious relicks , if he had known what person it was that wore them ! it would have done him good to have looked upon them ; and admirable reflections he might have made upon them ! but to men that knew not god , these things were of no value . o my soul ! thou hast not priz'd the good things , thy god hath bequeathed to thee . how little hast thou valued the means of grace , thy saviour left behind him ! henceforward learn to make a better use of them , that they may be health to thy navel , and marrow to thy bones . . and the people stood , beholding ; and the rulers also , with them , derided him , saying , he saved others : let him save himself , if he be christ , the chosen of god. it could not but cause strange admiration , to see him who had been known to be a prophet , mighty in word or deed , come to such a doleful and dreadful end ! but for any man to be so impudent , as to deride him in his misery , this was extraordinary bold and insolent . yet , men that have done a very ill thing , think themselves obliged to justifie it by their gestures and actions ; partly to keep themselves from reproach , and partly to quiet their unruly and tumultuous consciences . o my soul ! dread these things , as hell-fire ; and let not sin reign in thy mortal body , lest thou be tempted to stand in it , and to think well of it , and defend it , and by that means make thy case desperate , and thy disease remediless and irrecoverable . . and the soldiers also mocked him , coming to him , and offering him vinegar . to give a dying man vinegar , is , to increase his torments , and mocking of his misery . to add affliction to affliction , hath been counted inhumane by most nations . how like beasts and brutes doth want of religion make men ! nothing makes them act more rationally , than religion . religion is the image of god ; and he that practiseth it , cannot but be like god. o my jesus ! give me such a sense of it , that it may shine through my actions , and people may see whose child i am . oh , when shall my brutish , my beastly affections die ! when shall i imitate my father which is in heaven ; and act like a person who hath a soul infused from above , the gift of the father of lights , with whom there is no variableness , nor shadow of turning ! . and saying , if thou be the king of the jews , save thy self . a frothy humour , to what inconveniences doth it lead men ! it makes them speak ill of god before they are aware ; and while they give way to their jests , they very often affront religion , and holiness , that is its individual companion . o my saviour ! give me a serious temper , gravity of behaviour , sobriety of speech , discretion in my words , and considerateness in my carriage . let me not dare to offend thee , to please men ; nor attempt to make the company i am in merry , with breaking jests upon things , at which the holy angels tremble . . and a superscription also was written over him in letters of greek , and latin , and hebrew , this is the king of the jews . how doth god concur with the actions of sinful men , contrary to their designs , and purposes ! pilate , when he writ this title over the cross , in all these languages , perhaps did it only to gratifie his humour ; but god so directed it , that all nations , intimated by those languages , might read there that this jesus was the saviour of all the world ; and that no nation was excluded from a title to the merits of his cross and passion . o jesu ! thou art no respecter of persons : but in every nation , whosoever serves thee , and works righteousness , is accepted of thee . as poor , as mean , as inconsiderable , as i am , yet if my heart be upright toward thee , thou wilt receive me , and love me . oh , give me such an heart , as thou delightest to dwell in : and if thou art in me , i shall possess a treasure , which the moth cannot corrupt , and thieves cannot steal away . . and one of the malefactors , which were hanged , railed on him , saying , if thou be christ , save thy self . what rudeness was this ! strange ! that his misery should not make the wretch more modest ! but his concern was only for this present life : all that he desired , was , to be free from his present pain , that he might pursue his sensual inclinations , as formerly . how may a man's sensuality be known by his talk ! o my soul , look well to thy words and discourses . if thy heart be touched with a sense of a future glorious life , thy tongue will delight to speak of it . if thou have an aversion from such discourses , all thy professions of eternal life will be mere wind and air : from the abundance of the heart , the mouth speaks . if heaven and a glorious eternity hath possessed thy heart , thou wilt find opportunities to utter thy inward feelings of those things with thy tongue . . but the other answering , rebuked him , saying , dost not thou fear god , seeing thou art in the same condemnation ? friendly reproof is a great duty ! yet , o my soul ! how loth hast thou been to give it ; and how loth hast thou been to take it , when this precious balm hath been poured out upon thy head , by a charitable neighbour ! how hast thou looked upon it as gall and wormwood ! and what hard thoughts hast thou entertained of the kind monitor ; calling him either faucy , or medling with things that did not concern him ! and how often hast thou let thy neighbour sleep and rest in his sin , when thy fraternal correption might have rouzed him from his slumber ! oh , be humbled for this great omission : and when a malefactor on the cross thinks himself obliged not to suffer sin upon his neighbour , be not thou backward to save a soul from death . . and we , indeed , justly ; for we receive the due reward of our deeds : but this man hath done nothing amiss . an humble acknowledgment of our sins , and demerits , is the way to god's bosom . this is the first discovery of this poor man's repentance : and he begins with the noblest act of it ; which is , seeking to draw others to a sense of better things . in this , o my soul , thou hast been very remiss and neglectful , even in propagating religion , and exhorting others to seek god's face . henceforth be more diligent in gaining proselytes to christ jesus : and what if thy admonition prevails not ; thou hast discharged a duty , and may'st rejoyce in having acted according to the will of god. . and he said unto jesus , lord , remember me when thou comest into thy kingdom . here is a mind set upon heaven , and despising the world ; than which , nothing is more acceptable to god. he is content to endure shame , pain , tortures , prickings , aches , and all the indignities that man can offer to him , so christ will but remember him in his kingdom . o jesu , son of god! give me such a mind , and temper , which may be content with any thing , so i may but obtain a share in the pleasures at thy right hand . let even sword , and famine , and hunger , and thirst , and nakedness , seem nothing to me , so i may but enjoy thy embraces in the end. asure me , and convince me , that the afflictions of this present life , though never so great , never so painful , never so lasting , never so bitter , or piercing , are not worthy to be compared with the glory which e'er long shall be revealed in me . . and jesus said unto him , verily i say unto thee , to day thou shalt be with me in paradise . how ready is christ to cherish the penitent , that abhors himself for his deformity , and sees greater beauty , and excellency , and satisfaction , in the ways of holiness , and a spiritual life , than in all the comforts of this world. blessed saviour ! how ready art thou to stretch forth thine arms to such humble and contrite spirits ! thou art readier to grant , than they to ask ; and even before they cry , thou hearest them ! oh , let this be an encouragement to me , to deplore my sins , and to bewail mine offences ; to detest what i have been doing against thee , and to seek first thy kingdom , and its righteousness ; that now that thou art in thy kingdom , thou may'st remember me ; and when i leave this world , may'st bid me enter into my master's joy. . and it was about the sixth hour , and there was a darkness over all the earth , until the ninth hour . the sun loses his splendour at noon ! the deed was black , and heaven draws a curtain over it ! yet , notwithstanding the miracle , the greatest part of the spectators continue obstinate ! when men's hearts are set upon sin and the world , how little do even miracles prevail ! o my soul , how many strange providences hast thou seen , and yet thou hast not mended thy life upon it ! thou hast seen miracles of judgment and mercy , yet thy heart hath been hard . oh , learn to take more notice of god's dispensations ; and believe , that the strange things that happen to thee and others , are calls from heaven , to the inhabitants of the world , to learn righteousness . . and the sun was darken'd , and the veil of the temple was rent in the midst . what a motive was this to men , to rend their hearts ! this was a sign that god would lay the inclosure open , and that christ was to break down the partition-wall , and make both jews and gentiles one . to this rent thou art beholden , o my soul ! thy father was an amorite , and thy mother an hittite ; thy ancestors were heathens , and idolaters ; by this rent they were brought to the light of the gospel , and upon that account thou enjoyest the gospel now . remember , how unworthy of this favour thou hast walked many years ; and how thou hast dishonoured this gospel with thy life . oh , learn to bring forth fruits , as become the doctrine which is according unto godliness ; and let thy conversation be such , as may promote god's glory , and thine eternal happiness . . and when jesus had cried with a loud voice , he said , father , into thy hands i commend my spirit . and having said thus , he gave up the ghost . now the sacrifice is offered ; and this death reconciles god to the sinful world ! this death , which had been so often foretold , both by the prophets , and christ himself , is at last accomplished ; and pardon of sin , and the possibility of men's arriving to eternal life by a true repentance , is hereby purchased ! this death puts an end to the curse of the law : and from this death , o my soul , date thy happiness . though wicked men , who had an hand in it , were the means whereby it was effected , yet the son of god would die ; and his voluntary death is the meritorious cause of thy eternal life . oh , look upon it with wonder and admiration ! and while thou standest amazed at it , see withal , how thou thy self may'st end thy days . if thou livest like a child of god , thy father in heaven will receive thee when thou diest : thy father will not send thee to hell ; but , being a father , he will stretch forth his almighty arms , and receive thee to himself , like a faithful creator . . now when the centurion saw what was done , he glorified god , saying , certainly this was a righteous man. to make a right construction of things , is the way to spiritual wisdom . this man justly concluded , that heaven could not possibly shew it self so much concern'd about a person , if he were not an extraordinary favourite . he judged rationally , and this brought him to a true knowledge of christ , and to an open confession and declaration of the sufferer's innocence . o my soul , consider by what miracles and testimonies , that truth thou professest , hath been confirmed , and conclude it is divine . no religion hath those evidences of its divinity , and celestial original , that the christian hath ; and coming from god , thou hast the greatest reason to believe , that all its promises and threatnings will be fulfilled ; and seeing that all these shall be fulfilled , what manner of person oughtest thou to be in all holy conversation and godliness ? . and all the people that came together to that sight , beholding the things which were done , smote their breasts , and returned . smiting their breasts was a sign of their grief and anger ; of their grief , because so excellent a person had been so inhumanely butcher'd ; and of their anger , against those bloody men that had condemned and executed him . see here , o my soul , what entertainment thou art to give thy sins ! in looking upon them , divide thy affections betwixt grief and anger . grieve , that thou hast offered so many indignities to thy blessed master . be angry with thy self , for being so base and ungrateful . grieve , that thou hast forgotten the end for which thou wast created ; and be revenged upon the sins that caused it : and the best revenge is this ; to see , and take care , that thy degrees of sin be truly answered by thy degrees of sanctification and heavenly-mindedness . . and all his acquaintance , and the woman ; that followed him from galilee , stood afar off , beholding these things . though it is some ages since christ was crucified , yet , in imitation of these religious women , thou may'st stand afar off , o my soul , and behold the spectacle still : when the circumstances of it are left thee in writing , and the doleful story stands upon record ; thou canst ascend mount calvary , and see those things acted , as if thou hadst been present ! and , oh , little dost thou think , how much this sight will edifie thee ! look often upon the cross , and thou wilt find , what a damp it will strike upon all thy sinful pleasures , and how little reason thou hast to hancker after those things , whereof so many good men , after they have been sensible of their errours , have been ashamed ! . and behold , there was a man , named joseph , a councillor ; and he was a good man , and a just . in the midst of temptations , god preserves this man , though his riches , greatness , reputation , and friendship of the grandes , did strongly entice him to consent to the death of the lord jesus , yet he would not ; and was resolved rather to hazard all , than have an hand in the condemnation . this was an argument of a generous spirit , to bear up under the strongest assaults and enticements in the world ; and to keep an uncorrupt soul , in the midst of dirt and filthiness . thou livest in a very evil generation , o my soul ! dare to preserve thine integrity , in the midst of all the floods of ungodliness , that surround thee . and the more thou art discouraged from goodness and righteousness , the more vigorously stand up for it , and maintain it ; and thy god will be with thee . . the same had not consented to the counsel and deed of them : he was of arimathea , city of the jews ; who also himself waited for the kingdom of god. to wait for the kingdom of god , is the way to resist , and to overcome temptations . he that is resolved not to lose his share in god's kingdom hereafter , will not stand upon his losses and crosses here ; for he knows that the future kingdom will recompense all . no nan will venture so much for christ , as he that firmly believes the kingdom of god , and fixes his eye of faith upon it . o my jesus ! give me a clearer sight of that kingdom , that the kingdoms and glories of this world may not beguile or tempt me to love the world ! if i love the world , the love of the father cannot be in me . represent the beauty of thy future kingdom to my mind in lively characters , that my admiration of this present world may decay , and i may be content to sell all , for the pearl of price that is before me . . this man went unto pilate , and begged the body of jesus . it is base to forsake a friend , when he is under a cloud : then to shew our respect to him , when he lies unjustly under contempt and disgrace , is true affection . it was bold , and great , and like a friend , to beg the body of jesus , when it was counted a disgrace to be any way concern'd for him . how hast thou deviated from this admirable example , o my soul , when a person whom thou hast courted and admired in the day of his prosperity , hath , through the venom of malicious tongues , and more malicious practices , fallen from his glory and respect ! how hast thou withdrawn thy self from him , been afraid to speak the truth of him , and to give him that good character which thou knewest he deserved ! as thou dealest with man , so , it is to be feared , thou wilt deal with thy god , and religion , when it becomes dangerous to own them . up , and be earnest with thy god , to give thee invincible integrity , which may mock all storms , and be the same to god , and to thy neighbour , in all conditions . stick close to god , and to thy friend ; and rejoyce in a good conscience , for that will bring thee peace at last . . and he took it down , and wrapped it in linen , and laid it in a sepulchre that was hewn in stone , wherein never man before was laid . religion is an insignificant thing , if it cost us nothing ! good men love to be at charges for their god , and the good of their own souls . o my soul ! how loth hast thou been to let those persons reap thy carnal things , which have sown unto thee spiritual things ! when thou hast thought nothing too much for thy luxury , and pride , and ease , how hath it gone against the grain , to be expensive for religion ! thou hast loved to serve thy god cheaply : how loth hast thou been to express thy gratitude to god , by being liberal to his distressed members , and thy spiritual guids ! oh , learn by this example , to prize thy spiritual good more ; and let thy bountiful actions shew , that thou hast the highest value for the concerns of eternity . . and that day was the preparation , and the sabbath drew on . o my soul ! how little preparation hast thou made for the everlasting sabbath , and thine eternal rest ! dost thou hope to rest for ever among the flowers of paradise , and is it not high time to prepare for it ? dost thou think to rest at last under the wings of thy everlasting father ; and is it not time to rise , and work , as it were for thy life , that thou may'st find repose in the everlasting tabernacles ? was ever any admitted there , that would not sweat and labour here ? oh , labour against thy corruptions , wrestle with temptations , fight with thy spiritual enemies , live in contemplation of the highest good , embrace thy saviour with the warmest love , strive to do much good in thy generation , and thy rest will be sweet . . and the women also , which came with him from galilee , followed after , and beheld the sepulchre , and how his body was laid . true goodness is never weary of following christ : it follows him to the very grave . it may meet with stops and rubs in its way , but it gets up again , and is not tired with running the race which is set before it . o blessed jesu ! thou hast not been weary of working and suffering for me ! let me never be weary of loving thee . when my flesh would make me give over running after thee , assist me with new strength and courage , that i may hold out to the end. and , since none shall sit at thy table in thy kingdom , but those that have continued with thee in thy temptations ; oh , let my soul feel the power of thy spirit , which may lift me up , that i may mount up with wings , as eagles ; may run , and not be weary , walk , and not faint , till i am within the gates of heaven . . and they returned and prepared spices and ointments , and rested the sabbath-day , according to the commandment . my dearest lord ! though i have no opportunity to prepare spices and ointments for thy burial ; yet thou hast shewn me , how i may offer an odor of a sweet smell , a sacrifice acceptable and well-pleasing to god. this is a life fruitful in good works ! no incense smells sweeter in thy nostrils : no persume casts a nobler scent in heaven , than this . enrich the ground of my heart , fatten it with thy blood , water the furrows thereof with thy heavenly dew , and shine upon it with thy gracious beams , and bid the tree of my life advance , and bud , and blossom , and bear fruit , even the fruit of charity , of meekness , of humility , of patience , of goodness , of faith , of love , of temperance , of sobriety , of watchfulness , and of contempt of the world , that i may have my fruit unto holiness , and the end everlasting life ! the preceding considerations reduced to practice . i. how justly after this prospect , may god say , what could have been done more to my vineyard , that i have not done in it ? st. bernard hath an elegant discourse upon this subject , to shew , what force the serious consideration of christ's incarnation , and of what he hath done for us , and particularly of his sufferings and death , hath , to kindle the fire of reciprocal love in our hearts . god , being desirous , saith he , to restore man , who had lost himself , and to rescue him from the clutches of the devil , said within himself , if i should force this wretched creature against his will and choice , to the duties he is to discharge and perform , i should make a beast or an ass of him , instead of a rational man ; nor would he come to me voluntarily of his own accord , and with a good will ; nor would he be able to say , i will freely sacrifice unto thee ; therefore to make his coming to me a matter of choice and rational freedom , i will terrifie and fright him , to see , whether that will drive him to repentance , and accordingly he threatened him with misery , which no mortal is able to express , with everlasting darkness , and a never dying worm , and unquenchable fire . but stubborn man nothing terrified with all these thunders , god was resolv'd to try what promises would do , and since naturally he is desirous of riches , and honour , and pleasures , and long life ; god accordingly promis'd him infinite treasures of glory , unexpressible dignities in heaven , and such pleasures , as the heart of man is not able to conceive , they are so big , and large , and overflowing , and a life free , not only from all evil , but from any end , or period , and abounding with all manner of felicities . but seeing that even this would not prevail , there is but one thing more , said he , that can be tryed . and seeing there is in man , not only a fear and desire , but a principle of love too , than which nothing is stronger to draw and incline his will to action : accordingly he came himself and appeared in flesh , and carried himself so lovingly toward the sinner , and proceeded to so great an excess of charity , as to lay down his life to save him . and therefore , he that after this , continues hard and impenitent , saith the father , will not turn to him , nor offer his heart , and love to him , deserves most justly to hear this unwelcome voice , o man , what could i have done more for thee , to gain thy love and affection , than i have done ? indeed , what can we desire he should do more for us ? what can we desire more after his spilling his blood , and enduring for us more , than any man ever did ? there is no greater testimony of love. if he had had a better thing than his blood , he would have bestowed it upon us . but love cannot go beyond this ; and therefore when christ , just at the moment of his death , cry'd it is finished ; we are not only to understand by that saying , that the shadows of the old testament , the desires of the patriarchs , the figures and prophecies , which went before of him , were at an end , and accomplish'd , or that the malice of the jews , the sury of the devil , the captivity of sin , and the reconciliation of the world were finish'd , and consummate , but the meaning withal is , that all the arts , and methods , and stratagems of love , had now received their accomplishment , and that beyond this , there was nothing could be supposed capable to allure , or entice men to express their love and affection to their god , and that beyond this he knew of nothing else that could draw , or gain their affection , than to be made man , and to die for them . and if god be come to the utmost bounds of condescension in this attempt , and prevails not ; judge , o sinner , judge , whether thou art not most deservedly cast into eternal darkness . ii. there is a great difference betwixt bare reading of christ's passion , and meditating of it . the former makes little or no impression , the later touches and affects . the former is no more , than looking on the wine , but the other is drinking of it . he that reads , may have his thoughts all that while in the indies upon his business , or the affairs of his calling ; and when he comes from reading , may be able to give but a very small account of his pains , except it be some general notions , and an imperfect draught , and that 's no better , than taking up water in a sieve , which runs out , as fast as it is put in . but meditation fixes the thoughts , and takes notice of the weight and importance of the history . this examines the end and designs of the various passages . this takes a view of every circumstance , and finds , there are greater mysteries in the particulars , than at first sight appear'd . this finds out new mines , and makes that shining gold , which was but oar before . i have heard of some ill men , that have been able to rehearse the whole new testament word for word ; but he that meditates but upon one verse of the book , shall receive greater advantages by it , than the other by repetition of the whole bible . but all persons have not heads , and understandings , fitted for meditation ; and therefore those that have not , must either make some short remarks , or reflections , upon what they read , according to the directions and method before laid down , or make use of the conceptions and meditations of other men , which may possibly affect them , as much as thoughts of their own . however , by applying the meditations they read , and reading them attentively , they make them their own ; and though they sharpen their shears and coulters , at other men's shops , yet that 's no hindrance to their spiritual profit , and edification ; nay , some are of that temper , that they like other mens contemplations better than their own , partly out of a natural mistrust of their own abilities , partly out of respect to the names and persons of learned and pious men. but what-ever meditations are made use of in this case , seriousness must give them life , and an intent to quicken our souls , and inward man , must be the impulsive cause ; and from hence the thoughtful christian may expect very blessed effects and consequences . yet , iii. when i urge this meditating on christ's death , and passion , by way of preparation , and draw out this meditation to so great prolixity , for fear of being misunderstood , i must add these following rules and cautions . . it is chiefly intended for such , as have time and leisure , from whom god justly expects more , than of those who are forced to employ their time early and late in hard labour for a livelyhood ; not but that the way to bliss is one , and both rich and poor must observe the same substantial duties , upon which the future reward is promised , and both are obliged to be just , and sober , and temperate , and meek , and humble , and kind , and tender-hearted , and lovers of god , and devout ; but as the rich have more time and leisure , so god expects they should exceed the other in goodness , and employ that time , which the other are forced to bestow in the sweat of their face , upon contemplations of nobler objects , whereby they may become shining and burning lights ; and , by their example , supply the use of books to the poorer sort , who , in their actions , may compendiously view their own duty , and be incouraged to follow their good example with humility , and godly fear . . this prolix meditation may lawfully be forborn , upon urgent occasions , when a person either is to receive the holy communion on his sick bed , or is on a suddain call'd out to communicate with a person , who is sick . in these cases , shorter reflections and ejaculations , coming from an heart set and fix'd upon the love and will of god , are acceptable ; because , upon such occasions , christ's rule holds ; i will have mercy more than sacrifice . . nor is it necessary to tye our selves to the length of it . as to this , we may use liberty ; and discretion must guide every christian , who know best , what he is able to bear , and what not . sometimes only a few verses of the afore mentioned chapters may be pitch'd upon for our minds to expatiate upon , sometimes a greater and larger field may be set before us ; and whereas , from the variety of managing our directions , being sometimes short , sometimes prolix , this scruple is apt to arise , that this is a sign of weariness , and inconstancy , and unsteddiness in god's service , that scruple must be removed by consideration of christ's and the apostles example , the former praying sometime all night , and sometime using only some few ejaculations , to his heavenly father ; the other sometimes exercising themselves in devotion till midnight , at other times working day and night for the support of themselves , and companions ; which we must suppose was not consisting with great prolixity in set meditations . the prayer . o my god , and saviour ! i am very sensible that i have great obligations to love thee , upon the account of my creation , preservation , and daily blessings , i receive from thy liberal hand ! but that which even forces me , works upon me powerfully , and , as it were , pushes me forward , and compels me to love thee , is the bitter cup of thy sufferings , which for my sake thou didst drink off , and the mighty work of redemption , which renders thee altogether lovely to my soul ! that admirable and incomparable testimony of thy love , is a stronger attractive , makes a greater impulse , and it a sweeter , and a softer cord to bind any heart to thy service . to effect this work , thou hast taken more than ordinary pains ! when thou didst first create me , it cost thee no more , than a word speaking ; but to reinstate me in that bliss , i had lost , and forfeited , thou wast at the greatest expence and charge imaginable ! of the sovereign lord of the world , thou becamest a servant ; of rich , extremely poor ; of the eternal word , a man ; and of the son of god , the son of man ! so that though i was made of nothing , yet i was not redeem'd by nothing . thou spentest but six days to create , and frame the world ; but three and thirty years were spent to accomplish my ransom , and restitution to god's favour ; and o what trouble , what misery , was this thy life fill'd withal ! thou didst humble thy self to flesh , to death , to the death of the cross , and , to effect this glorious work , wast content to be clad in flesh , to be punish'd with death , and to be disgraced by the cross for this miserable worm ! thou didst do much , and suffer much , that i might love thee much ; and because the facility of my creation did not move me much , thou , therefore wast content to be at an excessive trouble in my redemption , thereby to charm my soul the more , and to plant in me greater resentments of thy charity ! to this end thy side was opened with a lance , that all men might look into thy wounds , and into thy very heart , and see how it bled for love ! to this end thy sacred head did bend to the east thy feet were extended to the west , and thine arms spread ' to the north and south , to let people in all parts of the world see , how much thou lovedst them , and thereby to draw their hearts , and unite them to thy self for ever ! o let not mine be cold under this wonderful sight ; and while i see my god buffeted , my god crown'd with thorns , my god struck on the face , and my god giving up the ghost , let all that is within me be touch'd , and quickned and enliven'd , and encouraged to cleave and to cling to thee for ever . amen , amen . chap. xxiii . of self-examination , the second act of preparation for this holy sacrament . the contents . a wonderful thing , that this sacrament works no greater effects ! one great reason of it , want of self-examination . the necessity of self-examination proved by three reasons . how it must be managed . the rule of it , the word of god. a catalogue of sins and duties . these to be considered , with respect to our temper and inclination . the great objection about the intricacy , difficulty and tediousness of this task , answered ; and a way laid down , whereby it may be made facile , and easie , and delightful . some rules to be observed in the practice of this self-examination , that it may become effectual . the errour of some churches in the primitive times , who gave this sacrament to children and infants . as soon as persons are able to examine themselves , they are bound to come to this sacrament . another man 's examining of us is not enough , without self-examination . the prayer . i. one of the most wonderful things in the christian world , is , that such a sacrament , as that of the eucharist , should be instituted by the great saviour of mankind : a sacrament , wherein the most stupendous blessings are offered to men ; and that men should receive it so often , and no greater effects should appear upon their lives and tempers , after their participation of it : which is as much as to say , that fire gives no heat , and the sun no light , health affords no cure , abundance keeps men poor , and the most wholsome meat produces no nourishment . that which makes the thing the more strange and astonishing , is this , that god makes nothing , no , not the least drop of rain , nor the least grain of sand , but for some excellent end ; and therefore must be supposed to have ordained this sacrament for the most noble ends imaginable . and if the effects he designs by this ordinance , be such as our liturgy tells us , for then we spiritually eat the flesh of christ , and drink his blood ; then we dwell in christ , and christ in us ; we are one with christ , and christ with us : if these be the designed and intended effects of this ordinance , as certainly they are , it must be matter of astonishment to see so little of these effects produced in the many communicants that appear at this holy table . and what can we ascribe these defects to , but to men's indisposition ? in natural things , philosophers tell us , the causes of things , how excellent soever , are determined in their effects , by the disposition of their subjects : for which reason we see , that the sun melts wax , and hardens clay ; makes some things pure and white , and others black ; and the same meat , being eaten by different persons , causes health in one , and sickness in another . and , no doubt , the same rule will hold in grace too ; and therefore , that this sacrament works not those admirable effects , intended by christ , in abundance of persons , must be for want of a suitable preparation . vessels hold more or less water , according to their capacity ; if the vessel be little , it will hold but little : and according to the disposition of our souls , so we receive much , or less , or nothing at all , in this sacrament . and one of these excellent previous dispositions , is , self-examination , expresly enjoyn'd by the apostle , cor. . . but let a man examine himself , and so let him eat of that bread , and drink of that cup. ii. though it be in a manner needless , after i have laid down the apostle's command , to prove the necessity of this self-examination ; yet , for a ●uller satisfaction of the reader , i shall enquire into the reasons of the necessity ; which are these following : . all great actions require deliberation . this is a maxim , all mankind agrees in . 't is a common principle : and we count that man a fool , that attempts an action of great concernment , without it : and christ himself hath taught us to do so , luk. . , . for , which of you , saith he , intending to build a tower , sits not down first , and counts the cost , whether he have sufficient to finish it ; lest happily , after he hath laid the foundation , and is not able to finish it , all that behold it begin to mock him , saying , this man began to build , and was not able to finish . and if deliberation be necessary before any great enterprize , self-examination must needs be so before receiving of the holy eucharist : for , who knows not , that receiving the holy communion is one of the most solemn , most weighty , and important part of our religion ? and if deliberation be necessary , as a preparative , self-examination must be so too ; because deliberation cannot be duly performed without it : for , he that deliberates before he comes to this sacrament , must necessarily consider the majesty , grandeur , and infinite power , splendour and excellency of the master of the feast ; the kindness , mercy , compassion , and excesses of charity he expresses in it to miserable creatures ; and whether himself hath those qualifications , desires , inclinations and resolutions , which that magnificent master of the feast requires of the invited guests ; and whether those vertues , those ornaments , those ingredients of true repentance , that hatred of sin , that love to goodness , which god expects of the persons that render themselves at his table , be in him . and what is this , but self-examination . . want of self-examination is the mother of ignorance . he that doth not examine himself before he receives the holy communion , ( having never done it before ) must necessarily continue a stranger to himself . t is true , for ought he knows , he may receive as worthily as the best : but , for ought he knows too , he may eat and drink judgment and damnation to himself . want of examination leaves the soul blind , makes her understanding useless , and charges god with having given the man a reflexive power in vain . examination must acquaint him with himself ; and discover to him , whether he have the marks of a penitent , the character of a soul laden with a sense of sin , and whether he be a fit subject to receive reconciliation ; whether his errours be strong , or do abate ; whether he feels the operation of god's spirit upon his own , whether the things unseen make any impression upon his soul , and whether he hath that faith and love , which , in the sight of god , is of great price . to be ignorant of all this , what is it , but to grope in the dark , and , instead of coming like a rational creature to this ordinance , to approach with the inclination of a brute ? and though it is granted , that he who neglects this self-examination , may understand the design of this sacrament , and the mercies tender'd to the soul , in general ; yet still , without this search , he cannot tell whether those mercies belong to him , whether he hath a share in them , or whether he may rationally expect them at christ's hand . it is observed therefore , that when christ spoke of the disciple that should betray him , he doth not mention his name ; thereby to give the disciples occasion to enquire whether they found any inclinations in themselves to so great a piece of ingratitude . so that want of self-examination , as it propagates ignorance in the soul , so it is to act directly against the design of the gospel ; which is , to fill us with spiritual knowledge and understanding , col. . . and to make us know the things which are freely given us of god , cor. . . . all the blessings of the gospel are promised conditionally ; and consequently , the blessings which are the genuine concomitants of this holy sacrament . and how shall any man take comfort in these blessings ; if he enquire not whether the conditions , upon which these blessings are promised , be fulfilled in him ; or whether it be the desire and endeavour of his soul to fulfil them ? if a prince should set out a proclamation , that on such a day he intends to bestow some jewels of great value on all persons that have found any secret of nature , which may be of publick use ; how ridiculous would that man make himself , that should appear among the candidates , without enquiring whether he was ever master of an invention , whereby the publick might be advanced . those that enquire , and find upon enquiry , that what they have done , is agreeable to the condition the prince requires , may approach chearfully , and have their expectation gratified . so it is here ; the blessings promised in this sacrament , are , as i have often hinted in the preceding discourse , remission of sins : but that is promised upon the condition of turning from darkness to light , act. . . peace with god : and that is promised upon the condition of a lively faith , which is active ; as that of abraham's was , rom. . . a right to the everlasting inheritance : and that is promised upon condition of fighting the good fight , tim. . . comfort in tribulation : and that is promised upon condition of trusting and relying upon god , cor. . . the assistance of god's spirit : and that is promised upon condition of walking as the children of god , and willingness to be led and guided by him , rom. . . union and communion with christ : and that is promised upon the condition of walking in the light of good works , joh. . . increase of grace : and that is promised upon condition of an humble temper , jam. . . strength against our corruptions : and that is promised upon condition of putting on the whole armour of god , ephes. . , . assurance of god's love : and that is promised upon condition of our sincere love to christ jesus , joh. . . that all these blessings are promised to us in this sacrament , is evident from hence , because christ himself is promised to be given into our bosoms , and we cannot receive christ without his benefits ; and these benefits are those i have mentioned . but , since these blessings are not to be had without an hearty consent and agreement to those conditions ; and it is impossible to take comfort in these blessings , except we know we have a right to them ; and it is as impossible to know whether we have , or not ; without self-examination ; it must necessarily follow , that self-examination is a necessary duty and preparative for this holy sacrament . iii. how this self-examination is to be managed , is the next thing we must discourse of ; and that which we are to consider here , is , partly the rule whereby this examination must be made , partly the things that are to be examined , and partly our temper and disposition with respect to things , about which enquiry is made . . the rule ; and that , without doubt , must be the law of god , as it is either contracted and reduced to a few principal heads in the decalogue , and the ten commandments ; or , as it is explained and spread into various branches in the body of the gospel ; and particularly , in christ's sermon upon the mount : and this law , as it is set forth and explained in the gospel , is that which we christians are to stand and fall by . this law , as it is most suitable and agreeable to reason , and intended to perfect humane nature ; so is it the standing rule of our thoughts , desires , words and actions , and of our behaviour and deportment in our several capacities , and is called the law of faith , rom. . . i. e. a summary of those duties which a sound and serious belief of another life , and of the promises and threatnings of the gospel , inforces and binds upon the soul. this law , as it is given for the nonce , so christ expects , his followers should observe the particulars of it ; and protests , that he will take none for his friends , but such as do whatsoever he commands them , joh. . . and compares all those to very foolish men , and pursuing their own ruin , that hear these sayings of his , and do them not , matth. . . and protests , that he will look upon none as sheep of his flock , but those that hear and obey his voice , joh. . , . and for the performance of this law , he is ready to assist us with his spirit , if we earnestly seek it : and that we may not pretend impossibility of keeping it , he allows of a sincere repentance , if , through inadvertency , at any time we run counter to any particular of that law ; and promises to accept of that repentance , if it be not a matter of form , but a serious purpose to observe them better for the future . and therefore , . the things that are to be insisted on in this self-examination , are , partly the sins and breaches of this law we have been guilty of , and partly our duties ; both which , because they lie dispersed , as i said , through the whole body of the gospel , it will not be amiss , for the reader 's ease , to reduce to a certain catalogue ; that , looking over the catalogue , he may see , which of these sins he is , and hath been , prone to ; and in what duties he hath been defective . a catalogue of sins forbid in the gospel . . to deny the being of god , rom. . . . to believe or worship more gods than one , cor. . . . not to believe god's omniscience and omnipresence , act. . . . not to believe the truth of the gospel ; and particularly , that jesus of nazareth , who was crucified by the jews , is the son of the living god , and the saviour of the world , mark . . john . . . to give religious worship , or worship of devotion , to any creature , matth. . . . to tempt god , or to desire he should work a miracle for us , either to gratifie our lust or curiosity , when he hath given sufficient means to compass our lawful desires , matth. . . . to mistrust his providence , matth. . . . not to worship god by prayer and praises , tim. . . . to blaspheme and speak evil of god , tim. . . . to repine and murmur at any affliction god sends upon us , heb. . . . to speak reproachfully or jestingly of his service , or word , or ordinances ; or to make sport with any part of scripture , or with holy things , act. . . . sacrilege , i. e. either to take away what is consecrated to god's service , or to convert it to a profane vse , rom. . . . to fancy god to be a man , or of humane shape , john . . . to swear by god's name , or to use any other oath , in common discourse , or familiar communication , matth. . . . . perjury , and forswearing our selves , either in private , or in a court of judicature , matth. . . . filthy , wicked , frothy , and lascivious and injurious speeches and discourses , ephes. . . . to prefer our own ease , profit , honour , pleasure , and the favour of men , before god's favour , and his will , when a known duty is to be performed , luke . . . to love the outward comforts of the world better than god , matth. . . . to profane the lord's day , either by playing , or tipling , or idleness , or lying a bed , or neglect of publick and private devotion , act. . . . not to be attentive to the word of god , when it is preached ; and to be careless of doing the will of god , which is delivered to us , matth. . . . to stare about in the church , when we are engaged in prayer and devotion , cor. . . . to use any immodest gesture , posture , or behaviour , in the house of god , cor. , . . to revile or speak evil of the king , and the rulers of the people ; to resist them , or to plot against their life and welfare , rom. . , . . to neglect and disobey the lawful commandments of our superiors , when they require our compliance , pet. . . . to abuse , affront , or laugh at the ministers of god's word , or at their doctrine , if true and agreeable to the word of god , tim. . , . . to curse father and mother , and to be unkind and disrespectful to them , tim. . . tim. . . . to laugh at any person , or to abuse them for their natural infirmities , and which they cannot help ; such as blindness , lameness , distraction , &c. pet. . . . to murther our selves , or others , whatever the provocation or temptation be , jam . . . to hurt , or maim , or wound our neighbours , matth. . , . . to revenge an injury or affront offered to us , rom. . . . to challenge our neighbours to fight with us , and to answer that challenge , rom. . . . to envy our neighbour's parts , gifts , abilities , or happiness and welfare , jam. . . . to speak evil of men , out of hatred , malice , or ill will , tit. . . . to harbour secret grudges in our hearts to our neighbours , jam. . . . to be implacable , unmerciful , and unwilling to forgive injuries from our hearts , jam. . . matth. . , . . to fly out into a passion upon any slight offence or distaste given us ; and to call men fools and rogues , and other ill names , matth. . . . to be peevish , pet●ish , impatient , touchy , apt to take exceptions at trifling things and actions , and little dis-respects shewn us , cor. . . . . to cheat , wrong , defraud , or undermine our neighbours in any thing , or to steal things from them against their will , either secretly or openly , thess. . . . to judge and censure our neighbours rashly , merely to divert our selves , or to make the company merry , without sufficient ground or reason , matth. . , , . . to commit adultery , or fornication , or any act of uncleanness and lasciviousness , either upon our selves , or others , cor. . , . . to cherish lustful thoughts , desires , passions , looks gestures , postures , and glances , matth. . , . . to give our selves to lascivious jests , songs , ballads , and answers , which may make the company smil● , ephes. . , . . to go in to a woman , though a lawful wife , in the time of her separation , gal. . . . all unnatural lusts and affections , and such things against which the apostle speaks , rom. . , . . to frequent stage-plays , and such theatrical shews , where sin and vanity are encouraged , rom. . . . to delight in filthy sights , and looking upon objects which raise evil thoughts in us , matth. . . . to try experiments in lust , and to act our lewdness over in our minds again , ephes. . . . to go into company , where we are sure to be tempted , and persuaded to that which is evil , matth. . . . drunkenness , or drinking and tippling to the disorder of our reason , cor. . , . ephes. . , . . to flatter our neighbours , and to have their persons in admiration , because of advantage , jude . . . to lye unto our neighbours ; and to speak that to them , which we know is not true , ephes . . . to dissemble with god , and with our neighbours , and give them fair words , while we hate them in our hearts , rom. . . . to bid our servants , or friends , or others , to tell lyes for us , heb. . . . to follow a multitude to do evil , and to do ill things , because they are done commonly , ephes. . . . to be greedy and covetous after the things of this world , to the neglect of our souls ▪ and spiritual welfare , ephes. . . . to delay our repentance , and to drive off our seriousness , from time to time , heb. . . . to do wrong to our neighbours ; and particularly , to a poor man , or stranger , or to an enemy , ephes. . . . to glory in bad actions , philip. . . . to aim at the praise and applause of men in good actions , matth. . , . . to mis-spend our time by idleness , and laziness , and gaming , and immoderate recreations , ephes. . , . . gluttony and intemperance in eating , or eating more than nature requires , pet. . . . to delight in gaudy cloathing , and fondness of imitating of every fashion , pet. . , . . to render evil for evil , a●d reviling for reviling , pet. . . . to be ashamed of the gospel , and of religion , or of religious duties , or of doing the will of god , mark . . . to be weary of well-doing , or of any commanded religious duty ; and to give over our seriousness , gal. . . . to be uncharitable , and to harden our hearts and bowels against the distressed and needy , john . . . to scandalize others , or to give offence by actions , either needless , or sinful , matth. . , . . to follow an unlawful profession , that necessitates us unto sin , matth. . . . to entice , and encourage , and draw others into sin , by our ill example , or sollicitation , rom. . . . to comply with other men in their sins , because they urge or press us to it , cor. . , . . to be proud , haughty , self-conceited ; and to entertain an high opinion of our selves , parts , abilities , and accomplishments ; and to despise others , luke . , . . to neglect the service of god for every trifle , and every little business that would draw us from it , luke . and . , . . to use needless asseverations in common discourses , an● in trivial matters ; such as , i vow , i protest , i swear , &c. matth. . . . to reveal our neighbour's secrets , which they in love communicate to us , philip. . . matth. . . . to rejoyce in our neighbour's fall , or misfortune , or misery , rom. . . . to be careless , negligent , slovenly , or superficial in any part of god's service , rom. . . . to presume upon god's goodness , or to sin , and go on in sin , because god is merciful and patient , rom. . , . . to despair of god's mercy ; or to think that he either cannot , or will not pardon upon our sincere repentance , matth. . . . to fancy that a customary faith , without suitable works , will save us , jam. . . . to be morose , surly , ill-natur'd , and give rough and imperious language to our neighbours , pet. . . . to let our neighbours and friends go on in their sins , without reproving them , ephes. . . . to set our hearts and affections upon the riches and comforts of this life , mark . . col. . , . . to mourn and take on under any cross and loss , like men without hope , thes. . . cor. . . . to be careless and neglectful of a faithful discharge of the duties of our several callings and relations : as , . for husbands to be churlish , bitter and unkind to their wives , col. . . . for wives to be froward , talkative , brawling and injurious to their husbands goods and name , pet. . , . . for magistrates to suffer injustice , oppression , murther , irreligiousness , atheism and profaneness to go unpunished , rom. . . . for subjects to raise ill reports of their magistrates , and mis-conster their actions , to the disturbance of the government , pet. . , . . for 〈◊〉 to shew their children bad examples , to indulge them in their sins , or to suffer them to do what they list , without correction , ephes. . . . for children to be disobedient to their parents lawful commands ; or to deny them maintenance when they are in want , and the children able to relieve and assist them , ephes. . , . . for masters to keep back the hire or wages of their servants ; and to suffer them to neglect god's service , and the concerns of their own souls , col. . . for servants to grumble or mumur at their masters lawful commands ; or chiding of them , to answer again ; to be unfaithful , to disparage their masters and mistresses , and to discover to others what their superiors would have kept secret , tit. . , . . to neglect or defer our baptism , in case we were never baptized before ; and to forbear bringing our children to be baptized , matth. . . . not to come to the lord's supper , after we come to years of understanding and discretion , matth . , . . to eat and drink unworthily at the lord's table , cor. . . . to neglect thinking of good things , philip. . . . idolatry , witchcraft , seditions , schisms , heresies , gal. . . . whispering to our neighbour's prejudice , back-biting , despightfulness , boasting , inventing of evil thinge , covenant-breaking , and being without natural affections , and delighting in other men's sins , rom. . , , , . . to do evil , that good may come of it , rom. . . if any sins are left out in this catalogue , they are such as may be referred to those which are mention'd : and though some that are mention'd as distinct sins , may very well go for one ; yet the reason why a distinct number is allowed them , is , merely because vulgar capacities might thereby get a clearer knowledge and apprehnsion of them . a catalogue of duties commanded in the gospel . . to believe that god is one in three , and three in one , and that the father , the son , and the holy ghost , are that one god , joh. . . joh. . . . to believe that the son of god was incarnate , and came into this world , by his holy life and death , to save men from their sins , joh. . , , . . to believe that jesus of nazareth , who appear'd in days of pontius pilate , and was crucified , is that son of god , and our redeemer and mediator , and is both god and man in one person , act. . . rom. . , . . to believe , that without faith , repentance , and an holy obedience to the commands of the gospel , we have no interest in christ's death , and the benefits of it , heb. . . . to believe that there is an heaven and hell , and eternal rewards and punishments after this life , according to the good or evil lives of men , thess. . , , , , , . . to believe that the dead bodies of men shall rise again in the great day of judgment , tim. . , . . to believe that the assistance of god's holy spirit , in order to a sound faith , and true repentance , is a gift which may be had by earnest prayer , luke . . . to love god with all our hearts , and with all our souls , and with all our minds , i.e. with great sincerity , matth . . . to rely upon god , and trust in him in all dangers and necessities whatsoever , and firmly to believe , that all things will work for our good , if we love him , rom. . . heb. . , . . to believe , that the scriptures of the old and new testament are the revealed word of god , and to read , and search , and meditate in these holy scriptures , in order to know we must do to be saved , john . . . to prefer the will of god , before the will and favour of men , when these two come to clash or interfere one with another , act. . . . to live and walk in a lively sense of god's omniscience and omnipresence , act. . luk. . . . to have great , high , and reverend thoughts of god , and conceptions suitable to his infinite wisdom , and goodness , and power , pet. . . . to let our speech be always with grace , season'd with salt , that we may know how to answer every man , col. . . . to be frequent , and serious , and attentive in praising of god , and praying to him for his help , assistance , and protection , especially night and morning , luke . . eph. . . . to walk worthy of our baptism , even in newness of life , rom . , . , to make great conscience of the sacrament of the lord's supper , to come often to that holy table , and to prepare and examine our selves , in order to our worthy receiving of pardon and remission of sins , cor. . , . . to express willingness and alacrity in god's service , and to be ready unto good works , tit. . . . to have pure aims and designs in holy duties , and good works , viz. the glory of god , and the good of others , matth. . . pet. . . . to be zealous and fervent in devotion , and in expressing our love to god , tit. . . rev. . . . to bring a very serious mind with us to the house of god , and to behave our selves there with all decency , and gravity , cor. . . . to be not only a hearer of the word , but a doer of it also , jam. . . . to fix our thoughts upon god in the publick prayers of the church , and to offer to god the desires of our hearts , in joyning with the congregatian in their prayers , rom. . . . to sanctifie the lord's day , both in private , and in publick . acts . . rev. . . . to be subject to principalities and powers , and to obey magistrates , tit. . . . to obey our pastors and teachers that have the rule over us , and to submit our selves to them , as those that watch for our souls , heb. . . . to maintain our ministers , and to communicate to them in all good things , gal. . . . faithfully to discharge the duties of our respective relations . as , . husbands to love and honour their wives , eph. . . . wives to be obedient and subject to their husbands , eph. . . . parents to provide for the souls and bodies of their children , tim. . . . children to honour their parents all their days , eph. . . . masters to encourage their servants to goodness , and to be just in paying them their wages , eph. . . . servants to serve their masters in singleness of heart , fearing god , and to please them well in all things , col. . . . ministers to be patterns of good works , tit. . . . widows to trust in god , and to continue in supplications and prayers night and day , tim. . . . virgins to mind those things that may please the lord jesus , cor. . . . to learn to be very meek and humble upon all occasions , matth. . . . to hunger and thirst after goodness and righteousness , matth. . . . to purifie the heart , or inward man , from evil desires and affections , and to season it with holy thoughts and contemplations , matth. . . . to labour to make peace among dissenting neighbours , and to be peaceable our selves , and , as much as in us lies , with all men , matth. . . rom. . . . to rejoyce in being reviled and persecuted for righteousness sake , matth. . . . . to be merciful , kind , tender-hearted , and charitable , and ready to forgive , eph. . . . to edifie others by our conversation , and to preserve them , as much as in us lies , from sin and damnation , matth . , . . to love our enemies , to bless them that curse us , to do good to them that hate us , and to pray for them which despitefully use us , matth. . . . rather to lose our right , than quarrel and go to law about small things , matth● . , . . to use great simplicity in our speeches and answers , matth. . . . to give and to lend to our poor neighbor what is reasonable , matth. . . . to humble our selves sometimes before god by fasting matth. . . . to be confident god will provide for us in the use of honest and lawful means , matth. . . . to seek god's kingdom , and its righteousness , with more earnest affections than temporal things , matth. . , . . to reform our selves , before we seek to reform others , matth. . . . to do to others , what we would have others do to us , matth. . . . to enter in at the strait gate , and to deny our selves in our honour , ease , and pleasure , for a better life , matth. . . . to confess and own christ , and his religion , before men , matth. . . . to be industrious in the discharge of the duties of our calling , rom. . , , . . to love without dissimulation , rom. . . . to be patient in tribulation , rom. . . . to rejoyce with them that do rejoyce , and to weep with them that weep , rom. . . . to condescend to men of low estates , rom. . . . to provide things honest in the sight of all men , rom. . . . to overcome the evil with good , rom. . . . to bear with the infirmities of the weak , rom. . . . to avoid familiarity with sectaries , and such as disturb the peace of the church , rom. . , . . to practise the rules of that charity which are set down , gor. . , , , . . to bring forth those fruits of the spirit which we find specified , gal. . , . . to learn to be wise unto salvation . cor. . . . if a man be overtaken in a fault , to restore him in the spirit of meekness , gal. . . . to redeem the time we have lost , by our greater diligence in god's service , eph. . . . to resist temptations to sin , with all our might , eph. . , , . . to study modesty and decency in all our actions , thess. . , , . . to esteem the faithful teachers of the word , very highly for their works sake , thess. . , . . to comfort the feeble-minded , to support the weak , to be patient towards all men , thess. . . . to rejoyce in the lord always , phil. . . . to use and shew moderation to all men , phil. . . . to give thanks in every thing , and to give god the glory , whether we eat or drink , or whatever we do , cor. . . thess. . . . to abstain from appearances of evil , . thess. . . . to prove and try things by the word of god , and to hold fast that which is good . thess. . . . to be conteut with food and rayment , if god doth not think fit to give us more , tim. . , , . . to be steady and constant in our duties , without fainting , rev. . . . to study great sincerity and simplicity in our actions , cor. . . . to be rich in good works , where god ●a●h blessed us with riches in this world , tim. . , . . to use great temperance in eating and drinking , cor. . . . to use great modesty in our apparel , tim. . . . to visit the fatherless and widows in their afflictions , jam. . . . to bridle our tongues , jam. . . . to be easie intreated to that which is good , jam. . . . to say of things we intend to do , if the lord will , and we shall live , jam. . . . to call for the elders or ministers of the church when we are sick , and to let them pray over us , jam. . . . if we are chearful , to sing psalms , jam. . . : if we have done any thing prejudicial to our neighbours , to confess our faults to them , jam. . . . to endeavour to convert others to the love of god , luke . . . to have our conversation in heaven , and to look more at the things which are not seen , than at those which are seen , phil. . . cor. . . . to be sober and vigilant over our actions , pet. . . . to grow in grace , and in the knowledge of our lord jesus christ , pet. . . . to use hospitality , and to be kind and obliging to strangers , heb. . . . to lay down even our lives for our brethren , if it be for the good of the church , joh. . . . to use the world , as if we used it not , cor. . . . to give diligence to make our calling and election sure , pet. . . . to imitate the good examples we see before us . heb. . . phil. . . . to be courteous and affable in our discourses and behaviour , pet. . . . to repent of the sins we have fallen into , and to forsake them , cor. . . these are the duties we find commanded in the gospel of our lord jesus christ , and by looking over these two catalogues , we may soon perceive , what we have been doing against god , our neighbor , and our selves , and wherein we have been defective . but then , . this self-examination will not be compleat , except we consider these sins and duties , with respect to our present temper , and inclination . and therefore , . as to the sins , which upon a survey of the catalogue , we find our selves guilty of , or prone to , our hearts must be ask'd whether we have an aversion from them , whether we are resolved to shew our dislike and hatred to them for the future , whether we do think it worth our pains to exercise our selves in the mortification of them , whether our real purpose is , whenever we are tempted to any of them , to oppose the temptation , and to keep our selves unspotted from the insection , whether the bent of our soul is , wittingly and wilfully , to allow our selves in the commission of them no more , whether we do in good earnest intend to enquire and take advice , and to use the proper remedies to be rid of them , whether we are resolv'd to shun the apparent occasions of them , and whether , in case we do through incogitancy run into any of these errors , to get up again presently , and endeavour to bring our selves to an habit of cautiousness of offending god , and whether we will pray much , and work hard , to shake these vipers from our bosoms . . as to the duties , which , upon a view of the aforesaid list , we find we have neglected , enquiry must be made , whether we see and taste the sweetness of them , whether we do heartily believe , that the perfection of our nature consists in them , whether we do earnestly resolve , whatever comes of it , to be possessors of them whether they ingross the desires of our hearts , whether we have any ardent longings after these spiritual accomplishments , whether we prefer an holy fruitsulness in these virtues before temporal felicities , whether we have a sense of the great necessity , beauty , and excellency of them , whether we do not content our selves with bare wishes after them , but are fully purposed to take the way , whereby we may obtain them , whether we are resolved to improve the single and accidental acts , into a lasting habit and disposition , and whether we will be earnest with god for the assistance of his holy spirit , that they may take root in us , and solicit the grace of god to prosper our endeavours ; whether we think them worth having , and will act like persons , that do think so ; whether if we have done them imperfectly , the purpose of our souls is to perform them with greater sincerity ; whether , if foiled at any time in the pursuit of them , we mean to take fresh courage , and to fall on again , till we arrive to a facility in the practice , and if gentler means will not prevail , whether we will use the severer , and more rigorous ways of mortification , and offer even violence to our desires , rather than go without them . if our hearts can and dare answer in the affirmative , and say , yea , to these queries , we are safe , and may believe , god hath mighty blessings in store for us , and will bestow them upon us in the use of this holy sacrament . in such a method , this self-examination must proceed , and then it 's like to produce the effects , we desire , and god expects at our hands . iv. but still you will say , that is a very operose and laborious business , and full of intricacies and difficulties , and scarce possible to be done , every time a person receives the holy communion ; especially , if accidentally a christian is to communicate with a sick , or dying neighbour ; nor can ministers themselves be supposed capable of doing all this , when they are on a sudden call'd upon , to administer the holy sacrament to persons , that send for them . but to give a satisfactory answer to this point , it will be necessary to lay down the reply in these following positions . . the trouble is imagined to be greater than really it is . if people are unwilling , it is an easie matter to pretend difficulties and impossibilities . all that i have mentioned , may be done in an hour's time , or less : for it is to be supposed , that every person is not guilty of all the sins , nor guilty of the neglect of all the duties in the preceeding lists : and how easily may a person spy those sins and neglects he is prone to ; and then , by the rule of queries , mentioned before , see how his heart stands affected ! but , suppose it were a task of some difficulty , is heaven worth nothing ? and is the labour for the body of that consequence , that the soul deserves to be neglected ? what if god would not part with an interest in his love upon cheaper terms ? will ye refuse it , and chuse to be miserable ? sure , you would not think so , if you had been but one moment in hell. however , as i said , the task is not so laborious , as is imagined by persons who have an aversion from goodness . . it is confessed , that the command about self-examination is general , and concerns both the good and bad , both worthy and unworthy receivers ; both those who are void of grace , and those that are filled with the spirit . but , though the command is general , and obliges the serious , as well as the profane ; the compleat , as well as the half-christian , equally ; yet , in the manner of the performance of it , there cannot but be a very great difference , because the persons concerned do differ much in their tempers , progress in goodness , and in their wants and necessities ; and consequently , to the one it must be more laborious , than to the other ; and the one hath reason to spend more time in this self-examination , than the other ; as he who hath suffered his house to become very full of filth and dirt , must be at greater cost and pains to cleanse it , than he that every day takes care to keep it swept . and therefore , . a man who hath led an ill life , and thinks of coming to the table of his lord and master ; or if he have communicated formerly , and , after that , is fallen into any grosser sin , and gone on in it , when-ever he approaches , had need set all the particular sins god hath forbid in his gospel , and all the particular duties commanded in that book , before him , and ransack all the actions of his life , he can remember ; to see how far he hath been from the kingdom of god , and how his heart is now resolved , and disposed : as to his particular sins , and neglects ; whether he intends to take up , and to set his face against them ; and whether it be his unfeigned desire , purpose , and deliberate resolution , to submit his neck to the sweet and easie yoke of christ ; of whom he expects pardon and salvation , both in this sacrament , and in the last day . and as tedious as this self-examination may appear to such a person , yet he may thank himself , that his long continuance and boldness in a sinful life hath made the task so laborious to him . and , indeed , till such a man's love to sin , and a sinful life , doth signally abate , and the byass of his soul be changed , and turned , it will be necessary for him , for some time at least , as often as he receives the holy sacrament , to iterate and repeat this larger self-examination , to see what advance he makes in holiness ; and whether there be not some sins lurking in his breast , he took no notice of before . but then , . if he find that , after receiving several times , his faith , and love to the lord jesus christ , doth signally grow , and his relish of a sinful life dies , and a nobler taste of the goodness of god insinuates into his breast , as his sins grow fewer , so his self-examination before the holy sacrament need not be so laborious , as before it was . finding he hath gotten a setled hatred and abhorrency of several sins he formerly delighted in , instead of examining himself about them , he hath reason to break forth into praises and admiration of the goodness of god , who hath delivered him from the power of darkness , and led him to his marvellous light. in a word , the holier , the more melting towards god and goodness , the more spiritual , the more obedient to the commands of the gospel , a man or woman grows , the less self-examination will serve turn ; for , as he grows in grace , so his errours and infirmities abate ; and those which remain against his will , may be easily known , and he may easily take a view of them ; nor will it cost him so much time to take them into consideration , as the greater heap of them formerly did ; and let him separate those sins he hath left , and got the mastery and conquest of , from those infirmities which yet , against his desire or approbation , cleave to him , and the remainder will soon be examined , and he may soon satisfie himself , whether he be resolved to labour more and more to exterminate them from his soul ; and upon that account come to the holy sacrament , to get greater strength and courage against them , by contemplating the love of god , and the cross , the agonies , and the tremblings the lord jesus endured for them . the sins a man hath actually left , need not be examined over again , every time he receives ; but those only he is yet very prone to slip into , and would fain be rid of , to become more conformable to the lord jesus . so that , . he that makes it the business of his life to please god in all places , and in all the conditions and concerns of his life , and is arrived to a cordial and practical love of goodness , may very conscientiously , after a very small examination of his life and actions , especially if he be straitned in time , come to the holy communion ; for the sins he would fain be rid of , he may soon run over , and see whether he goes to this holy ordinance with a design to become more spiritual , and take a final leave of his sins at the awful sight of the cross of christ. and for this reason , not only a serious minister of the gospel , who endeavours to lead a very exemplary life , and to practise what he preaches ; but even a conscientious lay-man , who carries about him a constant zeal and desire to advance the glory of god , and his everlasting salvation , may , upon a very short examination , receive this holy sacrament , either with a sick friend , or dying neighbour , and upon a very short warning too ; though at other times , when he hath more time , it will be necessary and convenient to enlarge his self-examination and preparation , thereby to give greater life to his faith , and hope , and love , and charity . . a christian may very much save himself the labour of a tedious self-examination before he comes to the holy sacrament , by a daily self-examination . and he that every night surveys the actions , and discourses , and desires of that day , and sets his accounts even with god , and searches what temptations have assaulted him that day , and how he hath resisted them ; how he hath spent his time , and what good thoughts he hath entertained , what good he hath done ; whether he hath watched , and been conscientious in the discharge of his duty , will by this means come to a true knowledge of himself ; and by breaking the task thus by little and little , a very short self-examination will be requisite when he is to come to this ordinance . this daily self-examination brings him to a sense of the corruptions which do most easily beset him , and thereby he comes to know what it is he must bend his chief forces against , and therefore hath not much to do when he comes to the supper of the lord. . self-examination being properly a labour of the mind , i do not doubt , but a poor day-labourer , or a servant , or any man that is obliged to get a livelihood for himself and family by working hard , may , in the midst of his lawful employment , while he sits or walks in his shop , or is busie with his hands , apply his mind to a survey of his sins , and errours , and defects ; and examine himself about his repentance , whether it be sincere , or not ; and about the particulars of his former life , and whether he be sincerely resolved for spiritual wisdom , and a spiritual mind , and examine himself very acceptably : for it is a great mistake , that this self-examination cannot be performed , but in a chamber or closet , and by spending so many hours in the exercise . it may be performed as we are walking , as we are about our work ; in the field , as well as at home ; at the plough , as well as in a study : though i still urge , that where god hath given a person a quiet , sedate and easie life , free from the incumbrances of the world , there he justly expects that men should take different measures in this self-examination . a man , in case of necessity , can live upon bread and water , and think it to be very good fare ; but being in his house , and all conveniencies about him , he gratifies his appetite with greater variety : and that shews the difference betwixt labouring people , and those that can take their ease at home . 't is very pleasing to god , to see the poor man take pains with himself in this self-examination , even in his busie hours , and toyling employment : but of the other , who are not necessitated to lead such a life , he expects they should perform the task suitably to their leisure , and time , and quiet hours ; and thereby express in some measure their gratitude to god , who hath made this difference between them and the meaner sort . yet , . though i have told you , that the sins we have left and forsaken , need not be repeated over again every time we receive the sacrament ; yet it is of very great use in our private fasts and humiliation-days , to take every one of those sins we have abandoned , and shaken hands with , into fresh consideration ; thereby to engage our selves to a greater admiration of the mercy of god , who hath freed us from those shackles ; and of his patience , that did not cut us off in the midst of those sins we formerly doated on , but hath spared us , and so ordered things , that we should come to a sense of our danger ; and vouchsafed unto us means and opportunities , whereby we might escape the pollutions we once wallowed in . so men who have been delivered from running in the night upon a precipice , visit the fatal place sometimes , to see what a concatenation of mischiefs they have been preserved from by an almighty providence ; and thereby supply themselves with new arguments , both to magnifie the unspeakable protection , and to improve and enlarge their gratitude , and to testifie their sense of the mercy , by charitable actions , and warmer devotions for the future . v. but because errours may be committed in this self-examination , as to the manner of the performance , it will be very expedient , in the last place , to give some rules , how this self-examination ought to be qualified . . it must be an impartial , no flattering self-examination . as there is nothing more common to men , than to run into one extream or other , so it happens very often in the duty before us . some examine themselves so strictly , that they even confound themselves , and run upon the very brink of despair . others do it with that foolish tenderness to their lusts , that they make the colours too fine , in which they are to draw themselves : whence it comes to pass , that when they have done sitting , the picture looks mighty well , but is not to the life ; and as themselves were the painters , so it is too evident , that they favoured themselves too much in the drawing . to take either the little resemblances of vertues we find in our selves , for real vertues ; or to satisfie our selves , that the faint inclinations we have to practise the substantial duties , are unfeigned and strong purposes , must necessarily prove deceitful work. our business here must be , not to skin the wound , but to heal it ; and therefore , where we are apt to think too well of our selves , it would not be amiss to ask either divines , or persons we are familiar withal , what they think of our religion ; and that question our saviour doth ask his disciples , matth. . . whom say men , that i am ? may not be improper to be put to our acquaintance , what men abroad do think of us ? and though the censures of men , if apparently vain and groundless , ought to be slighted ; yet from the verdict that other men give of us , much may be learned sometimes : and if they count us proud , or censorious , or bitter , or sensual , &c. it may serve as a motive to enquire what there is in us , that may give occasion to others to think of us as they do ; and whether we do not give them too much ground for those censures . . this self-examination must ever have a truly spiritual end ; and that end must be , to wash our selves , that we may be clean . if it be only to favour a present damp upon our spirits , or to satisfie the terrours of an unquiet conscience , or to comply with the custom and formality of preparation , the self-examination will lose its virtue and sweetness : the end must determine its acceptableness , soundness , and sincerity : and he that examines himself , without reserves , out of a christian simplicity , and with an intent to become more like god , and more like that saviour , whose death is remembred in this eucharist ; and more like the friends of the bridegroom , the holy apostles ; acts like a person , for whom is prepared a feast of fat things , a feast of wines on the lees ; of fat things , full of marrow ; of wines on the lees , well refined ; as it is said , isa. . . . with this self-examination must be joyned earnest prayers to the father of lights , that he who sees in secret , would give us the spirit of wisdom and understanding , whereby we may see the errours that creep in the dark , and are not so palpable as others are . and he that hath courage to tell his god , lord , thou knowest my heart , and triest my reins ; and thy piercing eye is a discerner of the thoughts and intentions of my inward man. thou knowest , i do not wilfully hide any thing from my self ; and i am so far from harbouring any secret lust , or vanity , or corruption , that it is the ardent desire of my soul , that thou wouldst discover to me what impurity , what errour , what fault lies lurking in my breast . i am not afraid , blessed be thy name , to know the worst of my self . let down , i pray thee , some of thy gracious beams into my heart , whereby i may see the defects which , by reason of my blindness , i cannot as yet discover ; whatever it be , o lord ; though it be incorporated with my profit or pleasure , or with my very heart , i am resolved to tear it from my soul. let me but see it ; and , with that sight , give me strength , and spiritual courage , and it shall not stay in that house which thou hast pleased to chuse for thy habitation . he that thus dares address himself to god in his self-examination , discovers the sincerity of his soul. the preceding considerations reduced to practice . i if it be necessary to examine our selves before we eat and drink in this holy sacrament , then certainly the churches heretofore were in an errour , that gave the holy communion to children . they did it already , in st. cyprian's time : innocent i. pope of rome , established it . it continued down to st. austin's days ; and the custom was , as soon as the children were baptized , to give them the holy communion . under charles the great , about the year . after christ , they did not only admit infants to communicate in the church after baptism , but kept part of the eucharist at 〈◊〉 , to give it to dying children . to this purpose , ●●segisu of leig● tells us of a canon made about that ●●e , viz. that the presbyter , or priest , should always have ●●charist , or sacrament , ready , that in case a person fell sick , or a child should be taken ill suddenly , they might receive , and not die without the communion . among the aethiopian christians , the custom continues at this day ; and they give the sacrament to infants , as soon as they are baptized . the christians in moscovy give it to children of seven years of age , because they think , that about that time children begin to commit actual sins . and hospinian tells us of a custom in lorrain , which continued yet in the last century , amongst some papists , as a relick of that ancient practice of communicating infants . the priest , when he had baptized the infant , would fetch from the altar a consecrated wafer , and , having taken it betwixt his two fingers , shew it to the people ; when he had done , put it up again in the box , and then wash his two fingers with wine , and put some drops of that wine in the infant 's mouth . but , as ancient , and as common as this custom was , to give infants the holy communion ; yet the church of rome it self was at last ashamed of it , and abolished it by a canon in the council of trent . that which moved some of the primitive churches to begin this custom , was , that saying of christ , joh. . . except ye eat the flesh of the son of man , and drink his blood , ye have no life in you . this made them think it absolutely necessary to salvation ; and , that children dying in their infancy , might not perish , they gave them the sacrament . but their mistake lay here , that they took the spiritual eating of christ's flesh , and drinking his blood , by a lively faith , spoken of in that chapter , for sacramental eating and drinking , or eating and drinking in the holy sacrament . 't is evident , that christ instituted this sacrament , with an intent , we should use it in remembrance of him ; which children are not capable of , much less of self-examination : and therefore , even under the law , though infants were circumcised , yet they were not admitted to eat of the passover , till they came to the use of their reason . not to mention , that this sacrament being designed also for reformation of our lives , which infants have no occasion for , at least , no sense of , during that state of innocence ; they can receive no prejudice by not receiving the holy communion , seeing there is not that necessity for it in them , in point of amendment of life , that there is in the adult . ii. yet , from the necessity of self-examination before this sacrament , we may very rationally infer , that as soon as young people are able to examine themselves , they ought to come to the holy communion . there is an emphasis in the apostle's words , mentioned before ; but let a man examine himself , and so let him eat and drink : which imports , not only that a person who hath examined himself , may come ; but withal , that when he is capable of examining himself , he ought to do it , and so come to this holy ordinance . i reckon , that as soon as young men and women are able to understand what sin , and what holiness is , what the design of christ's death is , and what heaven and salvation means , they are capable also of self-examination ; and consequently , of coming to the holy communion : and if the creator be fit to be remembred in the days of our youth , the redeemer of men can be no improper object of that remembrance . it must be admitted , indeed , that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , used by the apostle , in the precept of self-examination , is taken from metallaries , and lapidists , or jewellers , that make a very strict examination , whether the precious stone be truly oriental , or no ; and whether there be no flaw in it : and though it ( being a word of such import ) implies a very accurate search into our ways , and nice care to be found worthy ; which young men of fourteen , or fifteen , or sixteen , may be supposed , not so very capable of performing ; yet they are able to discern such sins as they find forbidden in their catechism , and have been taught to avoid by their parents , from whom they have learned their duty to god and man. and , as the sins of that early age cannot be supposed to be very numerous , and a great many of those they have been guilty of before that age , were committed out of ignorance , so the examination is more easily performed ; and as their age and religion advances , so they will know more . their early self-examination makes way for early gravity , and helps to ripen their understandings , and is the only way to prevent their falling into the vices of the age ; and if any thing , next to the grace of god , can be a charm against infection from a debauch'd and irreligious world , this is most likely to be it ; i mean , this self-examination , joyned with the holy sacrament , for which it is intended , as a proper preparative . iii. it is not enough , that another person hath examined us , or doth examine us ; but we our selves must take pains in it . ministers , and parents , and friends , by examining of us , may be able to give us very good directions , and excellent instructions , how we are to order our conversation ; but to all this must be added our own labour and diligence , to see whether we observe those directions , whether they are acceptable to us , how we relish them , and whether we intend to act accordingly . up then , christian , and try thy ways : be not afraid of labour . labour and food , saith philo , have the same vertue ; for , as upon food a man's whole life depends , so upon labour also depends all that a man can call good . therefore , as they that will prolong life , do not neglect their food ; so he that desires any real or solid good , must not be afraid of labour . as meat is very troublesome and burthensome to a weak stomach , that hath but little natural heat ; so to him that hath but little love to christ , this labour of self-examination will be burthensome . but , christian , as thou hast the greatest reason to love the lord jesus ; so , if thou lovest him to any purpose , both this and other labours will appear very easie ; for love will make them so . see therefore , and enquire , how concerns stand betwixt god and thine own soul. shall thy reason lie useless ? shall that excellent faculty be employed in searching into the accounts of thy shop , and not into the state of thy better part ? is it not worth knowing whether thou art of god , or a child of the devil ? and whether thou hadst rather grovel in the dust , like a muck-worm , or elevate thy thy soul , and fix it upon objects , which angels desire to pry into ? hath god given thee power to examine thy self , and wilt thou neglect that power ? though thou canst not read nor write , yet thou canst think , and think whether thy life be according to the holy rules , which are observed by other conscientious christians . through this examination thou mayst come to see , what god hath done for thy soul ; and if he hath planted there an abhorrency of that which is evil , and a strong affection to that which is good , how joyfully mayst thou come to this holy table , and expect , that god will pour water upon him , that is thirsty , and floods upon the dry ground , and that thou shalt spring up , as among the grass , and as the willows by the water-courses , isai. . . . he that comes to be acquainted with himself , at the same time comes to be acquainted with god the father , and his son jesus christ. this is true policy ; and as he is the greatest politician in temporals , that sees afar off , and considers the events of things , and upon what causes they depend , and gives counsel accordingly ; so he is the greast politician in spirituals , that studies himself , acquaints himself with his own heart ; for such a person looks further than his present profit , and , sensible how this self-acquaintance will be valued one day , counsels himself to be expert in that wisdom ; for it is certain , that in the last day not the great scholarship of men , not their improving of arts and sciences , not their skill in various languages , not their ability to discourse well , not their volubility of tongue , not their rhetorical and eloquent speaking , not their profound philosophy , nor their diving into the secrets of nature will be much admired . these things did well for this world , and might be serviceable to various sorts and degrees of men : but if persons , with all these accomplishments about them , overlook'd their own hearts , cherished weeds and vices there , and would take no notice of them , their parts and learning will not stand them in great stead in that day of retribution . the poor christian that ransack'd his soul often , turned over the leaves of his conscience , that spiritual book , on purpose to see his own spots and stains , and wash himself clean , out of an holy emulation of the purity of the lord jesus , he will be counted at last the most prudent man , that had the quickest eye , and a sight sharper than an eagle ; for , as this gives him a title to all that christ hath purchased , and the rich blessings laid up for him in this holy sacrament ; so , in the last day , it gives him full possession of all the trophies of christ's victory . the prayer . o god! thou seest the secret recesses of my soul ! though i may hide my self from my self , yet i cannot hide my self from thee , whose sight is not darkned by the night , nor stopped by an object intervening , nor hindred by walls of brass , nor weaken'd with the greatness of the distance . o lord ! thou hast commanded me to examine my self , and to search into the sins and errours of my life ! what foes i have , and how many there be that rise against me , that would swallow up my soul , and devour it ; that i may secure my self against their rage , by taking sanctuary at the death of my ever blessed redeemer , the lord jesus ! o lord , i am very apt to do thy work negligently ; i am apt to do it by halves , and superficially , and without any regard to its weight and moment ! thou that knowest my dulness , my backwardness , and my hypocrisie , deliver me , i beseech thee , from my self ; and make me partaker of that light , whereby thou meanest to discover the sins of men in the last day , when they come to appear before thy tribunal . by that light they will see every deformity , every enormity , every exorbitance of their outward and inward man. that will discover to them , what they have long ago forgotten ; and manifest to them , what , for many years , they have not thought of . that will shew them every errour of their lives , to their confusion and amazement . that will make them see their faults so evidently , and so distinctly , that they will not be able to deny them , but be forced to render themselves prisoners to thy justice . that will undeceive them in their fond opinions of their sins , and pull away the varnish they have put upon them , and make them appear in their native hue and blackness . oh , vouchsafe me that light in some measure now , that i may not deceive mine own soul : make me partaker , withal , of the zeal of thy justice , and of that hatred thou bearest against sin , that i may hate my sins , as thou dost hate them . i desire to do all things in thy name , and by thy assistance . i would willingly come to that sincerity thou so much delightest in . oh! guide my steps ; and if i take false measures , put me in the right way again . oh! let me not swerve from thy commandments . let my confusion be continually before me , that i may humble my self under thy mighty hand , and may be exalted in due time , through jesus christ our lord. amen ▪ chap. xxiv . of judging our selves , the third preparative duty , in order to our worthy receiving of the blessed sacrament . the contents . judging our selves , contains three acts ; confession of sin , self-condemnation , and inflicting judgments on our selves . the nature of these acts explained . this judging our selves , proved to be pleasing to god. what it is that makes it so . confession of sins , if rightly performed , is a great work. men are loth to confess those sins , which they are loth to leave . carnal men wonder at the great stir , that some penitents make . in inflicting judgments on our selves , the word of god must be made our rule . the prayer . i. i mention this judging of our selves , as a duty preparatory for the holy sacrament , because it is certain , that st. paul makes it so . cor. . . if we would judge our selves , we should not be judged . god's judging of us , or proceeding to judgment against us , hath in all ages appeared very terrible to good men , because it speaks his anger , and it is a fearful thing to fall into the hands of the living god. heb. . . and therefore david doth so often deprecate god's judgment , particularly , psal. . . enter not into judgment with thy servant , for in thy sight no man living shall be justified : and psal. . . my flesh trembles for fear of thee , and i am afraid of thy judgments . and , psal. . . how terrible art thou in thy works , or judgments ! and though , psal. . . he prays , judge me , o god ; yet , by that , he means no more , than that god would plead his cause , and vindicate his innocence , which was abused , bespatter'd , and oppress'd , by his enemies . god's judging of us , differs very much from judging our selves ; and when we are exhorted to judge our selves , it is not to oblige us , to beg of god to send judgments upon us ; but it is to do something , whereby the judgment of god , we have deserved , may be prevented and averted ; and upon attending to the scope and drift of the apostle in that advice , we shall find , that it consists , partly in accusing our selves , and confessing our faults , partly in condemning our selves for the faults we have committed , and partly in exercising acts of justice , and executing judgment upon our selves , of which we are to speak in order . ii. the first act of judging our selves , is , confessing our sins , and accusing our selves , and act very proper after self-examination ; confessing , i mean , such sins , as , upon strict examination , we find our selves to have been guilty of , without being afraid of giving our selves names too harsh , and too reproachful . it 's true , no man is obliged to accuse himself of sins he was never guilty of ; and to charge our selves with the guilt of fornication , or adultery , or murther , or blasphemy , or theft , &c. which , through the restraining grace of god , we never thought of , and have been strangers to , is , to tell god a lye , except we understand those sins in a spiritual sense ; and , in this case , a man or woman may say , they have been guilty of adultery , by departing wickedly from their god , whom they were solemnly marry'd , and joyn'd to , in baptism , and the supper of the lord , and by doting upon a miserable transitory world , which st. james calls spiritual adultery , jam. . . and , upon this account , a man may say , he hath been guilty of blasphemy , in dishonouring the gospel by his vain and wicked life , whereby he he hath given occasion to the enemies of the lord to blaspheme him , and speak evil of religion ; and , after the same manner , he may justly accuse himself of murder , if he have often stabb'd his neighbour's reputation by slanders , reproaches , and evil surmises against him , and disparaging of him to those , from whom he expected signal kindnesses : but , set aside this spiritual sense , a man is not obliged by any law of god , to confess , that he hath been formally guilty of sins he never committed to his best remembrance ; but in those he hath actually run into , either wilfully , or by surprize , he ought to be his own severe accuser , especially to god , whom he hath thereby grievously offended ; and he truly judges himself , that , upon a deep search of his heart , finding what precepts of the gospel he hath wittingly acted against , cries out , lord ! i have been that rotten sheep of thy flock , which , by my ill example , hath infected other ! i have been that viper thou hast put into thy bosom , and which hath threatned death to those bowels that gave it life ; and been a rebel , by my monstrous ingratitude , to my father which is in heaven ! i have been that prodigal , that hath run away from his father's house , and travell'd into a far country , as far as hell it self ! i have been that fool , that mad man , that hath said to his soul , thou hast goods laid up for many years , eat and drink , and be merry ! i have been that satan , that adversary , that have savoured the things that be of men , more than the things which be of god! i have been that bewitch'd creature , that have begun in the spirit , and thought to end in the flesh ! i have been that judas , that have betray'd the son of man with a kiss ! i have been that brutish man , that , by my careless life , have as good as said , the lord sees not , neither will the god of jacob regard is ! o that i had wings like a dove , for then would i fly away , and bewail my folly in some wilderness ! but in this confession , or self-accusation , some necessary rules must be observed . . a man must not content himself with general confessions , but , in the accusation , descend to particular errors and neglects of his life . general confessions do well in publick liturgies , and offices of the church , in which a whole congregation is to joyn ; but in private , the case very much alters . the church , according to the old saying , non junicat de occultis , judges not of secret things , and knows not what particular sins every man is guilty of , and one may have stain'd his soul with certain sins , which another hath not ; and there●ore , wisely prescribes only general acknowledgments of offences , that the whole assembly may comply with the duty ; but in private every man knows , or may know , where the shooe doth most pinch him , and therefore , here particular confessions are necessary : he that in private contents himself with general confessions , shews no great desire to be better ; and notwithstanding his confessions , may allow himself in abundance of sins , and miscarry , and perish , for all his general confessions . but he that in his confessions specifies the particular acts , wherein he hath walk'd contrary to god , discovers an earnest desire to grow in grace ; and , in this , st. paul shews us an example , tim. . . where he doth not say , i have been a great sinner , but a blasphemer , spoke ill of the way to life , a persecuter , afflicted , oppressed , and made havock of the churches of god , injurious , done great injuries to st. stephen , and to abundance of other christians . in a word , such a person , by his particular confession , deals faithfully with his own soul , and , by mentioning the particular diseases that annoy him , manifests his earnest desire of a cure , whereas general confessions leave the soul ignorant , dull , careless , and unaffected with the great concerns of salvation . and tho' a person , every time he accuses himself , or confesses his errors , is not bound to enumerate all the particular sins of his life he can charge his memory with , yet if he never did it before , it 's fit he should do it , at least when first he receives the holy sacrament , and at other times , confess such fins , as he finds himself most inclin'd to , and most apt to harbor in his bosom . . these confessions must be accompanied , especially the confessions before the sacrament , with aggravations of our offences , and with shame and confusion of face . i joyn these two together , because aggravating of them is the cause of that confusion , and he that reflects in his confessions , what light , what knowledge , what checks of conscience , what motions of god's spirit , what goodness of god , what mercy , what patience , what promises , what threatnings , he hath sinn'd against , what time he hathlost , what opportunities he hath neglected , what a gracious , what a merciful god he hath offended , even love it self , and sweetness , and beauty it self , and what blessings , what priviledges , what advantages , what offers he hath slighted , will find himself obliged , to have very low and mean thoughts of himself . this was the publican's case , luke . . who standing afar off , would not lift up so much as his eyes to heaven , but smote upon his breast , saying , god be merciful to me a sinner . he was ashamed , and confounded . his conscience told him , how unworthily he had dealt with his creator , how strangely he had carried himself to god , his best and greatest friend , how unthankful , and how base , he had been to his most gracious benefactor , and how strangely he had carried himself to the best of beings . he was confounded with the thoughts of his vileness , and conscious of his guilt , he ●ast his eyes to the ground , unable to look his offended father in the face . his heart was full of grief , sorrow fate heavy on his soul ; and though his tongue could not express his particular acts of injustice , oppression , pride , anger , and greediness after the world , yet his mind confess'd them , thought of them , his heart was ready to break at the dismal sight , and this was a very acceptable confession . . these confessions must be joyned with invincible purposes , to endeavour after a better and more spiritu-temper . so the wise man tells us : he that confesses his sins , and forsakes the● , shall find mercy , prov. . . without this qualification , our confessions are mere lip-services , and rceive not one gracious look from above , nay , are accounted no better than israel's devotion , hos. . . israel is an empty vine ; he brings forth fruit unto himself : why unto himself ? the reason is , because , in that fruit , he aim'd not so much at god's glory , as his own profit : nor was any person the better for it , the design was selfish , it was just to satisfie the present terror within , no love of god lay at the bottom , the ground of all was self-love , and god had nothing to do with it . the same may justly be said of him that confesses , but is not concern'd , whether his flesh be subdued to the spirit , or not . such a confession is his own invention , it is not that confession which god requires . if he confesses , it must not be to himself , for god regards it not ; and indeed , till this actual endeavour to forsake them is added to the confession , our sins continue still in god's books of accompt , look still as black as ever , not one of them is blotted out , for the enmity against god is still maintained , and whilst that lasts , it naturally follows , that god and we cannot be friends . iii. the second act of judging our selves , is , upon this confession to condemn our selves . and indeed , if the soul be truly awake , and the heart sincerely sensible of its errors and miscarriages , the penitent cannot but condemn himself , and acknowledge , that the judgments threatned in the word of god , are due to him , and cry ; ah! my god , and my lord ! who shall deliver me from the body of this death , from this confluence of misery ! i have deserv'd with adam , to be thrown out of paradise , and to be for ever forbid eating of the tree of life ! i have deserv'd to drown'd with the first world , or to be consumed for ever as sodom and gomorrah . i have deserved the sudden and unnatural death of nadab and abihu ; to be stoned with achan ; to be struck with leprosie , as miriam ; to be swallowed up ●live by the earth , as dathan and abiram . i have deserv'd manasseh's prison , and zedekiah's chains , and , what is worse , the everlasting chains of darkness . i acknowledge , that i have deserved , it should be more tolerable for infidels in the great day , than for me ; for i have seen the mighty works of god , and continu'd a stranger to repentance . i have deserved to be called upon at midnight , as that careless man , thou fool , this night thy soul shall be required of thee , and whose shall be , which thou hast provided ? to this wretch , that is before thee , belongs nothing but wrath and indignation . on this head of mine , thou mightest justly discharge the ordinance of justice , and pour out the vials of thy wrath ! on me , thou mightest justly rain snares , and fire , and brimstone . i have deserv'd to be plagued with diseases , tormented with grievous pain , haunted by panick terrors . if any of these judgments do not fall upon mee , it is thy patience , not my goodness , and i may wonder i have escaped them all this while . i have deserved to be made a prey to that devil , whose temptations i have swallow'd with greediness . instead of rejoycing over me to build me up , thou mightest justly rejoyce over me , to destroy me . justly , o lord , thou mightest send upon me trembling of heart , and fainting of eyes , and sorrow of mind . i have deserv'd , that my life should hang in doubt before me , that i should fear day and night , that , in the morning i should say , would god it were even , and at even , would god it were morning . mercy , lord , i have deserved none . the crums that fall from thy table , are blessings too good for me ; if i deserve any thing , it is thy rod , thy scourges , thy waves , thy billows , and a horrible tempest . to condemn , is the proper act of a judge , and he that thus condemns himself , judges himself . iv. the third act of judging our selves , is , to inflict judgments upon our selves . by which , i do not mean maiming or wounding our selves , or cutting off an arm , or a leg , or whipping our selves , but inflicting such judgments on our selves for the sins we have been guilty of , and so often fallen into , as are neither hurtful to the body , nor unprofitable , nor prejudicial to the soul , but serve rather to bring the soul into an excellent temper . these judgments , though the design of them is to meliorate the soul , yet they are in a great measure to be inflicted on the body , because the body tempts the soul to great extravagancies , and by presenting a thousand pleasant objects to her , leads her into nets , and snares , and dangers . the judgment therefore must be laid upon that part , which is the tempter , and that being under restraint , the soul may more freely move toward her center , god blessed for evermore . it 's true , naturally , no man hates his own flesh , but cherishes it , and makes much of it ; but grace , and the gospel , teaches us to treat it with greater rigour . to be too fond of the body , in st. bernard's sense , is a charity which destroys charity , a mercy which is full of cruelty , for this is to serve the body , in order to kill the soul ; is this charity , saith he , to tender the body and to neglect the soul ? to caress the handmaid , and to let the mistress starve ? let no man think , that for being thus merciful , he will ever obtain mercy . so that the flesh and body are to be treated as a wild or unruly horse , if we curb him not , he will give us a fall . our bodies are greater enemies than we are aware ; they are friends too , but the hurt they do too often to our souls , shews , they are greater enemies than friends , and therefore the fathers do so often call the flesh , the grave of the soul ; a prison , where we are held captive ; and a dungeon , where we sit in darkness . the platonists used to say , that our souls , deriving their original from heaven , are sent into this world to shew forth the praises of god here on earth , as the angels do in heaven : but the body , the soul is in , is a kind of inchanted castle , in which the soul , through the flatteries of the flesh , forgetting too often her nobler extraction , is diverted from her glorious designs , and debased to vile employs : and to this purpose , seneca , that the body is the weight and punishment of the soul , lying heavy upon it ready to link it , and putting shackles upon her , if philosophy do not make a reformation . the body therefore , being such a treacherous servant , must feel the effects of our justice , as it hath been the great instrument of the sins we have committed , that it may be more modest in its desires . and accordingly we find , that good men in all ages , when they have sate as judges upon themselves , to shew their detestation of the sins they have been guilty of , have inflicted judgments on that part , which is most sensible of any thing that is uneasie , not out of any ill will to it , for it is god's creature , but to preserve both body and soul unto salvation . so david punish'd himself for his sins , sometimes by mingling his drink with weeping , psal. . . sometimes by making sackcloth his garment , psal. . . sometimes by weakening his knees with fasting and prayer , psal. . . sometimes by making his bed swim with tears , psal. . . sometimes by great acts of self-denial , as overcoming shimei ' s malice with patience and meekness , sam. . . and delivering him , that without cause was his enemy , psal. . . and keeping fasts and humiliation days , for the recovery of those that were his enemies , psal. . . sometimes by lying all night upon the earth , or floor , sam. . . sometimes by rising at midnight to praise god , psal. . . so the penitent publican punish'd himself by a violent smiting his breast , luke . . so mary magdalen punished her self , by washing the feet of the lord jesus with her tears , and wiping them with the hair of her head , luke . . so zacheus punish'd himself , by giving the halfe of his goods to the poor , and by fourfold restitution , luke . . so st. paul punished himself , by keeping under his body , and bringing it into subjection , cor. . . by making himself a servant to all , that he might gain the more , cor. . . by labouring day and night that he might not be chargeable to the church , thess. . . by denying himself in marriage , co. . . so daniel punished himself for his own and his people's offences , three weeks together , by eating no pleasant bread , by avoiding flesh and wine , and forbearing to anoint himself , dan. . , . so the primitive believers punished themselves by various self-denials in the pleasures , satisfactions , and recreations of the flesh , and of the world , thereby to express their anger , either against sin in general , or against some particular sins they had run into . but the most usual judgment that good men have ever inflicted on themselves , as a testimony of their displeasure against themselves , for offending god , hath been fasting and prayer , or chastening their flesh by frequent fasts spent in deprecations of god's judgments , and in other exercises of humiliation , and when men have said to them , why are you so cruel , as not to spare your flesh ? they have answered , we spare , or use it , as we do the earth , which we plough and cut with coulters , that it may bring forth more fruit. v. this judging our selves in all its acts , is certainly very pleasing to god , especially before we come to the holy communion , else st. paul would never have told us , in the passage mentioned in the beginning of this chapter , that , by doing so , we do put a stop to god's judging of us . so that we have reason to believe , that god , upon our accusing our selves , or humble confessions , stops the mouth of the accuser of our brethren , which is open against us ; who this is , we may learn from rev. . . even the devil , who brings severe accusations against us before god night and day ; and as he wants neither wit nor malice to do it , so we have an instance of it in the history of job , chap. . ver. . where appearing among the sons of god , whether wrapt up in a dark cloud , or in the form of an angel of light , is not said , but among the angels , that gave an account of their negotiations here on earth , to god , he appear'd ; and as those ministring spirits were commending job for his exemplary virtue , so he , displeased at the fair character , immediately seeks to blast and sully it , by aspersions and misconstructions ; and thus , we must suppose he deals with other persons that have the same inclinations to virtue , for those examples are recorded in scripture , not only to tell us what happened just at such a time , but what will happen in future ages , under the same circumstances . and therefore , though our actions be never so innocent , nay , though our good works be never so sincere , yet they shall not want his false glosses , and comments , and misconstructions ; and where our actions are ill , we must expect , he will aggravate them , make them worse , and blacken them , to an high degree . but where the penitent says all the ill he can of himself , gives as bad a description in a manner of himself , as the enemy can do ; prostrates himself before god , grants all that is brought against him by the devil , with any colour of truth , is so for far from palliating his follies , that he unfolds and lays them open before god , and makes as full a narrative of them as he can , pleads guilty to all that is laid at his door . this ingenuous accusation or confession , dashes the devil's attempts , and at the sight of it , the bowels of almighty mercy yearn and melt , and the enemy is bid to spare his pains ; and the accusations that drop from the penitent's mouth , are much sweeter in the ears of god , than those , which the base foe brings forth from an envious and malicious breast . this self-accusation , in the penitent , is pleasing rhetorick in heaven ; god hears the humble orator , is delighted with his sincerity , and charges the enemy to hold his peace . and as this self-accusation renders the accusations of the devil against us ineffectual , so our condemning our selves blots out the hand-writing that is against us , and makes void the sentence of condemnation our sins have deserv'd , and this is to conform to god's justice , as well as to his precepts ; god looks upon our sins , as having deserv'd unquenchable fire ; and , by his conscience , tells the sinner , thou art an heir of damnation , and a child of wrath ; and where the sinner eccho's the thunder of god , and answers in the same voice and language of condemnation , is both sensible , and owns , that he hath deserv'd the punishment that rebels do ; this makes admirable musick in heaven , musick so delightful , that god changes the voice of terror into a still one , and the accents of wrath into softer strains of mercy . in this self-condemnation , if it be hearty , god hath his end ; for when he threatned the sinner with condemnation , it was to oblige him to condemn himself ; the end being gain'd , god's condemnation ceaseth , and , as it was at athens , a free and ingenuous confession of a fault saved the malefactor's life ; so this condemning our selves and throwing a black stone into the box against our selves , renders god so favourable , as to let us draw out a white one , the sign of a gracious absolution ; our adjudging our selves to the everlasting prison , frees us from it , and our sentence against our selves , makes so great an alteration in god's sentence against us , that justice gives place to mercy , the judge descends from the tribunal , gives us his hand , and talks of nothing less , than gathering us with everlasting kindness . the same must be affirmed of inflicting judgments upon our selves . it is of that power , that even the temporal judgments , which were design'd against us , are either with-held , or remov'd upon it ; or if not all , yet such as would have been most afflictive and painful , and most durable ; in doing so , we do that which god would have done , and doing it voluntarily , and of our own accord , we escape the judgment of god : for god having a mind to stop us in our sinful career , intended to deprive us of our ease , either by sickness , or by losses , or some other trouble and disaster ; and since we voluntarily deprive our selves of our ease and quiet , and sensual satisfaction and repose , by inflicting something that 's irksome to flesh and blood upon our selves , god looks , as it were , upon his judgment , as needless , and supersedes it . the king of israel king. . . makes but an external shew of afflicting himself , and he got the fearful judgment threatned him by elijah , transferr'd from himself to his wicked posterity ; what then may we think of these acts of vindictive justice upon our selves , if the heart joyn with the outward man , and the soul bear her share in the mortification , as well as the body . how the pagan king of niniveh , his nobles , and his people , punish'd themselves for their sins , is graphically described , jon. . , , , . and what follows , v. . god saw their works , that they turned from their evil ways , and god repented of the evil he said he would do unto them , and did it not . vi. that which renders this judging our selves so acceptable to god , next to the merits of our ever blessed jesus , with whom alone god is well pleased , and for whose sake it is , that he is kind and favourable to us , as to any thing we do : that which , next to this , renders this accusing , condemning , and inflicting judgments upon our selves , so acceptable to god , are , . the humility that appears in it . that 's the pleasing sight , and the glorious thing , which the high and lofty one delights in . that 's the flower god loves to smell to , the beautiful garment he loves to see the king's daughter in , the sweet frame he hath made so many gracious declartions to : he sees the soul abominating her self for her abominations ; an huge sense of her own vileness over speads all that is within her . he beholds , what lowly thoughts the penitent creature hath of himself , and how despicable he is in his own eyes , and what strong apprehensions he hath of god's greatness , and his own vileness ; that attracts the divine favour , that inclines and draws that sovereign benevolence , that , in a manner , compels the almighty into thoughts of peace toward him . this humility is the image of his own son , and with that face he is ever pleased . the soul having no opinion of her self , god conceives the greater of her . the waters of heaven stay not upon the tops of mountains , but roll down into the humble valleys , there the rain gathers , and causes fertility , and a nobler verdure . . there appears in this judging our selves , a willingness to do any thing to be reconciled to god , and that 's another thing , which very much takes with the father of the spirits of all flesh ; he that accuses , condemns , and inflicts judgments upon himself , discovers a longing desire to be receiv'd into god's favour upon any terms , and shews , that he cares not whatever it cost him , so he may be but so happy , as to enjoy that sun-shine . his great concern is , how he shall be pardon'd for what 's past ; as for the future , he will make no bargains with his god , but is content to hear his voice in all things that he shall say unto him . he is willing to run upon what errand soever god shall think fit to send him ? willing to be advised , counselled , and directed by him ; willing to forego all interests , so he may but have one in his love , and kinder smiles , and may have leave to call him father , and to look upon him as his god , as his lord , and as his reconciled father ; and this willingness is the plant , god loves to water with celestial dew . indeed it is a plant of his own planting , and an effect of his writing his law in the inward parts , and upon that , it follows , i will forgive their iniquity , and remember their sins no more , jer. . , . but this doth properly belong to the fourth preparatory duty , which is self-resignation , whereof more in the following chapter . the preceding considerations reduced to farther practice . i. confession of sins is no such trivial , slight and easie thing , as men commonly make of it . the confession , that a great many men make to god , in publick especially , while their thoughts are wandring , their eyes staring upon sensual objects , their souls feeling no compunction , no remorse , no grief , and their minds without any lively apprehension of god's holiness , and their own vileness ; such confessions , instead of obtaining god's pardon and forgiveness , are preparatives and attractives of his indignation . alas ! sinner , that 's no confession , where thy lips only speak thy sorrow and offences , and thy heart still goes after covetousness . in this case , thou dost but speak into the air whilst thou confessest not with shame , and confusion of face , and with purposes strong and masculine , strong as mount sion , to offend thy god wilfully no more ; such confessions reach not the throne of grace and mercy , but , like smoke , are dispers'd in the ascent , and cause no delight , but in the powers of darkness , who are glad to see thee play with religion , and jest with devotion . ii. it is a certain rule , where men are loth to forsake their sins , they will be loth to confess them too . there are divers actions of human life , which being very pleasing to the flesh , and suited to the humour of the age , and such as preserve our credit and reputation with men , which we overlook , take to be no sins , indeed are loth to be depriv'd of them , and therefore , do not so much as mention them in our confessions . search thy heart , christian , and take a serious view of thy dress , thy habit , thy looks , thy behaviour , thy speeches , and thy conversation , and see , whether thou hast not reason to suspect many things , of being contrary to the stricter rules of the gospel , yet thou art loth to know them , loth to own them , loth to confess them , as sins , and all because thou hast no mind to part with them . thy wanton looks and glances ; thy lascivious gestures , and postures , and dresses ; thy striving for places , and discontent at other men's omitting to give thee the honour thou fanciest to be due to thee ; thy despising and scorning thy neighbour in thy heart ; thy touchiness at trifles ; thy secret injustice ; thy careless and unprofitable talk ; thy gaudy attire , which feeds thy pride ; thy delight in imitating the looser and more wanton sort of people ; thy mispending thy time in dangerous sights and recreations ; thy neglect of reading the word , and praying with thy family ; thy easie exceptions at thy neighbour's actions ; thy wilful misconstructions of men's words ; thy hidden things of dishonesty ; thy doing evil , that good may come out of it ; thy extenuations of sin , thy putting favourable names upon what thou art loth to leave , &c. what man of sense , and who reads the word of god , but must suspect , that these things , and such like , are disagreeable to the gospel of our lord jesus christ ? and yet , because thou wouldst fain preserve and keep all these , or some of these , or others , that are not unlike these , thou art willingly ignorant of their sinfulness , or wilfully forgettest them , or dost carelesly pass them by , and confessest only such sins , as thou canst not well avoid acknowledging . thou thinkest ; if once thou confessest these things to be sins , thou must be forc'd to leave them ; for indeed , it is perfect impudence to tell god , that i sin against him in such things , and yet to go on in committing of them . and therefore , the only advice that can be given in this case , is this , look upon heaven as worth doing any thing to gain it , and thou wilt not be afraid , either of knowing thy particular sins , or of confessing of them , or of bending the force and powers of thy soul against their insinuations . iii. we may easily guess at the reason , why a carnal man wonders at the stir , a penitent keeps to be reconciled to god ; he sees not , he knows not , what poison there is in sin. a person , who never troubled his head much about religion , seeing a man or woman take on for their offences , accuse themselves , condemn themselves , and inflict judgments of fasting , of mortification , and of self-denial , upon themselves , no doubt , will admire what ails the fool to keep such a whining and howling , and put himself to such needless troubles to recover the favour of god , which , he fancies , is to be had at as easie a rate , as children's smiles , and infants tears . indeed , if the love of god may be had with a wish , and a man could no sooner send for it , but have it ; or were it a thing we could command to attend us at a minute's warning , prostrations and lyings on the ground , and sackcloth , and alms-giving in larger proportions , and all the rigorous ceremonies of repentance , would be phantastical , and a mere distemper of the brain ; but when the men , whom god favoured much , vouchsafed his inspirations to , and who conversed with the fountain of wisdom , with him , that is the way and the life , did all this , and much more , and recommended the same acts of mortification to their successors , and god himself expresses the welcome dress of repentance , as to the external part , in such things as these , jer. . . jer. . . there we must give men leave to laugh , to wonder , and to think us distemper'd for doing so . stange ! men should not see the necessity of denying their bodies in that ease and latitude , they are so apt to take , in order to a better life , when is evident , that the flesh , in the circumstances it is under naturally , is in a continual fermentation of evil desires , and covets altogether sensual satisfactions , without considering , whether they are agreeable to reason , or no ; and , like salomon's horse-leech , cries still , give , give ; and if a man give his eyes , or taste , the pleasure they desire to day , to morrow they shall still crave more ; so that if a severe mortification do not stop , and cast them off , especially if he intends to be saved , he will continue a carnal man to his dying day . it hath been the practice of all the primitive saints , to inflict seasonable judgments on themselves ; not one , but the greatest part , have taken that way , and the reason is clear , for we must become saints by the spirit of the cross , which is evidently a spirit of mortification both of soul and body ; the design of holiness is to make us conformable to the temper of our saviour ; and if his spirit be in us , we shall be desirous to dye to the world , and have great inclinations to suffer with him ; and this is not to be done , but by bridling both soul and body , through a severe mortification . iv. in inflicting judgments upon our selves , the word of god must be our guide . he that should use all the mortifications he meets with in ecclesiastical history , especially in the fourth and fifth centuries after christ , might run himself into great errors and inconveniencies . the scripture is ever the safest rule , which , when men have forsaken , and thought to do more than is commanded , or recommended by examples in that book , they have been often lest exposed to great temptations . he that follows an example of penitential rigor , recorded in scripture , though some imprudence may mingle with the imitation , yet it is an error of the right hand . there have been excesses of devotion in all ages , and even good men have sometimes run beyond the bounds prescribed them by almighty god , into superstition , especially in things relating to voluntary affliction of the body ; and from hence have grown those abuses in popery , where penances have swallow'd the measures of substantial piety , and men's inflicting of judgment upon themselves , hath been a means to make them neglect faith , judgment , and mercy . this shews the necessity of keeping close to the rule of scripture , which , besides the precepts , hath thought fit to record such examles , as are sufficient to instruct us both in the nature of repentance , and the rigors that in some cases are to bear it company . it 's certain , that in some persons , strong habits of sin will not be dissolved or broke , but by corrosives , and violent remedies , and where a man sees , that the corruption , which cleaves to him , baffles all softer applications , he must needs save himself , from being undone , by lancing the wound ; maimonides , the learned jew , in his rules of ethicks , gives this advice to his disciples , that would arrive to any considerable degree in virtue . he , saith he , that hath been guilty of one extreme , i. e. he that finds an habit of a certain sin in himself ; to become good , must , at first at least , run into the opposite extreme of the virtue , which is its contrary , till he be qualified to walk in the middle way without danger ; i. e. he that finds himself very cholerick and passionate , to arrive to an habit of meekness , must at first run into an excess of meekness , and be patient , and silent , and contented , even under injuries and actions , that , in some measure , deserve his anger , and continue thus for some time , till his soul be quieted like a weaned child , and then he may abate of that excess , and use his meekness with greater discretion ; so he that hath been proud , to mortifie that ill habit , or extreme , must apply himself to the other , and be humble , even to contempt and reproach , so long , till his stubborn affection be subdued , and then he may use his humility with greater moderation . we see , by this , that jews as well as christians , are sensible , that , without a rigor and severe discipline , there is no arriving to any height of goodness , and religion ; yet as this inflicting judgments upon our selves , is a thing of great use in the weighty work of true repentance , and in the support of a serious life ; so care must be taken , that all opinion of merit be laid aside in the practice of it , for if such a worm get into the timber of the sanctuary , it soon rots it ; nor must we think , that after we have exercised such acts of justice upon our selves , for the sins we have committed , we may , upon the credit of it , take fresh liberty to offend god. the design of it , is , to mortifie our appetite to sin , an therefore , must not prove fewel of that fire . to this must be added discretion and moderation in the management of these acts of justice , and , as by inflicting upon our selves the discipline of fasting and humiliation before the holy sacrament , not a few christians find much comfort , if their bodies be able to bear it ; so in times of sickness , or bodily weakness , this inflicting of judgment on our selves , becomes useless and unnecessary , for , in these cases , god inflicts judgments , and therefore we need not : all we have to do at such times , is , to kiss the rod , and to bear god's gentle corrections , as things we have both deserv'd , and are intended for the renewing of our inward man. our english histories tell us of two men , in the time of popery , one , who , upon his death-bed , when the priest came to him with the holy sacrament , would be dragg'd like a traitor out of his bed , to the place where the priesthood ; and another , who , hearing the bishop was come to administer the sacament to him , would needs crawl out of his bed half naked , with an halter about his neck to receive it : but as i know not , what motives or impulses they might have for these actions , so i am loth to judge , whether they did ill , or not . the prayer . my lord , and my god! my shepherd , my master , my helper , and the lifter up of my head , my light , my way , my wisdom , my righteousness , my sanctification , my redemption ! o , how i could be revenged on those madnesses , follies , vanities , i have been guilty of ! i do not only confess them unto thee , o thou searcher of all hearts ! but i could even bruise , and wound , and tear my self , for being so basely , and so monstrously ungrateful to the best of masters , if that were a sacrifice pleasing unto thee ! how stupid , how sensless have i been ! how averse from that , which is my greatest interest ! ah! how like a blind creature have i groped in the dark , and thought my self secure and safe , while i have stood upon the brink of destruction ! how bold and daring have i been , and what pains have i taken for pleasures and recreations , which , besides the unreasonableness , and transitoriness , and inconstancy of them , could not be expiated neither , o dearest saviour , but by thy blood and death ! o , how heavy , how dreadful , must my sins be , that require so costly a satisfaction ! o eternal father , to see what thou hast done for my salvation , to see how , for my sake , thy son , thine only son , is in a manner left destitute , without help , without assistance , without comfort , what can i think but that in some respect thou didst love me more than him ? that i might rejoyce , he must be sorrowful to a prodigy ; that i might be healed , he must be wounded ; that i may be cleansed , he must spill his precious blood ! o , how faithful art thou to forlorn man ! thou hast piomised to restore him , and behold , thou givest the richest treasure of heaven to effect it . ah! how can i see my dear redeemer weep , and not weep my self ! he grieves not for his own sins , but for mine ; he bewails not his own faults , but my transgressions ; he never sinn'd , but i am he that hath offended thee a thousand times ! i beseech thee , accept of the oblation of thy dear son , and blot out all my transgressions ! accept of that incomparable sacrifice , and forget the injuries i have offered thee ! i should be afraid of being sent away empty from thy throne , ( my sins are so many and so great ) but that i know thy sons merits are greater than my sins ! if my sins and his goodness , my transgressions and the merits of his bitter passion , were laid in a ballance together , these would weigh for heavier than mine offences ! what crime so great , that such a sorrow , such affliction , such obedience , such humility , such invincible patience , and , what is more than all this , such infinite love , cannot expiate ? what iniquity can there be in the world , above which the death of christ doth not preponderate ! o heavenly father ! i have nothing of mine own to offer thee ! but i offer thee my saviour , my redeemer , thine only son , with all possible devotion and gratitude ! accept of his unspeakable grief and anguish , known only to him , and to thy self , for my sins , and that grief i should have , and do not feel ! accept of his bloody sweat and tears , for want of my tears ! accept of his most fervent prayers , for my dulness and deadness in prayer ! accept of all that ever he did , and suffer'd , for my great and multiplied transgressions ! i accuse my self for my carnality , i condemn my self for my backwardness to serve thee , i am willing to inflict judgments upon my self for my innumerable follies , yet even these services will look dull , and weak , and imperfect , except thou art pleased to look upon them , through the merits of thy dear son ! o blessed jesu , who can comprehend thy charity ! o , pour into my heart true contrition , soften my harden'd heart into true compunction , give to mine eyes abundance of tears , that i may bewail the many indignities i have offered to thee ! deal not with me after my sins . let thy bitter passion step in betwixt thy father's anger , and my miserable soul ! and whatever mine iniquities have deserv'd , let thy death atone for them , and let thy blood wash them away ! o thou , who hast overcome the world , and the prince thereof , overcome all my rebellious and inordinate affections ! let nothing separate betwixt thy love and me ! remove , and conquer , that disagreebleness , that is betwixt my nature , and thy holiness ; and as thou wast obedient to thy father , even to the death of the cross , so make my soul obedient to thee in all thing ! o let me see , and feel , that there is nothing so vile , so abject , so unworthy , as i am ; and , in this sense , let me admire thy love , that it may appear great and wonderful to me , and dash all those excuses and delays , i have pretended too long , to cloak my unwillingness to please thee ; what can melt my heart , if thy love cannot melt it ? o melt it by that fire , and purge away all my dross , and all my tin , that , being purified by thee , i may enjoy the comforts of that purity for ever . amen , amen . chap. xxv . of self-resignation , the fourth preparatory duty , in order to a worthy receiving of this holy sacrament . the contents . what self-resignation is , and wherein it consists . what makes it necessary . upon what account it comes to be a duty , preparatory for the holy sacrament . god likens himself to a potter ; and why . our perfection proved to consist in this self-resignation . . what this self-resignation is , and wherein it consists , is no hard matter to guess . 't is , in short , to resign our will to god's will , not only in being ready to do what god will have us do ; but , in being contented to suffer whatever he shall think fit to lay upon us . 't is st. anselm's observation , that god alone , who is the creator of all things , can will and do what he pleases , having no will superior to his own , to which he ought to submit : but when man will do his own will , he robs almighty god , in some measure , of his crown ; for as the crown is only the privilege and prerogative of a king , so to do what he pleases is god's only property : and , as a subject that should fly at the crown of his prince , and take it off his head , would commit treason , and do his sovereign the greatest injury ; so a man that will have his own will , attributes that to himself , which is a privilege appertaining only to divinity it self . and , indeed , this self-resignation is nothing but an effect of sincere and cordial love ; love being the bond that ties and unites the person loving to him that is loved , as hatred dissolves and unties that bond. this love consists chiefly in the will ; and if it be right , it must necessarily oblige him that loves god , to will what he wills , and take his pleasure and will for his rule , whereby he governs his own desires and affections . ii. that which makes this self-resignation to the will of god very necessary , are these important points . . hereby the glory of god is signally advanced : it is the most excellent sacrifice we can offer to almighty god. the glory of god consists in having his will fulfilled : and since we are both created and redeemed to advance god's glory , we commit a very great errour in having a different will from god's will ; for we deprive him of the honour due to him , and which we are obliged to advance , not only by our obedience , but by our troubles and dangers too . and if it be such an advancement of god's glory , to do what he will have us do , and to follow him where he leads , it can be no less glory to our selves , to have the honour to fulfil his will in all things . that god , who is far above us , so infinitely exalted above our frail natures , should make use of such poor , miserable creatures , to glorifie him ; and employ , in the compassing of his admirable designs , such vile worms , when he might make use of far better , is no small dignity and advancement . if a king were to give battel to a fierce and numerous enemy , and should quit or lay by a bright and two-edged sword , and take a rusty dagger , with no point or edge , to fight the opposite army ; as it would be a mark of his greater courage , so the victory he gains by that means would be more renowned and glorious . we are in the hand of god , no otherwise than obtuse and blunt daggers are ; and that by such contemptible means he will compass his glory , is not only the way to promote his own honour , but ours too . when the disciples of socrates had all made their masters very noble presents , aeschines , who was very poor , came to him , and told him , sir , i have nothing to give you , that is worthy of you ; and therefore , take the only thing i have to give ; that is , my self . socrates was extreamly pleased with this offer . and seneca adds , that by this present aeschines exceeded all the rich gifts , not only of alcibiades , whose gifts were equal to his generous mind , but all the presents of the rest . a man can give nothing to god , that is more pleasing to him , than his will ; and in giving him his will , he gives him all his content , his love , his honour , his health , and his wealth ; for he leaves all these to his disposal . . nothing comes to pass without god's providence . our sicknesses , poverty , exile , losses , crosses , troubles , accidents , which foolish men are apt to ascribe to chance , are all govern'd by his almighty hand , and sent by his order : so that , not to conform our wills to his will in these cases , is a tacit denial of his providence . nay , though the afflictions and miseries which may befal us , may be inflicted by wicked instruments , the devil , and evil men ; yet , as god hath no hand in their sins , so he hath certainly an hand in the affliction : and this is one great design of the holy ghost , in scripture , to direct us how to refer all things , even the most displeasing , and the most disagreeable to flesh and blood , to god's providence . job therefore , though the chaldeans and the devil were the external instruments , whereby his calamities were sent upon him , yet he acknowledges god in all ; and , in his confession , ascribes his losses , not to the devil , not to the chaldeans , but to god ; the lord gave , and the lord hath taken away ; blessed be the name of the lord , job . . it was therefore a very wise answer which lupus , the bishop of troy , gave to attila , the king of the huns , who , with an army of five hundred thousand men , had burnt , and destroyed , and laid waste abundance of countries : coming at last before troy , the bishop and his clergy , in their robes , went out to meet him ; and as they came into his presence , the bishop craved leave to ask him , who he was ? attila , with a fierce and stern countenance , told him , i am the scourge of god. are you so , saith the bishop ? who then is able to resist you ? and , since you are so , pray come , and beat and scourge us as you think fit , and as god shall permit you . an answer , which attila was so well pleased with , that he spared the town , and passed through it , without doing the inhabitants the least hurt . this good man saw the providence of god in it , and conformed his will to god's will ; and thereby teaches us , that this self-resignation is the way to see an happy issue of our afflictions . . as nothing comes to pass without a special providence , so whatsoever befals us is governed by infinite wisdom , and comes upon us wise and holy ends , though for the present we cannot see to the bottom of them ; and that is a very great motive to this self-resignation . as the whole world is governed by the inflnice wisdom of god , so man in a particular manner , and more especially those that fear him ; and whether god commands us any thing , or will have us suffer any thing , it is still for the noblest ends , even his glory , and our own eternal salvation . and , to say the truth , a man can give no better , no greater demonstration of his wisdom , then in denying his own judgment and will , and submitting them to the wisdom of god : for , take the greatest and most exact wisdom that is in man , or ever hath been , even the wisdom of solomon , if it be compared with the wisdom of god , it is mere darkness and ignorance ; so that , to resign our selves to the wisdom and will of god in all things , must be the greatest wisdom . if a man that is born blind , should restise to take a wise guide with him , and particularly , his own father , who entirely loves him , a prudent man , and who knows the way perfectly ; all would take him for a mad-man , and blind in soul , as well as body . and how are we better than such a man , if we are afraid to follow our heavenly father , even then when he leads us over rocks , and precipices ? for we have reason to trust the hand that guides us , whatever reasons offer themselves to our minds to the contrary , nor can we be deceiv'd in our trust , for he that guides us , is infinitely wise. the wisdom of god is to be seen in inequalities , as much as in any thing : a body would not be beautiful , if all the parts were of an equal bigness , some parts standing out , and others being depressed , some , being big , and others little , make up the beauty of the whole ; as in the fabrick of the earth , mountains , and hills , and dales , rocks , and fruitful fields , being mingled one with another , make the fabrick more stately than otherwise it would be : the same may be said of our lives , which being chequered with adversity and prosperity , with light and darkness , with good report , and evil report , declare at once their beauty , and god's wisdom , so that we may confidently affirm , that the sovereign reason , which is god , can do nothing contrary to reason , in things that concern us , even then , when sometimes they seen to be contrary ; so that this makes self-resignation a necessary duty . iii. but here a question will arise , why this duty of self-resignation is to be exercised and practised , particularly before we receive the holy sacrament of the eucharist ; and how comes this to be a preparative for this ordinance , and the worthy receiving of it ? to which i must answer as follows . . this is to imitate our blessed saviour , who , before he went to dye , resigned his will to his holy father's will , luke . . father , if thou be willing , remove this cup from me , nevertheless , not my will , but thine , be done : and what more proper , than before we remember this death , to use the same self-resignation . to imitate him in all his actions , except the miraculous , is our duty and glory . we cannot imitate a better pattern ; nay , the desin of the gospel is to plant in us a conformity to his temper , and to oblige us to tread in his steps . if we do no not , it 's as much as our lives are worth , and he will not own us for his disciples ; the very name christian imports so much ; and as a pythagorean is one , that believes , and lives as pythagoras lived ; so a christian is he , that believes , and lives as christ did live ; and therefore , learn of me , matth. . . contains the whole duty of a christian. of this , the late famous antonette baurignon , ( if it be true , what is said in the history of her life ) had very early apprehensions ; for when she was but a girl of four years of age , having heard of her parents and friends , what christ had taught , and how he lived , and that by him we must enter into eternal life , she was exceedingly desirous to go into that country , where men lived as christ had taught them , and as he lived . her friends telling her , that she lived in a christian country , and that all that were about her were christians , she shook her head , professing that she could not believe them , for those she saw lived not as christ had taught them , or as he lived , but rather directly contrary ; for christ ( said she ) was voluntarily poor , and we love gold and silver ; he was humble and lowly , but we affect dominion and greatness ; he was always in affliction , we hunt for carnal pleasures . the wisest person living could not have spoken greater sense ; and if christ's actions were intended for patterns , it will naturally follow , that as he entirely resign'd himself to his father's will , before he went to dye , so it 's very fit , that his disciples , when they come to remember his death in a most solemn manner in the sacrament , should follow him in that self-resignation , the rather , because , like him , we resolve in this sacrament , and promise for the glory set before us , to run with patience the race which is set before us , for which , this self-resignation is absolutely necessary , as will appear more fully from the following paragraph . . without this sel-resignation , one great end , for which we pretend to come to this sacrament , is not to be obtain'd , which is , to learn to imitate christ jesus in his patience under all sorts of sufferings , which can never be done without a holy self-resignation . he that doth not resign his will to god's will in all things , must necessarily fall into discontents , when any trouble doth surprize him , especially if it be of the greater sort ; for he will either look altogether upon the second causes , whereby his misery comes , which will make him quarrel , with the dog , at the stone thrown at him ; or he will imagine , that he might have prevented it , and that it was nothing but his own carelesness and imprudence that caused it , and that will make him fret and fume ; or he will fancy , that he hath not deserved such an affliction , and that will make him repine ; or he will compare his present afflicted state with the more happy condition of his neighbors , and that will occasion great murmurings and complaints ; or he will do little , but pore upon his wretchedness , and that will fill him with melancholic thoughts ; or he will measure his felicity by worldly prosperity , and that will unavoidably bring the sorrow of the world upon him ; but a person that hath resign'd his will to the will of god , can think nothing strange ; this one thing , that his affliction is the will of god , will hush and quiet all , compose his thoughts , lenifie the bitterness and grievousness of his wounds , lessen his grief , cause chearfulness in his soul , fortifie his mind , and make him say with david , i was dumb , i open'd not my mouth , because thou didst it , psal. . . not to mention the sweetness our souls would taste , and be sensible of , in this holy sacrament , if they came with this self-resignation to the will of god , for this would be a preparative for greater gifts , for larger effusions of the holy ghost , and richer communications of inward comforts . the preceding considerations reduced to practice . i. god , jer. . . doth very fitly compare himself to a potter , who , by the motion of his wheel , and the activity of his hand , gives the clay what form and shape he pleases ; and the reason , why he makes use of that similitude , is , because himself formed man of the clay of the earth ; and from hence it 's very easie to infer , that if we suffered our selves to be managed by his powerful hand , as easily , as the clay doth by the potters , we might become most beautiful vessels . nothing in nature resists the will of god. the heavens readily conform to his pleasure , and all the stars move and shine by his order and appointment ; the whole creation doth exactly and punctually submit to his law , and night and day do not make a false step , in obeying the constitutions of the great architect ; if they should , what confusion would the whole universe fall into ? so our will , if it suffer it self to be entirely govern'd by the divine , every member , and every part in this little world , man , wou'd move in excellent harmony ; their motions wou'd be circular and orderly , for nothing causes greater confusion in the frame , than when we are loth to leave our selves to his conduct . this is the way to arm our selves against all danger . this abates their force , and enfeebles their violence when they come . this checks our needless curiosity ; and while we enquire , for what reasons god sends such things upon us , this one , answers all objections ; it is the will of god. ii. we see here by what standard we are to measure christian perfection , even by this self-resignation of our wills to god's will. the more we advance in this , the more perfect we are ; and though an absolute perfection is not to be obtained in this life , yet to come as near that absolute conformity and self-resignation , which shall be in heaven , as we can , is counted christian perfection , even on this side heaven . it was therefore wisely said by alphonso king of arragon , when one of his familiars ask'd him , who it was , that he counted the happiest man ? his answer was ; him , who receives all things , whether sad or pleasant , as coming from a kind and wise father's hand , with an even mind . and we are told of a man , that had the power of miracles conferr'd upon him , and being ask'd of his friend , how he came by that power ? he said , he knew not , except god should like one thing in him , which was , that he was never lifted up by prosperity , nor cast down by adversity , and whatever happen'd to him , still he look'd higher , to the origin and spring from whence it came , and that ever day he made it his business , to desire nothing but what god desires , and all his prayers tended that way , that god's will might be entirely fulfilled and accomplished in him . even the heathen philosophers placed perfection in following god , i. e. in a chearful submission to every thing that god would have done ; and therefore , we have a notable address of the heathen epictetus to his great creator , an address fit to be imitated by every christian. great god , ( saith he ) use me henceforward according to thy pleasure . i am altogether of thy mind . it is indifferent to me , how thou dealest with me . i refuse nothing , if thou seest it good for me . lead me where thou thinkest it convenient . cloath me in what garment thou pleasest , whether it be whole or torn , either shall be welcome : whether thou wilt have me bear the office of a magistrate , or lead a private life ; whether thou wilt have me stay in mine own country , or let me be driven into exile ; whether thou wilt have me rich or poor ; in all this , by my equanimity , i will justifie thee before men. this prayer from the mouth of an heathen , is astonishing , and the rather , because we see few christians arrive to this self-resignation , that have far greater helps ; and had we no express command for this self-resignation in the bible , yet that general precept , of considering and doing whatever things are true , and just , and honest , and lovely , and of a good report , would oblige us to imitate the very heathen philosophers , in so lovely and reasonable a duty . but we need not have recourse to this general hint , the express precepts and examples , that tend to the inforcement of this admirable qualification , are so many , that there is no room left for excuses and evasions . whether the story of the lady of soncino be true , i know not , but the moral intended by it , is agreeable enough to the word of god. the story saith , that being , in a vision , carried up to view the various mansions of glory , she saw some holy soul mingled with the quire of seraphims , and the highest order of angels , and demanding , who they were , answer was made her , that they were persons , who here on earth did entirely resign their wills to the will of god : a thing so rational , that , in omitting it , we condemn our selves ; for the sick man leaves himself entirely to the conduct of his physitian ; an oppressed person , to the wisdom and discretion of his advocate ; and the blind , to the guidance of his dog ; and therefore , it must be strange obstinacy , not to resign our selves to the conduct of a most wise god ; who orders our affairs far better , and with far greater advantage to us , than we do , or can do our selves . the more tractable any instrument is , the more perfect it is : if a painter were to draw the picture of an emperor , and the pencil in his hand should resist the motions of his fingers , make no stroaks , and be dull to any impressions , form no line , and cast no colour , or should warp , and flinch to the left hand , when he would direct it to the right , it would be worth nothing , for its greatest perfection lies , in yielding to the hand that manages it , and in expressing all the strokes the workman doth intend to make . we are instruments in the hand of god , which he hath made on purpose to serve him in the promoting of his glory , and therefore are obliged to suffer our selves to be handled by him , and to leave our selves entirely to his power to turn and wind us , and to imploy us in such things as he thinks convenient , without any resistance . the natural desire of mankind , is , to arrive to peace and rest , but the generality take very preposterous ways to obtain it , when they involve themselves in a thousand anxious cares and troubles , which , instead of conducting them to that end , drive them farther and farther off ; whence it comes to pass , that though they desire it , yet their desires are never accomplish'd . but this self-resignation to the will of god , is the proper means , and he that lets his own will dye , and makes god's will to live in him , comes safely to the city of peace and rest. all our inquietude rises from our resisting the will of god , from hence flow all the tempests that molests us , and while we are loth to do what god would have us do , and unwilling to suffer what he will have us suffer , it cannot be otherwise , but that peace must be a stranger to our breasts . whatever happens in the world , is nothing but the accomplishment of god's designs ; and the soul , that would always have that done what god will have done , can wonder at nothing that happens to her , for it is her will , as well as god's will. however , if we are loth to resign our selves to his will , we have reason to fear his anger ; and if we resist his will , or are unwilling to submit to it , he will do his will upon us , whether we will or no. if we chearfully submit , he will treat us as his children ; if not , he will use us as his slaves : and therefore , the advice of eliphaz , job . , . is the safest rule we can follow . acquaint now thy self with him , and be at peace , thereby good shall come unto thee . receive , i pray thee , the law from his mouth , and lay up his words in thy heart . if thou return to the almighty , thou shalt be built up , thou shalt put iniquity far from thy tabernacle ; yea , the almighty shall be thy defence , and thou shalt have plenty of silver , i. e. as much content as if thou hadst plenty of silver , for then shalt thou have thy delight in the almighty , and shalt lift up thy face to god. thou shalt make thy prayer unto him , and he shall hear thee , and thou shalt pay thy vows , thou shalt also decree a thing , and it shall be established unto thee , and the light shall shine upon thy ways . the prayer . o my god , my lord , my saviour , god of infinite power , who dost not only govern thy creatures by thy greatness , but by thy goodness , who canst do no wrong , and hast used me in particular with that respect and tenderness , even in the midst of all the afflictions that have come upon me , that thou hast been more a father to me than a judge , and hast rather embraced me than corrected me . behold ! i am going to remember , what my dearst lord hath done for my miserable soul on the cross ; and as i am going to remember the unspeakable blessings he hath purchased for me , so i desire to remember my duty of imitating him in his self-resignation to thy divine and incomprehensible will. and here , lord , i humbly consecrate my will to thine , i prescribe thee no rules , no methods , how to govern me , but leave my self entirely to be disposed of according to thy will , which way soever thou shalt think fit to lead me to heaven , and eternal happiness , whether by hunger or thirst , or poverty , or infamy , or the rage and envy of men , or by other miseries ; whether by sickness , or by health ; whether by losses , or unkindness of friends ; whether it be through good report , or evil report ; whether thou wilt have me live , or dye ; whether thou wilt have me dye this year , or the next , or ten years hence ; whether my death shall be sudden , or slow ; whether natural , or violent ; whether honourable , or dishonourable ; whether upon my bed , or in a wood ; whether in fire , or water : i am resign'd , and content to go where thou biddest me , and to endure what , in thy wisdom , thou shalt think fit for me . thy commands are reasonable . in wisdom hast thou made them all . i take exception at none . i embrace them all . they are the light of mine eyes , and while they be my guides , i cannot go astray . thy providences also are the effect of eternal wisdom . nothing happens by chance , thou rulest all events . thou governest all the world ; whatever befals me , is either decreed , or permitted by thee ; and when thou dost permit things , thou permittest them for weighty and pregnant reasons . give me an heart devoted to thy fear . let me neither murmur at thy laws , nor repine at thy dispensations . let every thing be welcome and pleasing to me , which thou knowest to be for my good . let me not judge of things by outward appearances , but by thy will , and unsearchable wisdom . give me wisdom out of thine own store , wisdom , which may resemble thine . and agree with thine . and then i shall be wise indeed , when i shall learn to submit my self to thy infinite wisdom ; then shall i know thee , the only true god , and him , whom thou hast sent , jesus christ ; to whom , with thee , o father , and the holy ghost , be all honour and glory , for ever and ever , amen . chap. xxvi . of preparatory devotions and aspirations , fit to be used in private , before we come to the holy sacrament . the contents . the conveniency of using devotions suitable to this holy sacrament , the week before we receive . prayers and aspirations relating to the afflictions of christ , to christ's readiness to comfort persons diseased , and in distress , to his praying for his disciples , and those that should believe in his name , &c. though all the preceeding prayers are nothing but preparatory devotions , and may be used as such , yet , for varieties sake , which may be as delightful in spiritual , as it is in temporal things , i shall add some other aspirations and breathings of the soul after god in this chapter , as preparatives for the worthy . receiving of the holy communion . extraordinary occasions , as i have said often , and short warnings , when a friend of neighbour is indisposed , and requires our presence and help , and joyning with him in the devout use of this ordinance , may oblige us to alter our method ; but where no considerable impediment straitens us in time , it will be convenient , the week before we receive , besides our standing devotions , to address our selves to god in supplications , as both relate , and are subservient to the great work we intend for : and such are the following aspirations , whereof one or two may be used together with our daily devotion . i. o wonderful saviour ! what afflictions hast thou suffered for me ! heat and cold , hunger and thirst , labour and miseries ! give me an heart to receive from thy hands chearfully all kind of adversity ! give me that excellent temper , which was in thy apostles , whereby they rejoyced in tribulation , and counted it honourable and glorious , that they had any thing to lose for thy sake ! i intend to look upon thy sufferings in the blessed sacrament ! o let the sight work upon me , that i may be contented to suffer joyfully for thy sake ! ii. great prince of peace ! who in thy converse with men , tookest all opportunities to comfort the distressed , and didst most mercifully cure their diseases ! give me a great sense of the afflictions of my neighbours , that i may have as great a feeling of their miseries , as if they were mine own , and be ready to help them according to my ability ! i am going to behold in the blessed sacrament , what miracles thou hast wrought for me , o let me not come away from thence , without working a miracle upon my soul ! iii. great counsellor of my soul ! who , at thy leaving the world , didst in prayer recommend thy disciples , and those that , through their means , should believe in thy name , to thy heavenly father's care ! let me find the benefit of thy intercession ! preserve me from this evil world , and keep me by thy truth ! take care of my soul , that i may not be lost in the wilderness of this world ! in the holy sacrament , which i mean to be partaker of , assure me of that care , and that thou wilt not leave me , nor forsake me ! iv. o thou who art alpha and om●ga , the beginning and the end ! who didst suffer thy self to be laid hold of , by the sacrilegious hands of thy furious enemies , and when they bound thee , didst not revenge their injuries , but spake mildly to them ! give me grace to shew my self loving and mild to all mine enemies , to pardon them from my heart , and to look upon them as ministers of thy will , and promoters of my salvation . to this end , let the holy sacrament i intend to take , strengthen my soul , that i may become conformable to thee , in doing good to them that hate me ! v. o thou , who art a priest for ever after the order of melchisedeck , who didst seck me when when i was a stranger to thee , and calledst me when i knew thee not ! now i know thee , let nothing satisfie me but thy self . give me a flaming heart , a chearful mind , and an enlighten'd understanding ! o give me thy self , for nothing less will content my weary soul ! i will seek thee in the holy sacrament , o let me find thee , and say to me , in the day of salvation have i succour'd thee ! vi. o my compassionate saviour ! whose bowels yearn over the penitent ! my soul is miserable , if it loves thee not , or if it continues to love the world ! o let my soul rest in thee , and contemplate thee , and shew forth thy praises , and be thou my song in the house of my pilgrimage ! o thou , who art rich in goodness ! redeem this poor captive , give meat to my hungry soul , even the meat which came down from heaven ! in the holy sacrament let me find it , that i may live , and not dye ! vii . o thou , who art the only life of my soul ! i invite thee to my house ▪ i confess , a shatter'd , a broken , and a ruinous house ! but be thou intreated to rebuild and beautifie it with thy salvation ! set up thy kingdom in it , and make my flesh obedient to my soul , my soul to reason , my reason to faith , my faith to thy will. enlarge my mind , loose me from my bonds , and let the effects of my coming to the holy sacrament , be , that i may become a servant of righteousness and may relish no wisdom , but what is from above . viii . o my redeemer ! kind , unspeakable kind , to poor sinners ! i am going to remember the great mystery of thy death and passion ! establish my mind with the sweetness of thy presence ! let my soul feel , that thou enterest into her , and rejoyce before thee . o sacred fire , which always burnest ! o love , which always shinest ! shine in my soul , and sanctifie that vessel . empty it of vanity , fill it with thy grace , and keep it full , till it be made worthy to receive the fulness of joy at thy right hand for evermore ! ix . o powerful mediator ! thy love is sweeter than honey ! more nourishing than milk ! rule my soul , direct my understanding , animate my love , attract my heart , and let it thirst after the rivers of thy pleasures ! appease the tumults of my flesh , hush the noise of my worldly affections , and let my participation of thy love in the blessed sacrament give me confidence , that where my head and master reigns , and lives , there shall i reign and live for ever ! x. great lover of mankind ! to love thee , is a great thing ! even so to love thee , as to think of thee with delight , to relish nothing like thee , and to be conformable to thy will. o! let this love dwell in me ! let this love captivate my soul ! by this love , let me be united to thee ! let this good angel visit me ! in the holy sacrament , let this love be setled in me , that my angry , turbulent , covetous , mistrustful and impatient , thoughts may cease , and i may feel that calm which those , that do entirely love thee , feel ! xi . o saviour ! gentle as the spirit , that in the shape of a dove lighted on thy sacred head ! teach me that meekness , which look'd so amiable in thy life ! expel the evil spirits of wrath , anger , and pride , and envy , out of my soul ! speak the word , and these winds and waves will obey thee . let thy gentleness make me great . when i shall have overcome my wrathful and proud inclinations , ( and , o! let the sacrament , i am going to , help me in the conquest ) then shall i be great and glorious in thy sight ! xii . great shepherd of my soul ! whose wounds are full of sweetness , full of mercy , full of charity ! let thy wounds prove the most powerful remedies , to rid me of my corruptions ! when any impure thoughts rise in me ▪ let thinking of thy wounds crush them ; when sluggishness in religion assaults me , let thy wounds , and the remembrance of them make me vigilant in thy service , and when , in the holy sacrament , i think of thy wounds , let all my vain imaginations expire ! xiii . great friend of my immortal soul ! such a friend is not to be found in all the world , as thou hast been to me , for thou hast laid down thy life for me ; o let me make much of thy friendship , and cherish it , by being meek , and humble , and merciful , and patient , as thou wert , that thou mayest be my friend , when i dye , and , after death , receive me to thy self . o , confirm and seal thy friendship to my soul in the blessed sacrament , and let the same spirit move in me , which raised thee from the dead ! xiv . o thou , who hast wash'd me from my sins with thine own blood , chuse , i beseech thee , my heart , for thy dwelling place , adorn and replenish it with thy gifts and graces , make me to loath all transitory things , make me poor in spirit , cure in me the itch of self-love , throw down all pride and eagerness after the riches of this world , and make the holy sacrament , i am going to , a mean to adore thee in spirit , and in truth , and to persevere in goodness to the end ! xv. great comforter of all weary and laden souls ! circumcise my heart from all evil thoughts , and words , and actions , and comunicate thy self unto me , that i may never be separated from thee , or ever be deprived of thy comfort ! draw my soul after thee in the holy sacrament , and let that blessed ordinance powerfully stir up my heart to love thee ! xvi . o thou , who art the door of thy sheepfold ! by thee let me have access to thy father's love ! and as , in the holy sacrament , thou openest thy bosom to me , so let me run , and seek shelter there ! chain me to thy self by bands of love ; and let no temptation defile me . o keep me , that i may never cowardly faint at any adversity ! xvii . thou who hast endured contradictions of sinners against thy self ! be thou ever in my mind , and teach me to bear calumnies and reproaches with great tranquility of mind ; let me refer all difficulties to thee , and with silence expect thy grace and comfort ; and let the blessed sacrament so influence my soul , that i may fear none but thee ! xviii . great captain of my salvation ! i am going to learn to fight the good fight in the blessed sacrament of thy love ! let thy great example there encourage me to fight against all ambition and ostentation , against censoriousness and uncharitableness , against all intemperance and gluttony , against all proud and covetous thoughts , against guile and hypocrisie , against discontentedness and misitrinst of thy providence . against such enemies give me grace to fight , over these let me triumph , that , having striven lawfully , i may at last be admitted to the glorious sight of thy sweet self , and be charm'd with thy love for ever . chap. xxvii . of the proper acts of devotion , when we come to the holy table . the contents . private acts of devotion must be forborn , while the congregation joyns in common addresses to almighty god. general acts of devotion , relating to the wonderful love of christ , and our love to him . particular acts of devotion at the consecration , and receiving of the holy symbols . i. the following acts are fittest to be used , before the prayers of the church , usual at the communion , do begin , or before the minister of the ordinance comes to us with the sacred symbols , and while others are communicating . ii. while the minister of the ordinance is engaged in the prayers of the church , these ejaculations must be forborn ; our duty , during the publick devotions , being , to joyn with the congregation in their common addresses to god. these acts of devotion are either general , or particular . the general , i call those which respect the love of the lord jesus . the particular , those which are to be exercised at the consecration and receiving of the consecrated bread and wine . general acts of devotion at the lord's table . i. great saviour of the world ! thou art infinitely amiable ; worthy to be loved by all , to whose ears the joyful message of thy love doth come . i rejoyce in the knowledge of thy love. i count my self happy that i am born under the shadow of thy gospel , in which thy wonderful love to the children of men is manifested ! i desire no other knowledge : 't is enough that i know thou hast loved me beyond example . i desire to count all things dross and dung , for the excellency of the knowledge of christ. ii. o my jesus ! i am not worthy to love thee ! yet , because thou biddest me love thee , and hast told me , that my soul was created on purpose to love thee , i chearfully resign my love and affection to thee ! i desire to love thee ! i wish for nothing more , than that i may passionately love thee ! whom have i in heaven to love , but thee ? and there is none on earth , that i desire to love more than thy self : for thou art altogether lovely , and thy love surpasses all the love of friends , and the dearest relations i have . iii. o my blessed redeemer ! i desire to love thee with all my heart , and with all my strength ! thou gavest me this heart , and this strength : and on whom can i bestow it better , than on thee , the author of it ? oh , that all that is within me might be turned into desires , and inclinations , and sighs , and languishings , and breathings after thee ! for i cannot express what thou hast done for me . what thou hast done for me , is beyond all the kindness that the greatest men ever did , or can do , for the meanest and poorest creatures ! iv. great advocate of my soul ! thou seest my desire to love thee ! make it strong and powerful ! take a coal from the altar , and give it fire , that nothing may hinder the flame from mounting up , that nothing may weaken this desire , nothing may break it , nothing may tire it , nothing may mingle with it that is unclean , or contrary to thy love ! v. great object of my desires ! make me a martyr of thy love ! make me willing even to die for love of thee ! raise a mighty hunger and thirst after thy love in my soul ! such an hunger and thirst , that i may be unsatisfied with any thing , but thy love ! let thy love work upon me with that efficacy , that i may think my self afflicted , and poor , and miserable , till i love thee fervently ! vi. blessed jesu ! who would not love thee ! who would not wish to be enamour'd with such charity as thine is to the sons and daughters of men ! if we love thee not , it is because we do not know the vehemency and power of thy love. had we a clear sight of it , our souls would run after thee , and nothing could stop them from clinging to so amiable an object . lord , give me that lively view of thy love , that nothing may charm me more than thy love ! vii . great king of saints , pity me ! i would love thee , but thou seest what impediments come between thy love , and my blockish heart ! innumerable temptations , my perverse will , my self-love , my passions , and my other imperfections ! oh , how these hinder me from loving thee ! o my gracious master ! let me detest and abhor all these enemies , that would hinder me from loving thee ! stretch forth thy mighty arm , and destroy these foes , that i may entirely love thee ! viii . o jesu ! thou art all love , all goodness , all charity ! and , oh , what opposition do i find in my self to love thee ! o love divine ! where is thy strength , thy force , and thy uncontrollable power ! o my lord ! why dost not thou shew it ? why dost not thou exert it for my help ? why do not thy celestial flames consume in me all that is contrary to thy love ? oh! when wilt thou establish the life of love , even that divine life , in my soul ? ix . o omnipotent love ! i leave my self to thy management . enter , enter into this frozen heart , and erect thy kingdom , and thy empire there . undo what thou pleasest , and build up what thou pleasest . let every desire of my soul become subject to thee . subdue every imagination that would refuse to be at thy command : and make me willing to submit to any thing , so i may but love thee . x. most lovely saviour ! shall any thing hinder me from loving thee ? shall my body ? i will subdue that beast . shall my sins ? i will drown them in thy blood. shall the world , or the creatures here below ? no , no ; i will renounce my love to them , i will despise them all : they have too long excommunicated thee from my soul. i will make no more account of my praises , of my pleasures , of my vanities . i will look upon them all as dreams , and smoak ; and i will hate them , as much as they have hated thee , great centre of my soul ! xi . great sovereign of my love ! thou hast sent me into the world , on purpose to love thee ! what a noble , what an excellent , what an holy end is this ! think of the honour , think of the favour , think of the dignity , o my soul , that god hath laid upon thee ! that he that could have eternally enjoyed himself in his own love , should speak a creature into being , and ordain that creature to love him ! oh , how happy am i , that god hath given me an heart to love him ! o my jesus ! let me die a thousand deaths , rather than lose thy love. xii . o love divine ! be thou the life of my life , the soul of my soul , the spirit of my spirit ! let me think of thy love , and speak of thy love , and do acts worthy of thy love , and let all my conversation savour of the love of jesus . whatever i do , let me do it for thy sake . let thy love put me upon acts of charity ; and let every vertue i exercise , be the product of thy love. xiii . o jesu ! thou art my all ! all other things are nothing , in comparison of thee ! and i would love nothing , but in thee , and for thee ! i would see thee in all things , and love thee in every thing i do ! thou art my greatest friend , my only friend . thou art my brother , my father , my husband , and my chief . thou art all in all to me : and , oh , that my all might be consecrated to thy service ! xiv . my dearest saviour ! there is nothing in heaven , or in earth , so worthy to be loved , as thou . oh , how amiable art thou ! yet the world doth not so much as think of thee : they think of nothing , but offending thee . they hope to be saved by thee , and yet do what they can to dishonour thee ! let this very consideration inflame my love to thee ! oh , that i could love thee , as the whole world ought to love thee ! xv. great son of god! i was bound to love thee as soon as i came to the use of my reason : yet how long hath it been , before i thought of loving thee ! o my lord , how late do i begin to love thee ! how long have i hated thee ! how many years together have i despised thy love ! when i think of this , i have reason to wish for a sea of tears ; nay , for tears of blood , to wash away my monstrous ingratitude ! xvi . o beauty eternal and infinite ! if i were to live eternally here on earth , i were bound eternally to love thee : how much more then , during my short stay here on earth ! o my lord , consecrate my life to thy love ! let every day and hour of my life be employed in thy love ; and make me ambitious of nothing more , than to love thee to all eternity . xvii . o thou everlasting king ! at the price of thy precious blood thou hast bought every moment of my time , that i might employ it in loving thee ! how much of that time have i employed in loving the world , and the creatures ! how much of that time have i lost , in loving things i should not love ! 't is time that i begin to employ my hours about that , for which they were designed : and since they were given me to love thee , oh , transform all my desires into aspirations and breathings after thee ! xviii . o my jesus ! thou art so perfect , and so lovely , that if all creatures in heaven and in earth should joyn their forces together to love thee , they could not love thee sufficiently ; and if i had a thousand hearts , they would all be little enough to sacrifice to thy love. o then , how am i oblig'd to employ that little strength i have to love thee ! oh , that all mankind might love thee ! oh , fill them all with a sense of thy love ! draw them , attract them , unite their hearts , that they may love thy name . xix . o god of my life ! thou hast been always employ'd in loving me ! thou didst create heaven and earth , to testifie thy love to me ! all that thou ever didst in this world for me , was , to shew how thou lovest me . all the spiritual and temporal blessings thou hast sent upon me , tell me that thou lovest me . but what greater testimony of thy love can there be , than thy dying for me ! as thy love is perpetually exercised towards me , so let mine be continually exercised towards thee : and let me glory and rejoyce in nothing so much as in this , that i love thee . xx. o my bountiful saviour ! o my loving redeemer ! when , when shall it be , that i shall love thee perfectly ? here on earth , i must not hope for this happiness ; but in heaven i shall . o heaven , heaven ! how desirable art thou ! where the love of jesus shall eternally reign in my soul ! where my love shall be perfectly pure , perfectly seraphick , perfectly extatical ; and eternal ages shall not alter it . at present i am in prison , encompassed with a mortal body , and must sojourn in a wicked world. oh , when will that day , that hour , that minute , that happy time come , that i shall be delivered from this dungeon , and translated to that place , where love is all in all , where love knows no end , no decay , no period ; where it is pure , without mixture ; invariable , without changes ; eternal , without ceasing . come , lord jesu ! come quickly ! particular acts of devotion at the acts of consecration , and receiving of the consecrated bread and wine . at the minister's pouring out the holy wine into the cup. o jesu ! who can think of the flowing of thy blood , without being desirous to be washed with it ! or , i fancy , i do at this present stand under thy cross , and see thee bleeding for my sins ! or , oh. let thy blood flow upon my wounded soul , that i may become a sound member of thy mystical body ! at the minister's laying his hand upon the bread. o blessed saviour ! lay thy hand upon my soul , that all my distempers may depart from me ! or , oh , lay hold on my soul , as the angel did on lot ! save me from the flames , and let me escape into the mount of god , that i perish not ! at the minister's breaking the bread. lord jesu ! in suffering thy body to be broken for my sins , i see the vehemence , the strength , and fervour of thy love : oh , make me all love , all fervour , all charity ! or , oh , break the united forces of my sins ; scatter them by thy mighty arm. gather the broken planks of vertue in my soul ; unite them , make them whole , and strong , and secure against the fury of winds and tempests . at the minister's pronouncing the words , this is my body . lord ! let me look off from these material things ; and shew me things invisible , and heavenly ! or , o lord ! the benefits of thy wounded body , my soul longs for . oh , say , they shall be thy portion ! at the minister's touching the cup. lord ! touch my soul , that it may feel the power of thy super-abundant charity ! or , oh! touch me , as thou didst the blind of old , that i may see the bowels of thy compassion , and rejoyce in the glorious sight ! at the minister's pronouncing the words , this is my blood. lord ! my soul wants wine of another nature , than is in this cup : oh , wash it , and cleanse it , and purifie it in thy blood ! or , lord ! speak thou to my soul , and say , i will , be thou clean ! at the receiving of the bread. lord ! let thy death be my life ! and the bread , represented by this bread , feed me into everlasting life ! or , lord ! as thou hast provided food for my soul , so give me a taste , and relish also , of this food , and a tongue to praise thy name for ever . or , lord ! as thou hast given thy body for me , so i freely offer my soul and body , as living sacrifices , to thy majesty ! at the receiving of the cup. lord ! nothing is more precious , than thy blood ! oh! let it warm my heart , that it may comply with thy will , wlthout wavering ! or , lord ! bid me look upon thy blood ; and in thy blood , upon the reconciliation wrought by it , to the comfort and edification of my soul ! or , o lord ! i am heavy laden , and my pollutions are great ! and as thy blood alone can remove that burthen , so free me from those spots and wrinkles which make me look deformed in thy sight ! chap. xxviii . of the proper acts of devotion , after we have received . the contents . the time that is left after our personal receiving , before all have communicated , not to be spent in gazing or looking about . acts of devotion to be used after receiving , and relating to the wisdom , mercy , liberality , love , goodness , greatness , and majesty of god , to our own vileness , and unworthiness , &c. it falls out so often , that when we have communicated , and our souls have been fed at this table , a considerable space of time remains , before the united praises and thanksgivings of the congregation begin again . this time , be it more or less , must not be spent in looking about , or in sitting still , or in thinking of what objects our fancy is pleased to offer and present to us ; but in holy aspirations . and that the communicant may know how to employ himself in that interval , it may not be amiss to set down some pious and proper ejaculations , whereby he may exercise his mind according as time will permit . i. o god! thy love in christ jesus deserves to be praised , admired , and magnified ! there is all that in it , which can engage a soul to break forth into praises , and hallelujahs ! there is beauty , wisdom , condescention , mercy , liberality , sweetness , power , greatness , majesty in it , and all these in the highest degree ; which would force even a dumb man to speak of thy glory ! ii. i adore thee , o holy , blessed and glorious trinity , for that infinite care of my immortal soul , which i see in all thy proceedings , and transactions ; and particularly , in the cross of my dearest redeemer ! here thou seemest to empty all thy stores , and pourest out thy grace abundantly upon the heads and hearts of thy servants . behold ! bless ye the lord , all ye servants of the lord , which by night stand in the house of the lord ! lift up your hands in the sanctuary , and bless the lord. the lord that made heaven and earth , hath blessed us out of zion ! iii. o charming son of god! i alone am not able sufficiently to praise thee ; and therefore i wish that every drop of the ocean , every grain of sand , every leaf of the trees of the field , and every sprig of herbs , and all the creatures that ever were , or are , or shall be , might be turn'd into seraphick tongues , to praise thee ! iv. o jefu ! when i behold thy wonderful love , how it hath bowed , how it hath stooped to so mean a creature as i am , the thoughts of it force my soul into the humblest and deepest prostrations . thou art beauty , i am deformity ; thou art wisdom , i am ignorance ; thou art light , i am darkness ; thou art omnipotence , i am feeble ; thou art purity , i am filth and dung ; thou art rich , i am poverty it self ; thou art happy , i am misery it self ; thou art perfection , i am weakness ; thou art all in all , i am nothing ! v. o blessed saviour ! when i see how men fall in love with a mortal and fading beauty , which to day shines bright as the sun , to morrow , by sickness or death , is all tarnish'd and decay'd , how do i blame my self that i do not love thee better , whose beauty , like thy crown , is immarcessible ; ages cannot change it , neither heat nor cold can alter it . thou art beautiful in thy body , beautiful in thy soul , but infifinitely beautiful in thy divinity . nothing deserves to be loved , or praised , if thou dost not . vi. oh , how blind are poor mortals , who are so very fond of honours , riches , curious palaces , gardens , pleasures , musick , rarities , colours , herbs , flowers , stones , and minerals ! great conqueror of my soul ! thou art more honourable , more amiable , more sweet , more pleasant , more agreeable , more delicious , more harmonious to my soul , than all these ! thy excellency cannot , by searching , be found out ! vii . o lamb of gd ! with the four and twenty elders , i fall down before thy throne , and cry , blessing , and praise , and honour , and wisdom be unto the lamb for ever and ever ; for thou wast slain , and hast redeemed us to god , by thy blood , out of every kindred , and tongue , and people , and nation ! viii . o god of glory ! i beseech thee remove from me all those things which would hinder me from glorifying thee ! remove from me an unsteady mind , that i may glorifie thee in poverty , as well as in plenty ; in adversity , as well as prosperity ; in desertions , as well as in consolations ; in disgrace , as well as in honour . let me look upon both conditions , as coming from the same good hand of providence ; and let that be an everlasting motive to me to shew forth thy glory . ix . o god and father of our lord jesus christ ! i desire to glorifie thee in this world , and in that to come , with men here , and with angels hereafter . give me the grace of continuance in magnifying thy name , thy goodness , and thy charity , while i am in this barren wilderness , that i may not fail of being admitted to the regions of the blessed , where i may praise and magnifie thee , world without end . x. o jesu ! why art thou so lovely , so beautiful , so amiable , but that i might love thee ! but i cannot love thee of my self . thy love must give me power , and sow the seeds of reciprocal love in my soul. o love ! o desire of my soul ! oh , do not do that injury to thy infinite perfections , as to let me live without being passionately enamoured with thee ! xi . o god , who hast promised that the needy shall not always be forgotten ; that the expectation of the poor shall not perish for ever ! look upon me , a poor , needy wretch ; and give me those riches i desire , and without which , i must ever count my self most miserably poor , even the riches of thy love ; which whoever does enjoy , hath enough , and more than the richest princes can pretend to . xii . who would not praise thee , o thou great redeemer of men ! seven times a day will i praise thee , because of thine infinite charity . morning and evening , and at noon will i praise thee , because thou hast bought me with blood. oh , that men would praise the lord for his goodness , and for his wonderful works to the children of men. the lord liveth , and blessed be my rock , and let the god of my salvation be exalted . he delivers me from mine enemies ; yea , thou liftest me up above those that rise up against me : therefore will i give thanks unto thee , o lord , and sing praises unto thy name for ever . chap. xxix . of the life , we are to lead after we have receiv'd the holy communion . the contents . the life to be led after receiving , a reasonable service . wherein that service consists . the necessity of it . men that are in an unconverted state , live below their reason . the generality of men very rational in temporal concerns , but very unreasonable in things , belonging to their everlasting peace . the prayer . i. though from the premises any man may guess , what life it is , that a christian , who hath engaged himself to god in this sacrament , and vow'd faith and allegiance to the king of saints , is to live after it , yet to make these instructions complete , i shall briefly add some memorandums , that are to be observed in our future conversation , and though in the foregoing discourse i have often occasionally mention'd such a thing , as a reasonable service ; yet it 's time i should now press it with great earnestness , there being nothing more proper , nothing more equitable , after such solemn engagements , than this service ; and if we examine what it is , it will be found to consist in these following particulars . . in an happy agreement of our profession and actions , of our belief and practices of our principles and conversation ; where our profession is of one colour , and our practice of another , where our tongues speak one thing , and our lives another , there i need not tell you how we involve our selves in a palpable contradiction . things contradictory mutually destroy each other . a thing that is cold , cannot at the same time be hot , and what is black , at the same time , and under the same respects , cannot be white ; and consequently , where the actions contradict our principles , the actions destroy our principles , and , in god's account , we deny the principles too by denying the consequences , which are the actions , that should naturall issue from those principles , and he that hath very good principles , but allows himself in bad actions , cannot be partly good , and partly bad , but is wholly bad , which makes the holy ghost call all those vnbelievers , which profess the true worship of god , and dishonour it by their lives . heb. . , , . but where i do believe , that god is my supreme governor , and therefore prefers his will and favour , before the will and favour of men , when these two interfere , and are contrary to one another ; where i do believe , that neither fornicators nor adulterers , nor effeminate , nor thieves , nor covetous , nor drunkards , nor revilers , nor extortioners shall inherit the kingdom of god , and therefore will not be perswaded , by all the gain and profit of the world , to venture upon any of these sins ; if i believe , that my soul is worth more , than a whole world , and therefore will not wrong my better part , though i might have the riches of the indies for doing it ; if i believe , that if i am ashamed of the gospel of christ , and of observing his laws , the son of god will certainly be ashamed of me in the last day ; and thereupon take courage to act like a man that believes it , and stand up for the glory and honour of my god , with humility and modesty in despight of all the reproaches , and contempt of the world. if i profess and believe , that if i love not the lord jesus christ , so as to testifie my love in my obedience to him , i shall be for ever banish'd from the glorious presence of god , and thereupon express my love in thinking of him , in honouring and esteeming him within and without ; if i believe , that except my righteousness exceeds the righteousness of the scribes and pharisees , i shall in no wise enter into the kingdom of heaven , and thereupon actually shun those sins , which the pharisees made nothing of , there my belief and actions go hand in hand together , and if i hate to profess one thing and to do another , then my service is truly reasonable , and i have not receiv'd the sacrament in vain . . in subjecting our flesh and bodies to our reason . this is to make our members or bodies , instruments of righteousness , as it is said , rom. . . and what can be more reasonable than that the slave should be subject to his lord , the servant to his master , the base and ignoble part to the more excellent , the flesh to the spirit , and the law of the members to the law of the mind ? i have seen , saith salomon , servants upon horses , and princes walk as servants upon the earth , eccl. . . the moral of it is , that it is unnatural , unreasonable , horridly monstrous , to make our reason a slave to our interest , and to suffer the brute to ride the man ; when reason is only made use of to cater and provide for the ease and satisfaction of the flesh , it is as dismal a sight , as to see a king brought to the block , and an excellent prince murther'd by his subjects . and therefore , where reason enlighten'd by the day-spring from on high , and by the lanthorn of the word of god , points at the will of god , and the eye will not look upon vanity , and dangerous shews , and lustful objects , because reason saith , that gazing upon them is unlawful ; and the ears will not hearken to corrupt communications , nor to filthy jests and talk , because reason says , that this becomes not the gravity of saints ; and the tongue will not speak any thing , but what may edifie and administer grace unto the hearer , because reason says that this is the law of the spirit of life in christ jesus ; and the hands will touch nothing , that may raise unclean thoughts or disorderly desires , because reason says , that this is to shun the occasions of evil ; and the body will eat and drink moderately , and will not pamper it self , because reason says , that moderation is the christians motto , and the want of it grieves the spirit of god ; there the service is reasonable , and an argument , that we have not receiv'd the sacrament in vain . . in worshiping god with the understanding and inward man ; if a man talks with his neighbour , his understanding ordinarily is fixt upon the subject he discourses of ; and what is praying and praising , but speaking to god ? and surely no rational creature will think , that god deserves less attention than man. if with my lips i pray , and my mind is at rome , or constantinople ; if my mouth sings , and my thoughts are in my shop ; if i read or hear the word of god , and my thoughts are upon my trade , or worldly business , it is a brutish , not reasonable service . this the very heathens have taken notice of , as were an easie thing to prove cato , epictetus , plato , and antoninus , if there were occasion . the understanding must bear a principal part in the devotion , and i must not only understand the thing i pray for , but my understanding and thoughts must keep pace with my prayer , and fix upon the tremendous majesty , i address too ; and though there are very few men so happy , as to fix their understanding upon a spiritual object , in devotion , without the least variation , or wandring of the thoughts ; yet he , that means to offer god his reasonable service , must hold his understanding to it , as much as lies in him ; and , if at any time it declines from that point , reduce it , and bring it back again to the center , from which it hath swerv'd ; and though the service be thereby somewhat interrupted , yet , as long as the interruption is not wilful , god will still accept of it , as of a reasonable service . ii. nor need we wonder , why this should be necessary ; for , . the service must ever resemble god , to whom it is offer'd , and god being the highest reason , and the fountain of it , the service must be answerable . to worship the most reasonable being , with unreasonable offerings , is a thing so absurd , that the very sound of it is enough to fright us from it . to worship god with our bodies , while our souls do adore and admire something else , is to make god a sensual being , and therefore our saviour from the notion of god's being a spirit , enforces the duty of worshiping him in spirit and in truth , joh. . . . it is necessary for our own sakes . if it be not reasonable , we can take no comfort in it , and besides , cannot avoid running into hypocrisie . hypocrisie is to seem to be good , and not to be so , as a false pearl seems to be oriental , but is not . it 's this reasonable service , which must give our devotion its just weight and goodness ; where this is wanting , a man seems to please god , but doth not , and from hence must necessarily arise great delusions , and deceptions ; and the soul that hath long flatter'd her self with external services , when before the great tribunal it shall find , how wofully and wilfully it has mistaken the nature and design of the gospel , must fall into everlasting grief and torment . the preceding considerations reduced to farther practice . i. to be in an unconverted estate , and to live below ones reason , are one and the same thing . look upon a poor sensual wretch , that is yet a stranger to the life of god ; he rejoyces in those sins , which will make him infallibly miserable ; he stands upon the brink of destruction , and laughs ; god is angry with him , and he is pleased with it . he prefers a stone before bread , a serpent before a fish. he glories in his shame , triumphs in his fetters , breaks the laws of the great thunderer , and justifies his actions , and what is this , but madness and distraction ? and , o sinner ! is this a condition to sleep another night in ? is this a state to continue in one moment longer ? awake , awake thou sluggard , lest the revenger of blood overtake thee ? ii. what pity is it , to see men so rational in their temporal concerns , and so unreasonable in the things , which belong to their everlasting peace ! they would not make a false step , nor do an imprudent action , in the management of their estates and fortunes , yet manage the greatest concerns of their salvation so sillily , so foolishly , so irrationally , that one would think , they were intended for no higher life , than that of bees and butter-flies . o christians ! is there such a thing , as a life to come , and an immortal life , purchased by the blood of the son of god , and is it not reasonable to look after it , with the greatest application of your minds and understandings ? what will all your wisdom , in getting provision for the flesh , profit you , while you are fools in the things of god , of heaven and eternity ! o sirs ! think of this reasonable service , without which , it had been better , that you had never been born ! the prayer . o god , great and glorious , i have too long measur'd thy service by mine own ease , more than by thy will and precepts . give me understanding , that i may do that which is most agreeable to thy holy nature , and the interest of my immortal soul. o let thy grace awaken my reason , that i may exercise my self for the future , more in things spirtual , and invisible ! thy gospel is so true , the miracles recorded there so convincing , the doctrine so weighty , the beauty of holiness so charming , thy promises so gracious , thy threatnings so terrible , thy laws so equitable , that i wonder at my backwardness to offer unto thee my reasonable service . thou art my father , how reasonable is it , that i should love thee ! t●ou art my master , how reasonable is it , that i should obey thee ! thy rewards are infinite , how reasonable is it , that i should contend earnestly to get them ! lord , thou knowest my weakness , and the stubbornness of my heart . o adjure me by the mercies of god to present unto thee my soul and body , as a living sacrifice , that whether i live , or die , i may live and die in the lord jesus , amen . chap. xxx . of the ceremony or posture of kneeling at the holy sacrament . the contents . want of charity the great cause of men's separating from a church , sound in her doctrines and morals , in point of ceremonies . essential things , in the first institution of this sacrament , must be separated from circumstantial . the posture christ used , was not sitting , but leaning , or lying on one side . no churches ever used that posture . several reasons , why kneeling is the most proper posture in receiving . the prayer . i. it is observed by eusebius , that when polycarp , the famous bishop of smyrna , came to rome , though he differed from anicetus , the bishop of that see , in points of ceremony , and customs , he had received from st. john , yet they communicated together ; and did not think it christian-like , to break communion for any difference in things of that nature . an excellent temper ! and which i could wish had been observed by our dissenting brethren , who have been over-scrupulous about the posture of kneeling at the holy sacrament . 't is a lamentable thing , to see how men divide , and separate one from another in religion , upon the account of little external formalities ; and neglect the substance , for a circumstance ; and the great duty of charity , because the ornaments and decencies of a church are not modell'd according to their humour . what account can such men give of themselves to god , who leave a church , by their own confession , sound in doctrines and morals , for a few external things , which are not agreeable to their fancy ? is this a cause , worth suffering for ? and can they imagine , that god will reward them for neglecting a greater duty , for a less ? into what passion and bitterness have some been transported , that they have even ventured to call this kneeling at the communion , idolatry and superstition ! when the children of reuben , josh. . . protested , that the altar they had erected , was not for sacrifice , or burnt-offering , but only as a witness that they were part of the tribes of israel , the whole congregation of the children of israel acquiesced , and were satisfied . our church protests publickly against any intent of paying adoration , by this ceremony , to the consecrated elements , which would make it idolatry ; and yet so dis-ingenuous are some , that , notwithstanding this protestation , they fill both their own , and other people's heads with fears , that popery and idolatry may be hid under that fair outside . in which proceedings , there is so little charity and ingenuity , that it is a shame men should pretend to conscience , and shew so little of it in their censures . ii. that which hath betrayed too many into these uncharitable verdicts , hath been , their not distinguishing betwixt the essentials and circumstantials of this sacrament ; betwixt things barely related , and commanded : and while they have thought themselves obliged to keep exactly to every occasional action , or gesture , used by christ , but not commanded in this sacrament , they have led themselves and others into very palpable mistakes and delusions . and yet , when all is done , even these persons that plead against kneeling at this sacrament , under a pretence of keeping close to the letter of christ's actions , do at the same time neglect several circumstances , observed in the first institution ; for it was celebrated in an upper room , administred only to twelve , to men , and not to women , and at night , &c. none of which circumstances are observed by these men. and if one circumstance may be neglected , why may not another , such as sitting , be forborn ? that christ and his disciples sate at this sacrament , is the common allegation ; and we render the greek words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by he sate down : and the reason why we render it so , is , because sitting comes nearer to the posture christ used , than standing , or kneeling . but any man that is no stranger , either to greek , or to the custom of the jews , must needs know that these words do properly import leaning , or inclining , or lying on one side : and this the jews express by their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as sitting by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , making a great difference betwixt these two . this leaning , or lying , the jews used at their passover : whether they borrowed this rite , or posture , from the grecians , romans and persians , who used to sup in that posture , i will not determine . but the manner was this ; they lean'd , or lay , on their left side , upon little beds , made for that purpose , called in their language , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mittoth ; by the greeks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and each bed held three persons . the law had commanded standing at the eating of the passover ; but the church looked upon that posture , as servile , accommodated only to those times , when they were in egypt ; and therefore changed it into the posture of leaning , which they thought was a badge of liberty : nor doth christ find fault with their church , for making this alteration in a commanded posture ; for himself practised it ; knowing that circumstantial things are left to the discretion of the governors of churches , to keep or abolish them , as they shall see convenient . and this was so universally believed by all churches of the christian world , that none i could ever hear or read of , hath kept to the posture of leaning , or lying on one side , in the use of this holy sacrament ; which they would not have presumed to do , if this posture had been essential to the receiving of the sacrament . and whereas it is commonly said , that this was a table-posture , to which sitting succeeded ; still this shews , that men have varied from the posture , christ used : and since he hath commanded no posture , all churches are at their liberty to order what posture they think fit ; and he is a contentious man that opposes it . what posture the primitive church used at the receiving of the sacrament , antiquity hath not left upon record : that they stood at their publick prayers on sundays , and on other days too , from easter to whitsuntide , we know ; but whether they observed the same posture at the sacrament , is uncertain ; though if they used standing , still it was their posture of worship and adoration . st. chrysostom , indeed , tells us , that the priests in his time stood at the altar , waiting for communicants ; but how they received the symbols , he doth not mention . dionysius of alexandria , speaking of a person unlawfully baptized , tells us , that he stood at the table of the lord when he was to receive : but ruffinus interprets that , of the act , not gesture of receiving ; it being common among the the ancients , to express their publick worship , by standing , or stations . 't is like , that when the apostle had reproved the corinthians , for not distinguishing the lord's table from their common suppers , in point of reverence and seriousness , the christians bethought themselves of a more humble and suitable posture , than they used at their common meals . there is no man , i hope , so wicked , as to exclude prayers and praises at the receiving of the holy symbols : and what can be a more proper posture for these devotions , than kneeling ? kneeling hath in all ages been accounted the proper posture of prayers and praises : and who can think of the love of god , represented to us in this sacrament , without them ? and if these be proper and necessary here , why should the humble posture , in which they are offered , be counted superstitious ? the heathens themselves have condemned irreverence in the external performance of god's service : and shall pagans and infidels out do us in humility of worship ? whenever sacrifices were offered heretofore , the officer bowed himself to his god : and shall we offer the sacrifice of prayer and thanksgiving to our crucified redeemer , in this sacrament , without bowing ? we come before god , in this sacrament , as beggars , as sinners , as indigent worms : and what can be more suitable to persons under those circumstances , than the humblest postures ? here we come to receive a pardon from the great king of heaven : and doth a man receive a pardon of a temporal king upon his knees , and shall he refuse to receive a pardon of far greater consequence , and of a greater prince too , in that posture ? we believe , that at such times we receive christ into our souls : and shall our external humility be less than the centurion's , who did not think himself worthy that christ should come under his roof ? or , if we have the same apprehensions of our own unworthiness , shall not we express them by proper external postures ? where the soul hath a great sense of the love and gracious presence of god , it will even force the body into humble postures : and it is to be feared , where people are loth to kneel , they are strangers to this sense in the holy sacrament . what is urged , that pope honorius , in the thirteenth century , did first bring in kneeling at the sacrament , is evidently false ; for , all that he ordered , was , that the body should be decently bowed , when the holy symbols were lifted up by the priest ; which is nothing to our kneeling at the sacrament . the primitive church , though they do not mention kneeling at the sacrament , yet they exhort their hearers to grief and sorrow , and confessions , and an humble sense of sin , in the act of receiving ; and we may rationally infer , that they did not do this with out kneeling , or prostration . and since the ancient writers make frequent mention of the word adoration in receiving , we cannot but conclude , that they used a posture proper , and expressive of that adoration . and why should we scruple to express our adoration of god , by kneeling in this sacrament , when we see the church triumphant in heaven , at their singing the praises of the lamb that was slain , fall down before the lamb , and say , worthy is the lamb , that was slain , to receive power , and riches , and wisdom , and strength , and honour , and glory , and blessing ; as st. john informs us , rev. . , . the prayer . o thou eternal wisdom of the father ! who being in the form of god , thoughtest it no robbery to be equal with god , but madest thy self of no reputation , and tookest upon thee the form of a servant , and wast made in the likeness of men ; and being found in fashion , as a man , didst humble thy self , and becamest obedient unto death , even the death of the cross : wherefore , god also hath highly exalted thee , and given thee a name , which is above every name ; that at the name of jesus every knee should bow , of things in heaven , and things in earth , and things under the earth ; and that eveey tongue should confess that jesus christ is lord , to the glory of god the father . o lord of glory ! over-awe both my outward and inward man , with a sense of thy astonishing mercies , that both may bow , and both may express their gratitude . let my body , as well as soul , worship thee , love thee , admire thee , and humble themselves before thee , who art the image of the invisible god , the first-born of every creature ; for by thee were all things created that are in heaven , and that are in earth ; visible , and invisible ; whether they be thrones , or dominions , or principalities , or powers ; all things were created by thee , and for thee . to thee be glory for ever and ever . amen . a table of the chapters contained in this book . chap. i. of the name of this ordinance , and why distribution and participation of bread and wine usual in christian assemblies , is called the lords supper . page . chap. ii. of the mystery of christ's instituting the sacrament , that very night in which he was betray'd . pag. . chap. iii. of the place where the lord's supper is to be eaten , the church , and of private communion . pag. . chap. iv. of eating the lord's supper , the nature of it , and how it is to be eaten . pag. . chap. v. of the various abuses of this holy sacrament . pag. . chap. vi. of reciving the lord's supper fasting , and how far it is necessary . pag. : chap. vii . of the elements in this sacrament ; and first of the bread christ made use of , and of the nature and design of it . pag. . chap. viii . of consecration , and what consecration christ used . of his thansgiving before he broke the bread , and our imitation of him in that particular . pag. . chap. ix . of breaking the bread , and the mysteries of it . pag. . chap. x. of taking the consecrated bread with our hands , and the mystery of it . pag. . chap. xi . of these words , this is my body , whether they import a transubstantiation ; and how the bread is crist's body , and how christ's body may , and is to be eaten . pag. . chap. xii . of remembring christ in this sacrament , or doing what we do here , in remembrance of him . pag. . chap. xiii . of the other element , or part of this holy sacrament , viz. the wine , and the cup , christ made use of in the institution of the eucharist . pag. . chap. xiv . of the covenant represented by the cup in this holy sacrament . pag. . chap. xv. of frequent receiving the holy communion , and the necessity of it . pag. . chap. xvi . of the perpetuity of this ordinance , and the necessity of its continuance to the worlds end. pag. . chap. xvii . of eating and drinking unworthily in this ordinance , and the guilt the unworthy receiver incurs thereby . pa. . chap. xviii . of the sad effects and consequences of unworthy eating and drinking , in this holy sacrament , and first of temporal judgments . pag. . chap. xix . of bodily sickness , weakness , and untimely death , which are sometimes , by way of judgment inflicted on unworthy receivers of this blessed sacrament . pag. . chap. xx. of spiritual weakness , sickness , and death , the second temporal judgment , inflicted sometimes on the unworthy receivers of this holy sacrament . pag. . chap. xxi . of damnation , which the unworthy receiver eats and drinks to himself . pag. . chap. xxii . of preparation , and first of meditation of christ's passion . pag. . chap. xxiii . of s●lf-examination , the second act of preparation for this holy sacrament . pag. . chap. xxiv . of judging our selves , the third preparative duty , in order to our worthy receiving of the blessed sacrament . pag. . chap. xxv . of self-resignation , the fourth preparatory duty , in order to a worthy receiving of this holy sacrament . pa. . chap. xxvi . of preparatory devotions , and aspirations , fit to be used in private , before we come to the sacrament . pag. . chap. xxvii . of the proper acts of devotion , when we come to the holy table . pag. . chap. xxviii . of the proper acts of devotion , after we have receiv'd . . chap. xxix . of the life we are to lead after we have receiv'd the holy communion . pa. . chap. xxx . of the ceremony , or posture of kneeling at the holy sacrament . pag. . finis . notes, typically marginal, from the original text notes for div a -e l. plotius . notes for div a -e tim. . . cor. . v. . notes for div a -e l. . contr . faust. c. . l. . de bell. gall acts . . notes for div a -e oecum in loc . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . soc. l. . c. . euseb. hist. eccl. l. . c. . gregor . l. . epistol . . l. . c. . notes for div a -e see archbishop spotswood's hist. book . p. . notes for div a -e vid. vers. lxx . l. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vid. voss disp. . de sacris coen . dom. symb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes for div a -e vide platin. in sixt. . & greg. m. l , . ep. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes for div a -e can. . can. . l'arroque ' s history of the eucharist , part . o. . jac. goar . in not. ad miss . chrysost. p.m. . notes for div a -e hoc vero nihil aliud est , nce aliter nominari , aut haberi potest quam magica incantatio , hosp. hist. sacrament . part. . p. . distinct. . de . consecr . can. . lib. . de euch. cap. . suffragatur nobis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 analogia , hebraismus , actio circumstantia , nihil non . oeconimo epist. ad melancth . sir george wheeler's voyage , l. . p. . in ludolph . hist. aethiop . l. . c. . notes for div a -e de defect . orat. idiot . de am. div . cap. . euseb. hist. lib. . c. . sozom. hist. . . c. . notes for div a -e zonar . ad can. . conc. in trulio . epiphan . haer. . & august . haer. philastr . haer. . ludolph . histor. aeth . l. . c. . platin. in zephyrin . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 georg cassand . consult art. . concil . constant. sess. . hist. eccl. l. . c. . hierom. in cor. . hist. fccl. l. . c. . hesych . in levit. . can. . petrus de natalibus , l. . . herodot . l. . notes for div a -e see the happy ascet. exerc. . notes for div a -e just. mart. apol. . pro christianis . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. notes for div a -e psal. . , . , . &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see chap. . sect. . ¶ . . sophr. vel mosch . in prat . spir. cap. . dr. hammond . ● sam. . . compared with sam. ● . . council . eliber . c. . ne lusisse decommunione dominicâ videantur . cap. . notes for div a -e serm. . de laps . in corpore & ore violato eucharistia permanere non po●uit , sanctificatus in domini sang●ne potus de pollutis visceribus ●rupit . id. ib. psal. . , . notes for div a -e dionys. areop . de hier. eccl. cap. ▪ notes for div a -e de sacram. dist. . tract . . cap. . de myster . miss . l. . c. . notes for div a -e damian in spec . monach. p. jean . bapt. de st. jure de la connois . & de l'amour de nostre seign . liv. . sect. . serm. de diligend . deo. notes for div a -e hospin . hist. sacram . lib. . cap. . conc. trid. sess. . cap. . notes for div a -e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 willam de raley , and wil. longspe . notes for div a -e arrian epict. l. . c. . notes for div a -e euseb. eccles. hist. lib. . cap. . the happy ascetick, or, the best exercise to which is added a letter to a person of quality, concerning the holy lives of the primitive christians / by anthony horneck ... horneck, anthony, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing h estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the happy ascetick, or, the best exercise to which is added a letter to a person of quality, concerning the holy lives of the primitive christians / by anthony horneck ... horneck, anthony, - . [ ], p., [ ] leaf of plates : ill. printed by t.n. for henry mortlock ... and mark pardoe ..., [london] : . place of publication from wing. errata: p. 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ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng christian life -- early works to . - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion son , go work to day in my vineyard . matth. ch : : v : . the happy ascetick : or , the best exercise , to which is added , a letter to a person of quality , concerning the holy lives of the primitive christians . by anthony horneck , preacher at the savoy . printed by t. n for henry mortlock at the phaenix in st. paul's church-yard , and mark pardoe at the black raven over against bedford-house in the strand , . to the right reverend father in god , thomas , lord bishop of lincoln . my lord , the reason , why i dedicate this treatise to your lordship , is not any opinion i have of the merit of the book ; but my remembrance of your former favours . i am sensible , how much i am obliged to you , and though i have often professed so much in private , yet i look'd upon the duty , as imperfect , without i made some publick acknowledgement ; and though the book may not be worthy of your patronage , because it comes not attended with new notions , yet i thought it safer to run the hazard of being judged unlearned , than that of being counted ungrateful . my lord , you were the person , who first took notice of me in the university , and by your sun-shine , warm'd and cherish'd my endeavours , and gave encouragement to those studies , i am now engaged in , and as under your shadow , i then advanced , and prosper'd ; so now , that the fruit , though of a courser sort , is come to some maturity , it was but reason , you should have a taste of it . i know not , how pleasant it may be to your curious , and delicate pallate , but your piety is such , that you can disrelish nothing that tends to the exercise of real godliness . a subject indeed , on which millions of books are already written ; yet such is the richness of it , that every day it affords new matter for contemplation ; and though what we write is nothing , but a different dress of the same good angel , yet even those different garbs , and habits may help towards the enlargement of its splendor and glory . to plant goodness in men is without doubt the indeleble character of our office , and to make souls fall in love with heaven , the import of that duty , whereby we hold our charter ; and we have the greater reason to attempt it in an age , wherein religion , like the poets eccho , is become an empty sound , and try how far we may bring that faith into fashion again , which formerly , when times were better , discovered it self in suitable works and actions . st. paul's fight with beasts , one would think , is still entailed upon our function , and the difference between his , and ours , seems only this , that his was at ephesus , and ours in the places where we do officiate ; for the brutal lusts of men are now as strong , as ever , and it 's hard to say , whether our task be not the more difficult of the two , since , besides his preaching , he had the mantle of elijah , the power of doing miracles ; and we only the ordinary assistances of gods spirit . it 's true , the world is christian now , whereas it was heathen in his time ; but i cannot tell whether christianism , mingled with paganism in carriage and conversation , be not a fiercer devil to drive out , than meer heathenism , and black infidelity without any white to checker it . however we have reason to relie upon his help , who hath promised to be with us to the worlds end ; and we find by happy experience , that our labours are not altogether unsuccessful , where we aim at gods glory more than our own interest . we are happy in this church , that we have so many prelates who are bent upon reviving the strictness of the primitive church , excellent patterns for us the inferiour clergy to imitate , and being thus encouraged by our generals , we must be inexcusable , if having such monitors , we prove careless of our duty . to reduce christianity in men to its primitive rule , is the drift of this discourse ; and as your lordships zeal for such harmless enterprizes cannot be unknown to any , that have had the honour to converse with you ; so whatever defects may occur in the book itself , the scope and intent being great , i flatter my self , that though i fall short of the mark i aim at , yet for the designs sake , your lordship will generously pardon all the faults , and mistakes of , my lord , your lordships much obliged , and very humble servant , anthony horneck . the preface . the use of new books , especially upon subjects of this nature , i apprehend to be no other than this , that the newness of them is a temptation to men to read them , who many times will lay aside an old one , though much better , to peruse a new , and by the novelty of the dress , be brought into a good opinion of a doctrine , which before , while lying in moth-eaten leaves , was insipid and nauseous to their spiritual appetite ; so that we are forced to make advantage of their temper , and continue writing , in hopes , that by a new book we may catch them into seriousness . all i have to say concerning this treatise , is , that it is intended to call m●n away from the shadow , to the substance of religion , from a form , to the power of godliness , and from a notional to a practical belief of the gospel ; and though exercise in an age so much given to idleness may possibly sound ill , and some men , that never understood , that religion required much labour , will be apt to cry , what will this babler say ? yet we are not to be laught out of our christianity by the talk of men that have no mind to be saved , nor is religion therefore the less painful , because so many thousands turn it into formality . the judge of quick and dead will have another rule to go by , and it is not the fancies of men shall guide him in passing sentence in the great day of retribution . the world will find , that heaven takes other measures than they flatter themselves withal , and it will not serve turn in that day to say , that they thought , things would not have been so bad , when in this life , they might have believed the gospel , and lived for ever . i know not how the gospel can be plainer than it is , and when it bids none expect salvation , but those that do the will of their father , which is in heaven . it must not be reason , but stupidity and sottishness , that can pretend to ignorance , and as much as this shakes the foundation of some mens faith , it is notwithstanding an everlasting truth , and when heaven and earth shall wax old , as a garment , this will be found unalterable . the cost god hath been at to make us his , lays invincible obligations upon us to work the work of him that sent us hither , and when he hath bought and purchased us at so dear a rate , as his own blood , either that report is fabulous , or the mercy challenges the strictest obedience . as we are not to appoint our selves our station and condition in the world , so neither are we to do our own will. we are servants of god , not only naturally , and born so , but bought with a price , and therefore have nothing to do with disposing of our selves , but are entirely at his devotion , and will , who bought us for that purpose . except we do so , we are rebels , and slight the vast love , that condescended and stooped to make us happy , and we mistake the nature of our being , and the end of the gospel , if we think we may do , what we have a mind to . nor doth this make us slaves , but perfect freemen , and we are never so much at liberty , than when we chearfully go on from one virtue to another . the truth certainly makes us free , and the soul doth but lie shackled and a prisoner till its wings serve her to mount up by contemplation to the regions of glory . it is then freest , when like the bee it can fly from one flower of grace unto another , and when it can nimbly run in the way of gods commands , it may then be truly said , to have thrown away its chains and manacles . this made paul and silas free , when bound , and under custody , and their joyful hallelujahs in a dungeon , proclaimed their liberty to be equal to that of angels . till we learn to exercise our selves unto godliness , we are slaves , though clad in purple , and pittiful vassals , though deck'd and adorn'd with the richest oriental pearls . godliness must make us kings , and if ever we inherit the crown of glory , this is it , must set it on our heads . the kings daughter is all glorious within , and his eyes behold the upright . the furniture god likes , is good works , and devotion the trappings , he delights to look upon . no jewels so amiable in his eye as the graces of a holy soul , and her virtues are the only embroidery he is pleased with . her breathings and pantings after a crucified redeemer , are the fine linnen , he loves to see her in , and her hunger and thirst after righteousness , the silks and glorious garb , which he opens the windows of heaven to behold . this vesture , like the israelites garments in the wilderness , never decays , and no wonder , for it is so like the garb men wear in heaven , that all the difference is only this , that the coelestial exceeds this in perfection ; the ground is the same , but the gloss of that above is more dazling , and less subject to spots and infirmities . when will the dull world learn this truth ? when will poor unconverted sinners be convinced of their gross mistakes ? when will they see the charms that are in godliness , and fall in love with it ? when will they believe our report , and think that we are the best friends , they have ? can nothing open your eyes , but hell ? can nothing move you , but viols of wrath ? can nothing prevail with you , but a consuming fire ? shall this world delude you ? shall your flesh beguile you ? shall a few lusts blind you ? will nothing make you wise , but experience of gods indignation ? will you count that godliness your shame , which the saints of old did esteem their glory ? are you afraid of your own bliss ? are you afraid of the love of god ? doth gods willingness to receive you , fright you ? are his embraces such dreadful things , that you shun them ? are his smiles odious ? do his courtships strike terror ? are you loath to converse with infinite beauty ? can the creature be more lovely than the creator ? can the stream be more pleasant than the fountain ? can sublunary objects afford any comfort , and is it possible , that he that made those comforts should not yield far greater satisfaction ? have you drudged so long in the devils service , and are not you weary yet ? have you minded your bodies so long , and do not you think it time yet to prevent the ruine of your souls ? o jerusalem ! wilt not thou be clean ? when shall it once be ? when shall the ark be set up ? when shall dagon fall ? when shall the spices flow ? when shall the fig-tree blossom ? when shall the vine put forth her tender grapes ? wisdom hath builded her house , she hath hewen out her seven pillars , she hath kill'd her beasts , she hath mingled her wine , she hath also furnished her table , she hath sent forth her maidens , she cryeth upon the highest places of the city , whoso is simple let him turn in hither ; as for him that wants understanding , she saith to him , come eat of my bread , and drink of the wine , which i have mingled ; forsake the foolish and live , and go in the way of understanding , prov. . — . the contents . the ordinary exercises of godliness . i. to pray always . ii. every morning to resolve to tye our selves to certain rules of living that day . iii. every day to spend half an hour , or some such time in thinking of good things . iv. to study deep humility . v. to bridle our tongues . vi. to watch against little sins . vii . to keep a strict guard over our eyes . viii . to make good use of the virtues and vices of our neighbours . ix . to put a charitable interpretation upon what we see or hear . x. conscientiously to discharge the duties of our several callings and relations . xi . to resist all sorts of temptations . xii . to stand in awe of god , when we are alone and no creatture sees us . xiii . to do all things to gods glory . xiv . to stir up and exercise the graces god hath given us . xv. every night before we go to bed to call our selves to an account for the actions of the day . the extraordinary exercises of godliness . i to enter into solemn vows , and promises . ii. to subdue the body by fasting . iii. to use watching , or abstinence from sleep . iv. to apply our selves to self-revenge . errata . pag. . l. . r. is . p. l. . r. wherever . p. . l. . r. in the holy ghost . p. . l. . r. later . p. . in the margent , r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. . in the margent . l. . r. sixt. . p. . l. . r. governours . p. . l. . r. homer . p. . l. . r. discretion . p. . in the margent . l. . r. fronto's . p. . l. . r. constantius . p. . l. . r. dispence with an oath , and not with a vow . p. . in the margent . l. . r. loc . cit . p. . l. . r. his devotions . in the hebrew words now and then the letter ט is mistaken for מ , and מ for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and ז for ו , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . other literal faults the reader may correct at his leisure . the best exercise . tim . . . exercise thy self rather unto godliness . this chapter is partly prophetical , partly doctrinal ; partly foretelling what would come to pass in the last days , partly intimating , what work a man , who looks for another life , hath to do , while he sojourns on this side heaven . in the prophetick part , he acquaints his trusty disciple , the bishop of ephesus , with the strange degeneracy , and corruption of religion , that would ensue in after-ages , when he should be dead and gone ; how men under a shew of christian strictness , would authoritatively prohibit what god had wisely , and like a good and indulgent father , permitted to his creatures , under a pretence of doing more than god hath commanded , set up the kingdom of the devil ; and by crying out against eating flesh , and marriage , discover to the world , that they are more in love with their idle fancies , and inventions , than the will of god , blessed for evermore . whether in this prophecy he strikes at the encratites , and pythagorean christians of old , or at the modern church of rome , i will not now undertake to determine . whoever they be , he aims at , they are not men , that by way of mortification , with a pious intent to subdue their lusts , voluntarily abstain from either : for such spiritual exercises many good men , and excellent servants of god , did always use . that daniel , and his companions , st. matthew , and st. james , abstained altogether from fish and flesh , and all things that had life , is asserted by josephus , clemens alexandrinus , and st. austin ; and ecclesiastical history speaks of alcibiades , olympias , and divers others , that lived altogether upon herbs , and fruits of the earth : some , because they thought it wholsomer ; and others , because they look'd upon it , as a means to promote religion , and seriousness , and heavenly-mindedness ; which makes st. chrysostom commend those , that could do so . but these christians , that were thus temperate , neither condemned those , that did eat flesh , nor prescribed these rules , as necessary to others ; much less had they any abhorrency from flesh or marriage , as things unlawful . those , the apostle reproves here , were men that both commanded such abstinence , and declared eating flesh , and marrying , sinful , and proceeding from the devil ; at least look'd upon the abstinence as great , and meritorious . in the doctrinal part , which begins at the sixth verse , he considers timothy as a christian , and a bishop , and accordingly prescribes to him canons , and rules to be observ'd by him in that double capacity . the church in those days was already infested by very ravenous wolves , men , whom the devil sent into the world to oppose the design of christianity , and to keep deluded mortals in sin , and errour . these false prophets , taught by a more cunning master , invented various stratagems , and ways to pervert the new proselytes of christianity . sometimes they pretended readiness to teach gratis , without wages , or salary : sometimes they would seem to be stricter , than the true apostles ; sometimes they boasted of their learning and wisdom , and sought to render the wisdom of the cross contemptible : sometime they made the world believe , that they knew great mysteries , secrets of divinity , which the true apostles were ignorant of ; and particularly simon magus his disciples would tell very strange stories of the origine , and cause of good and evil , of the fight or battel of angels , and of the creation of the world , which the apostle , verse . calls profane , and old wives fables , and therefore doth charge timothy to slight , and despise them , and mind nobler things , even such , as tend to the advancement of god's glory , and the churches good , and his own joy and satisfaction in the day of our lord jesus , whereof spiritual exercises , and considerable progresses in the ways godliness , are chief , and most desirable , in the words of the text , exercise thy self rather unto godliness . before i enter upon any particulars of this exercise , i must endeavour to convince my reader , that this exhortation concerns all christians , and not ministers only , all men that live under the sound of the gospel , and not the preachers of it altogether : i'ts true , it is addressed to timothy a clergy man , but not as a bishop , but as a christian ; and the apostle charges this duty upon him , not because he was an evangelist , but because he had embraced the christian faith , and been baptized in the name of the lord jesus , and this is evident from hence , because what is here spoken to timothy , is in other places of scripture , injoyned believers and christians in general , phil. . . pet. . , . pet. . . colos. . . , , , &c. ephes. . , , , , &c. and it would be as good a plea , that contentedness , and striving against sin , and loving god , and reading the holy scriptures , meekness , patience , and a lively hope , are not virtues belonging to laymen , because they are recommended to timothy in these two epistles , as to fancy , that this text imports no universal obligation . and this i take notice of on purpose to prevent an objection , which lazy and slothful christians , are apt to make against such necessary lessons and injunctions . it 's true , ministers are obliged to excell in goodness , and to be patterns to the flock , in word , in conversation , in spirit , in faith and purity , as st. paul speaks , v. . of this chapter ; but that doth not excuse the hearers , or private christians , from pursuing the same end , or pressing towards the same mark , but rather enforces the obligation , because they have such lively motives before their eyes , which makes the apostle call to his disciples , phil. . . brethren , be followers together of me , and mark them which walk so , as you have us for an ensample : so that if this command had been given to timothy , as a minister of the gospel , yet the obligation that lies upon all christians to imitate their pastors in their holy lives , and acts of piety , makes this exercise universally necessary . men are generally so enamoured with sin , and the world , and the devil doth so continually buzze the inconveniencies of religion , and the impossibilities of living up to what god commands , into their ears ; that they care not , how absurd the excuse is , they invent , to get their necks out of christs yoak ; so vigorously do they fight against their own happiness , and so desperately do they thrust away salvation from them , and let the shift , or apology they have for their neglect , be never so bad or silly , a meer apron of fig-leaves , yet that shall serve , rather , than they will go without one . they are sensible that the injunctions of the gospel are given to rational creatures , not to foxes of the field , not to fishes of the sea , nor to fowls of the air ; and because they would live undisturb'd in their lusts , unmolested in their sensualities , and easie in their pleasures ; they flatter themselves , that these stricter laws , concern only the ministry , or men in black , that have little else to do , but to mind their books , and their souls . indeed if we were the only men that had souls to be saved , the argument would hold good ; if heaven were design'd for none but priests , much might be said for this pretence : but when in that point you are as much concern'd as we ; and the worm that dies not , is described by the holy ghost , on purpose , to fright you as well as us ; look to it , for there is but one gospel , whereby both priest and people shall be judged . oh sirs , consider , whether these excuses will be accepted in the last day ? if holiness of life be a ministers duty only , what makes you repent on your death-beds , that you have not minded it more ? what makes you send for us to cloath you with the garments of righteousness , when your souls are going to another world ? what makes the apostles write so many epistles to their hearers and disciples ? and what makes them fill their epistles , with so many pathetical exhortations to this seriousness ? nay , what do you come to church for ? is it only to hear us talk ? is it only to divert your selves ? is it only to pass away the time ? is it not to learn your work ? is it not to know the task , god requires at your hands ? is it not to be acquainted with the will of god , that you may do it ? and if so , you bear witness against yourselves , you condemn yourselves , you acknowledge this exercise is your duty , as much as ours . there is never a sinner of you all , that shall dare to plead in the great day of account , that you were not persons concern'd in this work ; that it was out of your element , and beyond your sphere ; god will bear witness , and the angels will bear witness , and the ministers of the gospel will bear witness , and your own consciences will bear witness , nay , the devils themselves will bear witness , that you were told , assur'd , and convinc'd , that it was to you , that the message of grace and pardon was sent , as well as to us ; and that you lay under the same obligation to fulfill the conditions , upon which that pardon is offer'd , that we do . who of you desires not to be saved ? hath any of you a mind to be damn'd ? dares any of you refuse the everlasting mercy of god ? do not you all declare , that you would fain inherit the kingdom , which fades not away ? but shew us one scripture , one place in the bible , one tittle in the word of god , that favours your plea , or allows you a different way to eternal happiness , than is appointed to the preachers of the gospel ; and if god be resolv'd , that all that enter into his joy , shall improve their talents , work hard , and walk in the same way ; all these pretences must needs vanish into smoak , and can be nothing else but snares of the devil , and lime-twigs of the prince of the air , to catch your souls into ruine , and to deprive them of that blessing , which must advance them above the profaner herd , make them equal to angels ; and what is more , partakers of the divine nature . so then , what the apostle saith here to timothy , he saith unto all , exercise thyself unto godliness ; and i must intreat you to look upon this exhortation , as spoken to every one of you in particular , and to reflect on the importance of it , with as much seriousness , as if st. paul did at this time , from the mansions of glory , by a new commission from almighty god , call you every one by your names , thou thomas , john , daniel , peter , ann , elizabeth , mary , &c. exercise thy self unto godliness . fancy you see the glorious apostle standing in the clouds of heaven , and bespeaking you from the mouth of him , who is resolved , that not every one that saith to him , lord , lord , but those that do his will , shall enter into the kingdom of heaven . fancy you hear him cry in your ears , oh mortal men , whom god so loved , that he gave his only begotten son , to the end , that all that believe in him should not perish , but have everlasting life , whom the son of god is willing to deliver from sin , and slavery , and the bondage of the devil , for whom he suffered agonies , wounds , torments , shame , reproaches , and an ignominious death , to purchase a heaven , and an endless glory for you ! every wound of his calls for this exercise ; every tear he shed , is to melt you into a holy willingness to it ; every word he spake , is an exhortation to it ; his love challenges it ; his labours and the pains he took for you require it ; you cannot own him for your redeemer without it ; he cannot save you from your sins without it : if his love be not worth this exercise , it is worth nothing . o deluded sinners ! will you slight this mercy ? will you trample on the blood of jesus ? undervalue his agonies , or fancy , they deserve no such exercise ? o let not this love be your ruine ; let not this mercy be your damnation ; let not this kindness be the fewel , that must feed your fire ; let not this condescention be a witness against you : you know not what you refuse , when you refuse this exercise . as you love your selves , as you tender your eternal wellfare , as you would not be counted haters of god , despisers of his love , apostates from all sense of gratitude ; as you look for favor in the last day , as you hope to see the face of god in glory , as you desire to find mercy of the lamb , that takes away the sins of the world : by all that 's holy and serious , by the tears of god's ministers , and what is dearer to you , your own interest ; and by all the promises and threatnings of the gospel , i entreat you , exercise your selves unto godliness . could you but look into this heaven , and behold the vast armies of blessed souls in this celestial quire , here you would find none , but such as did formerly , when on earth , apply themselves to this spiritual exercise ; this is the place of recompence : he that was a stranger to these exercises on earth , can expect no reward in these regions of happiness : here godliness appears in it's greatest beauty , and glory . as you expect the vvhite garment , the royal garb , the saints of this place do wear ; as you hope for abrahams bosom , where now the once godly lazarus lies , o delay not , neglect not to exercise your selves unto godliness : and what these exercises are , is the next thing i am to treat of . these exercises are either ordinary , or extraordinary ; either daily , or to be used but now and then ; either constant , or such , as may for some time be intermitted , till necessity , and the exigency of our spiritual condition shall command a reiteration . i begin with the daily , constant , and ordinary ; and they are these following . i. exercise praying always . an exercise injoyn'd by him , who came to call sinners to repentance , luc. . . thes. . . ephes. . . by praying always , i mean , to bring our selves to that habit of praying , to that disposition and temper , and readiness to pray , as shall put us upon praying , wherever we are , whatever company we are in , and whatever we are doing , though not with our lips , yet in our minds and understandings ; an exercise of that consequence , that this praying frame is one of the chiefest pillars , and supporters of a christian life : and this the religious persons of aegypt in cassian's time did understand so well , that they made exceeding short prayers , but very frequent ; every quarter of an hour , and oftner sometime , they sent up some holy ejaculations to heaven : and this art did paphnutius teach thais the harlot after her conversion ; and st. bernard reports the same of st. malachias . i have read of others , that while they have been in company of their neighbors , have in their minds , offered no less then one hundred and three prayers to allmighty god ; * and accordingly macarius advised the man that ask'd him how he should pray , to repeat very frequently such words as these in his mind , have mercy upon me o lord , as thou wilt , and think'st most convenient . in the lives of the fathers there is mention made of one moses , that pray'd fifty times a day ; of one paulus that prayed three hundred times , and of a virgin that did so seven hundred times : others have gone farther , and lifted up their hearts to heaven a thousand times a day , as st. clara. these prayers were only short ejaculations , used upon all occasions , effects of this praying frame ; and whatever they undertook , they began with a prayer ; and while they were busy in the works of their calling , still some holy aspirations came from them ; and if they were reading the bible , at the end of every verse their souls breath'd after god , and in few words , beg'd some blessing at his hand ; to which purpose , st. ephrem gives this excellent rule , whether you work , or are going to lie down ; whether you stand still , or are in a journey ; whether you eat , or drink ; whether you are going to sleep , or are awaking , take heed you do not forget to pray ; whether you are at church , or at home , or in the field ; whether you feed sheep , or build houses ; whether you are at a feast , or otherwise engaged , still pray , and converse with god. these short ejaculatory prayers , are , by a st. austin , justly call'd arrows , whereby gods heart is wounded , and our hearts are rais'd into reciprocal love to god. these are the prayers which b tertullian calls , prayers without a train , or retinue of words , and isack the anchorete , in c cassian , pure offerings , sacrifices with marrow in them . these are the works , or attempts of our spiritual bow , as d justinian phrases them , darts , and arrows , levell'd against the enemy ; fiery desires of the heart , and the wishes of importunate supplications , which are shot up to heaven , wound a great way off , fly with great swiftness , keep the enemy from coming too near , and sometimes at one stroke enervate his temptations , when he approaches ; for seeing the presence of god in these ejaculations , he is struck with horror , and departs . and this rule i earnestly entreat my reader to think of , and put in practice . christian , what difficulty is there in 't , before any honest attempt , or enterprise , to say in thy mind , lord establish thou the work of our hands upon us , yea the work of our hands establish thou it ; or if it may not tend to thy glory , keep it from prospering , and let it not succeed according to my desires . if thy design be honest , and lawful , why shouldst thou be loth to recommend thy endeavors to the conduct of providence ? try it , and thou wilt find what comfort it will yield in the end . when thou hearest the clock strike , let thy mind immediately mount up to heaven , and say , lord , so teach us to number our dayes , that we may apply our hearts unto wisdom : when dressing thy self , cloth my soul with salvation , and deck me with white raiments , that the shame of my nakedness may not appear : when washing thy hands and face , bathe my soul in the blood of jesus , and wash my heart from all iniquity : when walking , o lord , cause me to walk in the way of thy testimonies , and let me not wander from thy commandments : when in company , o when will that joyful day come , that my soul shall be gathered to the innumerable company of angels , to the general assembly , and church of the first-born , which are written in heaven , and to the spirits of just men made perfect . when writing , lord , put thy laws in my heart , and write them upon my mind . when reading , o make me to understand the way of thy precepts , so shall i talk of thy wondrous works . when rising , o let me awake unto righteousness , and arise from the dead , that christ may give me light . when lying down , o cause me to lie down in the green pastures of thy mercy , lead me beside the still waters of thy comforts , and restore my soul. when kindling a fire , o shed abroad thy love in my heart , and raise such flames within , as may burn up all my dross , and all my filth . when lighting a candle , o give me the spirit of wisdom and understanding , and enlighten mine eyes , that i may see what the hope of thy calling is , and what the riches of thy grace are when eating , or drinking , o let it be my meat , and drink to do thy will ; feed me with the bread which came down from heaven , and give me to drink of that water , whereof whoever drinks , shall never thirst again . when riding out , o thou that ridest upon the wings of the wind , shew thy self , conquer my corruptions , and trample all my sins under thy feet . when taking the air , come , holy spirit , blow upon my garden , that the spices may flow out ; make my mind calm , serene , and quiet ; breathe upon me , and revive me with the light of thy countenance . when visiting a sick neighbour , o do thou make all his bed in his sickness , and give me grace to speak a word in season to him , and cause all thy goodness to pass before him . when beholding trees , and plants , and flowers , lord , how wonderful are all thy works ! in wisdom hast thou made them all , the earth is full of thy riches . o make me as a tree planted by the rivers of water , which may bring forth its fruit in due season . when going to speak to a great man , over-awe me with thy presence , lord , that i may not comply with any evil , but may fear thee more than men. when going by water , o satisfie my soul with the fatness of thy house , and make me to drink of the river of thy pleasures . when buying or selling , lord , prevail with me to keep a conscience void of offence toward god , and toward man. when standing in thy shop , how amiable are thy tabernacles , lord god of hosts ! o let me ever love the habitation of thy house , and the place where thine honour dwelleth . when hearing thy neighbour curse , or swear , o lord , lay not this sin to his charge : father , forgive him , for he knows not what he doth . when hearing any good of thy friend , or acquaintance , o let him grow in grace , and go on from virtue to virtue , and make him fruitful in every good word , and work . when seeing any one , that 's blind , or lame , or dumb , o lord , make these distressed creatures amends for these defects some other way ; make the eye of their faith the quicker , their inward man stronger , and their hope more lively , and visit them more powerfully with thy salvation . when looking upon a dunghil , o make me to know my self , and discover to me my false deceitful heart , and the odiousness , and loathsomness of my sins , that i may hate them with a perfect hatred . when beholding the sun , o thou sun of righteousness , rise upon me with healing under thy wings , and warm my soul with thy radiant beams , that i may love thee better than father and mother , better than all that 's dear and pleasing to me here below . when looking upon a house , o my god , make me in love with that city , which hath foundations , whose builder and maker is god : o when shall this earthly house of my tabernacle be dissolved , and i received into that building of god , the house , not made with hands , eternal in the heavens ! when seeing other men laugh at any sin , lord , let rivers of tears run down mine eyes , because men do not keep thy law : o give me tenderness of soul , that i may be concern'd at other mens sins , as well as mine own . when beholding any children , or infants , o lord , out of the mouths of babes and sucklings do thou prepare praises unto thy self ; let these children grow up as the lilies , and spread their branches as the cedars of libanon . when going to visit a friend , lord , make him thy friend ; and that he may be so , incourage , and assist him to do whatsoever thou commandest . when reproved by another , lord , let this reproof be as an excellent oyl to me ; give me grace to take it in good part ; let my soul thrive by it ; let it heal my wounds , and make me thankful for this opportunity . when receiving any injury , or ill language , sweet jesu , give me grace to follow thy example , and to tread in thy steps , who being reviled , didst not revile again ; and when thou wert threatned , sufferedst it , committing thy self to him , that judges righteously . when seeing it snow , purge me with hyssop , and i shall be clean ; wash me , and i shall be whiter than snow . when seeing it rain , o visit me with the former and latter rain of thy favour , and make my heart rich with thy showers , that i may bring forth the fruits of the spirit . when despised for righteousness sake , o let me esteem the reproach of christ greater riches than all the treasures of the world. when it thundreth , o lord , the power of thy thunder who can understand ! let the world take notice of the voice of god , and the inhabitants of the earth learn righteousness . i have been the more prolix in particularizing these ejaculations of the mind , and these aspirations of the heart , in the various contingencies , accidents , providences , and actions of our lives , because i would help the ignorant , and take away all colour of excuse , and destroy all pretences of impossibility of this exercise . use will make it easie : and , sirs , if ever you would learn to converse with god , or to have your conversation in heaven : if ever you would get a foretaste of the joys to come : if ever you would make religion your business : if ever you would conquer the lusts of the flesh : if ever you would extinguish vain and evil thoughts : if ever you would arrive to a sound mind , and that inward spiritual worship of god , without which christ says , none can please him : if ever you would learn to conquer temptations : if ever you would have your souls become strong , lusty , and vigorous in the ways of god ; this is the way , even this praying without ceasing . this is the best antidote against sin , the best medicine to cure all spiritual diseases : it doth not hinder you in the works of your calling , but rather furthers and sanctifies them ; nor can it be uneasie to the mind , except it be to the unwilling mind ; and it keeps out the devil better than st. teresa's holy water , or st. anthonies sign of the cross. i know , what will be pleaded here , that this is to make religion burthensome , a yoak indeed , and at this rate you shall never enjoy your selves . but give me leave to ask you , what kind of religion would you have ? would you be religious , and dissolute ? would you be good , and have elbow-room in sin ? would you be pious , and be kept within no bounds ? cannot you enjoy your selves , without you may be licentious ? would you be happy , and suffer no restraint to be laid upon your sensual pleasures ? if this be a yoak , there have been those before your time , that have cheerfully drawn in it , and thought themselves most blessed for having the honor of the employment . it is a yoak , which the son of god hath taken upon himself , and all the apostles , whose memories you celebrate , and whose actions you admire , have imitated their great master in . would you be his disciples , and live as you please ? are you proud of being his followers , and scorn his laws ? do you glory in his salvation , and are you loth to follow his example ? would not you deny your selves in your ease for a crown of glory ? would you have all that the world affords , and all that heaven affords ? would you live easie here , and easie hereafter too ? would you lie in the lap of sensual delights here , and from thence drop into the bosom of everlasting mercy ? is it rational to believe , that the spiritual delights above are purchased by brutish , and beastly ones on earth ? he that will have his fill of this world , must not expect to have his fill of the next . he that will wellcome the pleasures of sin and lust here , must not think to drink of the rivers of gods pleasure hereafter ; he that means to rejoyce hereafter , must mourn here ; he that means to laugh in the next world , must weep in this ; son remember that thou in thy life time receivedst thy good things , and likewise lazarus evil things , but now he is comforted , but thou art tormented , saith abraham to dives , luc. . . ii. exercise . every morning , when we have paid our homage to god , by prayer and thanksgiving , to resolve , and solemnly resolve to tye our selves to certain rules of living that day ; an exercise recommended to us , psal. . , . psal. . . psal. . , . psal. , , . to this purpose pliny saith of the christians in trajan's time , that they used to oblige themselves , or bind themselves by an oath in the morning , before they went about their business , not to sin , not to cheat , not to lie , not to steal , not to keep any thing unjustly from their neighbors : and this exercise was observed many hundred years before that time by david , psal. . . where our translation renders it , in the morning will i direct my prayer unto thee , and will look up : but the original runs thus , in the morning i do order , or dispose my self to thee , or towards thee , and watch , as a man from a high tower watches and observes the motion of the enemy . not , but that our translation reaches david's sense well enough , but it doth not so fully express it , as it might have done . he had , in the foregoing words , spoken of his prayer in the morning ; and behold , what he presently subjoyns to that duty ! when i have done this , i then resolve how to order my conversation that day , and how i may please god ; and consider , how i may best watch against those corruptions which do most easily beset me . the truth is , men running abroad abruptly , without any previous consideration of what they mean to do for their souls that day , must needs continue strangers to that spiritual life , our profession obliges us to ; for this makes them rush into sin , as the horse rushes into the battle , having no bridle to restrain , no curb to keep them in order , no solemn resolutions upon their souls to check , and govern themselves ; whereas , if before i venture upon any worldly business , or work of my calling , i do solemnly resolve , in the presence of allmighty god , this day do i seriously intend thus and thus to behave my self , by the blessing and assistance of allmighty god ; i resolve , if a neighbor , or any other person , should be very angry , or insolent with me , to answer him with meekness and gentleness : if i meet with success in my business , assoon as i come home , will i enter into my chamber , and praise the great giver of every good thing : if i am tempted to go into company , and have reason to suspect , they 'l draw me into sin , i 'le refuse to go , though they revile , and abuse me for it never so much : or if i go into any company , i 'll speak but little , or will endeavor to divert any vain discourse to more savory subjects . if a man speak ill of me , i 'll be sure not to speak ill of him again : if i meet with any ill language , i 'll keep my mouth as it were with a bridle . yesterday i committed such an error , against this fault i 'll watch to day , and strive to reforme my inclinations . if my servants , or my children , do things undecent , or unlawful , i will certainly reprove them with tenderness and compassion . if i meet with objects of charity , i 'll relieve them according to ability ; or if i meet with none , i 'll seek out , and enquire for some to whom i may express my love , and christian compassion : if i am ask'd a question , which i know not how to answer readily , without telling a lie , i am resolved either to be silent , or to take time to consider of an answer , that i may not be surpriz'd into an untruth . if i resolve thus , before i set about any of my secular affairs , i set up a kind of remembrance office in my soul , and constitute a monitor in my conscience , that will put me in mind of my obligations , and pull me back , when my sensual appetite would push me on to sin . to make this exercise more effectual , select two or three of christ's precepts every morning , and resolve to live up to them strictly , so long , till you have conquered your selves , and made the practice of them familiar to you ; and when you are arrived to a facility , and love of such duties , set your selves another task , and make choice of two or three other lessons , especially of the greater and weightier sort , and observe the same method . by example , i seriously resolve this day to observe three rules ; to speak evil of no man ; to praise god seven times with david ; to shun the occasion of such a sin , suppose anger , or hatred to my neighbor . thus i will resolve every morning , before i settle to any work , till these duties become easie and pleasing to me ; and when my soul begins to delight in them , i 'll then appoint me another task in the morning , resolve to be cautious of promising , and if i promise , to keep strictly to my promise ; to deceive no man , though it were never so much for my profit and interest ; or to have good discourses at my table : and till i were master of these vertues too , i would go on in my resolutions every morning ; and if i broke , or acted contrary to them at any time , i would renew them next day with greater vigor and earnestness . this is it partly , which solomon means , eccles. . . in the morning sow thy seed : and from these pains in the morning , before we go abroad , we may promise our selves an excellent harvest all the day . to this end , it will be necessary to consider , what sins we are most prone , and inclined to , that we may resolve particularly against such , and arm our selves against them . and to this purpose i have read of one sylvanus , that he always began his work in the morning , with these holy purposes , to censure no body that day , but to reflect always on his own sin , whenever he met with a temptation to judge his brother ; not to hate any person for his sin , but to pitty him , and to pray for him : to think of the day of his death , and not to rejoyce at any thing that was evil ; whence it came to pass , that he arrived to that perfection of grace , that like another abraham , he became a father of the faithful , and able to comfort them , which were in any trouble , by the comfort wherewith himself was comforted of god , to use st. pauls expression , cor. . . where people venture out , without putting on this armour of god , this shield of faith , and this breast-plate of righteousness ; no wonder if they expose themselves to the fiery darts of the devil , and the insolence of that roaring lion , which walks about , seeking whom he may devour ; such a soul lies open to his incursions , and having no hedge to fence it , the bore out of the wood doth waste them , and the wild beast of the field devours them , as david speaks , psal. . . such resolutions in the morning , are a wall about the soul , and the devil cannot easily climb it ; the sight of it weakens his attempts , and he is afraid of approaching it , as much , as once he was of coming near the cell of holy sophronius . these are the bulwarks , that fright the slaves of hell , and where they see such citadels built against their fury , their courage fails them ; or where they assail the fort , it is but with fear and trembling . such resolutions shew , that we do not take up religion out of custom , but upon serious deliberation , and perswasion , that this is the one thing necessary , and that the fear of god hath our chiefest care , and is the beginning of our wisdom , a temper , without which , god rejects our service , and hides his face from our customary devotions , and gives them no other welcome , but this , who hath required this at your hands ? sirs , you purpose in a morning to dispatch such and such of your worldly affairs that day ; why should you not purpose to do something more than ordinary for god , or for your souls every day ? how came your spiritual concerns to deserve so little care ? why must ye needs be slovenly and careless in this particular ? is not your soul more than your trade , and your eternal welfare , more than a livelyhood on earth ? why of all things must your souls , and your god be neglected ? laban was more concern'd for his god , than for his sheep and oxen ; shall an idolater mind his idol , more than you the great god of heaven , and earth ? you complain you cannot conquer your corruptions ; how should you conquer , when you do not strive ? how should you strive , if you enter into no holy purposes , to arm your selves against the sins of the day ? are corruptions blown away with a breath ? or lusts that are deeply rooted , expelled with sighs and wishes ? did you ever know cedars fall with the touch of a hand ? or did ever children with a switch , strike a sturdy oak out of its place ? will your sins leave you when you do not think of them ? or will these foes ever yield , while you make no war against them ? do you think the devil values your souls as little as your selves ; or do you fancy that strong man will leave his habitation , except you come against him with swords and axes ? canst thou draw leviathan with a hook , or his tongue with a cord , which thou lettest down ? canst thou put a hook into his nose , or bore his jaw through with a thorn ? wilt thou play with him as with a bird ? or wilt thou bind him for thy maidens ? with what faces can you confess your sins at night , when your consciences tell you , and cannot but fly into your faces , and convince you , that you did do nothing to prevent them ; that you left your selves naked , and exposed to the assault of temptations , and would take nothing to preserve you from the infection ? what do you confess your sins for , but to be better ? and if to be better , how is it possible , you should be so , without you defend and guard your souls , by such holy purposes the next day ? do you make confession of sin a business of custom only ? do you make no more than a formality of it ? how shall god forgive you ? how shall he pardon you for your transgressions , while you do not study and contrive next day , how you shall be rid of those sins , which the night before , you professed your sorrow for ? do you think god will be put off with shadows , and the almighty gull'd with counterfeit devotion ? have you lived so long under the gospel , and have learn'd christ no better ? have you convers'd with ministers so long , and are no better scholars ? the devil himself cannot but smile , to see how ridiculously you go to work , to be good , and to subdue your sins , to see you content your selves with the bare confession , and take no care to tear them from your hearts ; these holy purposes in the morning , would shake the evil tree , and by degrees so weaken it , that it would fall of it self ; if therefore you would not make a jest of religion ; if you would not play with your confessions ; if you would not turn your duties into ridiculé ; for gods sake , enter into protestations against your sins every morning , lest you increase your guilt , and like the aethiopian in the fable , who thought he should carry his burthen better , if he made it greater , you add sin unto sin . iii exercise . every day to spend half an hour , or some such time , in thinking of some good thing : an exercise insisted on in this chapter , v. . and psal. . . phil. . . i mention half an hour , because it is not easily to be conceiv'd , how any meditation can be effectual , or do good upon the soul , if men do not think it worth bestowing so much time at least upon 't . meditation is that noble power , wherby we are distinguished from brutes , and irrational animals ; and our being able to think , and with our thoughts to dwell upon any divine object , shews , that we participate of the nature of angels . and there is such great variety of heavenly and spiritual objects , that every day we may pitch upon a new theme , every day smell to a new flower , and with the day , change the subject of our contemplation . on sunday , or the lords day rather , we may let our hearts dwell on the everlasting kingdom of heaven , and the vast glory of the world to come ; who they are , that shall enjoy it , on what terms that crown may be purchased ; the transcendency of that felicity , above all that the world can call rich , and beautiful , and glorious ; how pleasant that life will be , how free from hunger and thirst , and cold and nakedness , from all possibility of sin , and danger , from death and sorrow , and sadness , from anxiety , corruption , perturbation ; from changes , and sickness , and weakness , and infirmities ; from fear , and storms , and tempests ; from the assaults of the world , the flesh , and the devil ; how full of love , and delight , and ravishment it will be ; how sweetly the weary soul will rest in the bosom of everlasting mercy ; how glorious a sight the new jerusalem will be ; how reviving a spectacle , to behold the guard-royal of angels , shining in robes of light : the noble army of martyrs , the goodly fellowship of patriarchs , and prophets , and what is more , christ , as man , glorified with his fathers glory , shining like the sun in his meridian lustre , and calling to his triumphant church , behold , thou art fair my love , thou hast ravish'd my heart ! how fair is thy love , my sister , my spouse ! how much better is thy love than wine ? and the smell of thy ointment , than all spices ? who is she that looks forth as the morning , fair as the moon , clear as the sun , and terrible as an army with banners ? thy lips , oh my spouse , drop as the honeycomb , honey and milk are under thy tongue ; and the smell of thy tongue is like the smell of lebanon . on munday we may reflect on the last judgement , how the lord jesus , for all the seeming delay , shall be ere long revealed from heaven , with his mighty angels , in flaming fire , to take vengeance on them , that know not god , and that obey not the gospel of our lord jesus christ ; how the king of heaven will then sit upon the throne of his glory , and before him will be gathered all nations , and how he will separate them one from another , as a shepherd divides his sheep from the goats ; how he 'l set the sheep on his right hand , and the goats on the left , and say to them on his right hand , come ye blessed of my father , inherit the kingdom prepared for you , from the foundation of the world ; for i was a hungred , &c. but to them on his left hand , depart from me ye cursed , into everlasting fire , prepared for the devil and his angels ; how different mens notions and apprehensions of god's mercy and justice will be then , from what they are now ; what amazement , the careless besotted world will be in then ; how those men that spend their days in jollity , and brutish pleasures now , will then be forced into despair , and be ready to tear themselves , and call to rocks and mountains , fall on us , and hide us from the face of him , that sitteth on the throne , and from the wrath of the lamb : how all things then will look with another face ; how the humble self-denying christian , that is now the hissing , and off-scouring of the world , will then be exalted above all heavens , and seated in the same throne with the son of god ; and how all those mighty nothings , that scorn and laugh now at the religious soul , will tremble in that day , like an aspen leaf , and wish that they had consider'd the things which belong'd to their everlasting peace , while the candle of the lord shined over their heads , and god caressed them to their happiness . on tuesday , we may take god's various mercies and providences , into serious consideration , what preservations , what deliverances we have met withal ; what care god hath taken of us from time to time , how he hath been with us , when we have gone through the water , and when we have passed through the fire , hath commanded the flames not to kindle upon us ; how ready he hath been to assist us in the fiery furnace ; how miraculously he hath appeared in our rescue , when the figtree hath not blossom'd , when there hath been no fruit in the vine , and when the labour of the olive hath failed , and when all creature-comforts have failed , how often he hath been our strength , and our portion , our refuge , and our hiding place ; how kind he hath been , in causing us to be born in a christian countrey , and in a religion free from those gross errors , and superstitions , that other nominal christians do sink into ; what a mercy his word , his gospel , and all his laws , and revelations are ; what assistance , what comfort , what checks of conscience , what motions of gods spirit we have found , and how god hath done more for us , than we have been able , to think , or to express . on wednesday we may take a view of our death , and the hour of our departure out of this world ; how certain death is , how frail our lives , how soon this frame may be dissolved ; how easy a thing dispatches us , how the approaches of death have made the stoutest sinner tremble , how dreadful and terrible it will be to those , who have set their heart upon the riches and pleasures of this world , how wise a thing it is to prepare for it , before the evil days come , how joyful it will be , if it find us prepared for the stroke , and prepared for that life , we must enter into , when we quit this present , how welcome death is to a holy soul , how cheerfully a pious man can say , lord , now lettest thou thy servant depart in peace , how upon our death there depends eternity , how foolish it is to slight grace , and mercy , till death forces us to embrace and wish for it , how death will marr our beauty , deface our glory , and lay all our grandeur in the dust , how death is the birth-day of a sincere believer , brings him into a new world , a world of joys , and endless satisfactions , and is to him an entrance into paradice , a door into the garden of eden , where no good shall be absent , and no evil present . on thursday we may piously survey the torments of hell , how just they are , how great they are , how terrible they are ; how the unhappy prisoners there roar for a drop of water to cool their burning tongues ; how they lie tormented in those flames , wishing in vain for some glorified spirit to relieve them ; for some comfort from the mansions of glory to drop down upon them : what howling , what gnashing of teeth there is in that outward darkness ; how men there gnaw their tongues for pain , and blaspheme the god of heaven , because of their sores and anguish ; how endless those calamities are ; how glad those wretched captives would be , if there might be hope of their deliverance after some millions of ages : how many , that have made a jest of these torments , have felt them in good earnest ; and those that have disputed the justice of god , in inflicting them , have , to their cost , found that there is no playing with a consuming fire : how men , in that tophet , wish , when it is too late , that they had bethought themselves , and submitted themselves betimes to christ's government , before those evil days had come upon them ; how easie every precept of the gospel will then seem to them ; how all pretences of difficulty , and impossibility will vanish , when they shall lie upon the wrack , and find by sad experience , that it was easier to deny themselves in their sinful pleasures , and easier to watch over their hearts , then to endure such agonies . on fryday , we may cast our eyes upon the passion and death of christ , how he was mock'd , derided , crown'd with thorns , and crucified , to purchase an eternal redemption for us : what a wonderful love it was to suffer all this for enemies , that they might be reconciled to god , and become his friends . what a dreadful spectacle it was , to see infinite majesty annihilated , infinite beauty defaced , infinite happiness tormented , and eternity dying , and droping into the grave : what patience , what meekness , what submission , what gentleness he expressed under all those injuries , to shew us an example , and to oblige us to follow his steps . how heavy the burthen of our sins was , that could make the son of god cry out , my god , my god , why hast thou forsaken me ? what a mighty argument that love is , to love him fervently ; how inexcusable that man makes himself that believes this love , and yet will not be perswaded by it to obey and conforme himself to his will ; how mysterious this love is , that the sinner should transgress , and the righteous be punished for him ; that the innocent should suffer for the nocent , the judge for the malefactor , the master for the servant , god for man. what ingratitude it must be , to trample on the blood of christ , or to put him to open shame again , or to make light of salvation , when god hath purchased it at so dear a rate ; how by his death we live , by his stripes we are heal'd , by his wounds we are cured , by his reproaches we are advanced to glory , and by his being made a curse for us , we escape the curse of the law ; how , after so much charity , we have all the reason in the world to prize him , and to count all things dross and dung in comparison of him ; to delight in him , to love him , to prefer him before the world , and to follow the lamb , whethersoever he goes . on saturday we may lay our sins before us , when , and where , and how often , and how long , and how wilfully we have rebell'd against our best and greatest friend ; what light we have resisted , what motions of god's spirit we have slighted , what checks of conscience , and convictions we have smother'd , what exhortations , and admonitions we have baffl'd ; what we have done against the first table ; what against the second , what against god , and what against our neighbour ; how we have mispent our time , and trifled away our precious hours ; how vile how wretched , how odious sin makes us in the sight of god ; how we are cheated by it , how it flatters us into destruction ; how , like a cunning merchant , it sells us trash for gold , pebles for pearls , and drops of gall for vvine and milk : how bitter it is in its farewel ; how it hardens the heart , sears the conscience , beguiles us of our great reward , represents things to us under false colors ; how it alienates the mind from god , how averse it makes us from the ways of god , what ingratitude it is , how destructive it is ; what hurt it hath done to sodom , to jerusalem , to cain , to judas , to dives , and to innumerable millions of men , that would take no warning ; how burthensome it will be to the soul at last , how contrary it is to the divine nature , how loathsome to angels , how odious to a holy soul ; what tears it hath cost david , peter , paul , mary magdalene , the publican , and others ; what howling , what terrour , what anguish , what shrieks it will cause in the burning lake ; how easily these terrours may be prevented now by a serious repentance , and how much better it is to abandon , and undervalue the pleasures , and profits of the world now , than smart for these transitory delights to all eternity . such exercises as these keep the soul awake , and thus rouz'd , it cannot be surpriz'd with a lethargy . the foolish virgins , matth. . neglected these meditations , and that made them slumber and sleep : such daily meditations keep the soul in a readiness to obey her great master's call , in case he should summon her to judgment : these feed and strengthen the soul as much , as meat , and drink doth the body ; and thus supported , it grows strong , and vigorous , and emulates the felicity of angels . christians , is your reason a talent , or no ? if it be not , then it is no gift of god ; if no gift of god , why do you thank him , why do you praise him for it ? if it be , why should not you give god his own again with usury ? if it be a talent , must not you give an account of it in the last day ? were you capable of thinking of such things as these , and will not your lord ask you , whether you have made that use of your reason which he intended it for ? shall you give an account of your riches , and honour , and time , and opportunities , and liberty , and give no account of your reason ? will it serve turn , do you think , to say , that you have employ'd it about the world ? is the world a fit object to engross so noble a faculty ? shall the meanest thing , which is no more but dross and dung in the sight of god , employ that power which is capable of fixing upon the noblest being ? would you have the almighty so unwise , or weak , or improvident , as not to demand of you an account of his goods , what you have done with them , whether you have traded with them , whether you have been active in your master's business ? your reason was given you to trade with it for heaven ; it was given you to help you to steer your vessel steddily through the boisterous sea of this world , till you come to the promised canaan , and arrive at the shore of heaven ; and will you make no other use of it , but think , how your lusts may be gratified , how your carnal ease may be advanced , and how your outward man may live in mirth , and jollity ? you complain of ignorance ; how should you increase in knowledge , if you will not meditate ? how should your understanding be enlightned , if you will not make use of this candle ? how can you but sit in darkness , if you refuse this torch of heaven ? by this god would teach you , by this he would instruct you , by this he would communicate himself to you ; but if you will not , whose fault is it ? whom can you blame ? how inexcusable do you make your selves ? this would clarifie your souls , drive away the mists and clouds , that dwell upon your reason : but if you love darkness better than light , no marvel , if your deeds be evil . it is with your souls in this case , as it is with your bodies , shut your eyes , and you cannot see ; so here , keep out such meditations as these , and you will not perceive the things of god , they 'll be foolishness unto you , and you cannot perceive them , for they are spiritually discern'd . never complain of want of fervency for the future , while you are loath to let in such meditations into your minds . fervency does not come from nothing , it must have some root , some foundation , some fewel , some action to give it life and being ; and meditation is this root , and this foundation : this is it , must warm you ; this is it , must fill your souls with hallow'd flames : keep out this , and you keep out the sun ; shut the window against these beams , and you will freeze , and shake with cold : it 's this , must make the ways of god easie to you ; it 's this , must make them pleasant , sweet , and amiable : this gives them charms , this strows the way with pearls , and shining stones , which make the soul enamour'd with it , and thus it flies to heaven . iv. exercise . every day to study humility ; an exercise peremptorily commanded , matth. . , . luk. . , . jam. . . learn of me , saith the son of god , for i am meek , and lowly in heart , matth. . . learn of me ! what ? not to raise the dead , not to cleanse the lepers , not to cast out devils , not to give sight to the blind , not to make the deaf to hear , not to cure the maimed , not to walk on the water , not to feed five thousand men with a few loaves ; no , but learn of me humility , in this exercise your selves daily . and indeed greater humility hath no man shewn , for being in the form of god , and thinking it no robbery to be equal with god , he humbled himself , and took upon him the form of a servant , and became obedient to the death of the cross , saith the apostle , phil. . , . this exercise consists not only in forcing the body into a submissive posture , but working the mind into very low , and humble thoughts of our selves , and of our worth ; and he is a truly humble man , that doth despise himself , and is contented to be counted not only humble , but vile , and wretched too ; that refers all the honour done to himself , unto god , and rejoyces in being despised , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is proud of nothing so much , as being ill spoken of , and despising praise and glory ; that compares his sins with the good works of others , and upon that account looks upon himself , as the chief of sinners , and worse than others ; that affects no applause in what he doth for god , or for his neighbour ; is contented his defects and infirmities should be known , bears injuries patiently , is glad of mean imployments to shew his love to god , doth not care for being known , puts all things under his feet , and looks upon himself as nothing ; is circumspect , and modest , delights not in superfluous talk , laughs but seldom , fixes his eyes to the ground , with the publican , is ashamed to lift them up to heaven , smites upon his breast , and cries from a mighty sense of his own vileness , lord , be merciful to me a sinner : that mistrusts himself , sets no high value on what he doth , contemns the pomp and grandeur of the world , admires nothing but god , and is well pleased with being made as the filth of the world , and as the off-scouring of all things : that doth think himself unworthy of the least crum he eats , of the least drop of drink , he drinks ; and though the circumstances he is under , and the place , office , calling , and condition , he is in , bids him use discretion , in shewing and expressing his humility , yet in his mind throws himself at the feet , not only of equals and superiours , but of inferiours too , and could be contented to wash the feet of the meanest servant of his lord and master christ jesus ; that can hear a friendly check with meekness , can ask forgiveness , in case he doth unawares offend , before others , and is contented , men should misconstrue his innocent words , and actions , and gestures , and behaviour , so god doth but know the pious , and holy designs , he hath in them ; that is contented , that those whom he loves , and in whom he trusted , and who have been kind to him , should forsake him , abandon him , and persecute him , and can bear with the ingratitude of men , to whom he hath done many good turns , and can find more comfort and satisfaction in the light of gods countenance , then other men do in the favours , and presents of the greatest monarchs ; that can modestly decline great employments , and thinks himself unfit for weighty provinces ; that can be contented to see his neighbour honour'd , and himself slighted , and hath courage to refuse such honours , as are not convenient for his place , and station ; that submits to the will of god in all things , and both hopes , and quietly waits for the salvation of the lord. and this is that humility , the gospel presses , and whereof the captain of our salvation hath given us so illustrious an example . this is that virtue which cassian justly calls the corner-stone of all virtues , the foundation of religion , the ladder to intimate converses with the almighty , and a gift beyond that of miracles ; and this is that employment which justly deserves our care , and labour , and exercise . when austin the monk had summoned the brittish bishops and clergy to conform to the church of rome , and to yeild obedience and submission to that see , the brittans consulted with a certain holy man , to know whether he thought it expedient for them to submit to austin , or no. the good old man told them , that if they found him to be a man of god , and a true follower of jesus , they should not dispute their submission , and the only character to know that , said he , was to see and take notice whether he were a meek and humble man : if he were , it was a certain sign that he bore the yoak of christ , but if stout and proud , whatever his pretences might be , he could not be of god. and accordingly when they found the insolent monk carry it with a high hand , and scarce vouchsafe to salute them ; they rejected his proud dictates , though it was with the loss of their lives . and though i like not that piece of humility , whereby men confess themselves guilty of the same sins , that others are , when they are not , on purpose to win others to repentance , or to preserve them from despair , as he in a ruffinus , who when his neighbour had committed fornication , and thereupon was ready to cast away all hope , pretended to have committed the same crime , that he might thereby oblige him to apply himself together with him to the severities of repentance ; yet as no man is to do evil , that good may come from it , and as the divel is not to be gratified , that god may be pleased , so where a christian , with b eugenia , when moving in the sphere of honour , and dignity , can stoop to the humblest , and lowest offices to advance gods glory , and with king c abenner , think so meanly of himself , that he doth not think himself worthy to name the name of god , and with the emperor theodosius , converse with the meanest men , that have the image of god upon them ; and with the noble olympias in palladius , can lead a life without the least affectation of vain-glory , carry a mind about him , free from arrogance in the midst of a thousand acclamations , and not be ashamed of the meanest habit , honour all men , succour the weak , attend the sick , help the lame , protect the aged , relieve the distressed , be serviceable and charitable to the poorest and meanest , shed tears abundantly from the consideration of his own vileness , and can , with euphrasia , stoop to him that hates him , and pray for the person that hath injured him , and move his fellow christians to be kind to him , and with the prophet david takes it kindly when he is reproved , and instead of being angry , thanks the faithful monitor . such a one may promise himself the special presence of the high and lofty one , who inhabits eternity , for with him will i dwell , saith the lord , that is of a contrite and humble spirit . isay , . . and though this be look'd upon by the frantick world , as baseness of spirit , cowardize , and a low-bred mind , yet such is the nature of religion , that gods thoughts are not , as our thoughts , nor are his ways , as our ways , and what is highly esteemed among men , is abomination in the sight of god , luc. . . and whoever will be a friend of god must be an enemy to the world , jam. . . and be so far from conforming to the world , that he must become a fool in the eyes of the world , cor. . . i have read of a pious man ( whether it be parable or history , it matters not ) who having a demoniack brought to him , to expel the divel out of him , was after great importunity persuaded to command the evil spirit to depart from god's creature . the fiend hearing the unwelcome voice , cried out , i go , but pray tell me father , who they are , that be the sheep , and who the goats , the gospel speaks of . the humble man replied , who the sheep are , god knows , but sure i am , that i am one of the goats . and when he had said so , the fiend replied , this humility is the charm that drives me out . no doubt this is a powerful weapon to keep off and resist the great enemy , and he that exercises himself in this humility , imitates the best pattern , even god himself , whose humility is such , that men and angels stand amazed at it ; and it could not have entred into our thoughts , that god could stoop so low , or condescend , as we find he doth , if himself had not been pleased to reveal this self-humiliation . he hath revealed it , and we have seen the almighty enter into a virgins womb to be born of her , whom he had made before ; we have seen how the son of god hath loved his enemies , even with that dearness and tenderness , that he hath laid down his life for them ; we have seen how the omnipotent creator courts his creatures , his rebellious subjects , to repentance ; we have seen how notwithstanding the frequent repulses they give him , notwithstanding their frequent refusals of his stupendious offers , he renews his entreaties , repeats his expostulations , and when the prodigal wretch is yet a far off , and approaching his fathers house with fear and trembling , runs and hath compassion , and falls upon his neck , and kisses him . this humility makes us like unto the angels of god , for as bright and as glorious ministers as they are , as powerful princes as they are , for the kings of the earth are subject to their power , yet behold they fly down from above , and minister to those , that shall be heirs of salvation , even to the meanest saint , to the poorest believer , to a paul in prison , to a daniel in the lyons den. hàc iter est superis ad magni tecta tonantis . this is the way that leads to glory : so true is it , what the religious syncletica said of old , that as a ship cannot be held together without nails , so a christian , and christ jesus cannot hold together without humility . the tree of life , said the holy hyperichius , grows in heaven , and humility is the grace , that climbs and touches the top of it . this leads to the highest joys , to the richest content , to the greatest satisfaction , and he is happier that sees his own sins , than he that sees an angel , for an ass can see a spirit , but none but a favourite of heaven beholds his sins with humility , or self-abhorrency . antiquity speaks of the devil appearing to one in the shape of an angel of light , and saying to the devout hermit , i am the angel gabriel , and am sent to thee : oh , said the devout man , take heed thou dost not mistake thy message , or the man , to whom thou art sent ; i am sure , thou art not sent to me , for i am not worthy of the sight , or company of angels ; and hereupon the fraudulent spirit disappeared . in the same manner he appeared to another , saying , i am christ , come down from the regions of glory to visit thee : the humble man answered , i do not desire to see christ in this life ; all my hope is , i shall see him in the next . humility eludes , and mocks the stratagems of the prince of darkness , and how god rewards , and crowns it , the blessed virgin hath told us , luc. . , . he hath shewed strength with his arm , he hath scattered the proud in the imagination of their heart ; he hath put down the mighty from their seats , and hath exalted the humble and meek . indeed , we see how meadows , and vallies are laden with fruit , and corn , and enamell'd with flowers , while the higher mountains remain barren , and unfruitful . o christians , did you but know what treasures lie hid in this exercise , you would be so far from counting it troublesome , that you would be ambitious of it . in this exercise consisteth the mystery of religion ; the richest influences of heaven come down upon the soul , that looks upon her self , as nothing . to her the allmighty reveales himself , and here he is ready to build tabernacles ; the sweetest communications of grace are vouchsafed to him , that is acquainted with this lowliness ; into such a heart the joys of the holy ghost flow with a springtide ; and he that would understand the secrets of the lord , this is the school where he may learn them ; and if he become a great proficient here , he may promise himself a more then ordinary intercourse between god and his soul. the humble shepherds are honour'd with the first news of christ's nativity , while the lofty pharisees at jerusalem are kept ignorant of these glad tidings ; and that which mov'd god to send nathan the prophet to david , to tell him of his singular love and compassion to him , was the voice of that great-humble man , i will yet be more vile then thus , and will be base in mine own eyes , sam. . . i 'le conclude this exercise with a passage out of a learned jew . the advantages of humility , saith he , consist in six particulars , three whereof do respect this present , and three the next life . first , it makes a man contented in all conditions ; for he that 's proud and arrogant , the whole world , and all that 's in it , is not able to satisfie his lofty , and rising thoughts , much less that , which god hath appointed him for his portion ; but he that is humble , lives contentedly , and is satisfied with what providence hath allotted him . secondly , the humble man bears adversity patiently , whereas the proud mans fear is great , and his patience inconsiderable , when troubles come upon him , thirdly , the humble man is grateful and acceptable to men , and men love him and esteem him : and to this purpose i must tell you a story of a king , that being asked , how he came to be so great ? answered , that he never saw any man , whom he did not esteem wiser , then himself ; and those that he look'd upon to be wiser then himself , them he ever thought to fear god , more then himself : and if he met with any , that was manifestly more foolish than himself , he presently reflected , that this man would have a less account to give unto god in the last day , then himself : if he met with any that were older then himself , he humbly thought , that their merits must needs be greater then his own ; and if those , he met with , were younger then himself , he considered , that their sins must needs be fewer , then his own ; if he met with any of his equals , their heart , thought he , in all likelihood , is better then mine ; if they were richer then himself , he considered , that they did more good in the world then himself ; if poorer , that then by reason of their poverty they must needs have more humble and contrite hearts , and therefore be better , then himself . fourthly , the humble man arrives to true and solid wisdom before other men , not only because he is desirous to learn , and loves to sit at the feet of his teachers , but god also helps him to attain unto more , then ordinary wisdom ; whereas the proud , and haughty , being loth to learn that wisdom , which crosses flesh and blood , remains ignorant of the most solid wisdom . fifthly . the humble man runs more chearfully in the wayes of gods testimonies , boggles at nothing that god commands , and expresses alacrity , and readiness , at the voice of the greatest , and weightiest , as well as at the least , and easiest precepts . sixthly , the humble mans devotion is the only acceptable devotion to god , his sins are pardoned , his iniquities are easily forgiven , for an humble and a contrite heart , o god , thou wilt not despise . v. exercise every day to bridle our tongues , and to set a vvatch over the doors of our lips , and to take care that our speech be always with grace season'd with salt , that we may know how to answer every man ; an exercise enjoyn'd , col. . . ephes. . , . ephes. . , . matth. . , , . it was a good observation of one , who travell'd with some men , that talk'd loosly and inconsiderately , and whom st. anthony the hermite took for excellent company ; yes ( saith he ) they are good men , but the house they live in wants a door with a lock and key , for whoever pleases may go in , and take away what they possess : his meaning was , that they took no care of their words , that the door of their lips was always open , and that they talk'd any thing that came into their minds . the tongue , saith st. james , is a little member , but contains a world of iniquity , james . , . so that the greatness of the danger , enforces the necessity of this exercise . this exercise consists partly in watching against the sins , the tongue is subject to , partly in using the tongue to such discourses , as are most proper for a man , that pretends to be a follower of jesus . the sins of the tongue are without number , yet the most remarkable are these following , . blasphemy . . murmuring . . defending our sins . . perjury . . lying . . detraction . . accusing others falsly . . much speaking . . idle words . . profane jesting , or abusing of scripture . . indiscreet expressions . . railing . . quarreling . . laughing , and deriding those that are serious . . evil counsel . . sowing of discord and dissention among neighbours . . cursing , and customary swearing . . flattery . . double tongued dealings . . false reports . . boasting , and speaking in ones own praise . . revelation of a secret. in vain doth he pretend to exercise himself unto godliness , that watches not against these sins , or seeing himself in danger of running into them , steps not back , or climbs up with his thoughts to heaven , as he that sees a wild beast coming towards him , climbs up into a tree , to secure himself . there is hardly any precept either more spoken of , or recommended more , either by the holy ghost in scripture , or by holy , wise , and sober men in their books , then this watching over our tongues and words and speeches , for indeed by thy words thou shalt be justified , and by thy words thou shalt be condemned , saith christ , matth. . . before the power of godliness was turned into a form ; the christians that lived then studied this point with that care and assiduity , and became such proficients in it , that men might converse with them , and keep them company a week together , and not hear one idle word drop from them , but what was to the use of edifying and ministred grace unto the hearers ; and till men come to believe that their tongues are not their own , but gods , who made them and designed them for the noblest uses , and must therefore be employed as he shall think fit to direct , they are yet far from the kingdom of god , and aliens from that common-wealth of saints , who are to be heirs of salvation ; and he knows not what self-denial means , that doth not deny himself in speaking things which the holy-ghost hath forbid , and thought improper , undecent , or extravagant , and he that cannot speak , but must offend in one or other of the aforemention'd particulars , had better hold his tongue and spend his time in silence . it was therefore excellent advice which st. ambrose gave to his people , let 's learn to hold our tongues , that we may be able to speak , why shouldst thou run thy self into danger of condemnation , when by silence thou mayest be infinitely safer ? i have seen thousands run into sin by speaking , but few by holding their peace ; most men love to talk , because they know not how to be quiet . he is the wise man that knows when to speak , and when to be silent ; if of every idle word men shall give an account in the day of judgment , how much more of filthy communications ? thy mind is thy lands and houses , thy heart is thy gold , thy speech thy silver . therefore make a hedge about thy lands , and cast up trenches against thy thoughts , arm thy house with diligent care , that thy unreasonable passions , like thieves , do not break in and spoil it , that no disorderly motion make an irruption , and lay it waste , that those that go by may not pluck off thy grapes . watch over thy inward man , do not neglect him as contemptible ; tye up thy speech , cut off its luxuriant branches ; let it not play the wanton , lest it drag thee into sin , restrain it , keep it within its banks , water soon gathers mud ; bind up thy senses , let them not be loose or gadding , make a dore to thy lips , to shut it when there is occasion , and to open it , when there is necessity . bring thy tongue under the yoak , and let it be subject to thy reason . keep the bridle in thine own hands , weigh thy words in a ballance , that thy sense may be ponderous , thy speech solid , and thy words move within their bounds . but watching against the sins of the tongue is but one half of this exercise , speaking of god and heavenly and spiritual things is another , as we may see col. . . an exercise commanded already in the days of moses , deut. . , , . and duly observed by men , who took care of their salvation , long before the gospel was proclaimed in the world , which makes the prophet take notice , then they who feared the lord spake often one to another , and the lord hearken'd and heard it , and a book of remembrance was written before him , for them that feared the lord , and thought upon his name , and they shall be mine , saith the lord of hosts , in that day when i make up my jewels , and i will spare them as a man spareth his own son that serves him . mal. . , . indeed spiritual , and heavenly things are the best things , and therefore deserve our speaking of them . if meaner things , or trifles are thought worth discoursing of , why should not the greatest , most excellent , and noblest , be worth talking of ? especially when we converse with persons that profess the same faith with us . there is hardly any man , that makes a shew of religion , or frequents the publick ordinances of god , but will grant and confess , that the concerns of god , and of our souls , do infinitely exceed all earthly objects in worth , value , and dignity ; but then , not to speak of them is an omission , which contradicts that belief , and makes that faith all shadow , and imagery . he that believes that these are the bestthings , and yet cares not for discoursing of them to his neighbour , gives himself the lie , and silently confesses , that whatever his pretence may be , they are the meanest , lowest , and most inconsiderable things , for he doth not think them worth opening his lips about them . and as these are the best , so they are the most necessary things , luc. . . can there be any thing more needful , then god's favour ? any thing more necessary , than the love of god ? any thing of greater necessity , than the true way to inherit eternal life ? without it we deny our being , and dependance upon god , and disclaim our relation to him , as his creatures , as his servants , as his children , put our selves into the number of his enemies , make our selves objects of his anger , renounce our allegiance to him , and deprive our selves of all those comforts , which arise from a sense of his paternal protection and providence ; and if they be the most necessary things , certainly they deserve , certainly they challenge our frequent discoursing of them , for we therefore talk of our worldly affairs , because we look upon them as necessary , and by making this our rule , we confess the absolute necessity of speaking of things , that are infinitely more necessary . we can be happy without riches , happy without honour , and applause from men , happy without a palace , happy without a vineyard , happy without a full barn , but we cannot be happy without grace , without godliness , or without a sense of the divine goodness . so then , spiritual things are most necessary , more necessary than meat , and drink , and cloathing , or provision , and because more necessary than these , it must unavoidably follow , that it is more necessary to talk together of the things that belong to our peace , than of what we shall eat , or of what we shall drink , or of wherewithal we shall be cloathed , and so much christ intimates in that saying , math. . . seek ye first the kingdom of god , and its righteousness . and as these heavenly objects are the most necessary things , so they are matters of the greatest consequence ; an everlasting estate depends upon them ; where a man embraces them , as his greatest treasure , an eternity of joy attends him , where he slights , or despises them , an eternity of torments follows him at his heels , and shall not things of that consequence merit our conferences about them ? the man that fears his house may be on fire , talks of nothing so much as his fears , and the damage he shall suffer by the conflagration . the man that hopes to inherit such an estate , or such a curious seat , is wonderfully pleased with discourses of the situation , of the largeness , fairness , fruitfulness , and pleasantness of the place , and shall he that hath either reason to fear , that his portion shall ere long be howling and gnashing of teeth , in an eternal prison , or hath reasonable hopes that an everlasting kingdom of joy , and bliss , and glory , shall fall to his share , before a few days or years come to an end , shall , or can he sit still under these hopes , or fears , and not express his sense of it to his neighbour when he meets him ? what are our tongues given us for , but for discourses and conferences of this nature ? if the righteous man is the only wise man , as solomon assures us , and prosecutes the true end of his creation , and consequently is a pattern , or original for others to write copies by , then from the employment , he puts his tongue to , we may conclude , what it is created for , and of this employment , the inspired king gives us an account , psal. . . for the mouth of the righteous , saith he , speaketh wisdom , and his tongue talks of judgment . to be able to discourse of secular affairs , and businesses of our callings , and professions in the world , is indeed one end , why that member was added to the rest , but it is one of the lower and subordinate ends : the chief and principal end , is this we speak of , for whatever things god makes any creature capable of , the noblest acts of that creature are the chief end for which it was vouchsafed a being , and from hence the consequence is very easy , that discoursing of spiritual things must needs be the chief end , for which our tongues were given us , for these are the noblest acts our tongues are capable of , such discourses being the trumpets as it were , whereby we praise and magnify our maker , and shew forth the glory of our great redeemer , and proclaim his goodness to the children of men : we know that god made all things for his glory , indeed without it he could not have acted like himself , or like an infinite spirit of infinite wisdom , and goodness ; and then certainly our tongues are chiefly designed for such conferences , and he that neglects this exercise , frustrates gods designs , and reverses as much as in him lies , the very end of his creation , for ye are a chosen generation , a royal priesthood , a holy nation , a peculiar people , that ye should shew forth the praises of him , who hath called you out of darkness into his marvelous light , pet. . . how can we want matter of discourse , when we hear so many sermons , when we have liberty to peruse the holy scriptures , and read such variety of good books , which are so many comments upon the bible ? not a precept in the gospel , that is given to regulate our thoughts , or words , or actions , or passions ; not a command , not a direction left us by our master , but it 's a fit subject for such holy conferences . our experience will administer matter in these cases ; what experience we have had of gods goodness ; what experience of the fulfilling of such a promise ; what experience in prayer ; what experience in mortification ; what we have found in such a duty ; what effect our earnest striving , and wrestling with allmighty god , hath had ; what influence such a fast , or abstistence hath had upon us ; what content we have found under such severities ; what assistances of gods spirit we have found in our fighting against temptations ; what comfort in such afflictions ; what hath kept us from sinking ; how god hath supported us in such a calamity , and hath been our refuge , and a present help in the time of trouble ; when the earth hath been moved , and when the hills have been ready to be cast into the midst of the sea. have not we defects and infirmities enough to discourse of ? do we find no remora's , no impediments , that let us in our course to heaven ? do not we fall short of that christian perfection , the holy ghost urges ? and is not the zeal , and fervency for gods glory we find in our selves very inconsiderable ? are we not very apt to sink into hypocrisy , and to be backward to the greater and weightier matters of the law ? do not we embrace excuses suggested by the devil , whereby we leave the most excellent duties undone ? do not we find imperfections , and infirmities in our holy performances ? do we find no coldness , no deadness , no indisposedness in gods service ? if we do , how can we want matter of discourse ? how many good thoughts come into our minds , when we wake first in the morning , when we lie down at night , when we are walking , when we are sitting down , when we light upon ill company , when we meet with good society , when we meet with signal providences , and deliverances , when we receive unexpected blessings from heaven , when men wrong us , or do us an injury ? what edifying expressions and discourses may we build upon these thoughts , and contemplations , when we visit one another ? how many excellent examples of holy men and women may we pitch upon in our discourses ? can there be more edifying discourse , then to relate and represent to one another the holy actions of saints , either departed , or living yet ? how humble st. paul was , how couragious st. peter , how fervent david , how meek moses , how patient job ? how such a one scorn'd to be call'd the son of pharaohs daughter , and fix'd his eyes upon the great recompence of reward ? another took pleasure in being reviled : another thank'd god in the midst of torments , another pray'd for those that stoned him , another chose poverty and contempt , and the loss of all things , that he might win christ. excellent matter of holy discourse , and such as in all probability st. james did aim , and point at , james . . take , my brethren , the prophets , who have spoken in the name of the lord , for an example of suffering , affliction , and of patience . and if this will not do , there are so many motives , and encouraging arguments to goodness , both we and others do make use of , that we may as soon want light at noon , as matter of pious and religious conference , when we converse with our fellow-christians : what moves us to be meek ? what prevailes with us to be patient ? what makes us contented in all conditions ? what composes our spirits in fiery tryals ? what puts us upon self-denial ? what incentives do we make choice of to the love of god ? how came we by that serious frame of spirit we are in ? how came we to conquer such a lust ? what did we to vanquish such a corruption ? how did we compass that facility , and willingness , to conform to god , which seems to be in us ? how came christ's yoak to be easie to us , and his burthen light ? how came we to be rid of such a sin ? how came we to extricate our selves from such snares , and deceits of the devil ? the various wayes and methods , whereby we do arrive to such perfections as these , are so many doors of utterance , and will serve to make us open our mouths boldly ; and he that doth so , doth , without all controversie , exercise himself unto godliness : and to illustrate this exercise by some examples , it will not be impertinent to set down here the discourse of the twelve hermits in paschasius , that meeting once a week , gave one another an account of their spiritual progress , and thriving in grace , and one of their conferences was this ; the first said , every day i watch against evil thoughts , and lusts , as i do against serpents and scorpions ; and assoon as i find them rising in my heart , i threaten them , and am heartily angry with them , and chide them for their insolence and sauciness , and ask them , how they dare be so bold , as to prophane a temple of the holy ghost ? the second said , i look upon my self every day as a stranger , and pilgrim , that must suffer many inconveniences , troubles and injuries , till i come to my journeys end ; and i ever look upon the morrow , as the day , wherein i shall be deliver'd from the burthen of the flesh , and from all possibility of sinning , and so bear up , under all the crosses , that befall me . the third said , every day very early in the morning i get up , and go to my god , and throwing my self down upon my face , adore him , and intercede with him for the whole world ; and this done , i go and deny my body that ease and satisfaction , which flesh and blood doth crave , on purpose to crucifie the world to my self , and my self unto the world. the fourth said , every day i take a turn , and walk upon the mount of olives , and there behold my dear redeemer bleeding , and do so reflect on his passion , and the agonies he endured for my sin , till the spectacle melts me into tears , and forces me into very strong resolutions to imitate him , whom my soul doth love . the fifth said , every day with the eyes of my understanding , i behold the angels of god ( as jacob once did in a dream ) ascending , and descending for the salvation of mens souls ; and this love , and care , and tenderness so works upon me , that i do both wish , that all man kind may be saved , and come to the knowledge of the truth , and do give more diligence to make my calling and election sure . the sixth said , every day , i make it my bsiuness to meditate on that saying of christ , come to me all that labour and are heavy laden , and i will refresh you , take my yoak upon you , and i fancy i hear this voice be hind me , o christians , if you mean to be my brethren , suffer with me , that ye may reign with me ; die with me , that ye may live with me ; conquer with me , that ye may sit with me in my throne , even as i overcame , and am set down with my father in his throne . the seventh said , every day i sit in council with three grave senators , faith , hope , and charity , and the effect of this consultation is , my faith becomes more firm , my hope more lively , my charity more spreading , and more fervent , and i dare not willingly offend any man , but think my self oblidged to suffer long , and to be kind , not to behave my self unseemly , not to seek my own , not to be easily provoked , and to think no evil . the eighth said , every day i do expect the devil , and look for his assaults , and stratagems , and when i see him coming in my mind , i run to god , and hide my self under the shadow of his wings , and beg hard , that his fiery darts may not hurt me . the ninth said , every day with my thoughts i ascend into heaven , and there listen to the halelujahs , and harmonious voices , of the blessed angels , and refresh my mind , and all that is within me , with those melodious songs , and when i do so , i die to the world , trample upon all these sublunary objects , and despise those things which sensual men admire , as dirt and dung. the tenth said , every day , i do set god befor me , and look upon him as present , and standing on my right hand , and i strive to have this thought continually in mind , whence it comes to pass , that i speak , and do nothing but with great consideration and deliberation . the eleventh said , every day i call the graces and gifts of gods spirit about me , and when i am going out , i cry where are you all , come about me my faithful servants , and these are the retinue , i go attended withal ; in this state , and pomp , i set forth , with this guard about me i walk , and no devil dares approach to hurt me . the twelfth said , where ve i go , i see my sins go before me , and whether i look on my right or left hand , they still appear to me in very dreadful shapes and that makes me every day take a view of hell , and there i behold with amazement the many millions of poor tormented creatures , that howl and shriek , and lament , that they have neglected so great a salvation , and this doleful cry makes me watch against every weight , and every sin , which does so easily beset me . and now , brethren , if there be any consolation in christ , if any comfort of love , if any fellowship of the spirit , if any bowels and mercies , fulfil ye my joy ; and let not this exercise seem grievous to you . plead not , that it is out of fashion ; if it be so , do you make it modish . you know , who it is that beseeches you by the mercies of god , not to conform your selves to the world : if it be out of fashion to be saved , will you therefore resolve to be damn'd ? bear up against the stream ; be not ashamed of christ , and of his gospel : you dare not plead this excuse in the last day , why should you alledge it now ? here is no rhetorick required , no eloquence , no florid learning ; o that you were but more sensible of your spiritual wants ! o that your hearts were but more inflamed with the love of god! o that you did but observe god's dealings with your souls more , and would take more notice of god's providences , and the operations of his hands ! you would not then want language to express your selves in to your children , servants , friends , neighbors and acquaintance , but the sense within would force you to say with david , come , and i will tell you what the lord hath done for my soul , psal. . . do not think heaven so cheap a thing as your careless neighbours do ; either christ and heaven , and our future glory , are worth talking of , or nothing can be worth it . dare to prefer heaven before the world ; and in your words , as well as actions , manifest the sincerity of your resolution : you cannot pretend impossibility , you have a tongue , you have reason , you hear the ministers of the gospel , you see god's providences , you know heaven and hell are before you , you read many excellent lessons , what should hinder you from speaking of these weighty things ? it 's but bending and moving your tongues to such subjects , and they 'll yield as easily , as they do when you bend them to frivolous , vain , and idle talk ; to gossipping , or complementing , or prating of other mens matters . you will rest the sweeter at night , when you have been talking of good things in the day-time : you 'll go with greater comfort to bed , your sleep and repose will be more pleasing , and satisfactory , when you have exercised your tongues in matters of this nature : when you talk of such heavenly and spiritual things , you are not exposed to so many temptations , as otherwise you are ; when in company with others , you may sin in talking of your neighbours , you may sin in speaking of the actions of kings and princes , you may sin in telling things and passages for true , which have no other foundation , but an uncertain report , you may sin in foolish jestings , and jeering one another ; but in discoursing of heavenly things , you are safe , you are in god's way , god walks with you , bears you company , and the enemy of your souls will despair of prevailing with you , you shun the occasions of evil , and you prepare your selves to quench the fiery darts of the devil : hereby you may do good to others , comfort your neighbours , support your fellow-christians , and in such conferences a word may drop from you , as may keep those , you discourse with , from despair , and which may be an encouragement to them , as long as they live . it was bravely done of that young-man under decius his persecution , who being by force tied upon a down-bed in a room made for pride and luxury , and sollicited to uncleanness by a harlot , sent to him by the governour on purpose to provoke him to sin , bit his tongue to pieces , that the smart and pain might drown all sense of voluptuousness , and so spit it in the harlots face : but here we require no such severity , but all that is expected from you in this exercise , is to keep your tongues from evil , and your lips from speaking guile ; to speak of the glorious honour of god's majesty , and of his wondrous works ; to utter abundantly the memory of his great goodness , and to declare his righteousness . the very heathen have seen the necessity of this exercise , therefore they shall be your judges in the last day ; and i know not how to express their sense of this duty better , than by setting down the words of the sober epictetus : prescribe thy self a rule , saith he , which thou mayst observe , when thou art either by thy self , or in company with others ; either be silent , or let the things thou speakest of , be necessary and profitable . when thou speakest , talk not of light , and trivial things , as wrestling , and horses , or fencers , or swords , or meat , or drink , neither spend thy time in praising , or dispraising men ; but let thy discourse be of something noble , decent , grave and serious : but if this cannot be , hold thy peace . thus did the primitive saints ; and when they visited one another , their care was , to put one another in mind of the words , and actions of their great redeemer , what he did , and what he promised , and what he suffered ; how kind he was to this blind man , how favourable to that leper ; how loving to the lame , how compassionate to the blind , how gracious to his enemies , how free and communicative to his friends ; what pity he expressed to sinful men , how meek he was before his accusers , how patient before his tormentors ; how he ran to kiss the penitent , how he wept over the obstinate jews , and how he long'd for mens salvation . these were their discourses , and they would hardly give themselves liberty to talk of their worldly affairs , except necessity forced them ; for they believ'd , that by their charter , they were to have their conversation in heaven , and this they thought imported talking much of their heavenly country , and of the joys , and hallelujahs of that kingdom . it was the custom of some heathen priests of old , in the service of their gods , to wash , or dip their tongues in honey ; an excellent emblem to teach us , how our tongues must be purified , and sanctified , and seasoned with that word , which is sweeter than the honey , and the honey-comb , psal. . . and indeed then our words are sweet , and there is milk and honey under our tongues , when we exhort , and admonish one another daily , taking heed lest we be harden'd through the deceitfulness of sin , heb. . . vi exercise . every day to watch against those sins , which in the eye of the world are small , and inconsiderable , an exercise commanded matth. . . cor. . . jud. vers. . indeed , christ's whole sermon upon the mount is chiefly bent against those sins , which purblind mortals are apt to miscall little , and trivial . the pharisees were such ill divines , that they not only believed , but taught the people too , that in the ten commandments nothing was forbid , but only the gross errours of mens lives , and conversations : by example , in the sixth commandment they thought , god required nothing , but abstaining from downright murther , and accordingly they made nothing of envy , or malice , or grudges , or secret heart-burnings ; nothing of words spoke in anger , nothing of contumelious speeches , nothing of giving men ill names , or ill language , nothing of expressions , whereby they derogated from their neighbours credit , and wounded his reputation ; which wilful , and notorious mistakes , christ rectifies in that sermon , and bids them look for god's eternal wrath for these offences , as well , as for the greater enormities . so in the seventh commandment , they flattered themselves , that they did rarely well obey the great lawgiver , when they kept themselves from being polluted with their neighbours wives , and from the act of adultery ; but the son of god shews them their monstrous errours , and proves to them , that not only that detestable act is prohibited in that law , but all those acts , and occasions , that lead to it , as wanton glances , lascivious thoughts , obscene expressions , running to places , where temptations grow , bad intentions , lustful touches , evil desires , and these he assures them lead to hell , as well , as the grosser villany . in the same manner , they restrain'd the third commandment to perjury only in a publick cause , and so thought light of customary oaths ; these were but matters of laughter , and the people by their permission , and approbation , in their common speeches , and communications , swore by heaven , and by earth , by their heads , and by jerusalem , and he that did so , did not lose the reputation of a sober man : the lord jesus protests against this abuse too , and lets them see , that he , who forbid perjury , did forbid these common , and customary oaths too , and was resolved to revenge , and punish the offenders for so doing , and did not so much as permit strong asseverations in common discourse , and ordinary matters , but allow'd only bare affirmations , and negations . loving those that loved them , and doing good to them , that did good to them , they thought , was all that god required in that royal law , thou shalt love thy neighbour as thy self . hating their enemies , or doing them all the mischief they could , they look'd upon only , as a venial extravagance of passion . so they did but perform the task , and duty of prayer , they did not think , any sin could be committed in the manner of the performance , and therefore wandring thoughts , and affectation of vain glory , or laying the stress upon the length of prayer , they thought were no sins at all ; or if sins , not worth regarding , or confessing . and by the same rule they walk'd in their alms , and fasting , thinking the letter of the law required no more , than the outward observance of the duty : as for a suitable frame of heart , they did not look upon the want of it , as damnable , or worth their care to get it supplied from heaven . thus these men lessen'd and extenuated their offences , and having once brought them into the number of little sins , they excluded them from their care , and would not suffer their consciences to be troubled for them ; and though they had very severe exercises , and disciplined their bodies to a miracle , yet they made watching against little sins no part of their exercise ; and this neglect draws that dreadful protestation from the son of god , matth. . . i say unto you , that except your righteousness shall exceed the righteousness of the scribes and pharisees , ye shall in no wise enter into the kingdom of god. what these little sins are , and how they may be known , is a question that any man of common sense may soon satisfie , and resolve himself in , that will either compare his actions with the precepts of the gospel , or attend , and observe his own neglects , or the practices of such of his neighbours , that in the eye of the world pass for sober men , and yet are no thorough-paced christians . how few are there , that make conscience of curbing their passions , of being concern'd for the sins of others , of giving alms according to their ability , of speaking truth , when they are in danger of losing something by the truth , of obeying god more than men , of being more careful to please the creator than the creature , of attention in a sermon , of fixing their thoughts and affections upon god in prayer , of ruminating upon what they hear , of doing good to them that hate them ? &c. neglects of such duties pass for peccadillo's , and cunning frauds , dissimulations , officious lyes , false warrantings , secret over-reachings , mincings of oaths , telling of unchaste passages , churlish behaviour , unkindness to enemies , revenge of injuries , hatred of a brother , adulation , flattery , laughing at good counsel , slighting of fraternal correption , wanton songs , scoffings at ministers , rash censuring and judging , and contempt of others , or pride in cloaths , patching and painting , talking extravagantly over a cup of wine , sleeping at church , & carelessness in devotion , are sins , which few people take notice of , looking upon them as offences of the smaller size , and as things easily pardoned , as they think , by him , who delights not in the death of a sinner . but , sirs , as little , as these and other sins may seem in your eyes , we have a commission from the allmighty , to tell you , that you cannot be christians , except you exercise your watchfulness against all those sins , which the world is pleased to call by other names , then the holy one of israel is pleased to put upon them . a christian hath vow'd to strive against all sin , whether great or small . this oath of god is upon you , and in your baptism , so much you promised , and so much you have since confirm'd , by approving that your solemn initiation , or introduction into the visible church of christ. will ye be false to your promise ? will ye break your vow ? will ye abjure , what then you gave your consent to ? deceive not your selves , these sins are not little ones , you only call them so , that you may more freely commit them , and that your hearts may not smite you for them ; you mistrust , they may provoke the allmighty to anger , and that you may not be discompos'd with the thoughts of gods indignation , you look upon them as trifles . such sins formerly were no little sins , when men were better christians , then now they are ; it 's only the great debauchery , and viciousness of the age , we live in , that makes them so ; but shall this age prescribe rules to god to govern himself by ? shall the wickedness of the times oblige god to condescend to mens impiety , and in complaisance to their folly , cause him to make no more of their sins , then they are pleas'd to do ? shall men , willfully blind , tell the allmighty , what colour their sins are of , or how he must interpret them , that searches the heart , and the reines ? can any sin be little that is committed against an infinite majesty ? can any affront be small that 's levell'd against him , whose brightness dazles the eyes of angels ? if it were not against a law of god , it could not be sin ; but is not the same authority to be seen in the least precept , , as well as the greatest ? doth one god give the greater , and an other the lesser injunctions ? and if the same god be slighted in the greater and lesser laws , will not the same god find a time to lash the boldness of the offender ? how is it possible you can love god , while you do not exercise your selves in rooting out of these lesser sins ? can you love god and fight against him ? can you be enamoured with him , and affront his holiness ? can you tell us a way , how to reconcile gods purity with your uncleanness ? you cannot but be sensible that these ( you call ) lesser sins offend him , and is this your love to him , to disobey him ? is this your affection to him , to do what you know wil cross his will and pleasure ? is this your respect to him , to disoblige him in things he intends for your eternal wellfare ? let the sin be never so small , you do allow your selves in , while you willingly indulge your selves in it , it looses the name of an infirmity , and passes for enmity in the sight of heaven , and it 's impossible that love to god , and willful sins should ever consist together . do you believe , that servant loves you , to whom you have spoken often to do some small thing about you , and yet with all your entreaties , and caresses you cannot oblige him to gratifie you in that particular ? would you have god believe you , that you love him , when you are loath to do whatsoever he commands you ? if love to god does not make you ready unto every good work , it is not love but hypocrisy ; love will make things easy , and did you love god with sincerity , you would not leave a circumstance undone , if you knew that he had enjoyned it . why should you cheat your selves ? why should you delude your selves in a thing so palpable ? whatever you may imagine , these lesser sins are but baits to lead you on to greater . the persians at this day are great takers of opium , and first they take no more then the head of a pin , encreasing their dose by degrees , till they come to take the quantity of half a nutmeg ; when they are come to that pitch , they dare not give over , for fear of endangering their lives : a true emblem of those sins , the world calls little and inconsiderable . the lesser doses , like small wedges widen the cleft , and are preparatives for greater , and invite men to take a larger proportion , till at last it becomes dangerous to cashier and part with them , and thus by little and little men sink into the gulf. as much as hazael abhorr'd the villanies elisha spoke of , the little sins he then lived in , brought him at last to that monstrous iniquity he at first trembled at . judas lookt upon covetousness , as an inconsiderable sin , and made no great matter of it , but it brought him at last to treason . strange that you should not see the danger ! nay you cannot promise your selves gods preventing , or restraining grace to preserve you from falling into greater sins , while you continue in the lesser ; for by these lesser sins , you drive away gods spirit , bring a consumption on your graces , and thrust the almighty away from you . if he do keep you from greater enormities , it is his superabundant mercy , and goodness , but you cannot reckon upon 't , you cannot be sure of it , you do enough to make him take away his spirit , the prop that must support you , and if that be gone , the house must fall , and great must be its ruine . if god depart from you , you are left to the malice of the divel , and he 'll be sure so to manage those lesser sins in you , that they shall advance into hideous offences , and so water the tares , that are scattered up and down in your souls , that the whole field in time shall be overrun with them , and the water that comes but to the ancles now , shall ere long come up to the knees , to the neck , and to the head , and drown you . bitterness , and wrath , and anger , and clamour , and evil speaking and malice , how little do men make of these sins ? yet they grieve the holy spirit of god , by the apostles verdict , eph. . . and do you thus reward this spirit of love ? hath he deserved no better dealings at your hands ? it this the recompence , you give him for all the kind motions , and whispers he hath follow'd you withall ? doth not reason tell you , that many little sins , amount to a great one ? suppose , you are not guilty of adultery , yet if the many wanton thoughts , and unclean desires of your minds , were laid in the ballance with it , would they not weigh as heavy , as the greater sin ? suppose , you are not guilty of murther , yet will not the many secret grudges , and clandestine contrivances against your neighbour , tantamount to that crime ? is it not all one , whether one goliah , or a thousand philistines overcome you ? thou art no thief , no robber ; but , will not thy many covetous wishes make up a robbery ? were all thy idle words laid together , how much would they want of blasphemy ? thou art no drunkard ; but were thy frequent abuses of gods creatures sum'd up , thou wouldst go near to put down nabal for drunkenness . the less any sins are , the more numerous are they commonly ; and small birds , by their number , may do as much mischief , as one kite , or eagle ; and who knows not , that aegypt suffered more by the most contemptible creatures , then by the greater artillery of heaven ? tell me of any one sin , that christ hath not dy'd for ; if the very least sin did help towards his death , and crucifixion , why should not mortification of little sins be one great part of your exercise ? can you remember , that these had a hand in that murther , and can you hug these enemies in your bosoms ? can you remember , that these , as well as the greater crimes of mankind , sharpen'd the nails , and spear , and thorns , that wounded him , and with a kiss , more treacherous , then that of judas , salute these foes ? did christ find , even your unsavoury speeches , your looser gestures , your obscene expressions , your carnal thoughts heavy ? did even these help to crush him under the burthen of gods anger , and do you make sport with them ? while you indulge your selves in these lesser sins , you run into greater danger , then if you committed more fearful iniquities ; for there may be some hopes , that a gross sin may startle a man , and fright him into repentance ; but while he makes light of little sins , he never repents of them , goes on in them , and gathers a great many sticks together , that make up his burning pile . little sins become great ones , when they are justified as harmless ; the defence aggravates the error , and remorseless continuance in them , makes their dye all scarlet . what makes so many hypocrites in the christian church , but this insensibleness of lesser sins ? these hinder men from going on from virtue to virtue , and like a moth eate away the beauty and splendour of their virtues . indeed , while you go on in these little sins , you cannot rationally suppose , that your names are written among the candidates of heaven ; for conversion makes the soul cautious , even of the appearance of sin : and he is yet a stranger to the work of grace , that hath not learn'd to avoid the occasions of evil ; and he certainly begins at the wrong end , that begins to subdue his obduracy , and hardness in sin , by suppressing the outward act ; for it is the evil thought , that causes delight , delight consent , consent action , action habit , habit custom , custom perseverance , and perseverance hardness ; therefore he , that means to crush the corruption , must begin at the little sin , the evil thought , or else he doth but beat the air , and like the boy in the story , that thought to pour out the sea into a nut-shell , attempt impossibilities . christians , the day will come , when every thing shall be call'd by its proper name , and o how will you be surpriz'd , when the sins , you look'd upon as inconsiderable , and unworthy of your deep repentance , and circumspection , shall be represented in magnifying glasses , and appear as they are indeed , dreadful and terrible ! wo to them that call evil good , and good evil , saith god , esay . . a threatning pronounced not only against such as give virtue the name of vice , and vice the name of virtue , but such also , as make of great sins , little ones , and of little ones , none at all . this was the trade of the pharisees , and what serious man can read the judgments denounc'd against them by the son of god , and not be afraid of being guilty of their errour ? depart , i pray you , from the tents of these wicked men , and touch nothing of theirs , lest ye be consumed in all their sins , cry'd moses to the children of israel , in the case of korah , numb . . . a watch-word i may give unto every one of you ; do you know , what terrour , what anguish , what plagues our great master hath threatned the pharisees for their disregarding of little sins , and will you participate of their ruine ? come , christians , believe the word of god , before your deceitful hearts : that will tell you , what is offensive to god , and shew you , that even the least sin , deserves tears more than laughter , and sorrow more than mirth , and divertisement : that will tell you , that even these children of edom must be dasht against the stones , if you would have peace within ; and that as dead flies cause the ointment of the apothecary to send forth a stinking savour , so doth a little folly him that is in reputation for wisdom , and honour , eccles. . . that will tell you , that a little leaven , leavens the whole lump , and the only way not to be under a temptation of sitting down in the scorners chair , is , not to walk in the counsel of the ungodly . and to this purpose barlaam in damascene advises his convert josaphat ; before all things , in this exercise thy self , even in the sedulous destruction of all thy evil thoughts , that nobler conceptions may enter into thy mind , and thy soul may become a habitation of the holy ghost : for from thoughts , we come to actions ; and whatever work we undertake , it hath its rise in our minds ; and as small as its beginning seems to be , by degrees it grows bigger , and by silent steps swells to a vast magnitude : and for this cause , let no evil custom exercise dominion over thee , but while the shrub of sin is young , and tender , pull up the little root , lest being grown strong , and lusty , it be past thy skill to eradicate it : for from hence it is , that greater sins get access to our hearts , because we apply no early remedy to the lesser errours , such , as are roving thoughts , immodest speeches , and evil conferences ; and as it is in wounded bodies , if the slighter hurts , and bruises be neglected , the wound festers , and gathers corruption , and many times brings on death , and excessive torments , so he that 's careless of little sins , calls for greater to attend him . christians , there is not one soul in heaven now , but what watch'd against such little sins , when they sojourned here ; and if they did not mind them for some time , yet they were forced to repent of them , and to subdue , and leave them , before ever they saw the face of god in glory . if this heaven be worth your care , if this glory be worth your pains , if this everlasting rest be worth your endeavours , o say not of any sin , as lot of zoar , is it not a little one , and my soul shall live ? you may as well say , i will break my neck a little , and i will cut my throat a little , and i will burn my self in hell a little , as harbour the smallest sin . o tremble at any thing that looks like it ; beware of these foxes , these little foxes that spoil the vines ; trust not these vermin , but destroy them utterly ; this is the way to keep your garments white , and to fit your selves for the wedding of the lamb , and for those mansions , at which no unclear thing must enter . learn to die to the world ; for it 's your fondness to that , which blinds you , dulls you , darkens your understanding , and perverts your affections , raises clouds and mists before your eyes , that you cannot see your duty , or your sins , and eclipses the light of your minds , that you can see nothing , but grosser offences ; if you would have that sun shine out clearly , you must not suffer this moon to interpose between your sight , and it : this moon is your love to the world , which will put other constructions , other interpretations on your sins , than your naked reason would do . set the goodness of god before you , reflect much on his favours , ruminate upon his mercies ; the divine goodness is of a melting , constraining nature , and the more lively you represent it to your minds , the more it will compel you to part even with the least transgression . fancy you hear god pleading with you , sinner , what iniquity hast thou found in me ? thou owest thy life and being to me , and all the blessings thou hast , are mine : canst thou be so unkind , so inhumane , so ingrateful , as not to crucifie so small a sin for my sake ? if i should withdraw my presence from thee , take away all , i have given thee , wouldst not thou complain , and mourn ? but what mean these provocations ? why dost thou compel me to cast thee off ? look back , and see whom thou dost offend by these , thou callest little sins . it is thy greatest benefactor , and is not he worth pleasing , that hath greater things in store to bestow upon thee , if the favours he hath already showred down upon thee , can make thee intirely his ? think you hear such a voice behind you . compare your losses with your gains . your little sins are commonly your gainful sins : they are sins , wherein your carnal ease , and the satisfaction of your sensual appetite is concern'd : but grant , you get that sensual satisfaction you wish for , by these sins , will it countervail the loss of god's grace , the loss of the light of his countenance , the loss of spiritual comforts , the loss of inward joy , the loss of communion with your maker ? all which you do certainly lose by your affection to these sins . where is your christian perfection , if you watch not against the least sin ? how do you put on the whole armour of god , if you arm not your selves against these common souldiers of the devils army ? it is not the officers , the captains of his hellish host , i mean the greater sins alone , that endanger you ; these gibeonites , that seem inconsiderable , that come with clouts upon their feet , and look , as if they would do no great harm , these lesser sins , are as big with mischief , as the other , for their design is the same , viz. to engage you in a league with hell , in a covenant with death , and to lay you open to the fiercest assaults of the devil . in a word , if you would be rid of the least sin , learn to live by rule , think by rule , and speak by rule , and work by rule , even by the rule of the word of the living god ; and as many as walk according to this rule , peace be on them , and on the whole israel of god. vii exercise . every day to keep a strict guard over our eyes ; an exercise recommended to us , job . . psalm . . matth. . , . matth. . . by the eye here , i do not mean the eye of contemplation , whereby men see , what is above them ; nor the eye of reason , whereby they see , what is within them ; but the eye of the body , which discovers to them the things , that are without them ; and what necessity there is for guarding the eye , the unhappy examples of persons , who have been lost for want of it , do sufficiently shew . when our grandmother eve suffer'd her eyes to wander on the forbidden tree , and pleas'd her sight with the lovely , but dangerous fruit , we know , and feel to this day , what was the effect of it , even the undoing of all her posterity . had dinah , the daughter of jacob , kept within the limits of her fathers house , and not gadded abroad , to see fashions , and the wanton behaviour of the daughters of the land , she had not lost her virginity , nor been the occasion of so much blood-shed . had the jews forbore looking on the daughters of midian , they had prevented the plague , which broke in upon them , and consumed the chosen men of israel . had david turned away his eyes from bathsheba , when he walk'd on the plat-form of his house , neither uriah had been kill'd , nor himself fallen into that distress , and anguish , which afterwards came upon him . achan loses his life by his eyes , and amnon commits incest . haman's eyes taking notice of mordecai's irreverence , occasion his death : and had the elders in the story , when they admired the beauty of susanna , look'd another way , they had prevented their shameful , and ignominious execution . at these windows covetousness , and lasciviousness , and admiration of sensual objects , and envy , enters ; at these avenues they come in , and from these gates the poison is convey'd to the heart , and entrails . at these doors grief come in , which racks the mind , and tears the bowels : for who knows not , that it is more tolerable to hear , than to see a loss , or misfortune ? did not the covetous feed his eyes with the sight of gold ; he would not forsake paradice for sodom , heaven for earth , and god for mammon . did the lustful person deny himself , in seeing the tempting object , he would not become a slave to his passion , nor stoop to such a fatal servitude , as we see he doth , it 's gazing on the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , on the gaudes and glories of this world , makes the sensual man admire nothing , but what savours of satisfaction of the flesh. did not the envious cast his eyes on his neighbours welfare , it would not grieve him to see his equal or inferior thrive and prosper . the mother that looks upon her dying babe , by that look , increases her grief , and he that sees himself despis'd and wrong'd , makes that spectacle an argument of his immoderate sorrow and vexation , so that guarding the eyes is an exercise , which duty , interest , and desire of our own quiet doth command . this exercise consists , first , in admiring nothing in the creature , but the creators glory secondly , in turning away our eyes from any object , which we have reason to suspect , as dangerous . thirdly , in checking the disorder which our seeing may cause in our minds and passions . fourthly , in making greater use of the eyes of our minds , than of our bodies . . in admiring nothing in the creature , but the creators glory ; what beauty , what harmony , what evenness , what exactness , what perfection , we see in any object , that must immediately lead us to admire the supreme cause , that gave it being : his finger must be taken notice of , his wisdom magnified , his bounty adored , his power praised , his munificence exalted , and the creature only look'd upon , as the work of his hands , the effect of his providence , and the product of his goodness : he that looks no farther , then the creature , runs himself into snares , and god justly suffers him to fall , that would not look higher , and from earth cast up his eyes to heaven . such a man looks no farther than a beast , and forgets that god gave him a faculty to see more than irrational animals ; such a man hath nothing to keep him in awe , and therefore is tempted to lay hold on the forbidden tree , which was only presented to his eyes by way of tryal : he that upon seeing the loveliness and beauty of a sublunary object , presently reflects on the god that made it ; at the same time , furnishes himself with arguments to keep within the bounds of seeing , and within the borders of virtue ; for sure he cannot at the same time admire the creator , and sin against him ; that reflexion will put a stop to his sensual desires , and as the angel did balaam , suffer him not to go on to the king of moab , i mean , to fulfil the suggestions of a brutish appetite . . in turning away our eyes from any object , which we have reason to suspect , as dangerous . there is no man , that observes himself , and knows , what sins and errors , he is most prone and inclined to , but must needs , or at least may know , what objects are most likely to raise disorders in his soul ; experience hath taught him , and his frequent falls have been his school-masters . such objects must be shunn'd , as the pestilence , and if they come within sight , the eyes must be cast down on the ground , or shut ; and as ridiculous , as this may seem in the eyes of the world , a man in this case had better be laught at by all his acquaintance , than loose the glory of his self-denial . there is no dallying with such objects . to see whether i am able to resist the temptation , is to sin for tryals sake , and he is certainly safer , that looks another way . our greatest wisdom , is to suspect our own frailty , and the best way to keep sin out of the mind , is to keep it out of the eyes a what sin we have formerly fallen into , we may fall into again , and he that knows not but he may , had best put himself out of all danger , and that is , by not looking upon the enticing object , and though it is not necessary to run away from it in great fury , as paulus in b cassian did from the sight of a woman ; yet it 's expedient to get as fast as we can , from the confines of that fire , which is so apt to put our passions into a fever . . in checking the least disorder , which our seeing may cause in our minds and passions . it 's possible , we may be surpriz'd , and the object , we behold unawares , may dart a covetous , or envious , or lascivious thought into our minds ; and that spark may fall upon the passions ; but here the poison must be presently vomited up again , and the seed of evil dissipated , and our souls clear'd of the dangerous guest ; the sudden thought drown'd in the waters of repentance ; and greater cautiousness for the future must be used , and the child thus burnt must learn to dread the fire ; where this is neglected , and men are careless of this exercise , their souls are in danger of being consumed , for those sparks , if let alone , will soon put all into a doleful conflagration , so necessary is it to resist the beginnings of these impurer steams and exhalations , and the vipers bite can do no great harm , if something be applyed presently to stop the inflammation . the first disorder is soon check'd , when the greater tumult cannot be quell'd or allay'd , but with very great pains and difficulty . . in making greater use of the eyes of our minds , than those of our bodies , matth , . . when st. anthony the hermit had a mind to comfort the excellent , but blind dydimus of alexandria , he thus addressed himself to him . let it not trouble thee , that thou hast lost thy outward or carnal eyes , for in being deprived of them , thou wantest only such eyes , as mice and flies , and lizzards have , but rejoyce that thou hast eyes of angels , whereby god is seen , and a vast light of knowledge is kindled in thy soul. indeed , were these eyes but exercised more , those of the body , would have no such evil influence upon the soul. the intellectual eye looks beyond the clouds , transcends the sky , and sees through all the mists and foggs of this present world , into eternity . this beholds the satisfactions of another world , and surveys the treasure , god hath laid up for them , that fear him ; this sees the goodness of god , and causes otherguise delights , than the butterflies , and glow-worms of earthly glories do . this looks up to the everlasting hills , and as the eyes of servants look unto the hands of their masters ; and as the eyes of a maiden , look unto the hand of her mistriss : so this waites upon the king of heaven , till he is pleased to answer in the still voice of love and mercy . this scorns to stoop so low , as to see what swine and moles do here on earth , and takes a view of gods paradise , and of the blessed shades , under which , the heirs of glory rest without disturbance , or molestation ; and he that sees with this eye , opens this often , and delights to behold objects , suitable and agreeable to its sublime , and wonderful fabrick , doth stupifie the pleasures , his corporal eyes suggest , and so qualifies them , that they make no more impression , than arrows shot against a brazen wall or fortress made of iron . in these particulars , this exercise consists , and this is it we press upon you , this is it we exhort you to , and intreat you to employ your selves in , as you would not bear the name of christians in vain . we do not bid you with eusebius , in theodoret , to shut your eyes against the flowers of the field , or against the stars of heaven , and to put weights of iron about your necks , to keep your eyes fixed upon the ground ; we do not perswade you with pachomius , so to tye your selves up from the sight of all mankind , as not to look upon so near a relation , as a sister : simeon stylita , and theodorus would not see their own mothers ; john the hermit , for fifty years together saw none of the female sex ; one sarah lived threescore years by a river , and never look'd upon it ; one marcus saluted his mother , and one pior , his sister , with their eyes shut ; sylvanus on mount sinai , was so afraid of having his mind distracted with vain thoughts , that he would not so much as look upon the trees , that grew in a garden before him ; but such superstitious doings we do not set before you , as patterns to imitate , but the thing , we would have you learn to be masters of , is that modesty of the eyes , that serious look , that care of your senses , that you may not look upon any thing , that 's like to breed vain thoughts in your understanding ; your eyes are sacred things . the egyptians represented god by them , and the type should ever answer to the antitype ; as god therefore is holy , so should the eye be , that represents him . would you know what makes your mind so frothy , and your souls so weary of gods service ; why , your eye is never weary of seeing objects that feed your sensuality ; what is it makes you so averse from reading books , that treat of god and happiness ? why ? your eyes delighting so much in reading romances , and play-books . what damps or dulls your admiration of gods providences ? why ? your eyes being so much taken with vain shews and representations . what makes you that you are no more enamour'd with him , that 's altogether lovely ? why ? your eyes are so entirely fix'd on the flesh , and on the world ; how should you love that , which you see but seldom ? how should you hunger and thirst after that , which you care not , how rarely you cast your eyes upon ? you fancy , religion doth not reach so far as the eyes , and think that god hath given you eyes on purpose , to look on all things that are visible , you are not aware of the serpent , that lies in the grass you look upon , and all is harmless to you , that comes within the verge of sight ; but these are not thoughts of men , that have learn'd christ ; these are not reasonings of men , that have laid up their portion in another world ; this is the sense of men , that grovel in the dust , and know not , what it means to walk after the spirit : your god , that knows your frame , would never have made a law to regulate the sight , but that he knew , that was the hole , at which the scorpions creep in , that prey upon the soul. stop up this fountain , and you need not fear its fatal rivulets god knew it was the quickest sense , and therefore wisely ordered us to make a hedge about it , that thieves might not break in ; he that stands centry here , keeps his castle safe , preserves the purity of his soul , keeps up his virgin innocence , and truly enjoys himself ; from the guarding of this sense , the soul comes to taste , what inward pleasure means , and can silently rejoyce in her watchfulness and victory ; this lifts her up above her self , and makes her triumph in her conquest , and watching thus she advances her glory into a kingdom , reigns within her self , and makes her lusts come crouching to her throne , or overaw'd with her majesty , creep away into dens and darkness . this hath been the care of saints in all ages , and this hath made their memory famous . this exercise the antient fathers pressed , and upon such sermons , the wanton world began to be reform'd ; this made the virgins cover their faces with vails , that they might neither tempt others with their beauty , nor be tempted with the comely looks of their spectators ; this made the world take notice of the holy looks of christians , and observe , how with their lives and conversations , the motions of their eyes , and all their gestures changed : the man , whose eyes did rove before on every female he met withal , upon his turning to god , fix'd them on the ground , or on hell , which he thought he had deserved ; the quickness of their eyes was lost with their sins , and the wantonness of their looks , expired with their viciousness and debaucheries . they considered , that their reason was given them to govern their senses , and they justly thought that in vain they pretendto a life of reason and religion , without they subdued their senses , and fenced all those passages , where sin and folly used to enter . this gave religion credit , and made men come from the east , and west to gaze upon it . this made the world wonder to see humane nature rise so high , and come to that pitch of sanctity , which even the heathen gods had been strangers to . he that thus guards his eyes , is the man that sees , whereas the other , that walks in the sight of his eyes , is blind ; and let him remember , that even for his looks , god shall one day call him to judgment , eccles. . . they were excellent arguments , seneca gave to him , that had lost his eyes ; thou complainest , saith he , i have lost mine eyes ; even this darkness hath its pleasure ; lost thine eyes ? what great matter hast thou lost ? how many base and filthy lusts croud the way thou walkest in ? thou art happy , for thou wilt want abundance of things , which were worth pulling out thine eyes , that thou mightst not see them : thou considerest not , that blindess is a spice of innocence ; alas ! what are the eyes ? such a man they prompt to adultery , another they entice to unnatural copulation ; another they tempt to covet his neighbours house ; another they put upon laying siege to a city ; another they seduce into all manner of misery ; so that in loosing thine eyes , thou hast lost nothing else , but incentives to vice , and ringleaders of iniquity . indeed , without a man learns to guard this sence , it had been better for him , that he had never seen the sun , or that he had lost his eyes , as soon as he came into the world , for that misfortune would yet have quickened the eyes of his understanding , and help'd him with moses , to look upon him that is invisible , by the eye of faith , and at last he might have obtained the end of his faith , even the salvation of his soul ; whereas , by his unhappy seeing , he besots himself , falls in love with the world ; hugs the pleasures of sin for a season , fancies no satisfaction like that , which gratifies his sense , and so remains a stranger to peace of conscience , and joy with the holy ghost ; till with dives , he lifts up his eyes in hell , and sees abraham afar off , and lazarus in his bosom , and finds by sad experience , what he has lost and slighted . it was worthily said of pericles , when sophocles his companion , shew'd him an extraordinary beauty , and seem'd to be taken with it , it is not enough to keep clean hands , oh sophocles , but you must keep your eyes clean too . though he was a heathen , yet in this , he spoke like a christian , and conformably to our religion , which bids us keep both the outside and the inside clean ; and indeed there can be no purity of heart , without purity of the senses ; and to this purpose there is an excellent discourse in st. jerome , or whoever be the author of the comment upon the lamentations , to be found in st. jerome's works : let 's not look upon that , which we are forbid to lust after ; that the mind may be preserved pure , the eyes must be press'd down , as slaves , that ravish men to sin . if the mother of the living by her eyes procured her own death , we ought to consider , how necessary it is to take our eyes into custody : mine eye hath robb'd my heart , saith the prophet ; for coveting after things visible , it lost its invisible virtues : he that loses his sense of god within , suffers the eye of his body to commit robbery in his heart : therefore , if we would be masters of our hearts , let 's be masters of our senses too ; for though the mind be never so grave , yet the childish senses of the body make so fearful a noise sometimes , that if they be not overpowered by the weight of reason , and with a juvenile kind of heat restrain'd , they 'le render the mind effeminate , and feeble . viii exercise . every day as there shall be occasion , to make good use of the virtues , and vices of our neighbours , or those that have lived before us , and whose actions we have either read , or heard of ; an exercise commanded , luc. . , . cor. . , , , , , . rom. . . the caldew paraphrast upon the th chapter of deuteronomy , tells us , god taught us to cloath the naked , when he made adam , and eve coats of skin , and cloathed them : and taught us to marry in the lord , and in the fear of god , when he join'd them two together : and taught us to visit the sick , when he revealed himself to abraham , being sore with the circumcision of his flesh : and taught us to comfort those that mourn , when he manifested himself to jacob , coming back from padan , in the place , where his mother died : and taught us to feed the poor , when he sent bread to the children of israel from heaven : and taught us to bury the dead , when himself was pleased to bury moses , the man of god , and charge his holy angels to attend his corps to the place of his interrment , over against beth-peor , to the confusion of that idol . so far the interpreter , though a jew , is in the right : but this is not all , not only god's actions , but the actions of our neighbours must be improved to our spiritual profit , and advantage . and this exercise consists partly in imitating the good actions , partly in shunning the bad , or such as we have reason to suspect as evil , and contrary to the will of god. . in imitating the good ; whatsoever things are true , whatsoever things are honest , whatsoever things are just , whatsoever things are pure , whatsoever things are lovely , whatsoever things are of a good report , if there be any virtue , if there be any praise , where-ever you see it , in whomsoever you meet with it , whether in a jew , or heathen , or christian , think on these things , and imitate them , saith the apostle of the gentiles , phil. . . such a christian is eminent for his meekness , another eminent for patience , a third eminent for peaceableness , a fourth eminent for modesty , a fifth eminent for charity , a sixth for humility , a seventh for spiritual joy , another for self-denial , another for temperance , another for pardoning of injuries , &c. to look upon these patterns is not enough , but then we exercise our selves to godliness , when we reason our selves into imitation , some such way as this , how lovely is this virtue ! how amiable this temper ! how beautiful this gift ! how great a commendation is it to this man , to be so qualified ! what content must it cause in him to be so gracious , so favoured of god , and so well dispos'd ! what should hinder me from following him ? why should not i tread in his steps ? why should not his practice kindle in me desires , to arrive to the same happiness ? could he be master of this grace , and why cannot i ? is not the same god alive ? the same spirit ready to assist me ? have not i the same means of grace to help me ? suppose my condition is not the same with his , yet is there any condition , which a man may not , or is not obliged to be good in ? if i go among the turks , i shall see the highest , as well as the lowest , the emperour , as well as the meanest subject , rise by break of day to praise god. if i go among the jews , i shall find , that they will begin no work , do nothing about their houses , nothing of business , till they have been at their prayers . if i go among the heathen , i shall find , that though their goods , and houses , and all they have , and their lives to boot , were in danger , they would not break off in the midst of the service of their gods , but stay till they have done . can i imagine , that these examples are represented to me , without a providence ? can i imagine , that these are no invitations to convert those good customs into practice ? is not this call enough to baptize them , and to adopt them into christianity ? shall a heathen , a turk , a jew , out-do me in holiness ? if they do , shall not the queen of the south rise against me in the day of judgment , and condemn me , who came from the farthest parts of the earth to hear the wisdom of solomon , but a greater than solomon is here ? in the same manner , if i read the bible , and meet with excellent endowments of men , i am idle , and lazie , and like that slothful servant in the gospel , hide my talent in a napkin ; if reading of the zeal of moses , of the contentedness of job , of the even spirit of david , of the stedfastness of daniel , of the constancy of shadrack , meshech , and abednego , of the faithfulness of samuel , of the circumspection of enoch , of the early piety of josiah , of the candour of st. paul , of the sincerity of nathanael , of the strong faith of abraham , of the alms and prayers of cornelius , of the fervency of st. peter , of the readiness of the berrheans to receive the word , of the jaylor at philippi his earnestness to be saved ; i say , i wrong my conscience if i do not force my self to follow these examples . indeed this is the end of god's setting these examples before me , and except i make these examples my pattern , i read the scripture unprofitably . it 's true , when the good actions i meet withal in scripture , are peculiar to the place and office of the saint , that wrought them , as the prophet saying to the man that met him , smite me , i pray thee , reg. . . and the apostles taking neither gold nor silver in their pockets , when they went to preach the gospel ; and shaking of the dust of their feet against that house , that would not receive them ; and where the actions of holy men recorded there , have only respect to the time they lived in , as circumcision , and offering sacrifices , and outward purifications , things proper only for the oeconomy of the ritual law , or where the actions of such pious men are extraordinary and miraculous , as cleansing the lepers , raising the dead , healing the blind , where the good actions are of this nature , i am not bound to exercise my self so , as to study imitation ; but all those actions , which they did in conformity to the moral law of god , and the dictates of nature , and the rules , the gospel prescribes to all christians , there i am bound to look upon these examples , as voices from heaven , to summon me to make that use of them , i have been mentioning . st. austin is very confident of this , and adds , that the examples of saints are those hot burning coals , the psalmist speaks of , psalm . . whereby a deceitful tongue may be burnt into a better temper . by these , saith he , god calls to us . this man could do so , and cannot you ? art thou more delicate , than such a senatour ? art thou weaker than such a woman ? art thou more afraid , than such a mighty , and wealthy man ? could they do this , and cannot you ? could a mary magdalene weep , and cannot you ? could a wealthy zachaeus confess his sin , and make restitution , and turn , and cannot you ? could a paulus sergius , a great commander , leave his place and dignity , to keep a good conscience , and cannot you ? could a centurion , a captain , a man of arms , stoop to the humble laws of the gospel , and cannot you ? could they , that had greater impediments than you have , embrace christ's yoak , and cannot you ? could they , that had more to plead for their refusal of god's offers , than you , slight , and leave all , and follow christ , and cannot you ? could they leave lands , and houses , and father , and mother , and life it self , for the gospel , and cannot you part with a trifle for heavens glory ? did they think nothing too costly to part with for the pearl of price , and will not you quit one lust , one darling bosom sin for it ? nor is this only to be observ'd in scripture-passages , but in civil histories too . i may chance to read of the admirable , and heroick acts of pagans , and infidels ; of the continence of scipio , who being but four and twenty years of age , young , lively , and what is more , a conqueror , and having taken a young lady prisoner of noble blood and of wonderful beauty , did not only dismiss her to her friends undefiled , but added the vast sum of money , brought for her ransom , as an augmentation of her portion . i may light upon such an example as that of curius , who being presented with a great quantity of gold by the samnites , tho' poor , refused it , saying he had rather rule over a wealthy people , then be wealthy and rich himself ; so i may read of the moderation of metellus , of the constancy of phocion , of the sobriety of socrates , of the meekness of archytas , of the chastity of spurina , of the gratitude of massanisa , of the gravity of aristides , of the temperance of epicurus , of the patience of regulus , of the liberality of hiero , &c. even here i must not be a careless reader of these virtues , but make this inference from them ; if these men arrived to such perfection by the light of nature , what a shame and disgrace will it be to me , if assisted by the light both of grace and nature , i fall short of it . . the same method must be observed in the sins and vices of others , whose example must fright us from those sins , and stir up our hatred against them , and draw the same language from us , it did from david , psal. . . do not i hate them , o lord , that hate thee , and am i not grieved with those that rise up against thee ? i must not see a drunkard , either in the streets , or in a private house , without working my soul into detestation of his bruitishness : the swearers oath must fill me with horrour , and the covetous mans wishes must have this happy effect upon me , as to set me against that damnable iniquity . cains despair must make me shun the sins that brought it , and lot's incest must fill me with wonder , how a preacher of righteousness could sinck into such abominations . the sodomites stubbornness must melt me , and esau's prophaneness must make me serious and humble . saul's disobedience must produce self-resignation in me to the will of god. and doeg's treachery must oblige me to faithfulness ; david's adultery must make me take heed , lest i fall , and solomon's idolatry must make me suspect mine own wisdom . nebuchadnezar's pride must make me loath the vice , and belshezzar's luxury make me tremble . judas his greediness after money must oblige me to a charitable liberality , and i then read of demas's embracing this present world , with some advantage , if it causes strong resolutions in me to follow the lamb , whether soever he goes . the pharisees unbelief must make my faith stronger , and the sadducees denying a resurrection must make me with care and earnestness prepare for it . the uncleanness of the nicolaitans must make me proclaim war against all unlawful lusts , and the angel of laodicea's lukewarmness must kindle such a zeal in me , as will carry me beyond all oppositions . sylla's cruelty must teach me to apply my self to meekness , and annibal's haughtiness teach me moderation in prosperity . tatius his perfidiousness must lead me to sincerity , and cleopatra's extravagance persuade me to temperance . and this is to make medicines of poisons , and he that excels in this art is a greater phisician then hippocrates , and out-does galen at his weapon . acting thus , we imitate bees , which suck honey even from stincking flowers , and there is no chymistry like that , which extracts good out of evil , and transforms the divel himself into an angel. your transmutations of iron into gold are nothing to this alchymie , and all that the world hath talk'd of the philosophers stone , falls short of this holy metamorphosis . let the sins of others attract sensual men into delight and compliance , a christian must live above that sordid condescention , and the follies of his neighbour , by a kind of antiperistasis , must make the fire of his zeal against those offences scorch the more , as their virtues must make him grow in grace , and in the knowledge of our lord jesus christ. this is your work , my friends , this is the task the god of your fathers hath set you , in this race you are to run , the good works of those you converse withall , or that you hear mentioned by others , you are to transcribe upon your lives . as light doth naturally issue out from fire , and flowers send forth a delightful fragrancy , so from the light or commemoration of holy mens actions proceeds very great advantage and emolument , saith a st. basil. this is to draw pictures from divine images . thus did the men , potitianus spake of to b st. austin ; as they were walking forth to take the air , they lighted upon a cottage , where some very religious persons lived , and taking a view of their devotion , and manner of conversation , and meeting with a history of a certain a holy mans life in one of the rooms , they read it , and from these considerations were so transported , that immediately they resolved to become friends of god , and holiness , and so b st. basil prosesses of himself , when i saw ( saith he ) about alexandria , and in other parts of egypt in palaestina , coelosyria , and mesopotamia , divers men that had consecrated themselves to the service of god , i could not but stand amaz'd at the strictness of their dyet , their patience in holy labours , their vigor and constancy in prayer ; when i observed , how neither conquer'd with sleep , nor overcome with the infirmities of their natures , they kept up , and maintain'd a lively sense of god , mocking both hunger and thirst , both cold , and nakedness , as if they lived in another world , and their souls dwell'd in a spiritual body , and nothing would satisfy them , but bearing in their bodies the marks of the lord jesus ; i began to envy their happiness , and thought it long , till i attain'd to their felicity . it was the jaylors taking notice of st. paul and silas , their praying and praising god at midnight , and their wonderful courage , and evenness of mind in the midst of their chains , acts . , . that caused an earthquake in his soul , and made him restless , till they shew'd him a way to attain to those sweets and delicacies of a conscientious life , which he saw they had experience of . we read of jacob , gen. . , , . that he took him rods of green poplar , and of the hazel and chesnut , and pilled white strakes in them , and made the white appear , which was in the rods , and he set the rods , which he had pilled before the flocks in the gutters , in the watering troughs , when the flocks came to drink , that they should conceive when they came to drink ; and the flocks conceived before the rods , and brought forth cattle ring-streaked , speckled and spotted ; what are these rods , saith st. gregory ? and what is it to lay them before the flock , but to set before us the sayings and actions of our pious ancestors , that we may be regenerated , that we may be whiten'd , that we may bring forth such fruits , as they have born . thy two breasts are like two young roes that are twins , which feed among the lillies , saith christ to the church , cant. . . by these two breasts , some of the primitive writers understand the jewish and gentile christians , such as love christ cordially , and the lillies among which they feed , are the innocent and spotless lives of sincere believers , which nourish , and cherish their souls , make them lively and vigorous , fat and flourishing ; these purify their minds ; these give them the whiteness of milk , and nothing digests with them better , than this heavenly food . i dislike not the practice of papias ( had it been but carried on with greater discretion ) who was mighty inquisitive , what andrew , what philip , what peter , what james , what john , what matthew , and what the rest of the apostles of our lord had done , and what they used to say ; how they ordered their lives , what their conversation was , how they behaved themselves abroad , and at home , for by such enquiries a man may learn much , improve himself , advance in goodness , and encourage himself to the severest acts of religion , which by having such patterns before us , become easie , and loose much of that dreadful aspect , in which they do appear to flesh and blood. behold christians , here lies your wisdom ; this is to be wise unto salvation ; this is the learning , that must fit you for the university of the third heaven ; this is the schollarship , without which you loose your places in that colledge of glory . study this point , and you 'll be wiser than aristotle , learneder than all the sages at athens ; all the wisdom of solomon , without this skill , would have done him but little good . behold the fountain of your comforts ! would you be supported in distress ? would you be preserved from fainting under troubles ? would you bear up under the greatest storms ? would you hold out in the greatest persecutions ? survey the heroick actions of the martyrs and confessors of old , and they 'll shed new life into your spirits , strengthen you beyond expectation , keep you from despair , defend you against discouragements , and make you weather out all the tempests , that come against you . are you reproach'd ? look upon david , how patiently he endured the railings of shimei ; are you persecuted for righteousness sake ? look upon the apostles of our lord , how they rejoyced that they were counted worthy to suffer for the name of the lord jesus ; do you suffer wrongfully ? look unto jesus , the author , and captain of your salvation , who for the glory set before him , endured the cross , and despised the shame . are you bound with chains ? look upon st. paul , how he glories in those shackles , and is confident , that they will promote god's glory . do friends forsake you ? look upon lazarus , whom god took care of , when none would regard , or relieve him . nay , in death it self , the sweet , and heavenly frame of spirit , that is to be found in the saints of god , will be of very great efficacy to arm your selves against the assaults of that last enemy : when death approaches , look upon the courage , the joy , the comfort , the resolution , and chearfulness of a polycarp , of ignatius of epagathus , of sanctus , maturus , altalus , blandina , biblis , alexander , and others . come forth , my soul , said b old hilarion , why art thou afraid ? venture into another world , why dost thou doubt ? hast thou served christ so long , and dost thou tremble ? the saint in c ruffinus smil'd , and laught three times , when he was a dying . being ask'd by his friends , that stood about him mourning , and weeping , why at the point of death he presumed to laugh : the first time , said he , i laugh'd , because i saw you so strangely afraid of death . the second time , i did so , because the world deludes you so , that you cannot find in your hearts to prepare for death : and i smiled the third time , because just now i am going from my labour to rest , from my pains , and toil here below , to everlasting quietness in heaven . st. jerom , when he was departing , thus addressed himself to his friends that stood about him : throw off your mourning weeds , and sing a psalm of praise to god ; for hitherto i have gone through fire and water , but now i am entring into my cooling-place : o what a mighty gainful thing is death to me ! for christ with all his merits , and benefits will be mine . behold , my friends , the earthly tabernacle of my house is going to be dissolved , that i may enter into another made without hands , eternal in the heavens : i am going to put off corruption , that i may put on incorruption : hitherto i have been a traveller , but now am going to my own country . i see the prize before me , for which i have been running so long : i am come to my desired haven . i am passing from darkness to light , from poverty to great riches , from fighting to victory , from sorrow to joy , from a temporal to an everlasting life , from an offensive dunghill to odoriferous fields . the life of this world , is no life , but death . the mèrchandise of death is more precious , than that of gold and rubies . o sweet , o comfortable death ! certainly thou art no king of terrours , for thou givest true life , thou chasest fevers , and wounds , and drivest away thirst , and famine : come then , my beloved , my spouse , my friend , my sister , shew me , where he feeds , whom my soul doth love . awake , my glory . lend me thy hand , draw me after thee . my heart is ready , i 'll rise , and follow the perfume , i smell , till thou bringest me into my fathers house . thou art lovely , my friend , come , do not tarry . by thee i must go into the garden of my beloved , that i may eat of his fruit. the time is come for thee to have mercy on me , make haste , fly to me , for i am sick of love . thou art black , but comely , thy lips drop honey . thou art terrible to the kings of the earth , and crushest the spirits of princes ; but to the humble , thou makest thy power to be known . thou breakest the horns of the wicked , and liftest up the horns of the righteous : open to me , my sister , thou gate of life . take away my coat , this mortal coat , which i wear , and deck me with the garment of praise , and gladness . break the bow , and sheild , the sword , and the battle . harden not thy heart against me . take pity of a hungry son , that hath lived long in a strange country , and deliver him back to his own father again . thus departed that holy presbyter ; thus he spoke , and thus he died : what excellent cordials are such patterns to a dying christian ! he that takes a view of them , learns what to say , and how to speak to god , and to his own soul , when he is going to leave this present world. hypocrites commonly compare themselves with men , that are worse than themselves , and finding themselves better , than the worst of men , stroak themselves for excellent saints : because they are not so bad , as others , therefore they must be very admirable christians : because they do something more than those , that know not god , therefore they think , they do enough , as much as is necessary to salvation . but a christian indeed , a christian , that is altogether so , looks forward upon those that are better than himself , and by these he takes example , and to come up to their perfection , is a a great part of his exercise . i heard the noise of the wings of the living creatures , that touch'd one another , saith ezechiel ; an emblem of the saints edifying one another , and touching one another by their virtues , and exciting one another to proficiency in the ways of seriousness . god hath not given all perfections to one man , lest he should be exalted above measure . but this christian hath what thou hast not ; and thou hast that , which is denyed to him , that considering the good , he hath not , and which is to be seen in thee , he may prefer thee before himself in his own thoughts : and again , that thou , who seest that in him , which thou hast not , mayst give him the greater respect , and honour . counterfeit christians consider not , wherein other men excel them , but wherein they excel others : they take no notice , what gifts their neighbours have receiv'd above their own , but what evil others do commit , and wherein they fall short of them , and thus their spiritual pride leads them on to carnal security , and that carnal security entitles them to the portion , which is reserved for hypocrites . i have not that virtue , another hath , that i may labour to be master of it ; and another possibly wants that grace , i have , that he may be restless , till he hath attained to it ; so true is that saying of the apostle , the eye cannot say unto the hand , i have no need of thee ; nor again the head to the feet , i have no need of you , cor. . . ix exercise . to put a charitable interpretation upon what we see , or hear , especially , when the thing we see , or hear , doth look ill ; an exercise commanded cor. . , , , . rom. . . matth. . , , . an exercise very necessary in this age , we live in , where mens preposterous judgments , and misconstructions of one anothers actions , have made them strangers to that charity , which thinks no evil , and the duties of the second table are as much neglected , as if men had never heard of them ; wherein mens passions have shaken off the empire of reason , and will be shackled by no laws of god , or religion ; wherein men will be judges of other mens hearts , and think god hath given them free leave to pass their censures on all those , that come within the verge of their knowledge . this exercise includes five duties . . unwillingness to believe any thing , that 's ill of our fellow christians . . believing , and hoping that it was not done with any ill intention . . ascribing the evil act , either to education , or ignorance , or the society they have been in , or to necessity , or to some other circumstances , which may take off from the greatness of the guilt . . pitying of them . . believing readily all the good , we hear of our neighbours . . unwillingness to believe any thing , that 's ill , of our fellow christians . a quick belief of things of this nature , argues either malice , or great vanity of mind . the best man that is , cannot escape the lashes of a slanderous tongue , and there are thousands , that will raise ill reports of their neighbours , without any other ground , but a humour . we see daily , how we are deceiv'd , by giving credit to uncertain rumours ; and shall i believe any thing that 's ill of my neighbour , because two or three men say so ? nay , though a man of credit and honesty accuses him , my belief at the best must be but slow and wavering . if wavering and doubting be allowable in any sort of faith , it is in this ; and sure it cannot be so bad , must be our language in these cases ; there may be a mistake in it ; how is it possible he could be so forsaken of his reason ? it is improbable , he would plunge himself into so dangerous a gulf . let the thing be better examin'd first , before we give the verdict ; let 's not be peremptory in our judgment , till we have heard him plead in his own defence ; till then , let us suspend our thoughts , and think better of his actions . thus we ought to qualifie the ill , we hear of our neighbours , and he that thus exercises his discretion , and his reason , acts like a rational man , upon principles of prudence , and christian circumspection . it is well observ'd by st. chrysostom upon the th chapter of genesis , that god's speech , vers. . at first blush , seems very strange ; i will go down now , and see , whether they have done altogether according to the cry of it , which is come unto me : but by this saying the almighty suggests to us an excellent lesson , which is , not to condemn men upon hear-say , not to be facile , and easie in believing what is said to our neighbours dishonour and disparagement : and though i grant , that sometimes by this unwillingness to believe , we may run into danger , as the noble gedaliah , jer. . . jer. . . who would not give credit to the man , that told him of the barbarous design of ishmael ; yet he that values the favour of god , more than the applause of men , and had rather obey the precepts of his god , than be guided by the rules , the world follows , and prefers a share in the happiness of another world , before a portion in the pleasures , and satisfactions of this present , will rather run these hazards , than be guilty of uncharitableness ; and he that cannot suffer for a precept of christ , is not fit to be his disciple , marc. . , . . believing , and hoping , that the ill , our neighbour is found to have done , was not done with an ill intention ; this is another branch of that charitable interpretation of our neighbours actions ; without all peradventure , the intention either aggravates , or qualifies a crime . he that hurts his neighbour with an intent to be revenged upon him , certainly is a greater sinner , than he , that hurts him only to save himself ; he that tells a passage of me , which renders me ridiculous to the company , that 's present , may not do it with an intent to traduce me , but it may drop from him , out of inconsiderateness . naaman the syrian , did indeed bow himself , when his master lean'd on him in the house of rimmon , but he , that from thence should have concluded , that he did it with an intent to adore , and honour the syrian god , or divel rather , would have done the man wrong , his intent being only to perform his duty to his prince , while he hated the idol in his heart . as it is in religious actions , a man may either pray as the pharisee , with a design of being applauded by the standers by , or with an humble sence of his wants , as the publican , and their different intentions , may cause very great alteration in the acceptance of their devotions ; so in evil actions , the intent gives the sin the dye , and according to that , it is either cole-black , or checker'd with spots of white . this made god appoint different proceedings for him , that had kill'd his neighbour premeditately , or wilfully , and him , that without design , chanc'd to be the cause of his death , numb . . , . indeed some actions are so foul , that the offender cannot with any colour of reason , be supposed to have had a good intention in it ; but where there is one that is so , there is ten others , which are capable of a double intention ; and since we cannot look into mens hearts , nor search into the recesses of their minds ; it is our safest course to exercise our charity , as to their intent , that it might be more plausible than it seems , or is said to be ; and this is the import of christs command , john . . judge not according to outward appearance , upon which words st. austin comments thus ; open , and notorious crimes may , and must be judged , and severely censured ; but those that come not within the sphere of our certain knowledge , whether they be done with a bad or good intent , we may not , and must not judge . where the action is capable of a good intention , let 's ever give our vote for that : for suppose we err , it is an error of the right hand , and it is more prudent and christian-like , to believe a bad man to be good , than bring our selves to a habit of censuring , and consequently , to run our selves into danger of mis-interpreting the harmless acts even of the best of men. . ascribing the evil act , either to education , or to ignorance , or to the society , our neighbour converses with , or to necessity , or to some other circumstances , which may take off from the greatness of the guilt . i have read of a persian king , who having condemn'd a prisoner to death , and given the executioner a sign to do his office ; the prisoner despairing of all hopes of mercy , in his own language began to revile the king , and curse him . the king demanding what it was the wretch did mutter , a grave and charitable man , that stood by , answered , this unhappy creature was saying , that paradice awaits those that shew mercy , and none can so much reckon upon the happiness of another world , as those that moderate their anger , and give laws to their fury . the king hearing this , immediately revoked the sentence , and bid him live . another courtier that bore a spleen to this sober man , presently steps forth , and assures the king , that the prisoner had been so far from answering modestly , that he had most basely reviled him for condemning him , and that this man had misrepresented the malefactors answer . the king hereupon fell into a passion , and protested , i like this mans lye better than thy truth , for he hath covered the malefactors ill nature , with the mantle of charity , but thou speakest nothing but spleen and malice ! though i do not altogether like this way of doing good turns , yet as to the main , the action was heroick , and magnanimous ; and would men , as the philosopher advised them , put the bag , wherein their own faults are , before , and that wherein their neighbours offences are , behind ; there is no question , but they would observe the rules i have laid down . i am sure , he that means to work in gods vineyard , like a christian , must do so . breeding , education , and society , and other circumstances , do make great alterations upon mens tempers , and inclinations ; and if these causes be rightly considered and weighed , the injuries we receive , or fancy , will not appear so big , as flesh and blood does represent them . this made epicurus take no great notice of affronts , and wrongs that were offer'd him , saying , that the men that did so , acted according to their nature , as winds , and heat , and ice , and frost do , and he could be angry with them no more than he would chide the wind for blowing off his cap , or blame the sun for making him sweat , or drink . it takes off from the hainousness of the evil act , if we think it is not inclination , but some adventitious heat , that hath caused the injury . such a man reproaches me , it 's possible he may not know me , if he did , he would not give himself that freedom . another takes me to be a drunkard , it 's possible , those that hate me , told him so , and to confirm him in his belief , swore to it ; such a servant robs me , may be the ill society he kept , hath brought him to it ; another is unfaithful to me , may be poverty prevailed with him to be so ; such a one calls me hypocrite for my zeal , may be some ill principles have been instill'd into him . another seeks to do me mischief , may be he is put on by those , that have no other way to shew their spleen against me ; may be , it was misinformation , that made this man despise me ; may be , it was his being in such a family , made him neglect my counsel ; may be , it was the powerful charm of self-interest , that made this man hinder me of such a preferment ; may be , he had other apprehensions of this act , than i , and that made him contradict me . whatever is possible in these cases , may justly be believed , and that 's it , what the apostle means by saying , that charity believes all things , cor. . . indeed , to shift off mine own sins in this manner , and to put such favourable interpretations upon them , would be delusion , and self-flattery , a great sin , and of very dangerous consequence , for that would be the way to poison the wound , which i should cure , but in my neighbours concerns , to ascribe the injury to any thing , rather than his temper , or inclination , and malicious designs is a virtue , and duty , great , and excellent , and a gift , beyond that of miracles , cor. . , , . . pitying our fellow christians upon the account of their faults , and errors . thus st. paul pittied the jews his countreymen , who had studied to murther him , rom. . . thus st. austin pittied the donatists , who did , what they could to sully his fame , and to wrong his reputation . we pity men , that are sick , and such as have not the use of their reason ; or that have lost their estate , and fortune , or are fallen into the hands of a powerful enemy ; and shall not we pity the man , who by his error , and offence , is fallen sick of a desperate disease , which if not speedily remedied , will make him languish and die into eternal torments ? shall not we pity the wretch who hath acted below the dignity , and power of a rational creature , unmann'd himself , and lost his reason in his sinful enterprize ? shall not we pity a creature , that by his sin hath lost the favour of god , and his sence of gods omnipresence , and omniscience , and weaken'd , if not lost his title to the treasures , christ hath purchas'd by his death and passion ? shall not we pity him that hath lost his way , and is fallen among the thieves of hell , become a subject of the prince of darkness , and hath brought himself into a worse condition than ever the israelites were brought to , under the tyranny of pharaoh ? certainly , such a man deserves our pity more , than our anger , our commiseration more than our passion , and our tears more than our stripes . the injury he hath done us , is not so great as that he hath done to himself , and he is to be pitied the more , because , may be , he doth not pity himself ; we are not only to weep with them , that weep , but to weep over those too , that have cause to mourn for themselves , and are blinded , and do not , for that 's the greater misery ; he that is sensible of his misery , and weeps , may yet find out a way to be freed from it ; but he that is not , and consequently is not affected with it , runs on , and locks up all the gates of mercy , and recovery against himself ; whence must necessarily arise those everlasting plagues , prepared for the divel and his angels . . a ready belief of all the good , that is said of our neighbours . indeed , this is a sign of a generous mind , of a soul enamoured with goodness , and so in love with it , that it would have no man bad , but is desirous , that all mankind should meet in this center . a sanctified soul doth attentively listen to such reports , rejoyces at the blessing , god hath conferr'd upon it's neighbour , and if the good things said of him be not true , it however wishes , they were so . such a man hopes that the very shadows of his neighbours graces , are substantial things , and though he would not , if he could help it , suffer sin upon him , or sooth him into counterfeit piety ; yet till he hath certain knowledge to the contrary , he believes , he is that man he seems , and is reported to be . a true christian hath a soul greedy after goodness , and is glad of an opportunity to think well of his neighbour . that which makes him loth to believe any ill of him , makes him believe all that is said in his commendation , for he abhors that which is evil ; sin is odious to him , because god hates it , and therefore he would have no man guilty of it ; and because goodness is exceeding lovely , and amiable in his eyes , and god loves it , therefore he would have all men love goodness , that god may love them , and that draws this charitable belief from his mind ; he believes what he would have to be true , and so makes good that character st. paul gives of charity , that it thinks no evil , but rejoyces in the truth , cor. . , . and this is that exercise that is incumbent upon you , men , fathers , and brethren , an exercise of that necessity , that you must declare enmity and war against that law of nature , whatsoever you would that men should do unto you , even so do ye to them , if you neglect , or undervalue it . is there any of you that would not be thus dealt withal ? would not you have others put such charitable interpretations on your words and actions , and will not you express the same civility to others ? would you have others subject to this rule , and would you except your selves ? would you have others live up to this light , and would you love darkness better ? would you have others discharge their duty to you , and would you be excused from discharging yours to them ? what can be more unreasonable , where is your justice , your equity , your religion ? would you have others wash your errours white , and would you throw ink on theirs ? would you have others smooth the rough outside of your offences , and put on them the skins of lambs , and would you put the lions skin on theirs ? it is ill manners , as well , as irreligion , and do not your hearts and consciences smite you for it ? you are for peace and quietness , but are your sinister constructions of your neighbours actions , the way to it ? charitable interpretations will preserve you from a storm , but where you abate nothing of the fault , your passions must needs rise into a tempest . calmness of mind is so great a blessing , that a wise man would purchase it at any price , and when you may have it at so cheap a rate , as the favourable interpretations of what your neighbours say , or doe , will ye stand out and refuse the treasure ? this exercise will preserve you from a thousand sins , and as many inconveniencies too . we see , how men , when once they give way to uncharitable censures ; how they run from one sin to another , and know not where to stop ; this uncharitableness leads them on to envy , envy to wrath , wrath to backbiting , backbiting to revenge , revenge stops their progress in goodness , and who can reckon up all the evils that flow from this polluted spring ? these evils you avoid by your favourable interpretations , and consequently lessen your account with god ; so much you strike off from the sum of your sins , and consequently , are more expedite in your way to heaven . what should you do but imitate your father , which is above ? how loath is he to believe our rebellion against him ? truly they are my people , saith he , children that will not lye , so he became their saviour , es. . . he knows our frame , and remembers that we are but dust , saith the royal prophet , psalm . . and shouldst not thou also have compassion on thy fellow-servant , even as i had pity on thee ? saith the son of god , matth. . . shall god allow grains in offences , and shall not we ? shall he remember we are dust , and shall we forget , that our neighbours are so , and subject to mistakes and errours ? how can we expect , god will deal favourably with us , if we do not deal so with our fellow christians ? what do we call our selves christians for , if we will not learn to run in this race ? this charitable interpretation of what we see , or hear , is the very character which is to distinguish us from jews , heathens , and infidels ; if we want this mark , how shall christ distinguish us from the goats ? who hath made you judges of your neighbours ? who opened a window to you into their hearts ? why do you usurp god's authority ? hath he appointed a day , to judge the world in , and will you prevent that judgment ? are you ever like to love your neighbours , as you selves , while you reject this exercise ? and if you are resolv'd not to learn it , how will ye be able to appear at the great tribunal ? have you forgot that this charity is the root of all virtues ? have not you heard , that this makes the soul beautiful , and lovely in the eyes of him , that gave it ? have you forgot , that this is the bond , that unites the soul to its creator ? this is the harp , which cheers the heart both of god and man : this opens the gate of heaven ; this is the gold of the sanctuary , without which , we are blind , naked , poor , and miserable . this enlarges the soul , whereas suspicion , and rash judgment doth contract it . this is the most excellent gift , and speaking in divers languages , and giving our bodies to be burnt , and the greatest learning in the world , the eloquence of angels , the rhetorick of the greatest orators , the greatest accomplishments fall short of its glory ; and he that hath it , offers a more acceptable sacrifice to god , than he that kills the cattle upon a thousand hills , and lays them upon his altar : this is the livery of the citizens of heaven , and that which makes saints , and angels so happy , is their perfect charity . our love to god , is nothing but froth , and smoak without it , and he 'll never believe that we prize his favour , while we are loath to venture on a duty he is so much in love with . this makes a man , a living man ; without this , religious societies are no better than hells , as st. jerom phrases it , and the inhabitants of convents , no better than devils . put on sackcloth , tear your flesh , fast your selves to death , lie on the hard ground , walk in black , pray whole days together , without charity you are not yet arriv'd to the perfection of apostolical holiness . x exercise . conscientiously , and faithfully to discharge the duties of our several relations , callings , and conditions ; an exercise injoyn'd ephes. . , , , , , . col. . , , , , . col. . . pet. . , . tit. . , , , , . hebr. . . tim. . , , , . rom. . , , , , , , . let a christian work never so hard , if he make not this conscientious discharge part of his work , he works as those , that built the tower of babel , to no purpose , rolls sisyphus's stone , and like subterraneous spirits , that are to be seen in mines , with great labour , and industry , does nothing . what i mean by several relations , callings , and conditions , no man can be ignorant of , that hath heard of such names , as father , and mother , parents , and children , masters , and servants , husbands , and wives , tutors , and scholars , magistrates , and subjects , ministers , and people , rich and poor , old men , and young men , bond , and free , noble , and ignoble , tradesmen , and gentlemen . if the exercise commanded in the text , be universal , then certainly all these have their task , all these are bound to exercise themselves in duties , belonging to the relation , or condition they are in . and , . how do i exercise myself unto godliness as a father , or mother of children , except i shew them a good example , except i behave my self decently , gravely , soberly , and modestly before them , that they may learn nothing , that 's ill , by my carriage ? except i breed them up in the fear of god , talk to them of the odiousness of sin , and beauty of holiness ; instruct them in the ways of god , and pray with them , and for them ; except i provide for them , not only for their bodies , but their souls too ; except i admonish them in the lord , check them for their sins , reprove them for their faults , and correct them early for any undecent action , or expression ; except i oblige them to use reverence and respect to their father , that begot them , and their mother , that bore them ; except i instil conscientious principles into them , principles of justice , honesty , goodness , meekness , patience , and giving every one their due ; except i enquire into their devotion , whether , and how they read , and pray , and hear ; except i watch their actions , their eating and drinking , sleeping , working , writing , studying , playing , and see whether they keep within bounds , or no ; except i examine them , what progress they make in piety , whether they make conscience of secret duties , whether they are respectful , and obedient to the ministers of the word of god , whether they be attentive in hearing sermons , whether they delight in keeping the lord's day holy , and what apprehensions they have of their spiritual , and eternal condition , how they spend their time , and whether they apply themselves to those virtues they read , and hear of ; whether they do not indulge themselves in pride , or lying , or envy , or hatred , or revengeful desires , whether they are tractable , and live up to the rules , and precepts , i give them . . then i exercise my self unto godliness , as a child , as a son , or daughter , when i follow the good instructions of my parents , when i obey them in every lawful thing , when i have an honest desire to please them , and a filial fear of their displeasure , when i do not lose my respect to them , though i am got out of their jurisdiction , nor deride them for their infirmities , but like the sons of noah , cover their nakedness with the cloak of charity ; when i speak of them , and to them with reverence , when i take their admonition , and correction kindly , when i seek to promote their honour , credit , and reputation , when i attend to their good counsels , and am guided by their discretion , and wisdom , and good example ; when i imitate them in their seriousness , and when i hearken to their instructions , and do not forsake their law ; when i neither marry , nor settle my self in the world without their advice , and am govern'd by their direction more , than by mine own determination ; when i express my grateful resentment of their kindnesses , and study how i may requite their paternal care and love , when i interpret all they do or say candidly , when i respect them , though they are poor , and bear the same love to them if they be sunk into a low condition , that i would have done , if they had been advanced to the highest pitch of prosperity ; when i relieve them in their distress , support them in their want , and like aeneas , carry them out upon my shoulders , to save them from fire , and danger ; when like that happy daughter in pliny , i feed them with mine own blood ; and like the children of catania of old , rather endanger my self , than see them perish ; when in their unlawful commands i shew passive obedience , and where i cannot obey them for conscience sake , suffer their anger , and the effects of it patiently , without traducing of them , or exposing them to the scorn , and laughter of men ; when like the rechabites , i obey them in things lawful , yet difficult , and suffer not the uneasiness , or hardness of the task , to discourage me from acting according to their prescriptions . . how can that man be said to exercise himself unto godliness , as a master of a family , that is himself a slave to sin , and to the devil , that either drinks , or swears , or cheats , or lyes , and in stead of discouraging his servants from any of these sins , doth rather tempt , and entice them to these transgressions ? that is regardless of his great master in heaven , to whom ere long he must give an account of his stewardship . that is indifferent , what becomes of his servants souls , and is not much concern'd , whether they are ever like to get to heaven , so they do but do their business well on earth . that makes nothing of god's commands , and lives , as if the precepts of the lord jesus did not belong to him . that gives himself to laziness , and idleness , and thereby teaches his servants to do so too . that makes no conscience of redeeming the time , and while he should work , and be busie in his calling , sits in an alehouse , or tavern , or runs into ill company . that cares not , what qualifications his servants have , so they will but do his work ; and is not at all displeased , if they privily slander their neighbours , or turn aside from the holy commandment deliver'd unto them . that either oppresses his servant with work , and drudgery , or gives him leave to waste much time in doing nothing . that allows his servants no time , to perform their duty to their maker , nor incourages them to prayer by his example , and command . that gives them liberty to do what they please on the lord's day , and is unconcern'd , if they neglect the publick worship of god , or their private devotion . that takes no notice of their thrivings in grace , and cares not , what he doth in their presence , so his passion , and humour be but gratified : that gives them bitter language , and in stead of reproving of them with meekness and gentleness for their sins , and faults , reviles them with all possible wrath , and bitterness : that doth not give them things necessary , and convenient for their sustenance , and denies them the wages for which they serve him : that doth not faithfully instruct his covenant-servant in the art , or trade , he hath promised to instruct him in , and hath no tenderness , no compassion to such persons in their distress , and sickness : that thinks much of giving them bread , when they cannot work , and of maintaining them , when providence hath disabled them from doing their masters business . . if i will exercise my self unto godliness , as a servant , i must be diligent and faithful , industrious & careful in the work i am imploy'd in ; i must advance my master's interest , and manage his concerns in his absence with the same honesty , that i would do , if he were present : i must cheerfully run at his command , if not contrary to the will of god , and be ready to do the errand , he sends me upon . i must not pick , and chuse my work , but do that , which he thinks most fit , and convenient for me . i must not grumble at his order , nor be unwilling to go where he sends me . i must love him , as well as serve him , and honour the froward , as well as the gentle : i must suffer none of his goods to be embezell'd , nor waste the treasure , he hath committed to my charge : i must not steal from him , what i think , he doth not know of , nor enrich my self by what he hath , farther , than he gives me leave , and liberty . i must not mispend the hours , he gives me for my work , nor dissemble with him in things , that make for his just interest and advantage . i must be tender of his honour , and the secrets of the house , i am acquainted withal , i must not reveal to strangers . i must not discover his faults , without a lawful call , nor tell stories , to the men that hate him , of his actions . i must not consort with idle companions , nor let persons come into his house , that would either wrong him , or do him mischief . i must stand up in his vindication , when he is abused , and take heed of exaggerating his errours , if once they come to be publick . i must not tell him a lye , if i have committed a fault , and am ask'd about it , nor stand to justifie , or excuse my errour , when it will not bear an apology . i must not answer again , when i am chid by him , much less repay him with ill language , if his passion prompts him to speak more , than otherwise he would have done . i must bear with his infirmities , and though he hath his failings , yet do him service with fear and trembling . i must not despise him , because i am better born , nor speak therefore dishonourably of him , because i understand more than he . i must plead conscience , when he would have me do a thing , that 's displeasing to god , and humbly beg of him , not to put me upon that , which in the end will be a torment to my spirit . i must endeavour to gain his love , and do sometimes more than he commands me , to testifie my zeal to do my duty . i must listen to the good lessons he gives me from the word of god , and exhort my fellow-servants to do the like . i must be kind to his children , and take care , that by my familiar converses with them , i do not draw them into any thing , that may be prejudicial either to their souls , or bodies . . that man doth not exercise himself unto godliness , as a husband , that loves not his wife without dissimulation ; or doth not , as much as in him lies , promote her spiritual , and everlasting welfare ; that doth not care for dwelling with her , nor thinks it his duty to entreat the light of god's countenance for her , or join in prayer with her : that is intemperate in his wedlock , or thinks , that the strict alliance between him and her warrants every immodest , extravagant , and inordinate pleasure , and desire , or that no decorum is to be observ'd in that estate : that hath no care of her health , wealth , and credit , or loves her more for her money , and beauty , than her virtue : that gives her reproachful language , and reproves her not with tenderness and compassion , if her errours deserve reprehension : that doth not instruct her , so far as he is able , or doth not help her to bear the burthen of the family : that is a stranger to all pity , and cares not , what becomes of her , so himself can but enjoy health , and prosperity ; whose carriage to her is churlish , and his expressions to her dipt in gall , and vinegar : that exposes her natural defects before company , and aggravates her neglects , which should be qualified with softer constructions : that in stead of comforting her , slights her , and is so far from healing her wounds , that he doth what he can , to make them wider ; that doth not allow her convenient food , and raiment , and let 's her want those necessary supplies , which the law of nations binds him to : that doth not protect her , when she is in danger , nor redeem her from the malice and cruelty of those , that use all means to disparage her : that doth not trust her with the affairs of the family , if she be able to manage them , or conceals from her the things which appertain to their common safety : that goes beyond the bounds of the authority , god hath given him over her , and in stead of being her head , makes himself a tyrant , and her a slave : that doth not yield unto her reasonable requests , nor by his good example encourages her to piety , gravity , charity , and discretion : that despises her good counsel , and will be sooner perswaded by a stranger , or idle companion , than by her , that lies in his bosom : that laughs at her devotion , and takes pains to make her weary of her seriousness : that takes it ill , she should obey god more , than him , and thinks nothing so tedious , as her frequent exhorting of him to universal conscientiousness . such a man for certain doth not exercise himself unto godliness , but rather strives to work himself out of the obligations of it , and exercises himself into hardness of heart , and impenitence . . and indeed the same may be said of the woman that doth not discharge the duty of a wife , if married to a husband . if her religion shall deserve this name of exercising her self unto godliness , her great care must be , according to the apostle's rule , to reverence her husband . after him must be her desire , and it must be her glory , to submit to him in the fear of god. in her mind she must esteem him , and value him , as the image and glory of the great creator . to love him must become natural to her ; and to tend him , though never so weak , or calamitous , must be one great part of her care . her conversation must be chaste , and the value she hath for him must appear in her words and actions . she must fear him , as her master , and yet nothing must cause that fear , but affection . she must deny her self for him , and in things indifferent , his will must be her rule to go by . her submission must be hearty , and it must not be any sinister respect , but conscience , that must produce it . she must wave her priviledges , that birth and breeding have given her , and honour him according to the law of him that joined them . her study must be to make his life comfortable , and she must contrive soft expressions to engage his inclinations . her language to him must be mild , and peaceable , and her behaviour such as becomes a woman , that professes godliness . her conversation must be the same in his absence , that it is in his presence ; and she must give him such demonstration of her kindness , that his heart may confide in her . to get a meek and quiet spirit , must be not the least part of her prayer , and insolence , and haughtiness of spirit she must shun , as the pestilence . she must be a stranger to brawling , and her words must be weigh'd in a balance . she must flee idleness , as an enemy , and contrive how to advance her husband's interest with honesty . she must encourage her servants to their labour , and guide them by her eye . her feet must not be much in the streets , and it is an answer fit to be given to an angel , that sarah is in her tent. her ears must be open to her husband's counsel , and she must not think much of his reproof , and reprehension . her entertainment of him must be with a chearful countenance , and crosness of humour must be banish'd from her temper . if ought have provoked him , she must study arts to pacifie him ; and whatever revengeful heat she finds him in , she must study , how to allay the inflammation . his anger she must overcome by her meekness ; and if he be inclined to passion , take the fittest opportunities to hush those tempests . in expences she must move by his advice , and the propriety being properly in him , consult him upon such occasions . his kindness to her , must not make her usurp authority over him ; and the more he condescends to her , the more she must oblige him by her manners . . if i mean to exercise my self unto godliness as a minister of the gospel , i must be more concern'd for mens souls , than for a maintainance , and i do little , if i do not study to advance the peoples happiness ; i must not sow pillows under their elbows , nor flatter them with easie injunctions into ruine . i must not speak peace to them , when there is none , nor tell them that they are in gods favour , when their averseness from gospel-duties shews them reprobates . i must become an intercessor for them at the throne of grace , and be more than ordinarily importunate with god , to pour out upon them , the spirit of grace , and supplication . my life must be holy , and i must not tell them of one way , and goe another ; i must let them see , that i am in good earnest when i preach to them , and that i do not only give them a cast of my office , when i fright them with damnation . they must see , that my self am afraid of gods judgments , and that i have deliberately chosen that seriousness , which i press upon them , by a thousand arguments . i must enquire into their wants , and labour to suit my plaister to their wounds . i must give them warning , that they fall not into the snare of the divel , and if they be catcht in it , see which way i may extricate , and free them from that danger . i must open my heart and bosom to them , and convince them , that nothing is so pleasing to me , as an opportunity to advance their spiritual interest . i must be instant in season , and out of season , and exhort , and rebuke , with all long suffering , and doctrine . the sins i do reprove in them , i must hate like poison ; and in vain do i bid them abstain from the forbidden tree , if i stretch forth my hand to eat of it . i must visit them when they are sick , and must make my self acquainted with their necessities . i must relieve the poor , so far as i am able , and by my zeal and gentleness , win , even upon those that hate me . i must comfort the weak-hearted , and strengthen the feeble knees . i must meditate in the scriptures , and make it my business to know the will of god. i must be able to resolve their doubts , and to confute such as creep in unawares , to pervert their souls . i must learn to rule my own house well , that i may be able to prescribe good rules to others ; and must not neglect the gift that is in me , but study how i may lay out my self , for the promoting of gods glory . . on the other side , if i would have my conscience bear me witness , that i exercise my self unto godliness , as a hearer , or one that lives under the guidance , and conduct of the ministry ; i must be sure to obey , them that have the rule over me , and count them worthy of double honour , that labour in the word and doctrine . i must look upon them as ambassadors from god , and respect them as messengers of the lord of hosts . i must learn to see god in them , and must look farther than their outside , even to the commission god hath given them . i must not despise them , because they carry this treasure in earthen vessels , nor think the worse of them , because they are men of the same passions , that i am . i must not contemne the whole function , because some wolves do get in among the sheep ; nor blaspheme the order , because there is a judas in the colledge of jesus . i must be kind to them for gods sake , and remember that the cup of cold water i give to them , i give to him that sent them . i must not deny them maintainance , nor let them labour without encouragement . i must remember , that such labourers are worthy of their hire , and deserve so much the more , by how much their pains are of a sublimer nature . i must consult with them in my perplexities , and in my doubts be guided by their directions . i must have recourse to them , when i lye under strong temptations , and reveal my case to them , that they may know , how to apply a remedy . i must ask seriously of them , what i must do to inherit eternal life , and when i know it , must run , and make haste to do it . i must consider , that they watch for my soul , and make that an argument to express my love to them upon all occasions . i must not think any thing that is bestowed on them , as thrown away , but believe it will some way or other , descend upon me , in richer showers . i must not shew my self froward , when they do reprove me , nor fall out with them , because they preach no doctrine , that pleases my sensual appetite . i must so love them , as to stand up for them when they are traduced , and think it my duty to speak and act for them , to whom i am more beholding , than to the nearest relations . . i cannot exercise my self unto godliness , as a magistrate , except i protect the innocent , and lash the guilty into better manners . i must be a terror to evil-doers , and an encourager of those that do well . i must reign in righteousness , and my rule must be in the fear of god. i must not bear the sword in vain , nor must mine eye spare those , whom god would not have live . i must secure those that are committed to my care against dangers , and must not suffer cruel men to oppress them . i must seek their welfare , to the best of my skill and power , and neglect no lawful means to advance their good , and prosperity . i must prescribe them wholsom laws , and see that they obey the law of him , who is above all kings and princes . i must not stop my ear against the cry of the poor , nor suffer the widow and fatherless to be trampled on by their more powerful neighbours . i must not flay my subjects , when they are willing to let me have their fleeces , nor exercise tyranny over them , when they are willing to submit to the scepter of my mercy . i must remember , i have an account to give to that god that is above me , and that i am as lyable to his rods and axes , as my meanest vassal is to mine . i must not do what i please , but what is convenient , and my will must not be my law , but the will of him , that hath put this power into my hands : i must remember , that magistrates are called gods , and that i can imitate god in nothing so much as in doing good . i must be as holy as i am great , and be as eminent in goodness as i am in power ; i must keep up that religion , which is most agreeable to the word of god , and must not be ashamed to know the almighty's precepts . i must proscribe idolatry , as a thing accurs'd , and take care , that the doctrine , which is taught within my dominions , be sound , and catholick . i must follow the pious examples of my religious forefathers , and be a nursing father to the church , that bred me . i must preserve the right of all men , and must especially take heed , that the land be not defiled with sacriledge , i must promote men of honesty , and virtue to places of trust , and must exhort my subjects in times of calamity , to seek the god of their fathers with prayer , and fasting . i must not wallow in unlawful pleasures , but must be as much above them , as i am above the common level of mankind . i must fight more against my intestine enemies , than against forreign foes , and look upon the lusts of my bosom , to be greater traitors , than those that would deprive , and rob me of my purple . . if i mean to exercise my self unto godliness , as a subject , i must look upon my prince , as god's vicegerent , and stand in awe of that authority , the almighty hath stamp'd upon him . i must not speak evil of dignities , nor report things abroad , which are false , to my king's discredit . i must submit to his orders , that contradict not the injunctions of the greater lawgiver , and live peaceably under his government . i must not sow sedition among my neighbours , nor fill them with prejudice against their lawful governour : i must suffer rather , than resist , and be perswaded , that those , who resist , shall receive to themselves damnation . i must chearfully give him that tribute , i owe him , and pay him that respect and honour , which the law of god and nature doth allow him . i must not find fault with his judicial proceedings , because they cross my interest ; nor therefore refuse obedience , because he doth not think fit to do , what i have a mind to . i must not be subject only for wrath , but for conscience sake ; and it must not be fear of punishment , but love to god , and obedience to his precepts , must make me tractable . when he punishes me justly , i must not rail at him ; and when unjustly , i must patiently bear it . i must not fight against him , though he oppress me ; and let the injury he doth me , be never so great , i must use no other arms , but tears , and prayers , though his yoak be heavy , i must patiently bear it , and leave all vengeance to that god , that hath said , i will repay . i must pray for him , though he wrong me ; and beg hard of god to give him the spirit of wisdom , and government , though he trample upon me at his pleasure . i must not rashly censure his actions , because i do not apprehend the reason of them ; and forbear judging of them , till i know the cause that moved him . i must not only have a due veneration for him in my heart , but must express it in my gestures too ; and my outward behaviour to him must shew , that i look upon him , as a mortal god. if he falls into any scandalous sins , i must not attempt to reform him by insurrection , but must address my self to that god , in whose hands the hearts of princes are , and leave it to his power and goodness , to make him a man after his own heart . . if i mean to exercise my self unto codliness , as a judge , my tribunal must be as sacred , as god's temple , and afford refuge to the oppressed , as much , as the horns of the altar . i must be impartial in my sentence , and dread injustice , as much , as i would do the archangel's trumpet . i must be blind to bribes , and hate covetousness , as i do the scorpions sting . i must love truth , beyond all the riches of the east , and falshood must be a name , as odious to me , as that of beelzebub . i must mingle pity with my threatnings , and mercy , and justice must ever kiss each other in my breast . i must lay aside passion , and prejudice , and hear men with that calmness , that i would use to say my prayers . perjury i must punish , as the bane of humane society , and faithfulness must receive my applause , and highest commendations . i must not be sway'd by power in my justice , nor must great men by their authority command my conscience . i must do right to the poor , as well as to the rich , and be so much a christian , as to be no respecter of persons . i must not rejoyce at the destruction of him that hates me , nor laugh at the punishment , that falls on the man , that hath done me evil . i must not judge in favour of my relation , because he is so , nor must i acknowledge any other kindred upon the bench , but such , as are ally'd to righteousness . i must not delay a cause , when i may dispatch it ; nor make my neighbour spend time in attendance , when it lies in my power to tell him , what he is to trust to . i must attend to the cause that comes before me , and turn the other ear to the party that is accused . i must not incourage quarrelling , nor suggest arguments , which may feed the fire of contention . i must not be at once , an accuser and a judge , nor carry my self proudly , no , not against an enemy . i must study piety , as well as justice ; and remember , that he cannot be a good judge , that is an ill man ; and though authority and fear of being turned out , may keep him in awe for sometime , yet when ever he can promise himself impunity , or secure himself against the eyes of men , he 'll make bold to pervert judgment , and sacrifice all to his own interest . . he that will exercise himself unto godliness , as a client , must bear no wrath , no malice to the man that goes to law with him ; must use no unlawful means to compass his design , nor think by flattery , or gifts , to incline the judges favour . he must commit himself to him that judges righteously , and with patience , and humility , receive the sentence of him , to whom authority hath left the determination . he must not vaunt himself , if he gets the better of him , that opposed him ; nor therefore undervalue his neighbour , because the lot is fallen to him in pleasant places . he must learn to behave himself peaceably for the future , and so order his conversation , that he may not give offence to any . he must avoid litigiousness , as the great enemy of christianity , and where differences may be composed at an easier rate , shun going to law , as much as a patient dreads cutting off his hand , or arm , till meer necessity forces him . . the same may be said of schoolmasters and scholars ; the master doth not exercise himself unto godliness , that doth not train up the child under his charge , in the way he is to go ; that doth not season his mind with a form of sound words , and whilst he infuses learning into him , neglects to teach him , how to behave himself to god , and to his neighbour ; that cockers the young man in his folly , or lets him walk in the way of his heart ; that doth not break the stubborn youth by admonition , and just correction , and cares not what becomes of him , so himself doth but get a livelyhood ; that doth not check the first beginnings of sin in him , or lets the tares run on , till they choak the good seed , that 's sown there ; that doth not teach him to stand in awe of his maker , or doth not by his serious deportment shew him , how he may render himself beloved , and beneficial to mankind . and so the scholar continues a stranger to this exercise ; that will be taught nothing , but what is pleasing to his brutish appetite ; that values himself upon the estate he is to inherit , and had rather be ignorant and rich , than wise and poor . that stop his ears against the sound instructions of his tutor , and delights in nothing so much , as froth , and vanity . that had rather handle a pack of cards , than his bible ; and is more taken with a fine suit of cloaths , than with the ornaments of wisdom , and understanding ; that thinks ill of his master , because he seeks his good , or calls him cruel , or insolent , because he will not suffer him to follow his own imaginations ; that spends his time in play , which should be imploy'd in learning , and thinks no argument solid , but what is pleaded in favour of his laziness . . if i am rich , and mean to exercise my self unto godliness , as such , i must remember that i am but gods steward , and sent hither to disperse those blessings , he hath bestow'd upon me , among those , he hath made objects of my charity . i must not oppress the poor , because he cannot hurt me , nor deny another man what is due to him , because he hath no power to withstand me ; i must make my self friends of the mammon of unrighteousness , and so husband that estate i have , as to provide for everlasting habitations . i must not think my self the better man for my riches , nor fancy god will be more kind to me in the last day , because my enjoyments were greater here , than my neighbours . i must mistrust my own prosperity , and look upon it , as more dangerous , than the greatest misery . i must walk very circumspectly in my affluence , and take heed my heart be not set on things , which , before i am aware , will make themselves wings , and fly away . i must make the poor my pensioners , and lay up a good foundation against the time to come . i must be liberal and bountiful , as i expect god should be munificent to me , and believe , i am unjust , if i do not according to my ability , provide for christs distressed members . i must learn to be humble in the midst of my plenty , and the more blessings god heaps upon me , the more i must grow in grace and holiness . i must study how i may do good , and make it the great concern of my life , so to deport my self in this condition , that i may inherit eternal life . as a poor man , i then exercise my self unto godliness , when i am contented with the condition , i am in , and labour in the sweat of my brows , to get mine own bread ; when i do not indulge my self in idleness , and goe upon this principle , that he that will not work , neither shall he eat . when i envy not the rich their vast possessions , and rejoyce in having but food and raiment , as much as others do in a great inheritance ; when i labour to be poor in spirit , and keep my self from repining , and mistrusting gods providence ; when i am ambitious of the riches of grace , and thirst after nothing so much , as the treasure , which thieves cannot steal away ; when the kingdom i seek , is the kingdom of god , and his righteousness , and nothing ingrosses my desires so much , as to be always abounding in the work of the lord , for as much as i know , my labour is not in vain in the lord. . then i exercise my self unto godliness , as a great man , or a man of a gentile , and noble extract ; when i mind things great , and generous , and slight those lusts which other men admire , and make pleasing god , the chief care of my life , while others make it their principal care and business , to please and gratifie themselves ; when i undervalue that world , others doat on , and love that god with zeal , and fervency , whom others love only in words , and vain pretences ; when i pray with groans , which cannot be uttered , while others draw nigh to god only with their lips , and their hearts are far from him ; and dare loose something for christ , while others follow him no farther , than is consistent with their temporal glory ; when i mind that , which many kings , and prophets , and righteous men have desired to see , even the spiritual riches of grace , and the everlasting mercies of david ; when i mind that , for which abraham forsook his own countrey , and moses left the dazling glories of pharoh's court , and for which , saints and martyrs have spilt their blood ; even that everlasting kingdom of bliss , which sense cannot fathom , and no eye can perceive , but that of an illuminated understanding , and which the king immortal , who cannot lye , hath promised to the man , that shall be faithful unto death ; when i am ambitious of the company of that vast multitude we read of , rev. . . which no man can number , out of all nations , kindred , tongues , and people , that stand before the throne , and before the lamb , with palmes in their hands , and clothed in white raiment , and cry day and night , salvation unto our god , and to the lamb for ever and ever . when i can offer free-will-offerings to god , and am so far from being frighted at the gift , god requires at my hands , that i am ready to do more , than i have an express command for , like the pious souls at the erecting of the tabernacle , who being bid to bring in their proportion , freely offered more than their share , and were so free to give , that moses was forced to put a stop to their generosity and liberality , exod. . , , . and to add no more , then i exercise my self unto godliness , as a common ordinary man , as a man in a lower sphere , and private station ; when i am just in all my dealings , and in simplicity , and godly sincerity , not with fleshly wisdom , but by the grace of god , have my conversation in the world. when i live in a sense of god's mercy , and am ready to do good offices to all my neighbours : when i study truth in my trade and calling , and as much as in me lies , provide things honest in the sight of all men. when i am not slothful in business , but fervent in spirit , serving the lord , rejoycing in hope , patient in tribulation , continuing instant in prayer , &c. you see , christians , what it is to be universally conscientious . in vain doth the pharisee boast , i thank thee , o god , that i am not as other men , extortioners , unjust , adulterers , nor even as this publican . as much as he valued himself up-his perfection , it was nothing but rags , and menstruous cloaths ; for in this catalogue no duties of his several relations are mention'd , and he knew not what it was to live like a divine , or like a loyal subject . let alexander boast of his conquering persia , india , and other countries , and mourn , that there are no more worlds to conquer ; he that faithfully discharges the duties of his several relations , is a greater man. such a man is sensible , that god will not be put off with shews , and shadows , nor with a righteousness , that is as a morning cloud , and as the early dew , which passeth away . such a man receives the kingdom of heaven as a little child , and doth not stand out for want of pains : such a man is resolved to know god , and what the exceeding greatness of his power is to them who believe . o sirs , retire , and think of the reasonableness of this exercise : o that we could make you see the necessity of it ! o that it lay in my power to perswade you to it ! o that i had rhetorick enough to charm you ! o that i had the tongues of angels to catch your inclinations by a holy guile ! but it is not eloquence will do it ; god's spirit must breathe upon you , and o that this blessed spirit would blow upon you , and compel you to come in , and make you so sensible of the love of god , that you might not be able to withstand its force , but become greedy , and ambitious of this imployment ! you would then see , how much these men are mistaken , how much they are out , what a wrong way they take , that place all religion in a few heartless prayers , and careless wishes , and will not be perswaded to believe , that god ever commanded this faithful discharge of the duties of their several relations and callings ; and that they may not be obliged to it , are resolved to continue in that unbelief to their dying day : you would be ready to call after them , awake ye that sleep , and christ shall give you light : you would wonder that they take no greater care to dress up their souls for the marriage of the lamb ; o how you would pity them , bemoan them , and wish for a fountain of tears to bewail their stubbornness ! o how you would be frighted to see what burthens they lay upon their backs ! burthens insupportable , burthens , which will crush them , burthens , which will make them cry out , one day , o that there had been such a heart in me ! o that i had kept close to the law , and to the testimony ! o that i had look'd more to my ways ! o that i had remembred what a charge god gave me ! o that i had given ease to my soul when christ offered to refresh me ! o that i had submitted to his yoak in all things , when he promised me rest for my soul ! we have innumerable examples of men , who even in this life have felt the burthen of god's anger for their unfaithful discharge of these duties : how many fathers have groan'd under a sence of neglect of their duty to their children ? how many children have smarted for the neglect of theirs to their parents ? how hath god punish'd princes , how hath he visited subjects for their carelesness of these mutual offices ? how many servants have complain'd that they have been undone , because their masters admonish'd them not ? how many masters have been ruin'd , because their servants remembred not what faithfulness , and what duties , god required at their hands ? and if god's anger against these neglects be so heavy in this life , what will it be in the day of wrath , and in the day of indignation ? the judgments god sends upon men here , are but shadows of the future , emblems of greater plagues in another world , representations of more violent storms that are to follow , and god punishes some only , that the rest may take warning ; and those he punishes , he punishes but gently , to shew , that if these rods cannot melt mens hearts , and invite them to humiliation , that these are but forerunners of more dreadful scourges . xi exercise . to resist all sorts of temptations ; an exercise peremptorily commanded , jam. . , . jam. . . pet. . , . ephes. . . hebr. . . temptations must try our courage , and discover what mettle we are made of . temptations are as necessary , as difficulties in getting an estate , and their greatness doth but whet our appetite to overcome them : without temptations , the way to life would be broad and easie ; and were it not for these , every fool could go to heaven . they that dream of feather-beds in the way to happiness , know not what temptations are ; and were men but sensible , what resisting of temptations means , they would not play the fool , and fancy that a slovenly belief in jesus christ will spread open to them the gates of everlasting mercy . the conquest of temptations makes the great difference between a true believer , and a hypocrite ; and there is not a surer sign , that a man is perishing , than his being loath to encounter with these enemies . most men complain of temptations , and yet there are but few , that do oppose them ; and the generality are so besotted , as to imagine , that nothing is a temptation , but what prompts them to open profaneness , and some notorious impiety . temptations no doubt may come from friends , as well as from enemies ; and a father , or a mother , may be a tempter , as well as our greatest adversary . temptations may arise from our selves , as well , as from strangers , and our own bosoms may harbour traytors , as much , as extrinsick objects . and indeed there are no temptations so dangerous , as those that come from within ; and the devil himself could do us no hurt , but that our own hearts do second his fatal enterprise . outward objects can only present themselves to our minds , but it 's our minds , make the first motion to transgression . he that resists his evil thoughts , resists the strongest rebels ; and what can all the other assaults signifie , while the mind is guarded from invasion ? it is not a faint-hearted resistance , that will disperse these insects ; and he that is unresolved , and will , and will not , makes the prince of the air believe , that he hath no serious purposes . here nothing but boldness will do good , and he that by weak sallies means to repulse this flying army of the devil , doth but make himself an object of their scorn . when young hilarion began to be troubled with unclean thoughts , and did not know yet , how to resist them , the innocent lad fell a beating his breast , till he made it sore ; and though that was not the only remedy , yet it shew'd that he was in good earnest resolv'd to oppose them . of all the temptations of the devil , there is none that he values so much , as those that are levelled either against our venturing on the power of godliness , or against continuance in seriousness . . such as are levell'd against our venturing on the power of godliness . the devil is content , we should play about the outsides of religion , in the suburbs of devotion , in the anti-chamber to true piety ; as long as he can keep us from the banqueting-house , the banner whereof is love , he can bear with our little acts of worship , and dispense with our playing with religion . the inconsiderable services which proceed only from custom , he doth not value much ; and he is content we should use a form of godliness , being sensible , that hypocrisie will damn as soon , as more open debaucheries . . such as are levelled against our holding out in seriousness , or continuance in it . he knows to whom the crown is promised , even to him that 's faithful unto death and hath seen god set the diadem of righteousness on the heads of those , that have continued with him in temptations . he knows the scripture , and is sensible , that the man that holds out to the last , will certainly enjoy the delights of god's bosom ; and therefore to conquer such a man , that labours hard for salvation , and to stop him in his progress , he looks upon as his proudest victory . antiquity hath expressed it by this apologue . lucifer having sent out his officers to fill the world with death , and ruine , they all went on their several errands . upon their return , he demands an account of their proceedings , what mischief they had done , what plagues they had scattered , and what calamities they had sent among affrighted mortals . one of them more forward , than the rest , replied , he had been a fortnight wandring about , and at last had overturned some merchants ships at sea , insomuch that both men , and goods were lost . the prince of darkness enraged at his laziness , in stead of a reward , gave him a hundred lashes , because he had done no more hurt all that time . another spirit stands forth , and boasts , that he had been for a month together contriving , how to set such a city on fire , and had at last effected it ; and he also was severely punished for his idleness , and neglect of accomplishing his design sooner . at last comes forth a third , that had been fourty years absent , and being ask'd , how he had spent his time , and how he had promoted the interest of the black empire , answer'd , these fourty years have i been tempting such a religious man to fornication , and have at last prevailed , and at this time he wallows securely in his sin . beelzebub immediately rises from his throne , hugs the fiend , embraces the child of darkness , and with rhetorick fetcht from hell , commends him before all the howling crew , as having done a greater exploit after fourty years travel , than the other by afflicting and consuming so many men , and ships , and houses in a few days , or weeks . the moral of the fable is no other , but this , that if he can make a sincere believer weary of his heavenly-mindedness , and burning zeal to god's glory , he values that injury more , than if he tempted a thousand reprobates to greater impieties . alas ! what great conquest is it , to perswade the proud to covetousness , or the drunkard to adultery ? the wretch was his before , and there is nothing in the temptation to gratifie his envy , and haughtiness ; but to stop the man that runs well , to make him end in the flesh , that hath begun in the spirit , and to make him turn enemy , that before was a disciple ; this is great , and answers the proud designs of that hellish monarch . pyrates do not meddle with a poor , and empty fisherboat , but when ships come richly laden , full of precious wares , then they bestir themselves , and take pains to master it : so the devil , when he sees a soul richly laden with fruits , sees a man hath got a vast stock together , of alms , and prayers , and other virtues , upon him he sets , and nothing pleases him , like robbing such a person of his treasure . the empty traveller fears no robbers ; the beggar sleeps securely in his cottage ; the shepheard is not afraid of highway-men ; the indigent day-labourer needs not lock up his doors at night ; but the man that 's rich , wealthy , and abounds in gold , whose purse is full , and whose coffers are ready to burst with the weight of money , that 's the man , that hath reason to be afraid of enemies . so it is with grace , and holiness . the holier men are , the more they may expect the devil's assaults ; and the richer their souls are in faith , and good works , the more they may look for the rage of this roaring lyon ; for nothing is a greater eye-sore to him , than eve in paradise , and a soul encircled with celestial glory ; and nothing stings him more , than that a creature made a little lower than the angels , should be in a probability of being placed in the same form with angels . to resist these two grand temptations , is the intent of this exercise ; which consists , . in arming our selves with the word of god. . in praying for help and assistance from above against such assaults . . in getting others to pray for us , and to counsel us . . in being more cautious for the future , in case the temptation do prevail . . in arming our selves with the word of god ; with this sword christ cut the devil's temptations asunder ; with this shield the apostles weathered his fiercest tempests . with this helmet the saints of old blunted his sharpest arrows ; and he that hath no skill at this weapon , may resist , but weakly , fight , but with feeble hands , and at the best cannot hold out long . these holy oracles are the arms , wherewith the lord of hosts will have us engage legions of devils , whole armies of lusts , and all the troops of the worlds enticements , and flatteries ; and that you may know , how this is to be done , i cannot satisfie you better , than by setting before you the noble example of saint paula , whose resistance saint jerom , who was intimately acquainted with her , describes in this manner . when she was tempted , to give sparingly to the poor , she presently replied , blessed are the merciful , for they shall obtain mercy . when tempted to revile those that reviled her , her thoughts were the same with the psalmist's , i said , i will take heed to my ways , that i sin not with my tongue ; i will keep my mouth with a bridle , while the wicked is before me . in crosses , and disappointments , when tempted to repining , her voice was , tribulation worketh patience , and patience , hope and hope makes not ashamed . when tempted to impatience , she cryed , i have heard thee in an acceptable time , in the day of salvation have i succoured thee . when tempted in her frequent sicknesses , to complain , she checkt the motion with this , when i am weak , then am i strong ; and again , as the sufferings of christ abound in us , so our consolation also aboundeth by christ. when in grief , she was tempted to mourn , like one without hope , she cryed , why art thou cast down , o my soul , and why art thou disquieted within me ? hope in god , for i shall yet praise him , who is the health of my countenance , and my god. when in danger , she was tempted to mistrust god's providence , this was her language , whoever will come after me , let him deny himself , and take up his cross , and follow me . when she had lost all her outward means , and was tempted to doubt of god's goodness , and to question his justice , she said , what shall it profit a man , if he gain the whole world , and lose his own soul ? or what shall a man give in exchange for his soul ? and again , naked came i from my mothers womb , and naked shall i return thither ; the lord gave , and the lord hath taken away : blessed be the name of the lord. when the beloved toxotius , her husband , died , and she was tempted to despair , this came into her mind , and with this she checkt the ill suggestion ; he that loves father , and mother , and consequently husband , or children , more than me , is not worthy of me . when some charged her with madness , because of her excessive love to christ , and she was tempted to give them unhandsome language , thus she stopt her self , we are made a spectacle to angels and to men , we are fools for christ his sake , being defamed , we entreat . thus this excellent matron overcame temptations , and the enemy could fix nothing that was ill , upon her , because she was provided with arrows from the quiver of the holy ghost . . in praying against temptations . this hath in all ages been counted part of this exercise ; and he that considers with what force temptations come upon us sometimes will believe it necessary to call in the divine arm for our assistance . this was the command of him , who was tempted in all things as we our selves , yet without sin , matth. . . and what is impossible with men , is easily effected by him , whose power cannot by searching be found out . nothing can be difficult to omnipotence ; and as dreadful , as some temptations seem , if the help of god's spirit be call'd down by fervent prayer , they 'll dissolve , and melt , as wax before the fire : for as flies never settle upon a pot , that 's throughly heated , so temptations fix not on the man , whose heart is enflamed by earnest prayer , said pimenius . a good man , saith another , must fancy , that on one side of him , there is fire , on the other side water , and as often , as he finds the house on fire , he must quench it with the water , i. e. when-ever any evil thought rises in his mind , he must have recourse to his prayer , and extinguish it . in these prayers , the chief thing to be begg'd of god , is power and courage to overcome the temptation , not freedom from all temptations : for though it 's lawful enough in some cases , to beg , that satan's angel may depart from us , especially where the temptation hinders us in the conscientious discharge of our duty ; yet for the most part it 's safer to pray , that the temptation may not overcome us , than that it may totally leave us . for temptations make us watchful , help to polish our souls , and advance our assurance of salvation : for indeed , how shall we know , we have the graces , and fruits of god's spirit , without temptations make the tryal , or except by our resisting we learn to know , that we have not received , the grace of god in vain . it was therefore no ill advice , which one pastor gave to a man , who intended for seriousness , and prayed hard , that god would remove all evil suggestions from him , and accordingly was heard , and began to be calm and easie . go , saith he to him , and beg of god , that these enemies may return , and pursue thee by temptations , for this will make thy soul grow , and signally advance in holiness : which counsel the young man followed , and when he found himself assaulted again by evil motions , he pray'd no longer , that he might be delivered from the opportunity of striving , but to be endowed with patience to endure the fight , and to vanquish the temptation . . in getting others to pray for us ; our single prayers many times will do no good , and god wisely doth not grant the blessing , we pray for , on purpose , that we may get others to joyn with us in our prayers ; so did st. paul , thes. . , . cor. . . joynt forces doe storm heaven , and when prayers mount up , as david went into the temple , with the multitude that keeps holy day , the almighty bows down his ear , and sends them away with a blessing . but then he that desires a religious man to pray for him , that god would give him grace to conquer , must joyn his own earnest endeavours with that good mans prayer , else he doth but mock god , and the holy man too , whose pains in prayer he desires . and to this purpose , i will set down a passage in ruffinus . a young man being much assaulted with thoughts of uncleanness , or lasciviousness , went to a divine of great integrity and seriousness , intreating him to supplicate for him at the throne of grace , that he might be master of his passions : the honest man promised he would , and accordingly begg'd god's assistance in his behalf , day and night . the young man still visited him , and bid him double and treble his supplications , for as yet he found no good , and desired him to solicite the almighty with very great importunity , and so the good preacher did ; but finding the young man returning ever and anon , with the same complaints , he began to take on , and mourn before god , and admire , that god who had formerly heard his orisons , should deny him audience now ; but while he was thus musing , he fell asleep , and in a dream , saw that young man sitting on a chair , and some evil spirits , in the shape of beautiful women , dancing before him ; at which motions he expressed some delight , and satisfaction ; and while he thus pleased himself with the sight , an angel came down from heaven , and chid him severely , because he did not rise at the dangerous spectacle , throw himself down upon his face , and wrestle with god in prayer , in order to a conquest . with that , the religious divine awakes , and from the dream , concludes the reason , why god had not heard his prayers , sends for the young man , expostulates with him , and tells him ; friend , i am sensible , my prayers can do thee no good , for except thou wilt watch against thy unclean thoughts , and take pains thy self , and go about the work , like a man resolved , to be rid of the temptation , neither mine , or other mens prayers , will be of any great advantage to thee ; for let a physitian administer remedies , and medicines never so proper , if the patient will needs eat that which will do him hurt , and will not abstain from things that are his bane , all the physicians care and labour must be lost : the young man heard him patiently , and being prickt at the heart , threw himself down at the preachers feet , confessed his folly , and began to afflict and mortify himself , and now the temptation abates , and he is cured . this desiring others to pray for us , when assaulted by strong temptations , helps us to defeat that stratagem of the divel , whereby he keeps us from revealing the thoughts of our hearts , and the temptations we lye under , to those who are able by their advice and counsel , to relieve us ; how many souls have been restored to joy again , that have broke through this snare , and open'd , and disburthen'd their grief to some faithful minister of the gospel , which before oppressed , and was ready to sink them into self-destruction ! so have i read of a distressed christian , who being assaulted with blasphemous thoughts , attempted often to go to divines , and consult with them about his spiritual wants , but still something or other hindred him from making his secret trouble known ; at last meeting with an eminent saint , one poémen , who seeing consternation in his face , ask'd him what ail'd him , he discover'd to him the worm that gnaw'd his heart ; and on a suddain he found such calmness and serenity in his spirit , that he seem'd quite another man , which by degrees increased , as he follow'd the good mans counsel ; which was , that whenever the divel assaulted him with blasphemy , he should reply ; let thy blasphemy divel , be on thine own head , for i 'll have nothing to do with it . . in rising again , and being more cautious for the future , in case , a temptation doth prevail . by this rising again , i do not mean , going round like witches , in a circle of repenting , and sinning , and sinning and repenting ; but if after long and strong opposition , we fall against our wills , not to lye still one moment in the sin , but to get up with speed , and put on greater resolutions , and double our diligence , that we may not be surpriz'd again ; thus did st. peter , the ill company in the high priests hall , presses hard upon him , and fear of being abused by them , prevails with him to deny that master , whom he saw in misery . but he hath no sooner done the fact , but his heart smites him , and he goes out and weeps bitterly ; and after this no torment , no pain , no contempt , no frown of great men , no smiles of princes can perswade him to the same sin again ; not herod's imprisonment , not the stern looks of the high priests , not the indignation of the sadduces , nor nero's cruelty ; after this , he is so stedfast , that his faith vies with rocks , and becomes like mount sion , which can never be moved . it 's like caesarius , the famous nazianzene's brother , might be tempted by the preferments , julian the apostate heaped upon him , to comply with the ill-natured emperor in his humour , and grow mealy-mouth'd , and cowardly in speaking for christ , and vindicating his divinity and glory ; but upon his brothers letter to him ; behold , how readily the great man rises from his slumber , tells the apostate , that he 'll keep his preferments , upon condition of dissembling no longer , forsakes the glories of the court , leaves his treasurers place , and prefers poverty , contempt , and ignominy , before the acclamations and salutations of the multitude , and in this despicable condition ends his days . so did ecebolius , julians offers tempt him to desertion ; he falls , accepts of the wicked monarch's favour , but here he could not rest long , something within gnawed his heart ; he rises , prostrates himself before god's people , calls to them , tread upon me , trample on this unsavoury salt ; and after this , we hear no more of his fickleness and inconstancy . to lye still in a notorious sin , is to sleep on a dunghill , and which is worse , to make our bed in hell ; but he that like david , makes his fall , an opportunity of being more serious , gets by his sin , and extracts an oil out of that stinking weed , which gives his limbs new strength , and vigor , and alacrity . this is to exercise our selves in resisting temptations ; and oh that the dull world would understand what a stress the holy ghost lays upon this labour ! they would not then let temptations ride in triumph into their souls , they would not open the gates to these locusts to let them in , but come out with swords and staves against them , as against thieves and murtherers . they would go another way to work , than now they do . it 's a wonderful thing to see , how aukwardly men go about this conquest ; a serious spectator must needs think they have no mind to it , and that what they do , is for no other end , but to satisfie the secret stings , and twitches of a frighted conscience . when men heretofore took delight in this exercise , they studied , which way they might overcome temptations , and made it the great object of their contrivance , how to be eminent in this victory , how to silence the hellish dogs , that bark'd at them , and how to convince even the divel himself , that from the bottom of their hearts , they abhorred the sins , they were provoked to ; when they were tempted to unlawful lusts , they resisted the motion by great abstinence , and hard fare , and harder lodging ; when they had a mind to resist a temptation to covetousness , they crossed flesh and blood , and gave away more than they could spare ; when they were minded to resist a temptation to anger , they did good to the offender ; when they would resist a temptation to revenge , they would watch an opportunity to shew their love and compassion to the person , that had done them the injury ; when they resisted a temptation to quarrel , or litigiousness , they deceded from their own right ; when they would resist a temptation of vain glory , they would do something , that should render them contemptible ; when a temptation to pride , they call'd to mind their imperfections , their defects in grace , and how short they fell of the perfection of greater saints . their conquest cost them pains , and he that takes this way , discovers his sincerity in the opposition . who can read of eating of the tree of life , which is in the midst of the paradise of god ; of not being hurt by the second death ; of feeding on the hidden manna , and receiving the white stone , and in the stone a new name , written , which no man knoweth , saving he , that receives it , of ruling nations with a rod of iron ; of possessing the morning star ; of having his name writ in the book of life ; of having the honour of being confess'd , and own'd before god the father and his angels ; of being clothed in white raiment ; of being made a pillar in the temple of god , whence he shall go out no more ; of having the name of god engraven upon him , and the name of the city of god , which is the new jerusalem , which comes down out of heaven from god ; of inheriting all things , and of being freed from fears , and pain , and death , and sorrow , and curses , and darkness ; blessings promised by the holy ghost to men , who resist , and overcome , who can read , i say , of all these , and feel no warmth , no heat to dare temptations , and to strive for mastery ? but then christians , if you resist , let nothing interrupt your resistance , but death it self . remember who it is , that cries , when the righteous turns from his righteousness , and commits iniquity , he shall dye in his sin , and his righteousness which he hath done , shall not be remembred , ez. . . to resist unto blood is something , but to resist unto death is more ; after death the enemy can tempt no more , but while there is life he will not give over ; without we resist as long as he tempts , we expose our selves to his fury , and he will tempt , while we are above ground . if we are not tired with resisting , we make him despair of success , and his assaults grow weaker , the more stiff we are in our duty . i conclude this exercise with the advice of the pious syncletica ; the divel , not being able to make people weary of walking in the ways of god by poverty , tries what riches will do ; and if he prevails not by calumnies , and reproaches , he 'll make an attempt by praise and honour ; where he cannot seduce by carnal delights , there he discourages by the tediousness and laboriousness of religion ; many times by sickness , and long-lasting miseries he tries whether he can discompose good men , in their love to their gracious redeemer . but christian , let thy body be cut and wounded , fry in burning fevers , and tormented with excessive thirst ; if thou art a sinner , remember the torments of another world , and the everlasting fire , and this will keep thee from fainting under all the crosses and miseries here ; rejoyce , because god doth visit thee , and have ever that memorable saying in thy mouth ; the lord hath chasten'd , and corrected me sore , but he hath not given me over unto death . if thou art iron , this fire will purge away thy rust. if thou art a saint , and sufferest such things , from these great conquests , thou wilt be advanced , and promoted to greater dignities in heaven . if thou art gold , this fire will make thee finer . is satans angel given thee to buffet thee ? rejoyce to think whom thou art like , for this was st. pauls affliction , and st. pauls glory will fall to thy share . xii exercise . to stand in awe of god , when we are alone , and no creature sees us . an exercise commanded , psal. . , , , , . psal. . . psal. . , . heb. . . one would think that the bare belief of the being of god , should be a sufficient argument to any man to fear him , when he is alone , and behave himself with that reverence and decency , he would use , were the greatest visible monarch of this world present with him . but alas ! the generality of men dare to do that in private , when none , but god and they are together , which they would be afraid to do before the meanest slave ; and their minds , after their bodies are once lock'd up , are as busie to plot mischief and wickedness , as if none , no not god himself could look into those cabinets . they dare to think that before god , which they would tremble to utter before men ; and harbor things in their hearts , in the sight of the almighty , which they would not for a world , men should know of , yet they matter not whether god knows it , or no ; and this is satisfaction enough to them , that they can hide their vain imaginations from their neighbours . how does the thief rejoyce , when he finds no person in the room , that can disturb him ! how is the fornicators , and adulterers fancy tickled , to see , that the chamber , or the house he is in , with his harlot , is void of company ! sots , and fools ! the god that gave them life , and being , and who supports them every minute , looks upon them , and mourns , and they regard it not ! a christian is a man of another temper , and exercises himself unto godliness , when he is alone , as well as when he converses with his neighbours ; nay , is more industrious to please his kind and merciful master , when retired from the sight of men , than he ordinarily is , when the world looks upon him . he is afraid of sin , though there be no magistrate by , to overaw him , and durst not commit any thing , that is offensive to god , or injurious to his neighbour , were he in a desart or in a denn . he doth good cheerfully , while none but god looks upon him , and is glad he hath an opportunity of doing it in secret ; because he would not be so much as suspected to be guilty of hypocrisie . he is as modest in his closet , as in his dining-room , and behaves himself with the same gravity in a vault , that he would do in his parlour . he is sensible no place can escape an all-seeing eye , and that there is no corner so secret , but the father of lights shines into it . he remembers that god will call him to an account for secret sins , as well as for notorious offences ; and therefore hath the same veneration for his holiness , when all men are gone from him , as he hath when he is surrounded with society . he lives in the sense of gods omnipresence , and whether he is on a hill , or in the valley , god is the same to him ; the place he knows , makes no variation in gods purity , and wherever the man is , god cannot be far from him . he pities , or smiles at the sinner that flatters himself , that god sees him not , because he lurks in a cave , and nothing appears so absurd to him , as to fancy , that he that made the eye , should not pierce into the remotest corner . indeed , not to fear god , when we are alone , is not to fear him at all , and he that shunns undecencies before men only , shews that they are the gods whom he serves . sobriety before men only , is a sign , that nothing but credit and interest keeps us in awe ; and except we dread the very appearance of evil , when god alone is with us , we are but a better sort of atheists . what doth it signifie , to believe a god , and to walk , as if there were none ? and to what purpose is it to adore him , when his greatness can have no influence , upon our consciences ? to see in secret is gods prerogative , and we then deny it , when in secret we dare break his law , and affront his glory . he could not be god , if he took no notice of our thoughts and actions , when we are alone ; and therefore not to fear him when we are in private , is to say with the fool , there is none ; to be delighted with unlawful objects in our minds , while god looks on , is as great an irreverence , as if a man should spue before a prince ; may , considering the vast distance between a mortal king , and the immortal god , infinitely greater , and therefore , he that stands more in awe of a prince , than of his god , doth as good as blaspheme ; for it is a tacit assertion , that dust and ashes deserves greater honour , than the king of heaven . every prayer of such a man , will be a witness against him in the last day ; for in every prayer , he acknowledges god's all-seeing purity , and by that acknowledgment , condemns himself , for not living in private , like a man that did profess , and believe that truth . he that thinks he fears god , when he is careless of his honour , and omnipresence in secret , may as well think he loves his father and mother , when he calls them all to nought , and slights them , like dirt under his shooes ; and indeed , if ever any man was guilty of hypocrisie , such a man that believes god sees him , and acts as if his eyes were shut , must be a most notorious dissembler . it is a perfect contradiction to believe gods omniscience , and not to stand in awe of it , and the contrariety of the mind and actions in this case , is so great , that did we not judge of mens wisdom by their worldly prudence , we should think such a man rather distracted , than impious . if the whole world were present with us , and the whole race of mankind were within our view , it is not so much , as when god is present with us , being alone , for the great creator of all these men , is with us ; he , on whose shadow the vast legions of angels wait ; he , at whose name all creatures bow their knees ; and whose hand hath made all things , is with us at such times ; and he that is afraid of the creature , why should not he stand in awe of the creator ? is the tool a greater thing than the workman ? or the pot of greater consequence than the potter that did make it ? and though we see him not with our eyes , yet our minds may perceive , and feel him ; and though he doth not justle us in our walks , or rest , yet if we be sensible , that he is , we cannot but be sensible , if we will , that he is present too . it 's not want of power , but want of will , that makes us careless of taking notice of him ; for we cannot own our common principles , or any dictates of nature , but we must own his presence ; and we had as good deny our own being , as deny his standing by us , wherever we are , and being displeased with the sins we practice . god is every where present , that we may always bear his image in our minds ; indeed , how can we forget him , that doth every moment remember our frame , and remember our wants and necessities , and doth not forget our work , and labour of love ? what a mighty favour do we count it , if a king doth think of us , or admits us into his presence ; and shall not we think it a wonderful mercy , that the king of glory , the everlasting father , the prince of peace is never absent from us , and is pleased always to take notice of us ? the sick man receives comfort , if a friend do visit him ; and should not our souls rejoyce , our weak , our sinful souls , that god doth always look upon them , and takes their concerns into consideration ? if a prince vouchsafe a favourable look to a servant , he thinks himself happy ; and shall not we count our selves so , when our god never turns away his eyes from us ? behold , how the vulgar run to see a king pass by ; our god not only passes by us , but this mighty god remains with us always , every moment encircles us with the beams of his-majesty , and shall not we stand amazed at his brightness ? nay , look how men hasten to see a monster , some unkown african beast , and shall not our hearts leap to think , that an incomprehensible beauty is continually about us ? the queen of sheba comes from afar , to behold the jewish king in his glory , and when she sees him , wonders ; we every day behold a far greater , and far more splendid monarch ; and do we make nothing of it ? how ! shall not we work to do him service , that works all our blessings for us ? how can we deal worse with a man that hates us , than by not looking on him , when he meets us ? is god our enemy , that we care not for beholding him in secret , when he stands before us in our closets ? the glory of god surrounds us , penetrates our souls , and bodies , more than the sunbeam doth the chrystal stone , and shall not we tremble , when we are alone , at so great a majesty ? the presence of gods wisdom provides for us , and sees , that we may want nothing , is always busie about us , either to direct , or to rewards us ; nay , god doth not trust his angels with this province , but himself watches over us every moment , every hour like a nurse , he carries us in his everlasting arms. have we such a constant benefactor continually about us , and are not we concerned more at his presence ? behold christian , when thou art alone , that god is with thee , and in thee , and stands by thee , before whom , all angels vail their faces ; at whose presence divels tremble ; who fills heaven and earth with his glory ; that god is with thee , who is altogether lovely , the center of happiness , before whom all nations are as grashoppers , as the small dust of the ballance , and as a drop at the bottom of a bucket , who by his providence , maintains thy soul in life , charges the divel not to drag thee into hell , commands the powers of darkness , not to molest thee or murther thee , takes care of thy self , thy wife , and children , and watches day and night over all that thou hast , that preserves thy house from being burnt , thy children from being drowned , thy cattle from rotting , thy barns from being consumed by lightning ; that commands , and thou takest thy rest , speaks the word , and no danger must come nigh ; keeps thee as the apple of thine own eye , and bids his angels to carry thee in their hands ; this god , this beneficial god , this immense , this infinite , this bountiful , this gracious , this munificent , this liberal , this charitable god is with thee , and about thee every where , especially , when thou art by thy self , for then there is none with thee , but he , and wilt not thou be conscientious in his presence ? was ever ingratitude like this ? the most ungrateful slave , however he rails against his benefactor behind his back , yet is afraid to do it in his presence ; and will you revile god to his face ? what is your sinning against him , but reviling of him ? what is your acting contrary to his will , but abusing of him , 〈…〉 he be in the room with you , looks you in the face when you do so , do not you reproach him to his face ? ay , but man would be angry with us , say you , if we should abuse him , when he is present with us , and bring us into trouble ; god never punishes us when we sin against him in private , and none but he with us . disingenuous wretches ! is your eye therefore evil because god is good ? must you be vain , because god is patient ? foolish , because he suffers long ? must you sin , because he doth not punish , or transgress his laws , because by his mercies he would oblige you to repentance ? will you slight him , because he is kind , or undervalue him , because he caresses you to your happiness ? sinner , did the lord jesus appear to thee in a visible shape , while thou art alone in thy closet ; wouldst not thou behave thy self humbly , modestly , and seriously , and sute thy thoughts and actions , to the presence of so glorious a being ? why , christs divinity is with thee now , and cannot his divinity have the same influence upon thy spirit , that his humanity would have ? is not his divine , above his humane nature , and is not the deity more excellent , than the most glorious image , or representation ? inconsiderate man ! if thou art minded to offend god , get curtains , that can hide his sight ; for if he see , what madness is it , to conspire against him , before him ? go get where god sees not , and then do what thou wilt : god stands with infinite ears , and eyes , and understanding about thee ; and with as strong application of spirit , as if he left contemplation of himself , to pierce thee with all his beams ; and for him to see thy disloyalties , is a greater shame , than if they were represented , on all the theaters of the world. the soul that lives in the thoughts of gods presence , prepares for her richest comforts ; for how can he want joy , that is sensible the fountain of joy is with him ? how can he want support , that is sensible , that the god of all consolation is with him ? how can he want a refuge , or hiding place , that is sensible he hath the rock of ages in the room with him ? the palm-tree bears fruit , when another tree of the same nature is set by it ; how much more will a soul bear fruit , that 's sensible , the great husbandman that hath planted heaven and earth , and gives sap and nourishment to all his creatures , is with her , and within her , and that that sun of righteousness is continually warming her with his lively beams . have not you seen a stone thrown into the air , make all the haste it can , to return to its center ; so whenever such a soul is justled out of her orb , either by the world , or the divel ; the god that lives in her , forces her to return presently to her center ; even to that god , in whom she hath all that heart can wish , or reason can desire . fear the lord all ye his saints , for there is no want to them , that fear him , saith david , psal. . . the soul that fears him from a sense of his omnipresence , is that soul , that can lack nothing , for it can lack no strength to arrive to the highest degrees of holiness , for this sense will call it away from all absurd , and undecent actions , will not suffer her to fall into sin ; and like the hands of angels , preserve her foot from running against a stone ; as a large spreading oak , deeply rooted in the earth , mocks the rage of winds ; so a soul , in whom this sense is fixed , can sing securely , under all the outrages of hellish furies . my flesh trembles for fear of thee ; so we read , psal. . . the septuagint render it fix or nail my flesh with thy fear , because the hebrew word signifies both ; and the word thus taken , is very emphatical ; for as the man , whose hands and feet , and body are nailed to a tree , can stir no where ; so he that lives in a mighty sense of the almighties presence , dares not stir from the strait way , or from the paths of righteousness : such a man thinks himself obliged to work out his salvation , with fear and trembling ; and when flesh and bloud would have him be angry , or laugh at a sin , or defile himself in secret , he dares not ; how can i commit this wickedness , and sin against god , saith he , for god sees me ; where this sense is , there envy must be gone , love of money must take its leave , and depart , wrath and malice dares not stay , lust , and sinful concupiscence must die , and all irrational passions must expire ; this makes the herb of grace culminate , and spread its wholsome leaves ; this makes the art of praying easie , and draws forth streams of tears . by neglect of this sense , the world was lost , and by this sense the world must be recover'd . eve , though she had the understanding of an angel , yet at that time when she eat the forbidden fruit , she look'd not upon that god , that bid her shun the tree , and so she fell ; by looking on god wherever we are , we enter into a tower which enemies may besiege , but cannot take , or batter . in a word , the most effectual means , either to obtain or keep , or recover the grace of god , is this sense of gods omnipresence . this is a lanthorn to our feet , and a light unto our paths ; and like fire thrown into a hedge of reeds , burns up the evil thoughts , that do annoy us ; so that the man in pelagius was certainly in the right , whose motto it was , that looking upon god , in all places , and all companies , and remembring his presence , is as necessary , as our breath , or the blood that circulates in our veins . xiii . exercise . to do all things to god's glory ; an exercise commanded cor. . coloss. . . ephes. . . thess. . . when i say all things , i totally exclude all sinful actions , for no man can intentionally commit sin , to god's glory . god indeed will glorifie his justice one day in the sinners condemnation ; and the perverse transgressor , who will not glorifie god now , as god , shall hear the saints one day admire , and adore him for his just proceedings against obstinate offenders ; and god many times from a great sinner makes an admirable convert , but this doth not justifie a mans sinning to gods glory . he that sins , sins to god's dishonour , and the man that transgresses his commands , seeks to bring a disparagement on the most spotless being . but , by all things , i mean , all actions that have a natural or moral goodness in them ; and this exercise consists , . in giving thanks for every blessing we enjoy . . in doing all things , whether civil , or religious , with a good and holy design , or with an intent to promote god's glory . . in giving thanks for every blessing we enjoy . he that is not sensible of the great necessity of this exercise , hath never heard of what moses , david , st. paul , and the whole army of saints have done , and he that knows not what it means , hath certainly forgot , that god is his creator , and he his creature . not to give god thanks for the blessings we possess , is to be a beast , nay worse then a beast , for the very dragons praise god in their kind , as we read , psalm . . and yet to thank him without consideration of what we do , adds nothing to our happiness , no more then a parrot repeating some words out of a psalm , makes him any whit the more rational . to give god thanks , requires attention of the mind , and the man that praises him must seriously break forth into astonishments at his goodness . to say , i thank god , and not to feel what i say , is an argument of carelessness , and there cannot be a greater sign of stupidity , then to commend his goodness , and not to mind what i mean by the expression . it is a sense of mine own unworthiness must force those praises from me , and a foresight of my own demerit oblige me to high and noble thoughts of my great benefactor . every blessing must lift up my heart to heaven , and every mercy i receive , must make my soul adore the hand that sent it . if my lips be only employed in the exercise , i offer indeed the calves of my lips , but continue a stranger to that living sacrifice i am to bring , which is my reasonable service . not to praise god for his blessings , with admiration of his bounty , is as bad , as to be dumb in his celebrations ; and there is little difference between him , that says nothing , and him that speaks , like a man unconcern'd . he that in his blessings reflects only on the second causes , whereby it was procured , robs god of his honor ; and to ascribe any mercy to mine own wisdom , or industry , or friends , is no less then sacriledge . nay , if i spend the blessing , which was given me to do good with , upon mine own lust , i am perfidious ; and if in stead of putting it to those uses , for which god designed it , i make it serve me in my sins , i am so unfaithful a steward , that i am not fit to be received into everlasting habitations . i must see god in every blessing , and take notice of his gracious providence in the dispensation . i must not feed on it as beasts upon grass , without regard to him , that made it grow ; and indeed , i cannot put a greater affront in this case upon the almighty , then by not considering the operations of his hand . every blessing hath the stamp of god upon it ; it bears his image and superscription , and therefore it is injurious , not to give to god , the things that are gods. to prize the various blessings of god , i must consider , and take notice , how my wants and necessities are supplied , and when i see , wherein i do excell others , i cannot possibly want matter of sutable gratitude . but secondly , the greater part of the exercise is yet behind , and that is , to do all things , whether civil , or religious , with a good , and holy design , and with an intent to promote god's glory . this is a work which few do mind , and even many of those , that seem to do more then others , are defective in this duty . i do not deny , but that a man may lawfully have two ends in every action , a spiritual and a temporal , but the spiritual end must be my chief end ; and that which must be the principal motive to such a work , must be a prospect of doing good , or being serviceable to gods glory . i must preach , and pray , and sing psalms , to gods glory , and drink , and eate , and lie down , and sleep , and visit , and discourse , and follow the works of my lawful calling , to gods glory : when i eate and drink , i must not do it to please my appetite so much , as to be more serviceable to my master in heaven ; when i visit , i must have a design of edification in it , and must resolve to drop some savoury discourse in the place i go to . when i am going to take my rest , it must not be with an intent meerly to sleep , and to refresh my body , but chiefly with an intent , to be the better able to do my masters work ; when i enter upon the works of my calling , my design must be , more to please god , and to obey his will , then to provide for the ease and satisfaction of my flesh ; when i rise in the morning , i must rise with an intent to spend that day for eternity , and whatever i do , i must do it more to please god then to please my self ; but above all , my religious duties must have no other design , but that god may be glorified by them , and that his name may be advanced , and his honour spread , must be the great end of all my alms , and supplications . christ's interest must be my chiefest interest , and i am no complete christian , till god becomes all in all to me . to be a favourite of heaven , this must be my motto , to me to live is christ ; and i must not only say so , but say it with that seriousness , that i may be able to call god to witness , that it is so . and though at every bit i eate , i cannot , and need not say , i will eate this for god , yet it 's possible to mind this great end in every solemn action , and when i sit down to eate , to intend some glory to god , suitable to the occasion . there is nothing makes a greater alteration in our duties , then the design , and many a religious performance would certainly be accepted in heaven , if the design were great and noble . worldly designs prevail too often , even in the severest duties ; and nothing spoiled the pharisees austerity so much , as the ill end they had in them . it was the design , that made that vast difference between the offerings of cain , and abel , abel's sacrifice being accompanied with poverty of spirit , with a heart sensible of the greatness and goodness of god , and willing to express it's gratitude to the father of lights , from whom every good and perfect gift descends ; god vouchsafed it a gracious look ; whereas cain's offerings proceeding , either from force & custom , or from complaisance to his fathers command , was scorned , and undervalued . god's glory is best sought by self-contempt ; and the only way to exalt our maker , is to vilify our selves ; the viler a man makes himself , the clearer sight he gets of god's greatness ; and he that looks upon himself as despicable dust and ashes , is most likely to behold the brightness of that god that made him . they say , that a vessel , that hath ashes in it , will hold as much water , as it would , if there were no ashes in it ; whereas if other things should be put into the vessel , it would hold the less quantity of water . so contempt of my self will not keep out my exaltation of god's glory , nor my sitting in the dust , obscure the splendor of my creator . a tree hath boughs that emulate the height of heaven , as well as roots that sink deep into the ground , and the deeper the root lies , the loftier commonly are the branches : so that he that aims at his own abasement , at the same time doth what he can , to magnifie his gracious redeemer . none deserves glory , so much , as he that wants nothing ; and there is not a better argument , that he deserves it , then this , that he makes no profit of it . he that glorifies god , to whom it is no advantage , doth most of all advantage himself ; and he that gives all honour to god , and none to himself , gets more by it , then the most ambitious prince , that engrosses all the glory he can to his own atchievements . god's glory , and my profit , are sisters , and while i am not sparing in promoting the former , the other comes in in course . god makes nothing for his glory , but what is also profitable unto man ; and mans emolument is so linked together with god's glory , that to seek to part them , is to attempt to part fire , and heat , for the one is the necessary effect of the other . as god can do nothing against his glory , so his perfection , and goodness do so necessarily go together , that as the one challenges the creatures giving him all the glory , so the other cannot but work for the creatures happiness . indeed , that is only profitable to man , which brings glory to god , and the only way to mind our profit , is to endeavour after that , which may advance gods glory . that man is idle , and a superfluous creature in the world , that doth not seek gods glory ; for this was the use , the great use for which he was made a little lower than the angels ; and if a mans profitableness , be to be guessed from the end , he was made for , if he declines from that end , he is altogether useless , and scarcely deserves the name of a creature . the very being of a man imports a necessity of his advancing gods glory , and he that doth not study to advance it , is more senseless , than the man , that seeks to warm himself with snow , or the painter , that attempts to draw a picture with a saw of iron ; we loose our selves , if we seek not gods glory , and we consider not what we do if we make any farther use of created beings , than they are conducive to gods glory . all the riches and treasures of this world can do no good , without i glorifie god with them , and indeed i must count them all dross and dung , if i will make them instrumental to advance gods glory . whatever i think , or speak , or do , must be dedicated to gods glory , at least that must be my general end ; and i cannot honour my self better , than by giving god the honour due unto his name . it is a mighty priviledge , that god will give me leave to advance his glory , and i know not how great a favour god intends me , when he bids me to do all things in the name of the lord jesus christ , giving thanks unto god , and the father through him . it is a dignity , which the duller sort of mankind , are not aware of , and were their eyes clearer , they would strive who should exceed the other in magnifying infinite goodness . if i aim at gods glory in all things , i cannot be impatient in adversity ; for as i have reason to believe , that even my crosses will advance gods glory , so i must glorifie god in them by laying my hand upon my mouth , and acknowledging him just in sending the affliction , and magnifying his mercy , in that he did not send a greater . if i must not seek things pleasant and profitable , but only , as they may tend to gods glory ; i dare not grumble under my cross , for i know not but i may glorifie god more by the affliction , than by prosperity . the traveller that enquires for his way , is not concern'd , whether men bid him go this way , or that way , over the plain , or through a wood , but goes as he is directed ; and as long , as god directs me to seek , and advance his glory , it 's no great matter , whether the way that leads to it , be smooth , or uneasie , clean , or dirty , so it doth but lead me to the mark , i am to aim at . the patient desires health , but cares not how he comes by it , whether by bitter potions , or by sweeter cordials ; and i do not really seek gods glory , except i am indifferent whether i advance it by riches , or by poverty , by good report , or by evil report . the way i must leave to god , and whether the sea be rough or smooth , that i must commit to his wise providence , all my care must only be to arrive at the intended harbour . this is it , what christ means , by bidding us take care , that our eye may be single , matth , . . it must aim at one thing only , viz. gods glory , if it looks upon more objects at once , it confounds it self , and the man , that makes use of it . there cannot be a nobler mark , than this , and there is nothing more proper for our great , and lofty souls , than this employment . this is to be with jesus about our fathers business , and to mind the end , for which we came into the world. this is to conform to god , and to be workers together with him in the enlarging of his kingdom . this is it , we pray for in the famous prayer , thy kingdom come , and we then live according to our prayer , when the advancement of that kingdom is not the least part of our endeavours . this is to glory in the lord ; and there can be no greater commendation , then that we seek to bring all back again to the spring , or fountain , from which they had their being . god took more care , and pains , about creating man , than he did about other creatures , and whereas he spoke the universe into being , about man , he consults , and deliberates , how to make him after his own image . and since gods perfection consists in glorifying himself , man can be man no longer , for he can be gods image no longer , if he doth not with all his might promote his creators glory . this is to make religion the darling of our souls , and he answers the great design of his maker , who takes that care that god may be in all his thoughts . he that doth so , shews , that he delights in god , and that god hath engrossed his chiefest joy . then delight in god is come to a just pitch , when the soul is thus greedy to advance gods glory , and then the mind doth truly taste , how sweet , and gracious the lord is , when gods honour becomes an ingredient into all its designs and purposes . take the wings of the morning , o my soul , and flie away , that thou may'st be at rest , and think how thy god hath honour'd thee ; how studious hath god been of thy glory ? how hath he honoured thee by making thee an angelical substance , sublime , and capable of soaring above this trasitory world ? how hath he honoured thee by putting all things under thy feet , and by making thee capable to converse with him , to all eternity ? how hath he honoured thee , in that he would not trust his angels with the charge of making thee , but would frame thee with his own hands , and breath himself the breath of life into thee ? how hath he honoured thee by providing so glorious a palace , as this lower world for thy residence , and by promising thee a nobler building , made without hands eternal in the heavens ? how hath he honoured thee in that he hath charged his angels to guard thee in thy going out , and in thy coming in ? nay how hath he honoured thee , in that he hath not spared his own son , but hath delivered him up to be sacrificed for thy sin , that thou might'st be capable of being exalted from earth to heaven ? how hath he honoured thee by taking notice of thy prayers , and alms , and holy labours , and by rewarding of them with blessings great and wonderful , and such as thou durst not have aspired to , had not his bounty prompted him to such liberality ? hath god so honoured thee , and art not thou obliged to seek his glory ? hath he glorifyed thee , and is he willing to give thee greater glory , and wilt thou think much of glorifying him ? behold thy dignity , behold the honour god hath laid upon thee , and be ashamed of thy great neglect of seeking his glory . get up once more , and purifie thy self . learn to love him dearly . learn to see him in all things , and then thou wilt long for his goodness , seek his praise , breathe nothing but his honour , and be zealous for his glory . xiv . exercise . to stir up , and to exercise our graces , as we have occasion , and to grow stronger in the grace of god , an exercise commanded , tim. . . . pet. . , , , . pet. . . thess. . . thess. . . by this exercise i do not only mean , when we are tempted to any sin , to practice the contrary virtue , a subject , whereof i have already discoursed in the eleventh exercise ; but to become eminent in those virtues , the seeds whereof lie scattered in our souls ; it 's not enough now and then to venture upon a single virtuous act , but the virtue must become habitual to us , natural , and easie , and we must learn to harden it into immobility . my faith must not only engage me to praying , and hearing , but must advance me into a readiness to die with all martyrs for the least article , the church hath taught me upon the authority of gods word ; it must raise my soul to a transcendent love to the law of god , to an insatiable hungring and thirsting after him , to a mighty delight in his presence , to a sacred grief in his absence , and to resolutions to seale the truth of god with my own blood. my hope must not only make me have a good apprehension of gods power and clemency , but must force me to repose all my concerns on his holy providence , make me pray with fervour , and incessantly , and lead me on to trust him in most desperate plunges , make me ashamed , to think , that a patient , should trust his health with a physitian , the covetous his estate with a lawyer , the blind his life with a child , or dog , and that i should not trust my self to the bounty , and conduct of him , that hath done all things well , that defends all creatures even to the snail , and least root of grass , defends serpents , and crows , and showers down blessings on his enemies , and therefore cannot possibly be supposed to forsake those , that hope in him . my patience must not only extend to such wrongs , and injuries , as do not blemish much either my fortune , or reputation , but i must so exercise this noble virtue , that i may learn to bear , and weather far greater blows , even the censures of good men , and the contradictions of such , as are persons of credit , and interest ; this grace must be so cultivated , that i may no longer call afflictions miseries , but donatives of mercy , gifts that come from my deerest friend , god , that means to conduct me to my happiness , i must get up to a higher form in this school , and learn , that i am a christian not to be rich , and pompous , and take my pleasure in the world ( god need not have descended , and shed tears , and blood , and given precepts for this ) but to bear the cross , and to become conformable to the sufferings of jesus . in a word , i must learn to fear nothing so much , as that god will give over afflicting me . my meekness must not only teach me to be gentle to great men , but i must so improve it , that it may appear to all that converse with me ; and i must learn to be meek , even to those , which i have power over , to those which are under my charge , and whom i could by stripes , and threatnings , force into respect , and obedience ; and when justice and conscience oblige me to punish , even in that punishment , my mildness must be seen . i must learn to be a lamb , and to imitate the softness of wool ; for nothing appeases the angry elephant , as the meekness of the former , and nothing resists the fury of cannon-shot , like the softness of the other . i must not give over , till i have brought my self to a temper , whereby my passions may be calm , and quiet , and serene , while those about me , and who chide me and are angry with me , make a fearful noise , and are transported with indignation . my self-resignation , may possibly serve me to leave my self to the will and direction of god in the enjoyment of moderate prosperity ; but here i must not rest , but advance this virtue to a far higher pitch , that come what will , whether weakness , feebleness , or lameness , or agues , or fevers , or consumptions , or falling-sickness , or the stone , or the gout , or poverty , or nakedness , or contempt , or loss of friends , or loss of father , mother , children , sisters , brothers , relations , benefactors , money , lands , houses , &c. i may conform entirely to the will of god. my obedience may lead me to do several things , god hath commanded , but i must drive it farther , and learn to obey god readily , humbly , chearfully , universally , indefatigably , learn to obey him in things that cross my inclination , my temper , my sensual appetite , that are against my profit , my temporal interest , my honour , and my natural desires , without disputing , evading , or perverting his commands , and though i apprehend not the reason of his commands . my modesty may oblige me to bashfulness in asking , but i must exercise it into greater perfection , till i hate detraction , shun contention , avoid boasting , keep secrets committed to my breast , fly idleness , watch against imprudence , strive against irreverence , and leave all affectedness . my temperance may make me cautious , and afraid of eating , or drinking more than nature requires ; but this is not the only effect it must work in me , but it must teach , and oblige me to go on and avoid curiosity in diet , cloaths , and furniture , and bring me to self-denial in sleep , recreations , words , gestures , to ruling of my affections , and to purifying of my thoughts , and imaginations . my moderation is not come yet to its full growth , while i do no more , but fear overvaluing sublunary comforts beyond their intrinsick worth , and the end , for which god doth allow them ; but i must make the virtue larger , it must grow in me like the lillies , and spread its branches , as the cedars of lebanon . i must learn to keep my delight , and mirth in outward enjoyments , within bounds . i must learn to moderate my grief , when they are taken away ; in a word , weep , as if i wept not , rejoice , as though i rejoiced not , and buy , as though i possessed not , and use the world , as if i used it not . i must learn to be moderate in my contests with my neighbour , moderate in my censures , moderate in my passions , moderate in my principles , moderate in my judgment , moderate in disputes about religion . my love to god is but weak , if i only stand up to vindicate his word , and holy oracles , assert their divinity , and their truth , but i must blow the fire into flames , learn to embrace mean and painful things for god , to bear incommodities in duties with patience , to be undiscouraged in succesless labours , root out vice , and plant virtue in all that depend upon me . my love must be so exercised , till god becomes the life of my soul , the light of mine eyes , and till i can say , lord , here i am , send me , give me grace to do , what thou dost command , and command , what thou wilt . i am my beloveds , and my beloved is mine ; let him kiss me with the kisses of his lips , for his love is better than wine . o , my love , my life , my desire , my delight , my riches , my treasure , my all , my happiness , my hope , my comfort , my beginning , my end , too late have i known thee , too late have i loved thee , o that i had loved thee sooner ! my charity to my neighbour , is but in its infancy , while i am only civil and respectful to him without prejudicing my self , but it must be exercised , and it will grow large and lovely , extend to his soul , as well as to his body , teach me to be tender of his credit , compassionate to his calamities , helpful in his distress , to rejoice at his prosperity , to admonish him to holiness , to encourage him to good works , and to forgive him , even as i hope to be forgiven in the day of our lord jesus . my repentance must not only fill me with melancholy thoughts , about another life ; nor teach me only to suppress the sins , i have been guilty of ; but i must learn to strike at the root of sin ; it must elevate my soul , and make it fruitful in all good works , and i must learn to hate sin , as much as i loved it before , and to answer my degrees of sin with my degrees of contrition , and my measure of vanity , with my measure of sanctification and righteousness . my redeeming the time must not only make me spend some hours in private devotion , but i must learn to improve opportunities , whereby my better part may be exalted , not to allow my self in idleness , to do that , which is worth spending my time in , not to spend it in sin or satisfactions of the flesh , to part with vain thoughts and projects , to rise early , if my strength will permit , to be industrious in my calling , to season my natural , and civil acts , and the works of my profession with holy contemplations , to remember , what will stand me in most stead after death , and so to number my days , that i may apply my heart unto wisdom , even unto that wisdom , which consists in knowing , and doing the will of god , in procuring peace , and pardon , in mortification of our lusts , and in conformity to christ's example . then i exercise all these graces , when i work them into greater solidity , of seeble make them lusty , and vigorous , and of fickle , and uncertain , make them fixed , constant , and immoveable , till i come to abound in the work of the lord jesus , and into this strength and glory they may be wrought by the assistance of gods free and generous spirit , who is nigh unto them that call upon him , unto all such , as call upon him in truth . i dislike not the practice of some christians , that do exercise some particular grace , more than the rest , and render themselves eminent in it , and make it their chief business to be ready , prompt , and accurate in it , as gregory the great , whose excellency lay in entertaining strangers ; as the pious lucius of france , who took great delight in visiting hospitals , and serving the sick with his own hands ; as tobit , whose talent lay chiefly in burying the dead out of charity ; or as that lady , cassian speaks of , who took into her house a wayward , troublesome , peevish , cholerick , poor widow , that she might become eminent in patience . such exercises i confess are great and noble , and befit the holiness of a christian ; but yet one particular grace must not be exercised to the decay of the rest , or with secret hopes , that god , who sees us laborious in one virtue , will dispense with our neglect of others . i am sensible it is with grace as it is with nature , and some graces as some actions are more suitable to our inclinations , than others , not but that we are obliged to love , and embrace all , but some our affections are more violently carried out after , than others , as a father , though he is kind to all his children , yet by some secret instinct , or propensity hath a more tender affection to one , than to another , and without all peradventure it is a very laudable and commendable thing , to be industrious in any gracious work , and relious action , but however our inclinations may chiefly run after one particular grace , the rest also must be duly exercised , and fortified into habit , and a second nature , else we have reason to suspect , that that seemingly holy fruit , is not a plant of our heavenly fathers planting , who disperses influences , and assistances sufficient for the growth of every grace , and improvement of every virtue in the soul , and consequently justly expects , that his vineyard should bring forth sweet grapes , not some sower , and some sweet , but all sweet , and all pleasing to a spiritual palate , and appetite . of the necessity of this exercise none can doubt , that doth but take pains to read over the several parables of the gospel , wherein grace is compared to seed , and sure no gardiner , or husbandman ever threw seed into the ground , but took care , that it might grow , and advance into a blade , next into an eare , and in the end into ripe corn : all the exhortations , all the admonitions , all the counsels , in scripture , to stedfastness , and abounding , and increasing , and going on to perfection , do with one mouth , and with one voice , proclaim the necessity of this exercise . and , o christians ! if you would know , what it is to recover the great loss you had in adam , this exercise will be your schoolmaster , this will , in some measure , bring you up to that innocence , and perfection he enjoy'd in paradise ; this will re-entitle you to that image of god , in which he was at first created ; this will make the divine characters which sin hath blotted , legible again ; this will make the divine nature flourish in you again ; make your faces shine like that of moses , when he descended from the mount : this will set a beauty on your souls , fit for god to be enamor'd withall ; by this you will be able to guess at the glory of the first creation , and what wonderful creatures your first father and mother were , before the fatal tree became a snare to their appetite : this will make you fit company for your head christ jesus , who therefore gave some apostles , and some prophets , and some evangelists , and some pastors , and teachers , even for the perfecting of the saints , for the edifying of the body of christ , till we all come in the unity of the faith , and of the knowledge of the son of god , unto a perfect man , unto the measure of the stature of the fullness of christ ; for indeed , this is growing up unto him in all things , from whom the whole body joyn'd together , and compacted by that , which every joynt supplies , according to the effectual working in the measure of every part , makes increase in the body , unto the edifying it self in love , ephes. . , , , . xv. exercise . every night before we go to bed , to call our selves to an account for the actions of the day , and examine our hearts , and lives , how we have discharged our duty towards god , and toward man ; an exercise commanded psal. . . cor. . . jerem. . . this exercise is the life of all the rest ; and the great reason , why men make no greater progress in goodness , is because , they do not study and search their own lives , and actions . how should we know , what good we ought to do , except we examine , what evil we commit . the merchant at night casts up the gains of the day , and if he finds , he hath lost more , then he hath gained , seeks to recover it with the first opportunity . it 's a wonderful thing , we should examine our servants about trifles , and inconsiderable matters , and leave our selves , about whom heaven and earth are concerned , unexamined . a man tryes the oxen he hath bought , whether they be strong to labour , or no , and his horses , whether they will do him service or no , and sees , whether he hath all his sheep , and whether none of his cattle be lost ; and shall we be such enemies to our own souls , as not to see , what condition they are in ? no man can be a good man , that neglects his exercise , for every good man must be cautious of offending god ; but how can any man be cautious of offending him , that doth not search and see , what it is , that doth offend him , and whether his own actions be not the things , that do displease him . nothing will make a man more cautious , then this frequent calling himself to an account ; and since every rational person , that chuses the end , must necessarily chuse the means also , that lead to that end , it will unavoidably follow , that he that is a good man , and cautious of offending god , cannot but resolve upon this self-examination , the great means to arrive to that cautiousness . this was david's practice , and long before him , isaac , who went every night into the field to meditate , as we read , gen. . . no doubt , in that meditation , reflected on the actions of the day , that he might praise god for the particular assistances , and influences , he had felt , and for the future watch against the errors , and defects , he had been guilty of that day . men , to whom the word of god never came , have seen the necessity of this exercise , and thought , they could not be men without it ; and , o my friends ! can we be christians without it ? it was one of the canons of the pythagorean discipline , to call to mind what they had been doing in the day , and sometimes they reflected on what they had done two or three dayes before . this was the doctrine , and practice of cleobulus , and of the indian gymnosophists , who strictly enquired , what good they had done in the day time ; and , how like a christian doth the noble seneca speak , when he tells his friend novatus , the heart must every day be call'd to an account . so did the brave sextius , before he composed himself to sleep , when day-light was shut in , he ask'd his heart , what disease , what distemper of nature hast thou cured ? what sin hast thou withstood ? wherein art thou better ? wrath and anger will decay , and cool , if thus it be call'd to the barr every day ; what can be more pleasant , then thus to explore the day ? how soft must that rest be , that succeeds this examination ! how sweet , how free , how easie must it be , when the soul is either commended , or admonish'd , and a man is his own judge , and turnes critick upon his own life ? this power i use , and every day i have pleadings in my soul , when the candles are taken away , and my wife , knowing my custome , hath left me to my self . i dive into the whole day , and measure my words and actions over again ; i hide nothing from my self , i pass by nothing that i have said or done , for why should i be afraid of mine own errors , when i can say to my heart , take heed , do so no more , i forgive thee at this time . thus spake the best tutor of the worst of princes ; and though a heathen , yet i do not see , how a christian could have deliver'd himself better . it hath been the serious study of holy men what rules they might prescribe to young beginners in religion to subdue their sins : some , as st. anthony , have advised , to write down the sins of the day past every night , and so to look them over . others ( as zenon ) have directed men to take a coal of fire now and then , and hold it to their fingers , till they feel the pain , and from thence to conclude , what the tortures of hell will be . the jews talke like mad-men , when they prate of their phylacteries , as amulets against sin , and preservatives of vertue . nothing certainly will do it better , then this dayly self-examination , for this will bring me to a right knowledge of my sins , set them in order before me , and charge me home , as nathan did the straying david , thou art the man. this word was rash , that thought evil , this action was contrary to the will of god , that was inconvenient , this savoured of baseness of spirit , and that of pride ; this expression was malicious , and that gesture proceeded from ill will , and envy , &c. not a few men are lost , because they will not know , that many of their actions , or words , are sinful , such especially , as fit them for converse with vain people , and render them acceptable to careless , sensual company ; they are content with a general confession of their sins , and flatter themselves , that they have done well enough , when they have confessed that they are miserable sinners . in their devotions they love to dwell on generals , and shun coming to particular offences , as a malefactor doth self-accusation . communing with their own hearts , would unveile to them the particular errors of their lives , and would bring them to such a knowledg of themselves , as would at once instruct , and terrifie them ; and were they once acquainted with their particular miscarriages , they durst not sin against knowledg , at lest very few would dare to be so bold . and , as this daily examination would discover to us our particular offences , so at the same time it would shew us the multiplicity of those particulars , and the multiplicity would fright us from the commission , and oblige us to take another course . the multiplicity of our sins would appear so unworthy , so monstrous , so full of ingratitude , that we should be ashamed to own our dependance upon the allmighty , and to heap injury upon injury , and offence upon offence : this would make the body of sin look much bigger , then ordinarily it doth , and the vastness of the heap would be a discouragement from sin , as a load , which the porter cannot lift , frights him from the attempt of carrying it . this communing with our own hearts would awaken our consciences , and they being once awake , would teaze , and haunt , and follow us , and not leave us till we resolve to part with the dearest sins , we have ; there is a mighty difference between a conscience , that is a sleep , or oppressed with cares , and pleasures of the world , and a conscience , that 's broad awake . the conscience that 's husht into a slumber , le ts the sinner do any thing , he hath a mind to , so much at least , as is consistent with his honour and reputation of the world , it will let him lye , swear , forswear , deceive , dissemble , be angry , &c. without contradicting him ; it will let him go to bed quietly , eat and drink , and go into company without molestation , and though he fancies all the while , that his conscience is at peace with him , yet most certainly , it 's nothing but stupidity , and carnal security , which will end at last in fearful thundring , and lightning ; but a conscience , that 's awake , will disturb a man in every place , he comes at ; check him , if he doth but look awry , represent to him the mercies , and terrors of the lord , bid him remember , he hath a soul to be saved , assure him , that as light as such a sin may seem in other mens apprehensions , it cannot but grieve a holy god , fright him with flashes of hell-fire , shew him tophet afar off , expostulate with him , how he can so much forget himself , as to displease the most lovely , and most amiable being . this conscience will do , when it hath shook off the chains of slumber , and if this be its nature , and self-examination rouzes it , it must needs follow , that this communing with our own heart must be the best preservative against the infection of any sin whatsoever . the use of this exercise appears to me so necessary , that i cannot forbear enlarging upon 't , and giving you what directions i can , for the faithful performance of it , and they are these following : . let it not be done slightly , or superficially , as careless servants sweep a room , leaving half of the rubbish behind them . some christians there are , who being loath to be miserable hereafter , and sensible , that christ must be obey'd in every thing , will force themselves to do any thing , they hear , is their duty ; but they do not properly perform the duty , but only something like it , that their hearts may not smite them for the total omission . they do it so slovenly , and so overly , that they had as good have left it undone . the shadow of a duty is one thing , and the substantial part of it is another , and he that is expert in drawing the former , is not therefore not necessarily skill'd in the latter . he that calls himself to an account for the sins , he hath committed , and not for the neglects he hath been guilty of , doth the work by halves ; or he that spends only a few transient thoughts upon his actions , and presently interrupts the task again with some impertinent business ; or takes a careless survey of his behaviour and deportment , and mingles thoughts of the world , or of sensual pleasure , with those contemplations of himself , shews he hath no stomack , no desire , no appetite to this spiritual food , that the world doth yet engross his desires , and affections , and that he thinks heaven scarce worth taby violence . . when you go about it , go about it willingly , and chearfully , not like men , that seem angry with god , for laying such a yoak upon the neck of his disciples . i do not deny , but that the divel and our own lusts will make objections against it , plead , that it is not necessary , or that hereby our worldly profit will be much obstructed , and that we do not read of many saints , that have used it , and that it is a thing not common , and that we must mind the works of our calling , and that sleep will oppress us , if we go about this work at night , &c. the devil did never yet let any man go quietly to heaven ; and therefore such impediments he 'll certainly throw in any mans way , that hath serious resolutions not to neglect it ; but these objections must be couragiously answered , vigorously resisted , and manfully opposed , for the strong man will not leave the house , except you throw him out by force . he that is afraid of discomposing his soft lusts , and passions , to be sure can do no good here ; and whatever unwillingness may creep , or steal upon us in this exercise , our business must be to strive , and pray , and labour hard against it , and to resolve to cross it , whatever it cost us ; suggestions , that would make us unwilling to venture , must not be dandled , courted , or flatter'd . no , but must be beaten off with a strong hand , and we must not give over till the exercise becomes delightful to us ; for as it is in the works of charity , so in this , god ever loves a chearful giver . to go about this work as the oxe goes to the shambles , to be forced , and dragg'd to it , as an untowardly school-boy to his book , to scratch our heads , when we are to apply our selves to it , and to be drawn to it by fears of hell , and terrors within , is with the jews , mal. . . to cover the altar of the lord with tears and weeping , and crying out , insomuch , that he regards not our offering any more , or receives it with a good will at our hands . . let it be done with an intent to be better . whatever we do in religion , this must be our end . he that examines himself at night in course , or makes a formality of it , and hath no real intent to leave , and watch against the sins and neglects , which upon examination he finds in himself , or to become more serious , beats the air , and what is worse , mocks the almighty , and takes his covenant in his mouth , while he hates to be reformed , as it is said , ps. . , . one would think , no man should undertake this task , but with an intent to become more cautious of sinning , and more watchful against temptations ; yet such is the deceitfulness of our hearts , that we are apt to fancy , god likes the duty , and regards not the effect , as the harlot , prov. . . this day have i paid my vows , therefore came i forth to meet thee . she made her vows , and prayers , not the means , but the end ; means they are indeed , whereby god would makes us holier ; but he that rests in the means , and goes no further , is like unto a man , that works in a garden , or vineyard , and rids no ground ; labour is the means whereby the garden is to be manured , and cultivated , that it may bring forth flowers , herbs , and plants , and all manner of pleasant fruits ; he that doth not make this fruitfulness the end of his labour , takes pains , but does do nothing . . let it be done with some aggravation of the defects , and errors of your lives ; which you detect by examination . the bare discovery of our neglects , or defects , will signifie little , except they be represented to our minds in such black characters , as shall work us into detestation . being drawn at large , and the offences heightned from circumstances , and the defects considered , together with the light , and knowledge we have , with the encouragements , motives , arguments , god is pleased to give us , with the various opportunities we enjoy , with the parts , gifts , abilities , the almighty hath bestowed upon us ; they will look more big and dreadful , and consequently the sight will make deeper impressions upon us , and engage us to greater care and circumspection . on the other side , where the influences , assistances , helps , and strength , and power , against any sin , or temptation , or any other mercy we have received in the day time , be heightned and made more lively , by considering our vileness , unworthiness , wretchedness , and how undeserved these blessings are , how they savour of bowels of compassion of gods paternal care , and discover gods unspeakable love to his poor creatures , and his immense liberality to wretches , that have deserved his anger and fury , and indignation ; the heart will be more taken with them , and engaged to a more servent love to god , and to greater alacrity to run in the way of his commandments . . those that have families , let them by all means exhort their children , and servants to this exercise . those i mean which are capable of it . and they are capable of it sooner , than we aware , especially if we do entice them to it by rewards , and promises , till custom hath made it pleasant , and then they will desire our approbation more , than our recompence . this is certainly part of that walking within our houses with a perfect heart , which david makes the necessary qualification of a good housekeeper , ps. . . goodness is ever communicative , and no man loves god truly , that doth not desire others should love him , as well as himself . it is the nature of true devotion , to be active , and zealous to make proselytes , and indeed where the heart is enamour'd with gods beauty , and excellency , it is impatient , till it brings others into a relish , and liking of it . if this communing with our own hearts be profitable to our own souls , why should it not be so to the souls of persons committed to our trust ? if we think it necessary to our salvation , shall we think , those under our charge may find out another way to heaven ? if we look upon it , as a sure preservative , to guard us against sin , shall we leave those , whose souls , as well as bodies , we are to provide for , to secure themselves against sin , as well as they can ? these are absurdities , which a christian must not be guilty of , except such christians as the angel of the church of sardis was , who had a name , that he lived but was dead , rev. . . . take such a method in this daily self-examination , as is most easie and natural . either proceed directly to contemplation of your outward , and inward man , or lay the decalogue before you , or make christ's sermon upon the mount the rule of this exploration . i will touch upon each of these methods , and leave it to your discretion , to take , which you please . indeed we should not need to descend to such particulars , had we to deal with men that were in love with religion , and would apply general things to themselves , think themselves concern'd in every lesson , that 's deliver'd in publick ; and when they hear sinners reprov'd and condemn'd , cry with the disciples of our lord , master , is it i ? but our business for the most part being with men , who like wanton children will scarce eat the meat , that 's cut for them , and are so choak'd with the cares and riches , and enjoyments of this world , that the loudest thunders of god make no impression on them , and fancy , because they are not particularly named in the bible , that therefore the commands there given , do not belong to them , we are forced to make the way , they are to walk in , as easie as we can ; remove the stones out of it , and tell them every step of the way , in hopes , that all these pains may work upon their good nature , and oblige them to break loose from the kingdom of sin and darkness and therefore , . if the actions and motions of our outward , and inward man be made the rule of this daily self-examination , the particular questions , that must be proposed to our hearts , at night , must be such as these : to begin with the senses ; as for the ear ; have not i this day heard some ill , immodest , unsavoury expressions used by others , and hath it been a grief to me , hath it been a trouble to my soul , to think that my god was abused and dishonoured by it ? have not my ears been open to corrupt , and vain communications ? have not i been tickled with some obscene , or filthy story , i have heard ? have i heard my neighbour reviled , or ill spoken of , and have i done the duty of a friend , and justified his innocent behaviour ? have i heard this day of any undecent deportment of any of my family , and have i reproved them for it , or admonished them to amendment of life ? have not i been pleased with the commendations i have heard men pass upon me , and hath not their applause tempted me to vain-glory ? have i heard of losses i have had , with patience ? have i heard a man speak disgracefully of me without being enraged at the calumny ? have i heard men entice me to sin , and have i abhorred the invitation ? have i heard men , swear and curse , and have i been concern'd at the greatness of their sin ? on the lords day especially ; have i heard the word this day with seriousness ? did i come to hear with resolutions to practice , what i heard ? was my heart affected with the happy message of grace and pardon ? was not i more taken with the ministers delivery , than the great things he spoke of ? was it custom that obliged me to go and hear , or was it a fervent desire to be edified , and built up in my most holy faith ? do i feel in my self any purposes at this present to do as i have been advised to day ? did i prepare my self for hearing the word by suitable thoughts , and contemplations of that awful majesty , before whom i was to appear ? did i feel any heat in my hearing which was ready to consume the straw , and stubble of my carnal affections ? did i find any sweetness in the word of god , i heard to day ? was my heart ravisht when i heard the joyful news of christs redemption to day ? was my soul affected with the love of god , when i heard it described to day at the receiving of the holy sacrament ? have i done my duty at home ? have i made my servants and children hear , what the lord their god requires at their hands ? as for the eye ; have i this day lifted up mine eyes to heaven , and taken notice of gods providences ? have not i fed mine eyes with some unlawful spectacle ? have not i seen men sin , and laught at it ? have not i beheld immodest actions , and been delighted with them ? hath not the sight of such a vanity , transported me into admiration of it ? have i read a portion of the holy scriptures to day , and remembred to apply the things , i read of , to mine own conscience ? have i been enflamed with the goodness of the men i have read of ? have the duties and precepts i have read caused in me a willingness to perform them ? have i beheld the finger of god in the blessings , i have received to day ? have i taken notice of gods goodness to me , and mine , and stood amazed at it ? have i look'd upon the works of god to day , upon trees , and herbs , and flowers , and admired the wisdom , glory , and bounty of god ? as for the tongue , and lips ; have i wilfully spoke evil of no man to day ? have not i rendred railing for railing , and threatning for threatning ? have i been careful to drop something of god in the company , i have been in ? did not i eat and drink to day , more to please my appetite , then to repair the decay'd strength of my nature , that i might be more serviceable to god , and my neighbour ? did i take occasion to speak of something , that 's good at my table ? and when i craved a blessing , was not my mind more intent upon the meat before me than on the great god above me ? have not i been intemperate to day ? did not i eat , and drink more than nature required ? have i pray'd with my family to day , and did that prayer proceed from an humble sense of our spiritual wants , and necessities ? have not i said something , whereby my neighbour might suffer in his credit , and reputation ? have i dropt never a lye in my shop , or trade , or in company , either in jest , or for some advantage , or to please men ? have not i rashly made , or falsly broke a promise ? have i in my addresses , and answers , shew'd all meekness unto all men ? have not i talk'd surly , or proudly to a man because he was poor ? have not i disdain'd to speak to him , because he went in rags ? have i avoided foolish talk , and when i have been tempted to break a jest , which was either smutty , or might be some way prejudicial to my neighbour , have i suppressed it , and been more ambitious of being grave , and modest , than of the reputation of being witty ? as for the hands and feet , whereby the scripture usually expresses mans actions ; have i been diligent in the duties of my calling to day ? have i defrauded no man , deceived no man ? have i dealt uprightly and honestly with all men ? have i shunn'd that company , which i was afraid would draw me into sin ? have not i complyed with some sinful action of the company , i have been in ? have i some way or other shewn my abhorreney and detestation of their sins ? have i really endeavour'd more to please god than men ? what good have i done to day ? have not i taken more pains , and care to dress my body , than i have done to beautifie my soul ? have not i been more curious about my cloaths , than about my graces ? have not i been more careful to make my face pleasing to spectators , than i have been to approve my self to god ? have not i lost somewhat of the life of religion , by going into such society ? have not i spent my time in idleness ? have i taken care to spend it for eternity ? as for the mind ; have i endeavour'd to disposses my mind of evil thoughts to day ? have i called in pious and spiritual reflections ? have i resisted wandring thoughts in prayer ? have not i suffered worldy thoughts to eat out the virtue of my prayers ? have i in my supplications represented to my mind , gods greatness , goodness , majesty , and holiness ? and was i sensible of my spiritual wants , and necessities all the time ? have i been much in holy ejaculations to day ? was god first and last in my thoughts , when i waked this morning , and went to rest last night ? as for the conscience ; have i made conscience of the least sins to day ? have i conscientiously discharged the duties of my several relations ? have i done , as a person , in such a relation would , and should have done ? have i made conscience of doing a thing , which i have either known , or feared to be a sin ? have not i made light of sin ? have not i laught at those sins , i should have mourned at ? have i been concern'd at other mens sins , as well as at mine own ? as for the passions and affections ; have not i given way to the workings of pride , and anger to day ? have not i been angry with my neighbor without a cause ? have not i in a passion given men ill language ? have not i said that in my wrath , which now i wish i had not ? have not i been fiery and hot upon very slight and trivial occasions ? have not i mistrusted gods providence ? have not i been more careful about making provision for the flesh , than about enriching of my soul ? have not i found greater joy in temporal , than in spiritual blessings ? hath not such a vanity , such a present , such a gift affected , and ravished me more , than the news of gods grace , and pardon , and the influences of the holy ghost ? have i watcht against wrath and envy , and malice , and immoderate grief , and carnal mirth ? have i got ground of such a corruption ? have i been better to day , than yesterday ? have i serv'd god without distraction , more to day , than i have done formerly ? such questions as these you may put to your hearts , if you mean to take your outward and inward man into consideration . but then , . if you had rather make the ten commandments your rule , the account may be taken in this manner . as to the first commandment ; have not i this day confided in the creature more , than in the creator ? have not i been wilfully ignorant of some truth , that hath been brought to my ears ? have not i despised god , by rejecting some motions of his holy spirit ? have not i lived to day like a man , that doth not believe the promises , and threatnings of god ? have not i doubted of some truth revealed in the word of god , or lived as if i had doubted of his providence ? hath my faith been lively this day ? did not i sink into carnal security ? have i exercised my hope in god ? have i expressed my love to god to day ? have not i loved some outward thing more than god ? hath not my love to god been in words only ? hath it discover'd it self in actions ? have i desired to be at peace with god , and to be united unto him more ? have i done nothing , that hath savour'd of hatred or contempt of god ? as to the second commandment ; have i feared god to day , and have i feared him more , than all the men , i have had to do with ? have i been very cautions of offending him ? have i abhorred the motion , when i have been tempted to any evil ? have i obeyed god in sincerity ? hath there been any known sin , that i have not shunn'd , or hath there been any known duty , which i was not more forward to perform , than to omit ? have not i exalted my self , or thought my self better than my neighbours ? have i given god all the glory , and have i spoke very modestly of my self ? have not i been peevish and impatient , under such a providence , that hath crossed my designs ? have not i indulged my self in hypocrisie ? have i been more desirous to be , than to seem good ? have i given god that worship to day , which is due to him ? have i prayed to him in truth , and praised him with joyful lips ? as to the third commandment ; have not i this day neglected an opportunity of giving good counsel , and advice to men , related to me ? have not i shunn'd discourses of god , and holiness ? have i admired , and adored gods holy attributes ? have not i broke forth into rash oaths ? have not i been ashamed of standing up for the glory of gods name ? have i trembled to see god abused ? have i shew'd courage and resolution when i have seen , or heard my god dishonour'd ? have not i scandalized some persons by my actions ? have not i abused my christian liberty ? have i magnified gods mercies , and dared to own god in the blessings i have received ? have not i extenuated , or denied gods mercies ? have not i neglected the gifts of god , that are in me ? have not i by my lukewarmness betray'd christ's cause ? have not i neglected my duty of prayer upon the account of some wordly interest ? have not i begg'd of god things , contrary to the will of god ? as to the fourth commandment ; which doth in a special manner , respect the lords day : have i gone this day with joy into the house of god ? have i heard the word , and treasured it up in my heart ? have not i aimed more at the information of my judgment , than at warming my affections ? was it curiosity , or piety , that led me to the temple ? have i gathered my thoughts together in the publick prayers of the church , and hath my heart and desires gone along with the supplications , the minister of god put up to heaven ? have not i thought of my trade , and farms , and oxen , while i have been repeating the words after gods minister ? have i meditated , and bid my thoughts fly up to heaven to take a view of my eternal rest ? have i read in private ? have i called my family together , read to them , instructed them , made them give me an account of what they remember ? have not i preferred my worldly profit to day before my duty ? have not i stayed away from the publick worship of god for wordly gain ? when i received the holy sacrament to day , were my thoughts fixed on the cross of christ ? was my soul affected with the mystery of gods love ? did my sins grieve me , when i beheld christ crucified ? did the sight of christs crucifixion fill me with indignation against my sins ? did it fill me with serious deliberate resolutions to watch against them ? did it fill me with praises and adorations of the stupendious humiliation of the son of god ? did it make me resolve to imitate him in his holiness ? have i according to the apostles command , laid in store , as god hath prospered me the foregoing week ? have i laid aside somewhat of my gain for pious uses , to give to them , that need ? do i respect gods ministers ? do i love them ? do i communicate to them , that teach in all good things ? do i forbear with their infirmities ? do i obey them in things that tend to my salvation ? do i give them that , which is due to them ? am i kind as well as just to them , especially to those , who faithfully labour in gods vinyard ? as to the fifth commandment ; have i acted this day as a father , as a mother , as a master , as a mistress , as a magistrate , as a tutor , as a son , as a daughter , as a servant , as a subject , as a pupil , as an old man , as a young man , as a husband , as a wife , as a minister , as a hearer , as a maid , as a widdow , as a rich man , as a poor man , ought to act , and as they are commanded by the holy ghost to act in their several stations ? have i been thankful for kindnesses shew'd me ? have i kept my due distance to my superiours ? have i been officious to my equals , kind to my inferiours ? have i studied gravity in words , actions , gestures , and postures , and behaviour ? have not i spoke evil of dignities ? have not i been a respector of persons ? have not i connived at sins in my children , or friends , which i have reprov'd in a servant , or one in a low condition ? have not i been negligent in providing for my family ? have not i spent that time in idleness which should have been spent , in working in my calling ? as for the sixth commandment ; have i been just in all my dealings this day ? have i hurt no body in word , or deed ? have i moderated mine anger ? have i been easily reconciled to persons , that did offend me ? have not i studied revenge ? have i look'd up to heaven , when i have been reproach'd , and minded the supreme cause , that suffered this reproach to fall on me for my sins , more than the instrument , or person that abused me ? have i been willing to decede from mine own right , for peace , and quietness sake ? have not i been cruel , harsh , morose , ill-natur'd to men ? have not i begun a quarrel , or encouraged it , when it was begun ? have i been sorry and troubled for any injury , that hath been offer'd to my neighbour ? have i been compassionate , tender-hearted ? have i discharged the duty of a friend to those , whom i have made believe , that i was their friend ? have not i pretended friendship , when i had no love for them ? have not i dissembled with men , flatter'd them , given them fair words , when in my heart i hated , or despised , or undervalued them ? as for the seventh commandment ; have i maintained chastity this day ? have i watched over my thoughts , inclinations , and desires ? have i abhorr'd all obscene , filthy , and impure communications , and actions ? have i been very moderate in my eating , drinking , recreation , cloathing , and desires after these outward comforts ? have i dash'd all evil concupiscence in my soul in its birth , and when first i felt it stirring ? have i been troubled , when i have heard of the adulteries , fornications , and lasciviousness of other men ? if i met with any immodest , or undecent sight , did i turn away mine eyes , and impregnate my mind with arguments , and reasons against any sinful complacency ? as for the eighth commandment ; have i come justly by those things , i have gain'd this day ? do i possess nothing , that hath been got by deceit , or oppression ? have i been faithful to my trust ? have not i suffer'd my neighbour to be wronged , when i might have prevented it ? have not i been guilty of covetousness ? or have not i been guilty of another extreme , which is prodigality ? have not i thought much of giving something to the poor , while i have spared no cost to adorn my back , and feed my belly , considering the plenty god hath given me ? have i been hospitable and glad to feed some stranger or poor house-keeper at my table ? have i not spent money upon my sin , and pride , or wantonness ? have not i consented to another mans injustice ? if i have wronged , or deceived my neighbour , am i willing and ready to make restitution ? as for the ninth commandment ; have i spoke nothing but truth to day ? have i kept my word to day ? have i perform'd what i promis'd either to god or man ? have not i by equivocations , palliations of sins , and mental reservations sought to put a cheat upon my neighbour ? have not i been voluntarily ignorant of such deceptions ? have not i reported things for certain , which at the best have been but doubtful ? have not i been peremptory in accusing my neighbour of an error , when nothing but a conjecture , or surmise rais'd the accusation ? have i been candid , and open-hearted in my dealings ? have not i betray'd the secret of my friend ? have not i been wavering in asserting the truth ? have not i been very forward to censure others ? have i been silent , when i have had no certain knowledge of things , and have i been willing to be better inform'd by others ? have i patiently heard , what men could say for themselves ? and have not i given judgment before i have heard the cause ? as for the tenth commandment ? have i been contented this day with that condition god hath allotted me in this world ? have not i grumbled , and repined , that god hath not provided so well for me , as he hath done for others ? have not i been wishing , that i were in such a rich mans case , or that i had such a estate , as my neighbour hath ; or that i had such a house , such means , such accommodations , as he is master of ; that i had as little to do , and had as plentiful a table , and as prosperous a life , as he is blessed withal ? have my desires kept within their bounds , and have not i been ready to determine , what state , and condition , is fittest for me ? and have not i thought my self wiser than god , in fancying i might have done better in another state of life , than that he thought fit to place me in ? . in the same manner christ's sermon upon the mount may be laid before us , and our hearts called to an account by such queries as these ; have i this day exercised any poverty of spirit ? have i entertained low and humble conceits of my self ? hath my heart been very indifferent as to these outward conveniences , and unconcern'd whether i have much of this worlds goods or no ? have my sins been a grief or trouble to my soul ? have they made me take on and mourn , because i have offended , a tender father , a gracious god , a merciful redeemer ? have i studied meekness , and gentleness in my answers , and actions ? have i felt a mighty hunger , and thirst after righteousness in my soul ? have i had an opportunity to shew myself merciful ; and have i embraced the opportunity ? have i look'd to my inward man , and indeavour'd to purifie my thoughts , desires , and inclinations ? hath my heart gone along with my prayer ? have i studied sincerity in devotion , sincerity in my dealings , and sincerity in all my speeches ? have i carried my self peaceably ? have i given no just occasion to my neighbour to quarrel with me ? have i , to the best of my skill , and power , promoted peace among dissenting brethren , if i have met with any such ? have i exhorted them to love , to kindness , to mutual forbearing one another ? if i have heard any person speak evil of me , because of my conscientiousness , have i rejoiced at it ? have i by my good example , endeavoured to keep my neighbours from sinning ? have i been ready to give good counsel to people , if they have desired it , and god put an opportunity into my hand ? have i made the lesser commandments my rule , as well , as the greater ? have i been afraid of calling my neighbour fool ? have i been cautious of giving men any nick-names ? have i been easily reconciled , if men have been sorry for their fault ? have not i cherish'd any unlawful lust or desire after man , or woman ? have i shunn'd the occasions of such sins , as i am very prone too ? have i contented my self in my common discourses with bare assertions , without vehement asseverations ? have i cross'd flesh , and blood , when i have found an unwillingness upon my spirit to do a duty , and done more , than god's spirit did at first prompt me to ? and if any of my neighbours hath desired me to do him a kindness , and i have been loath to do it , have i to cross that unwillingness , done him a double kindness ? how have i behaved my self to them , whom i have lookt upon as mine enemies ? have i pray'd for them ? have i forbore to speak ill of them ? have not i remembred the injury , and withdrawn my self from doing that good to them , which i might have done , and they desired me to do . ? have i done more than others ? god hath blessed me with greater mercies , than he hath done some of my neighbours , have i endeavour'd to go beyond them in goodness , as i do excel them in outward advantages ? have i given some alms to day ? and have not i boasted of my charity to others ? have i been contented with gods knowing of it ? have not i been desirous others should know , what i do as to that point ? have i pray'd , and when my door was lockt , and any person knockt , while i was at prayer , have not i broke off my prayer , and open'd the door , and been more concern'd for men , and the world , than gods glory ? when i have fasted at any time , hath not my fast , been a mock-fast , and have not i upon the credit of such a fast , allowed my self greater liberty in sinning , and minding vanity ? have i acted like a person , that believes i am of greater worth , than many sparrows , and if god provide for them , that he will provide much more for me ? have i entirely relied upon god in the use of lawful means ? have not i tormented my self with cares , and carkings , about a livelihood ? have i taken notice how god takes care of beasts , and fowls of the air ; and from thence taken occasion to strengthen my faith ? have i made it my first and chiefest business to secure gods kingdom , and its righteousness ? have not i rashly judged , and condemn'd my neighbour to day ? have not i spent my time in tittle-tattle , and of what this , and of what the other man or woman doth ? have i minded mine own errors more than my neighbours ? have i been more sollicitous to reform my self than others ? have i ask'd , and begg'd , of god spiritual blessings with greater earnestness , and importunity , than temporal ? have i done by my neighbour , as i would be done by ? have i walk'd very strictly , and circumspectly ? have i been very conscientious in my ways , and been afraid of the very appearance of evil ? have i given demonstration of the sincerity of my faith by my works , and hath my outward conversation been suitable to my profession ? have i been a practical christian , and hath the will of god been the rule of my life , and conversation ? and these are the methods i thought fit to offer to your choice in this daily self-examination , or communing with your own hearts ; which method soever you chuse , i doubt not , but by the blessing of him , who sees your works , it will have the same effect upon you , it had upon david , whom it obliged to turn his feet unto gods testimonies . methods are various , and differ according to our several apprehensions of things , and one may be easier and more agreeable to us than another ; but whatever method we use , it matters not much , so the chief things are but examined , which ought principally to be reflected on . a mighty sense of the necessity of this exercise , will soon dictate methods to a soul , that is sollicitous concerning it : where different ways lead to a town , though one may be a nearer , another more about , yet if the several parties meet in the town at last , it 's well enough ; so here , let this communing with our own hearts , be in what method it will , if it do but produce the effects , it should do , it is commendable , and acceptable to almighty god. nor is it necessary , that this exercise must necessarily be perform'd at night . he that finds himself fittest , and freshest , for it in the morning may call yesterdays actions to an account at that time , and expect the same profit , and advantage by it ; some christians are so watchful and jealous over their thoughts , and words , and actions , and desires , that this self-examination is their constant attendant , wherever they go ; and they have got such a habit of it , that whenever they think , or speak , or act , they immdiately bring all to this touch-stone , and weigh it in this ballance ; they have a scheme of the will and precepts of god in their minds ; and if any action of theirs chance but in the least to clash with gods will , their hearts presently smite them ; they are presently aware of it , and they cry presently , lord , be merciful unto me a sinner ! and such persons need not tye themselves exactly to an hour either morning , or evening , who do nothing else in a manner , but examine themselves all day . and now what arguments , what motives , what incentives , shall i give you to oblige you to venture on this exercise ? god saw how necessary , how expedient it was for your souls , and therefore commanded it . he that sees all things , saw , how this would make you like trees planted by the rivers of waters , which bring forth their fruit in due season , and therefore spoke the word and order'd it ; yet good god! how loath are the generality of you to learn this lesson ! how like brutes do many of you go to bed , without any consideration , without any reflexion , without asking your hearts , whether you have done good , or evil ! you sin and are not concern'd at it , you run on in your errors , and feel no compunctions ; you offend god , and do not tremble at it ; you wrong your souls , and are not troubled at it , and all , because you will not come to this self-examination at night . what makes you so backward to this exercise ? what makes you go to it , as malefactors do to the place of execution ? what makes you shun this watch-tower , as if it were as bad , as the valley of hinnom ? you are sick , desperately sick , why should you be loath to know it ? god tells you , that you are sick , the ministers of the gospel tell you , that you are sick , your own consciences tell you , that you are sick , the word tells you that you are sick , and is it not worth enquiring , whether you are so or no ? what , if it should be so ? do not you deserve to die , that will not understand , or be sensible , that a mighty distemper is upon you , a distemper that will certainly kill you , if not prevented ? had not you better believe god , who cannot fright you with bugbeares , and believe your ministers , that seek your welfare , and your consciences , that wish , you may be happy , and the word , that would open your eyes , than a few lusts that care not what becomes of you , after a few years revelling here ? the exercise , i exhort you to , is so rational , that one would think motives are altogether needless ; yet to prevent that plea , that you know not , why you should discommode your selves in this manner : . this is exceeding profitable work ; profit is a mighty bait to you in other concerns , and why can it not be so here ? yes , i know the reason , it would move , and persuade you as much in the case before us , if you could grasp , and feel the profit ; however , you believe , you have souls , as well as bodies , and since you grant , your souls do not stand for cyphers , sure , you must allow , that the profit , your souls receive , is of moment , and deserves to be look'd after ; and the profit , this exercise yields , is this , it makes you acquainted with your selves , alas ! what doth it signifie to be acquainted with your estates , with the number of your houses , with the number of your sheep , and oxen , with your yearly rent , and what is like to come in from such a place , and what is likely to come in from another , how many trees are upon your grounds , and what portions you are able to give with your children , while you are unacquainted with your selves ? this self-examination will tell you , what it is that aileth you , what you may trust to , what the bent and byass of your hearts is , what is in the most secret recesses of your souls , whether god be in you , and whether you are guided by his spirit , or whether satan have taken possession of you , whether you are in a safe , or dangerous state , where you are defective , where you fail , and where you do amiss , what hopes you have , and whether those hopes be well grounded , whether your faith be gold , or dross , whether you have a share in the benefits of christ's death , and passion , what god hath done for you , whether he hath manifested himself to you , what power he hath given you , what influences he hath imparted to you , what degrees of holiness , what joy , what comfort , what peace he hath communicated to you , what corruptions you must chiefly pray against , what temptations you must watch against , what sins are most likely to eclipse your glory , what are the fittest means to mortifie your lusts , where your weakness lies , where you lie most open to the devils assaults , where you must fortifie your selves , &c. all this you may come to know by means of this exercise ; and if a general think it profitable to know the number of his soldiers , that he may sit down , and consult , whether he be able with ten thousand to meet him , that comes against him , with twenty thousand ; if a master of a family think it profitable to know , what persons there are in his house , how many , and how qualified , that he may proportion his expences to their number ; if a tradesman think it profitable to know , what goods , there are in his shop , what commodities in his ware-house , that he may gratifie his customers ; if the artificer think it profitable to know the motions of the clock , he hath made , that he may be able to mend it when out of order ? if a farmer think it profitable to know , what corn there is upon his ground , how his barns are stored , and whether his fruit will turn to account or no , that he may set such prizes on it , as it deserves , certainly a christian must needs think it profitable to be acquainted with himself , for hereby he may prevent the day of clouds and thick darkness , and move god to repent himself of the evil , which he hath said , he will do unto him , and do it not . to know the motion of the sun and moon , and stars , is not so profitable , as to know my self , and to be sensible of mine infirmities , gives me far greater light , than if i were skill'd in all the virtues of plants and shrubs , and minerals . if i know my self , i take the readiest way to know god too ; and we are assured , that to know him , and christ , whom he hath sent , is to have eternal life . the heathens had reason to cry up chilon , for making this the principle of all virtues , know thy self ; and indeed , he that cares not for knowing the constitution , and complexion of his inward man , is a sot , and weake . in his intellectuals , than thales , who while he was poring on the stars above , fell into a dangerous pit below ; had a man read all the books in the world , and yet took no account of himself , in gods sight he would pass for a very ignorant man , and the day of judgment would find him a fool , though he had been keeper of ptolomy's library . st. bernard saith most truly , let thy meditation , and contemplation begin at thy self . be not searching in vain into things without thee , while thou neglectest thy self . if thou art wise , thou loosest thy wisdom , if thou art a stranger to thy self ; and though thou knowest all mysteries , the secrets of the earth , and the deep things of the sea , while thou art unknown to thy self , thou art like a man , that builds a house without laying the foundation , and instead of erecting a fabrick , prepares for ruine , and destruction . whatever thou erectest without thy self , will be but , like a heap of dust , which the wind will soon scatter , and disperse abroad ; but learning to know thy self , thou drinkest of thine own fountain , and this is to sit down in the lowest place , that thou may'st be exalted in due time . . where men dare be so just , and kind to themelves , as to commune with their own hearts about the words , thoughts , and actions of the day , there they discover , that the word of god is fallen on good ground , and that they do receive it in a good and honest heart , and keep it and bring forth fruit with patience . upon this qualification depend all the blessings of the bible . no man must ever hope to be saved , that is not wrought upon by the word of god , where this makes no impression men are given up to hard hearts , & reprobate minds . because thine heart was tender , and thou didst humble thy self before god , and didst rend thy cloaths , and weep before me , i have even heard thee also , saith the lord , chron. . . self-examination is a testimony of a tender heart , of a heart that believes , and trembles , of a heart , that takes notice of what god saith in his word , and receives it with veneration , of a heart , that is sensible , that god's promises and threatnings will certainly be fulfill'd , and accordingly fears , and hopes , and acts , and ventures , and follows the lamb , whethersoever he goes . . that common argument , men alledge , as a discouragement from this exercise , i must use here , as a powerful motive to oblige them to this self-examination ; the devil hinders them , and disswades them from it , they cry . but because he doth disswade you , therefore you have reason more vigorously to apply your selves to this exercise ; for he would fright you from it , but that he sees it will certainly make you leave his kingdom . as some in nero's time who persecuted the christians , said , that the christian religion , could not but be good , and wholesom , and excellent , because so wicked a man , and so great a monster fought against it ; so this self-examination must needs be an excellent thing , because the devil uses so many stratagems to oppose it . his business is to ruine souls , as ours is to save them ; and there must needs be something more , than ordinary in this duty , because he throws in so many impediments , and remora's to put a stop to this advantageous exercise . . happy the man , that is not afraid of judging himself , that can look into this glass , and is not ashamed to see his own deformity , nor ashamed to behold what manner of man he is ; this is the man of whom the son of man will not be ashamed before god and his holy angels : he that loves to look upon himself , shall see and taste , how sweet , and gracious the lord is . o how much safer is it to let our children , i mean our thoughts , and words , and actions , pass through this fire now , than to leave our selves altogether to the judgment of god in the last day ! by being our own judges now , we may prevent the severity of the judge of quick , and dead , in that day . by judging our selves every day , the strength of our souls is renew'd , our minds get new light , our affections new encouragements , our hearts new motives , and our inward man new arguments to shake of the clogs of sin , and of a deceitful world. god who cannot err , and can sooner cease to be , then do any thing , that is amiss , yet had no sooner finished any of his works , in the first creation , but examined , and considered them immediateately , which makes moses take notice , that god saw , that it was good , no doubt , to shew us an example ; when the lord jesus shall one day appear in robes of coelestial light , and sit on the throne of his glory , and summon the careless world to come to judgment . o how chearfully will the man , that now sits judge upon his own actions , be able to present himself before that dread tribunal . his heart will not suggest to him such fears , and terrors , as the man will find , who hath not thought this exercise worth his care : he will be able to look upon christ as his father , as his friend , as his advocate , as his intercessor , as his mediator , that will stand between him , and gods anger ; his conscience will bid him take courage , and lift up his eyes with joy , because his redemption draws nigh . this must needs be so , for we are told by the apostle , if we would judge our selves , we should not be judged of the lord , cor. . . to judge our selves is to walk after the spirit , and to mind the things of the spirit , and we know , there is no condemnation to them that are in christ jesus , who walk not after the flesh , but after the spirit , rom. . . when thus we call our selves to an account , we act like the children of god , ●●●e children , that are afraid of offending their heavenly father , and if children then heirs , heirs of god , and joint heirs with christ , rom. . . and these are the constant , daily , and standing exercises which a man , or woman that names the name of christ , must necessarily apply themselves to , if they will not rest in a form of godliness , and delude their own souls ; christianity is no idle calling , and they that stroak themselves for being christians , and sit with folded arms and yawn , and stretch themselves upon their couches , have learn'd their divinity of the devil . work hard is the christians motto , and there is nothing implies a greater contradiction than idleness , and christianity . shall any man talk of ease , and softness , that in his baptism hath vow'd himself to a continual warfare , and engaged himself to fight under the banner of jesus ? the time of rest is to come , the present time is designed for labour , and trouble . a christian must not look for rest here , god hath promised him no such thing , till he comes to heaven . nothing in nature is idle , and shall a christian be the only idle thing in the world ? i know there is no man but finds some business or other to divert his thoughts , but in vain , sirs , do you talk of business , while the business of your souls lies at six and sevens . no worldly employment deserves the name of business in comparison of this , we speak of . these exercises are the business , we come into the world for , and he is idle , that doth not work the work of god. did ever any man hire a day labourer , to see him only eat lustily , or walk up and down in the house , with his hands in his pocket ? and can we be so unreasonable as to think christ hires us to take our pleasure here , when he hath so much work for us to do ? day labourers spend the greatest part of the day about their masters work , and employ but an hour or so , in eating , so must the greatest part of our time be spent in our great masters work , and the least in our worldly business . the work our master hath to do for us , are these exercises , and he that said , go to the ant thou sluggard , and consider her ways , and be wise , certainly never intended we should sail on a gentle stream to the port of glory . which of the two do we count most useful , a ship that lies still in the harbor , or that which encounters with the waves and billows of the sea ? the standing water , or the flowing stream ? the iron that lies by , or that which we do daily take pains about ? and which of the two do you think , can god favourably look upon , the soul that 's busie , and bestirs her self , is industrious and laborious to make sure of heaven , or the soul , that lies dissolv'd in ease and idleness ? while david was engaged in a war , he had no leisure to defile himself with bathsheba ; while solomon was busie in building the temple , his women could not seduce his heart ; while sampson was fighting with the philistines , dalilah could not entice him ; so here , while you are busie in these exercises , you cannot be taken captive by the devil . there are indeed men , that are worthy of their hire , but then they are labourers , not loiterers ; and though christ promised refreshment , yet it is to those alone , who have tired themselves with working , and take their masters yoak upon them , and learn to exercise themselves , as he did , mat. . . these exercises will make you capable of being admitted to a very great intimacy and friendship with the infinite majesty of heaven , the secret of the lord is with them that fear him saith the man that had found it by experience , psal. . . through these exercises the soul comes to be defecated from her dross , from carnal lusts , and affections , and is made fit company for the deity , for so enamoured is god with these exercises , that the soul that runs in this race , is in a capacity of drinking of the rivers of gods pleasures ; o how great is thy goodness , which thou hast laid up for them that fear thee ! ps. . . gods goodness is a treasure inexhaustible , a subject so full of charms , that the more a man thinks of it , the more he may ; the thoughts of it put the soul into a kind of fever , for the more she drinks of this living water of life , the more she may ; other arts and sciences a man may bring to perfection , and see the utmost of them ; but gods goodness , there is no coming to the top of it ; the soul that contemplates it this hour , sees in it new mysteries the next ; and he that is ravished with the contemplation of it to day , is ready to loose his reason in the admiration of it to morrow . it is a fountain of life , which sends forth a thousand streams , and yet is as full as ever . it is the hiding place of a holy soul , and the scripture means nothing else by gods banquetting-house , but his goodness . this enriches the soul beyond all the wealth , that the world boasts of ; and i know not what name to give to its influences ; for like the heat of fire , they can only be felt , but cannot be painted . it is the sweetest labyrinth for a man of thoughts to loose himself in , and the more a man is lost in it , the greater pleasure , he feels , and lies softer , than the sybarite upon his bed of roses . humane tongue is not able to describe it , and the safest way is to stand amazed at it , and to say nothing , silence being the truest sign of admiration . not one in an hundred knows , what it means , and nothing but a beam of heaven let into the mind , can give the soul any lively apprehensions of it . it is a thing that affects the whole body , as well as the soul , and if the soul feels , what it is , its ready to wish for more souls , and bodies to participate of the satisfaction . thousands feed upon this goodness , yet have no sense of it , and were all men sensible of it , there is not one would go to hell , or turn proctor for the devil . if it be seen clearly , it charms , and the understanding that beholds it without a glass , and with open face , must protest it is the sweetest , and most reviving cordial imaginable . this lively sense of his goodness , the almighty vouchsafes to those that thus exercise themselves unto godliness , for these are the men , that fear him ; the lord is their shepherd , and they shall not want , they shall not want a friend in adversity , when lovers , and friends , are put far from them , and their acquaintance into darkness , god will be their friend , when they have no person to advise or to consult with , or to make their complaints to , he will guide them by his counsel , when their flesh , and their heart faileth , and all creatures fail them , god will be their strength and their portion for ever ; he 'll hear their cry , they shall unbosome themselves unto him , and he 'll bow down his ears to them , tell their wandrings , put their tears in his bottle , and write all their sighs and groans in his book . what a comfort is it to have a bosom-friend here on earth , to whom we can speak our minds , who'll bear the burthen with us , and compassionate , and pity us , and to whom we can unlock , and open the very inside of our hearts ; but then , what a comfort must it be to have god for my friend , whom i can have recourse too in all my necessities , make my moan to , and tell him , how my heart is griev'd , who will not laugh at my calamity , nor mock , when my fear comes , whose bowels yearn over me , who will advise me for the best , bid me lay my wearied head in his bosom , direct me to the breasts of consolation , from which i may suck life , and vigour , deal sincerely with me , act for me , speak for me , and contrive my good , and be concerned for me , as if my necessities were his own . such honour have all his saints ; so kind , so good , so wonderfully kind is god to all such , as exercise themselves unto godliness , they shall want nothing that 's necessary either for soul , or body . their souls shall be fed with the promises of the gospel , guided by the eternal spirit , provided for from the store-house of grace , and mercy , nay their bodies shall never want , and god will either bless their industry , and labours of their callings , as he did s t paul's diligence , thess. . or turn the hearts of other men towards them , who shall relieve them , assist them , receive them , and redress their grievances , as he did in the case of onesimus , philem. v. . or send an angel from heaven , to feed them , as he did elijah , reg. . . nay suppose that it should be expedient for gods glory , that they suffer want of necessaries , yet even then , they shall not want grace to support them , courage to bear up under it , joy to keep their heads above water , and resolution to trust in him , though the lord should kill them , as we see , cor. . alas ! what can they want , while god supports them ? god! that horn of plenty , that ocean of goodness , that sea of kindness , that perfection of beauty , that comprehensive light , that inexhaustible fountain of bliss , that centre of happiness , that rock of ages , that spring of comfort , that treasure of beatitude , that store-house of provision , whose years do not fail , whose munificence never decays , who can never be poor , whose liberality is infinite , who gives before men ask , who is present , when he seems to be absent , whose love no rhetorick can explain , whose riches the tongues of angels cannot reach , and you may as well say , that solomon in all his glory was in want , as think , that they whose shepheard god is , can be in want. they want no other shepheard but him , no other comforter but him , no other riches but him , no other pleasure but him , no other friend but him , no other king , no other master , no other father , but him ; if they want a father , he 'll be more to them than a father , if they want a mother , a sister , or a brother , he will be more to them , than all these can be , as they that have the light of the sun , have more , than if they had an hundred candles in the room ; for they have him who is all-in-all ; so that in their very wants , they can rejoice in him , in their very misery they can boast of him , in their danger confide in him , in their necessities roll all their cares upon him , and when heaven and earth are like to be confounded , and mingled together , look up , and cry , god is our refuge , a present help in the time of trouble , therefore will we not fear , though the earth be moved , and though the hills be carried into the mid'st of the sea , psal. . . what if they have not the outward comforts of this present world , the reward god intends them , lies beyond this earth . these outward conveniences are rewards too low , and mean , for god to bestow , and there would be no difference between such men , and those that have their portion in this life , should god heap upon them such blessings of his left-hand ; god lets them want these outward ornaments on purpose , to let the world know , that he hath nobler things in store for them , not but that sometimes even those , that are diligent in these exercises , have much of this worlds goods , but that doth not make them a whit the happier , but only encreases their account , and obliges them to greater liberality , and greater circumspection in their stewardship . behold christians ! to what still streams , to what pleasant pastures these exercises lead you ! what a rich table they prepare for you in the presence of your enemies , how they anoint your heads , and make your cups run over ! these exercises attract the noblest spectators imaginable . have not you read , have not you heard , what the presence of a monarch can do with wrestlers , and men of activity ? what valiant acts have some men performed in the olympick games , ( whence the word exercising unto godliness borrows its name ) when some great princes have look'd on ? men have attempted to do more than men , when the presence of a king hath enliven'd their endeavors ; and as tedious as these exercises may seem to some of you , yet is not the company , that beholds your fight and labours motive enough to descend into the field ? behold the holy , blessed , and glorious trinity becomes a spectator ; the father is present , to applaud the attempt ; the son present to encourage it ; the holy ghost present to crown it , and round about the throne of this bright majesty stand the myriades of angels , and they all look on . christian , fancy thou seest david fighting with goliah in a vally between two vast mountains , while on the one there lies encamped the army of the philistines on the other , the host of israel , think what courage and resolution it must infuse into the young soldiers heart , to see himself gazed and stared on by two armies of friends and enemies ! why ? thy condition , while thou exercisest thy self unto godliness is the same , thou standest in this vally of tears , on one hill stands the great god of heaven and earth , with all the host of heaven , and beholds , what thou art doing , on the other are spread all the legions of hellish furies , ready to triumph in thy fall : can there be a greater encouragement , than to see a glorious god before thee ready to set the lawrel on thy temples , if thou darest follow after , that thou may'st apprehend that , for which thou art also apprehended of christ jesus ? nay he calls to thee from the hills of heaven ; fear not , for i have redeem'd thee , i have call'd thee by thy name , thou art mine , when thou passest through the waters , i will be with thee , and through the rivers , they shall not overflow thee , when thou walkest through the fire thou shalt not be burnt , neither shall the flame kindle upon thee , and shall not this tempt thee to do more then thy careless neighbours , more than nature will agree to , more than thy sensual appetite will like of , more than the sober heathens do , and shall not this make thy righteousness surmount that of hypocrites , and painted sepulchres ? arise , and depart , for here is not thy rest ; rest ! ay , that 's the glorious fruit of this tree of life , that 's the comfort which these exercises end in . the weary day-labourer after his toilsome work in the field , the seaman after his hard tugging at the oar , and labouring in storms , and tempests , does not rest so sweetly , as he that exercises himself day and night unto godliness ; for he rests on the down of angels , on the wings of cherubims , on the breast of jesus , and shall rest ere long in abraham's bosom , in the bosom of glory , in the bosom of everlasting mercy , where life is to be found in its perfection , life without sorrow , life without fear , life without corruption , life without disturbance , life without change , life without deformity , life without discontent , life without dishonour , life without envy , life without decay , where no adversary comes to molest it , no sin to spoil its beauty , no temptation to break its order , no devil to discompose its harmony , where the day is everlasting , the hours measured by eternity , and months and years by infinity of bliss and glory . go to now , ye careless men , that are more frighted by these exercises , than by all the terrors of the burning lake : as laborious as these exercises seem to be , without them expect no rest , no peace , no tranquility ; for there is no peace saith my god unto the wicked . expect grief , trouble , anguish , despairing thoughts , a turbulent soul , an affrighted conscience , for these must certainly be the portion of your cup one day . how should your life end in rest , who never tried your strength in these exercises ? lift up your eyes and behold the man that exercises himself unto godliness ; hear what becomes of him at his death ; blessed are the dead which die in the lord , from henceforth , yea saith the spirit , that they may rest from their labours , and their works do follow them , rev. . . there remains therefore a rest for the people of god , a rest , which tempests cannot shake , storms cannot annoy , frosts cannot chill , and heats cannot consume ; a rest , where there is joy without mourning , tranquillity without labour , honour without a period , wealth without danger of loosing it , beatitude without the least shadow of calamity . what songs ? what hymns ? what musick ? what praises ? what hallelujahs ? what melody ? what harmony is to be met with there ? where the citizens of heaven are all organists , and the spirits of men made perfect join in perpetual concert , to sing salvation to our lord , and to the lamb for ever and ever ; where bitterness and gall have no place , where wickedness , and malice must never look in , where want and poverty must for ever cease , where quarrelling and accusing and impleading one another will all have done , where all violence and discord dies , and all grief , and pain , and anguish is swallow'd up in an eternal jubilee . we read of men , as of diocletian , of spartacus , of aeneas , of rustan , of mahomet , that from shepheards and mean men , have come to be great lords and emperors ; but this is nothing to the happiness , that he can be confident of , that seriously exercises himself in the task , i have laid down ; the time will come , i see the joyful day approaching , i see it by the eyes of faith , when this humble soul , this laborious saint , this self-denying christian , this contemptible man shall change his rags into purple robes , and be translated from a momentary sorrow to an eternity of rest and satisfaction , where the lamb that is in the mid'st of the throne shall feed him , and shall lead him unto living fountains of waters , and god shall wipe all tears from his eyes ; then shall be fulfilled the saying , that is written , they that sow in tears , shall reap in joy ; he that goeth forth and weepeth , bearing pretious seed , shall doubtless come again with rejoicing , bringing his sheaves with him while young hercules , saith the apologue , was doubting within himself , which way he should take , whether that of vice , or the other of virtue , behold , there appeared to him , two women , one gloriously apparell'd , with tempting looks , and gay attire , and a flowing mantle , that wanton'd in the air , promising him present satisfaction , and whatever his sensual appetite could desire ; but saying nothing of what would be the exit or consequence of all this ; the other stood aloof , with a meager face , in a ragged garb , and torn cloaths , promising nothing but sweat , and labour , and danger at first , but behind her was a scene of triumph , and at the end of her swords and daggers hung pearls and rubies , and the richest stones . the valiant man soon smelt out the cheat of the former , and resolutely chose to become a disciple of the other . thus acts the man , that exercises himself unto godliness , he slights pleasure , and embraces labour ; for he knows that bitter beginnings , will have a glorious end ; and as jason fought his way through serpents and wild bulls , to get the golden fleece , and became master of it , so he swims contentedly through a sea of wormwood to find a new world of sweetness , and satisfaction ; and the years during which he serves for this rachel , seem to him , but as so many days , for he loves what he sees not , and believes what he cannot grasp , yet believing he rejoices , with joy unspeakable and full of glory . hitherto i have discoursed of the ordinary , constant , and daily exercises of a christian. the extraordinary follow in order , and they are , . vowing , . fasting , . watching , and . self-revenge . i call them extraordinary , because they are to be used but now and then , when either some great corruption is to be subdued , or our devotion wants quickning , or when god's glory requires it , or when our neighbours welfare and edification is to be signally promoted ; to make these exercises daily , and constant , were the way to ruine the body , and to obstruct the soul in her flights to heaven , and instead of honouring god , to render our selves incapable of his service . they are in the nature of salt and vinegar , to give a rellish to our spiritual food , but they would be but ill meat , were they made our dyet : some that have attempted to make them their daily employment , have exposed themselves to the devils tyranny , and by going farther than god design'd , or requir'd , have been suffer'd to fall into unspeakable inconveniences . that using severities upon our selves is sometimes necessary , is evident from hence , because our bodies naturally are enemies to our souls , and nothing is so great a clog to our spirits , as our sensual appetite . the more the body is denied , the freer is the soul in her motions , and the less the flesh is reguarded , the more the spirit soares and mounts up to its center . it is certainly our indulging our carnal ease so much , that makes us dull and lazie in god's service , and had we the art of crossing flesh and blood , our duties would be perform'd , with greater life and fervency . but here the golden mean must be used , and to avoid extremes , is without doubt , the safest way we can walk in . as a man by a total neglect of these exercises , will make but a very slow progress in religion , so he that uses them too much , may fall into divers snares , and temptations . discretion must be the rule , and prudence the guide in things of this nature . those that want this compass , must suffer themselves to be entirely guided by wiser men ; and laymen , whose occasions will not permit them to consider of every step of the way , must here resign themselves to the guidance and conduct of serious and able ministers , who , if they have any sense of the power of godliness , will be ready to rejoice at the work , and readily direct them , that they may get safe to heaven . i do not deny , but that these exercises have been , and are abused in the church of rome , but shall their perverting the primitive institution , make us regardless of the duty ? and because they go beyond the just bounds of these severities , must they therefore be quite laid aside , and despised as useless ? whoever rejected wine , because men make themselves drunk with it ? or did ever any man forswear eating meat , because the glutton eats till he makes himself sick with it ? i shall speak distinctly of these extraordinary exercises , and in each of them lay down certain rules , that must be observed in the practice , to free them from the brand of will-worship , superstition , or sinful voluntary humility . i. extraordinary exercise . and this is making vows ; an exercise used and practised by the saints before the law , gen. . . under the law , psal. . . . and under the gospel , act. . . act. . . . and commanded , psal. . . that a vow is a deliberate , voluntary , solemn promise made to almighty god of things lawful , and possible , is so known a thing , that i need not insist much upon the definition . every purpose is no vow , nor is a bare intention to do such a thing , to be reckoned among these greater obligations of the soul. a vow made in drink is a sin , but no vow , because a vow requires the presence of reason , and deliberation , and the same may be said of a vow made in the heighth of anger and passion . to oblige my self by a vow to do a thing that is forbid by the law of god , is impiety , or to vow a thing , which lies not in my power to perform , is folly and distraction . not to repent of such vows , is to continue in sin , and the longer the repentance is deferred , the more we aggravate our condemnation . of this nature were those vows , the jews made to the prejudice of their parents , whereof christ speaks , mat. . . it is a gift by whatsoever thou mightest be profited by me , i. e. a vow whereby children that had any ill will to their parents , vow'd their goods and monies to the use of the church , and by that means pretended , they could not break their vow , and relieve their parents . to make vows , is as lawful now , as it was in the days of moses ; nor doth any command of the gospel forbid us to enter into such engagements . vowing is not an appendix of the ceremonial worship , but a dictate of the law of nature , and who knows not , how that the gentiles by the instinct of this have made such vows in time of danger and necessity . as we are christians , we are to give all diligence to make our calling and election sure , and to make use of all wholesome things that may promote salvation ; and since these vows do as much promote religion as any other means , it 's but reason , we should think of them , and not neglect such useful obligations . and to direct my reader in this exercise , i shall shew him , . when and upon what occasions such vows may , and must be made ; and , . what rules must be observ'd in the making . . incourage him to the making of them . and , . enforce the obligation to keep them after they are made . . when and upon what occasions such vows may , and must be made . and to this i answer , i. in time of great trouble and necessity . i will go into thy house with burnt-offerings , i will pay thee my vows , which my lips have utter'd , and my mouth hath spoken , when i was in trouble , saith the royal psalmist , psal. . . . it was a time of fear , and danger , when jacob enter'd into a vow to consecrate the tenth part of his income unto god , and pious uses , gen. . . and it 's like , it was in imitation of him , that alban the british king vow'd the tenth part of all his goods to god , when he was assaulted by the normans ; and such vows are ordinarily made upon condition , that god do actually grant the blessing , we expect . so the children of israel , numb . . . if thou wilt indeed deliver this people into my hands , then i will utterly destroy their cities , and so clodoveus the french king justly vowed , when oppressed by the almaines , that if god would give him the victory , he would certainly become a christian. and in the same manner , a christian may lawfully vow in sickness , that if god will restore him , he will keep the day of his deliverance holy unto the lord ; or if in a storm at sea , that if god shall be pleased to bring him safe to shoar , he will give an hundred or two hundred pounds , or more , to some hospital . and though god is no merchant , that sells his gifts or blessings , yet in these cases , like an indulgent master , he is willing to encourage us to our duty , and to bring us to a sense of his mercy , and he is so far from taking these conditions in our vows ill , that very often , he grants the blessing , for which we bound our souls , on purpose to make us in love with his service ; and though the names of those that have vowed , and yet after their vows have perished are not written down upon tables , as the atheist diagoras scoffingly said , yet where god doth not grant the mercy , that is desired in the vow , it is either , because he sees that the person vowing is not in good earnest resolv'd to perform his promise , or because the grant of the blessing desired would prove an occasion of his greater dissoluteness , or because he intends better things to the man that vows , than the things he begs , or hopes upon his vow to enjoy . ii. after some signal deliverance from danger and calamity . to vow after some such mercy , is a thing so natural with ingenuous spirits , that even the good-natur'd seamen in jonas , c. . . though they were heathen , when the sea ceased from raging , feared the lord exceedingly , and offer'd a sacrifice unto the lord , and made vows . prodigious deliverances strike the soul into amazement , and a man that hath any sense of the unexpected favour , can do no less than vow unto god some signal devotion by way of gratitude for the mercy . the deliverance is great and signal , and the devotion ought to be so too . the vow shews , that the gratitude is hearty , and nothing is so great an argument , that the sense of the mercy is vigorous , and lively , as when we bind our selves to make returns some way suitable to gods benignity . it cannot but be pleasing to god upon such occasions , to vow , that either we will pray seven times a day with david , or that we will allow something more , than ordinary for charitable uses , or that we will be more diligent in visiting the sick , the widdow , and the fatherless , or that we will go into such ill company no more , or that we will shun such occasions of evil , or that we will take care of some poor children , and either breed them up , or keep them at school , or get them to be instructed in the principles of religion , or that we will employ so much time every day in working for indigent and distressed persons , &c. such things as these are or may be all within our own power , and consequently may lawfully be vow'd , and we have reason to believe , that for christ's sake god will behold these free-will offerings with a gracious eye , because they proceed from love ; and he that dwells in love , dwells in god , and god in him , saith the apostle , joh. . . iii. when some strong corruption is to be subdu'd , and an easie matter will not make it yield . when after many weak purposes , we relapse into the sin , and notwithstanding our resolutions against it now and then , suffer our selves to be misled into it . in such cases where gentle remedies will do no good , it 's fit , yea necessary , to use stronger medicines ; and where our flesh doth baffle our good purposes , to cross it with stronger vows . he that finds himself enclined to drink immoderately , when he comes into company , hath no better way to overcome the sin , than by vowing , either not to drink at all in such societies , or to drink but one glass and no more , or to abstain from such a liquor , which is apt to intoxicate him , or not to come into company which he knows , will tempt him to intemperance . the man that finds himself subject to carnal pollutions , may certainly forbear them , if he will enter into solemn vows , never to be guilty of such sins again . if the swearer would make a vow to god to give a crown to the poor , if ever he swear again , without all peradventure the sin in a short time would die , provided he hath conscience enough to keep his vow ; and all grosser sins , as gaming obscene discourses , and atheistical talk , &c. may be vanquished thus . if the adulterer would solemnly vow , and add imprecations to his vow , not to come to his harlot again , and the fornicator , not to embrace the strange woman again , they might break the neck of these dreadful sins , and indeed one such vow shall do more , than twenty fainter purposes , or prayers . in lesser sins , and sins of infirmity , it is not so safe to vow , as in the other , because we are too apt to be surprized into such errors , and to commit them before we are aware , yet he that vows to do something , that 's irksome to flesh , and blood , in case he yields to any lesser sin ; by example , in case he lies in jest , or in case he breaks out into a passion , &c , takes the readiest way to subdue the corruption , and to be master of his spirit ; as to vow , not to sin at all , would be rash and foolish , and promising a thing ordinarily impossible ; so to vow to mulct our selves , if we commit a trespass of infirmity , is to act like wise men , and such , as are in good earnest resolved to cleanse themselves from all filthiness of flesh , and spirit , and to perfect holiness in the fear of god. iv. when we find a backwardness , or unwillingness upon our spirits to do a duty , we find commanded , or are put upon by the secret instigations of our consciences . he that finds himself loath to pray three times a day , must vow , that he will do so , and then he must do it , and whatever unwillingness may remain after the vow is past , time and use will make it easie . he that is loath to do good to the man that hath formerly wrong'd him , must vow to god , that he will do it , and force himself to it . nature , where it will not be led , must be drawn by violence , and though unwillingness in the performance of a duty makes no very sweet perfume in heaven , yet that offering violence to our natures , is a kind of conquering our selves , and consequently is an acceptable present to the great rewarder of them that diligently seek him . this way he that was loath to visit a neighbour , against whom he had some prejudice , may be brought to a christian temper again ; and he , that would not sing psalms , but at church , may be reformed . this way the man that before cared not for good discourses , may come to speak of spiritual things with delight , and satisfaction , and he that was a stranger to hospitality may come to open his house and heart to the stranger and traveller . in all these cases , vows are seasonable , and what rules are to be observ'd in vowing , is the second particular i am to treat of . . the rules that are fit to be taken notice of in this exercise , are these following . . these vows must not be made to saints ; for a vow is a religious worship , and therefore to be given to none , but god. among the papists , it 's true , such vows are common , but we have not so learn'd christ , nor did antiquity allow this profanation ; and though marcellina s t ambrose's sister seems to have made a vow to s t laurence for her brother satyrus's good voyage ; yet do the words used by s t ambrose , who relates the story , import no such thing , for he tells his sister , that by her vows at s t laurence the martyrs , her brothers safety was procured , and those vows might be vows to god made in s t laurence's church or oratory , where the bones of s t laurence were buried , it is not necessary , to conclude , that the vow was made to the saint . however the practice of a woman , is no law , and had she made a vow to the saint by her brothers approbation , we know , who it was that said , vow and pay unto the lord your god , psal. . . nor do we read in all the word of god , that any vows were ever made , but unto him that understands our thoughts afar off , and to whom it was said , praise waiteth for thee , o god , in zion , and unto thee shall the vow be perform'd , psal. . . nor do the latexamples of chosroes king of persia , making a vow to s t sergius , of king pepin vowing to s t suibert , or of otho the great vowing to s t laurence , make the thing more lawful ; for an ill custom being once broacht , it shall not want followers , if the subtle prince of the air can any way contribute to the itch of imitation . ii. these vows must be serious , not only in respect of the matter , but in respect of the manner too . as to the matter , they must not be slight , and trivial things , that are vow'd to god ; he that should vow , that he will ride abroad such a day to take the air , or go into his garden such an hour , or go and buy such a thing , he stands in need of , or have such a dish of meat for his dinner , &c. would make a jest of this sacred tye , and profane an ordinance , which god looks upon to be of the greatest weight , and moment . and as to the manner of the performance , it 's fit that the vow should be accompanied with prayer , and supplications , for gods assistance in the due performance , and therefore the greeks by one word express both vow and prayer . prayer sanctifies the vow and fastens the soul in her resolution to keep it . hence it was that the saints of old , made their vows , while they were on their knees , the same posture that they used in prayer . to this seriousness belongs sequestring our selves at that time , when we vow from all other secular businesses , and entring into our closets , or retiring into places where no persons or divertisements are like to distract us ; a vow requires the attention of the whole mind , and he that vows while he is doing something else , shews he hath no mind to perform , what his lips have uttered . the man in plutarch therefore plaid the fool with heaven , that vow'd he would throw himself from a precipice , and when he came to it , chang'd his mind , and null'd the vow with this jest , i did not think that this vow had need of another vow to see the first effectually perform'd . those heathen philosophers , he speaks of in another place , were more rational , and serious , that vow'd to abstain from their wives , and to deny themselves of wine a twelvemonth ; and for some certain time to shun lying , and consequently to worship god by continence ; for these vows they made with great solemnity , and from a sense of virtue and goodness , which made them very strict in the observance of those promises . iii. in these vows its fit , such limitations should be added , as are necessary , and may free the mind from scruples afterwards , when they are to be perform'd . he that vows to set aside a certain day in the month for fasting , and prayer , had need except sickness , and such other inconveniences as may endanger his life , or health in the performance ; for if he do not , when such accidents do afterward happen , they are apt to distract the mind , and while the votary is tossed between his obligation to god , and the preservation of his health , he makes his breast like the troubled sea , when it cannot rest . and though some casuists think that upon such accidents a man is free from sin , if he do not keep his vow , yet to a person , that is very conscientious , it is not so satisfactory , as when himself hath made these exceptions . had jephtah , judg . . . observed this rule , he had not brought that grief and anguish upon himself , which afterwards was ready to overwhelm him ; vowing in general , that whatsoever should first meet him , upon his return from the slaughter of the children of ammon , he would certainly sacrifice , and offer for a burnt offering , without any limitation , provided it be fit to be offer'd , or provided it be no rational creature , or provided it be of the clean cattle , that is in my possession , or provided it be not another mans ; vowing , i say , at large , without any such exception , when his daughter met him , he knew not how to evade the obligation of the vow , and therefore was forced , at least thought himself obliged to sacrifice his only child , for he did unto her , saith the text , according to his vow , which he had vow'd , v. . iv. when such vows are made , it 's fit we should write them down in a book , or in paper , that we may remember , what we have vow'd , and what the particular things are , we have promis'd to the almighty . the roman soldiers , when they went to war , having made certain vows to god , used to write them on tables , and fasten them to the gates of the city , that they might be sure upon their return to pay their vows . our memories are frail , and treacherous , and things are not so soon forgot , when committed to paper , or a book . the oath god made against amaleck , he caused to be written in a book , exod. . . and samuel wrote the manner of the kingdom in a book , sam. . . and indeed remarkable passages , or occurrences deserve no less . sickness , business , or divertisements may put things out of our minds , whereas if they be noted , or written down , we can refresh our memories , when we please , and remember the very circumstances , we were under when we did , or saw , or met with them . vows are actions of great concernment ; writing of them down gives us fresh suggestions of the occasion of such engagements , and serves to kindle a new zeal in us to perform them . when they are once past , there depends so much upon the observance of them , and the performance or non-performance of them , have so great an influence upon the happiness , or unhappiness even of our lives here on earth , that they may justly be look'd upon , as things of the greatest moment , and therefore we cannot be too careful about them , and why may not writing down of our vows be a monument of our sincerity , seriousness , and gratitude , as much as the primitive christians hanging up boards , and cloaths in the church , which had on them the picture of the joint , or part of the body , where they had been diseased , or distempered , after they were deliver'd , as a testimony of their thankfulness ? v. the end of these vows must be gods honour and glory . if the end be , that we may with greater liberty live in a certain sin we delight in , the vow is so far from tending to gods honour , that god is despised , and thought to be altogether such a one , as we our selves . such vows as have no good ends , i am afraid are too common in the church of rome , where men by vowing to go in pilgrimage to such a saints shrine , or to jerusalem , or to such a chappel of our blessed lady , think they purchase a prerogative or priviledge to continue in those darling sins , their profit or pleasure doth consist in , or to neglect some greater and weightier matter of the law , and though this is call'd by their votaries , seeking gods glory , yet whatever doth tend to the advancement , or cherishing of any sin , cannot possibly tend to gods glory , let mens pretences be what they will ; for if the bare saying that i aim at gods glory , would serve turn , who almost would be damned ? since men may plead , that they sin abundantly on purpose that gods grace may abound ; in these vows destruction of the body of sin must be chiefly aimed at ; for god is honour'd by nothing so much , as by the ruine of the devils kingdom . vi. commutations , and dispensations of vows must be slighted , as things alien from true religion . these practises are common in the roman church . by commutations of vows , they mean changing the matter of one vow into another , i. e. he that hath vow'd to give so much to the poor , changes the vow , into a vow of fasting , and so breaks the former vow , and substitutes an easier , or more convenient in the room of it . but these commutations , are no better than falsifications , for in a vow i bind my soul to god that i will do that particular thing i have mentioned , and not another , and if god doth not release me of the performance , who was the party , i promised to , what can humane authority signifie in the case ? it 's true , where the thing i have vow'd is either impossible or sinful , there i may lawfully make another vow of something that 's good or possible , but that doth not excuse the sin of the first , nor is this properly a commutation , but a testimony of my repentance for the rashness of the former . the same may be said of dispensations , how should man be able to dispence with the non-performance of my vow , who hath nothing to do with it , and most certainly , cannot give away gods right , who by my vow is made absolute owner of that service , i resolve upon , and hath so great a propriety in it by my voluntary resignation of it to him , that it is no less than sacrilege in man to attempt it ? the parasites of the court of rome allow the pope , besides his pretended power to absolve men of their oaths , power to dispence with five sorts of vows , with vows to enter into orders , with vows of entring into a monastry , and perpetual chastity , with vows to go in pilgrimage to jerusalem , with vows to visit the thresholds of the apostles s t peter and s t paul , and with vows to salute s t james of compostella . though we protestants justly question whether some of these vows be lawful , and whether the matter of them be not contrary to the will of god , yet suppose , they are lawful , as the church of rome holds , who gave the pope authority to deliver men from the obligations , they have engaged themselves in to god almighty ? these vows all this while are not made to the pope , but to god , and how comes the bishop of rome to know gods mind in this particular , or to give away gods right ? by what title or prerogative ? we should call him knave , if he should tempt a man to be false to his word after he had past it to his neighbour ; and is it honesty to invade the almighty's power , and give people leave to be false to their god , when god hath given no other rule in vowing , but paying what is vow'd to him ? in vows promissory or conditional , in which man is concern'd , there if the party concern'd releases the person vowing , he may be excused from the actual performance of it , because in this case man is the principal person concern d in the vow , and god is only made judge and witness : b. e. i vow to almighty god solemnly , that i will pay such a man fifty pounds , which i owe him . if he remit me that sum , i am not bound to pay it ; for his remitting it is as much , as if i had actually paid it ; and though the vow was made unto god , yet it was made to him only as a witness , not as a proprietor , and the thing to be performed was not so much promised to be performed to him , as to my neighbour , with whom i have dealings in the world. but this justifies not mans dispensing with a vow made directly to god , as the proprietor of the thing we vow : b. e. if i vow that i will be sure to pray duly with my family at mornings , and at nights , or that i will catechize my children , and servants such a day , or that i will reprove such a man in private for his oaths , and sinful life , &c. in such vows , no creature in the world can dispence with my enagagements , or assure me that i shall go unpunished , if i neglect the performance ; for these do directly concern god and his service , and man is not the chief party to whom the promise is made , but god himself , who thereupon will expect to see the vows fulfill'd according to the due intention of the mind . it 's true , numb . . , , , , , . a father , and a husband are permitted to dispence with the vows , the one of his daughter , the other of his wife , if they hear of it , and think the dispensation necessary , and convenient ; but this permission cannot extend to superiours in general , else what honesty or faith could be expected in the world , if inferiours could be dispenced with by those that are above them . the jewish commentators restrain those dispensations to the vows of fasting and self-denial only , and so much they gather from v. . every vow , and every binding oath to afflict the soul , her husband may establish it , or her husband may make it void ; but it 's more probable , that the vows , that might be disannull'd by the father or husband , might be vows concerning giving away a sum of mony to pious and charitable uses ; the father and the husband in these cases , the propriety of the money and goods in the house being in them , it was reasonable they should be consulted with in things of this nature ; but if they heard of such vows and did not contradict them , they were to stand , their silence importing consent , though it may be said , that the persons here mentioned , whose vows might be dispensed with by their parents , and husbands , might be persons under age , not arrived yet to the full use of their reason , or mature understanding , what a vow meant ; and though the jews tell us , that a woman might lawfully make a vow at years of age , and a young man at , yet we have no warrant for this belief in scripture , and few people are so ripe at that age , as to know or consider the importance , end , weight , consequence , and nature of so solemn an obligation . . and having thus explained to you , what necessary rules are to observed , in making religious vows , the next thing , i am to do , is to exhort you to a sober , holy , and moderate use of them , and you will not think the exhortation unreasonable , if you do but reflect ; . that this religious vowing will be a great argument of your readiness to please god ; we look upon 't as such in david ; i have sworn , and will perform it , that i will keep thy righteous judgments , psal. . . it shew'd the great proneness of his mind to prove , what was that good , and acceptable , and perfect will of god. readiness to please god is made in scripture the indeleble character of a christian ; and we are assured , that god judges of our actions by this readiness , cor. . , . where this readiness is not , men serve god by force , and what they do in religion , is more from fear of judgment , than love to gods holiness ; and such services god respects not , because the heart is cold vows are acts of resolution , and there must be a great sense within , that draws these promises forth . and what is this sense and resolution but effects of the souls readiness to express its esteem of gods favours . he that vows an act of devotion , breaks through difficulties , and there is not a better sign , that the heart is ready to please its great owner , than when it can wade through hardships to do him service . these religious vows are signs of the hearts sincerity . signs that we do not play at fast and loose with god , that our hatred against sin is not feigned , nor our anger counterfeit ; that we do not only pretend willingness to part with our lusts , but have in sober sadness determined their destruction . sincerity of heart is so much insisted on by the holy ghost , that the most specious acts of worship are rejected as dung , while they come not attended with this qualification . by a vow a man resolves to put a stop to sin , and shews that he will have no offs , and on 's but intends to silence and hush the sinful desire for ever , and this is honest , done like a nathancel , an israelite indeed , in whom there is no guile , joh. . . . these vows put us to some streights , and are therefore the better sign , that we enter in at the straight gate , and walk in the narrow way that leads to life . a man hath very great reason to suspect his religion , which doth not put him to inconveniencies , nor obliges him to any self-denyal . a vow drives the soul into a narrow path , and restrains her freedom , tyes her up to a law , and by that law she must go , and dares not swerve , or deviate from it ; and yet it is a pleasing bondage , and the soul voluntarily yields to the yoak , to avoid being disso●●e . 't was generously said of david 〈…〉 , sam. . . i will not 〈…〉 - offerings unto the lord my god , of that which cost me nothing : so most a christian say , i will not walk in a way , but what hath some straitness in it ; and since these vows do signally pinch flesh and blood , and confine it to boundaries , and limits , they yield this satisfaction , that we are in a likely way to be saved . in a word ; by such holy vows we assure our hearts , that we do not take sin to be such a harmless thing , as the world makes of it , and that we have other apprehensions of religion , then careless sinners have , and that we do in good earnest believe , that gods word is of great weight , and will be infallibly fulfill'd ; that we do not conforme to hypocrisy , nor think , that devotion consists altogether in making clean the outside of the cup , and platter ; that we value the examples of saints more , than the customs of the world , and are resolved to be guided more by the actions of a few mortified men , than by the inconsiderate doings of a multitude . . but then , if we enter into such holy vows , let 's dread violation of them , as we would do committing the blackest villanies , which is the fourth particular i am to treat of . and the breaking of them will appear very dreadful , if we reflect , . that this violation is no less than perjury . a vow , and an oath , are much of the same nature , and accordingly in scripture , they are used promiscuously one for the other , numb . . . for though it 's said , that a vow is made only to god , and an oath many times both to god and man , yet still in both god is made witness , judge , and revenger : what some of the papists say , in this case , that the pope can dispense with a vow , and not with an oath , is childish , and unworthy of a rational mans disquisition . since god makes them to be one and the same thing , why should we invent dist●nct●●ns , to make them different ; and being the same , if we presume to violate a vow we have made , we cannot possibly avoid the guilt of perjury , a sin so great , that in its heinousness it goes beyond adultery , and murther ; beyond adultery , because , in this , the crime is immediately committed against our neighbour , but in the breach of vows it is immediately levelled against god's nature : beyond murther ; because in this , a command of the second table is wilfully broken , but in perjury , a precept of the first , which , as it concerns god immediately , so it is of greater dignity , and consequence , not to mention , that in perjury men deny gods wisdom , knowledge , and taking notice of their monstrous sin ; it 's true , in all sins , the sinner is guilty of this denegation , but in this more especially , because god is appealed to , as knowing the very secrets of the heart , which faith is manifestly and desperately denied in violation of such vows , and turns the crime into blasphemy . . this violation of vows is a thing , which the very heathen have abhorred , the most idolatrous people in the world have dreaded it , as one of the greatest enormities man can possibly be guilty of ; which made one of them say merrily , that such men as break their vows , had need get themselves new gods , for the old ones would never let so great a crime pass unrevenged : they have writ books against it , declaimed against it , and thought it rational , that persons who make so bold with the allmighty , should be banish'd from humane societies . they have detested such violations , as things contrary to the instinct of humane nature , doom'd such sinners to notorious punishments , and left them to the all-revenging eye of heaven . . and indeed , he that hath been no careless spectator , reader , or observer of affairs in the world , cannot be ignorant , how severely god hath in this life punished such presumptuous violations , men that have dared to be so hellishly bold , have either come to some fearful end , or have suffered signally in their estates , or fortune , or reputation , or have fallen into strange terrors , and anguish of conscience , or have been forced like cain , to be vagabonds on earth , and even then , when they have fled from one place to another , to hide their shame , vengeance hath followed them , so dangerous a thing it is to play with a consuming fire . my self have known persons , who , upon the breach of their vows , have fallen into that disconsolate , dejected condition , that they have run into despair , and have turn'd a deaf ear to all the comforts of the gospel . something within hath sate heavy on their hearts , and in the midst of their health they have consumed , and pined away , and no drugs of apothecaries , no medecines of physitians , no kind addresses of their friends , have been able to bring their minds to any calmness , or serenity , but they have roll'd on from one pensive thought to another , till at last they have been ready to lay violent hands upon themselves , and , like judas , toss'd from one place to another , have not been able to exchange their pain with their place . . this violation of our vows is a kind of challenging god's vengeance . it looks , as if we dared the allmighty , defied his thunder , and mocked his arm of justice ; for when we make a vow , we do as good as desire god to revenge our violation , if we break it , and therefore to break it wilfully , must needs participate of contempt , and undervaluing of his vengeance , as if he either durst not , or could not punish it ; or had so little regard to his honor , and justice , as to let such enormities go scot-free : such sins , if truly interpreted , will look very big , and if the consequences of them be consider'd , it will be found , that they intrench strangely upon god's honor , and prerogative . this makes men generally so afraid of breaking their vows , that they even venture to keep rash , and inconsiderate vows , because they think it safer to keep them , then by violation to put such notorious affronts upon him that dwelleth in the heavens . and this was it that solomon aim'd at , eccles. . . when thou vowest a vow unto god , deser not to pay it , for he hath no pleasure in fools ; pay that which thou hast vowed : better is it that thou shouldst not vow , then that thou shouldst vow and not pay . such men , as do not pay , are fools indeed , for they seek to put a cheat upon the allmighty , and to deceive him , whose eyes are like flames of fire , and behold both the inside and outside of their hearts . silly wretches ! as if a grashopper could circumvent a giant , or a poor worm outwit the greatest sages . such follies meet with judgments of the same nature , and as such sinners mock the most high , so he also will laugh at their calamity , and mock , when their fear comes , prov. . . . if we break the vows we make to god , what man can trust us after that ? if we are treacherous to our god , how should we keep faith with men ? if we are unfaithful in greater matters , who will commit lesser to our trust ? when canstantius , constantines father , had given order , that such christians , as would not sacrifice to the heathen gods , should depart his court , but those that would offer incense to idols might stay ; and not a few , for fear of losing their places , hereupon offered incense , while others quitted all they had , rather then they would sin against god ; he generously called those back , who had laid down their imployments upon the account of conscience , and chose them for his friends , and banished the other , that had consented to his unjust decree , saying , that men , who were not true to their god , could never be true to their prince : and the same may be said of these violations of solemn promises , made to the allmighty ; men that can deal so unworthily with him , how should they deal honestly with their neighbors ? so that in breaking our vows , we cancel that obligation , which must make us honest in our dealings , and should all men do so , humane societies would soon come to an end , and all things drop into disorder , and confusion . . how can god believe us , after such violations of our vows , in case afterward we come to stand in need of his help , and to move him to pity , fall a promising again ? how justly may god answer , as he did the israelites , in a case much like it , goe and cry to the gods , whom you have serv'd , for i will deliver you no more . judg. . , . how justly may god reply , upon this occasion , you shall cheat me , you shall cozen me , you shall impose upon me no more . how should i believe your promises now , that have falsified your word already ? this many a man hath found , and having basely violated his vows , when afterwards he hath come to lye upon his death-bed , and cry'd out for mercy , god hath stopt his ears , and said , when you stretch forth your hands , i will hide mine eyes , and when you make many prayers , i will not hear you , for your hands are full of blood , as he said to the jews , es. . . it is said of esau , heb. . . that he sought the inheritance of his brothers blessing carefully with tears , but found no place of repentance , i. e. with all his tears and prayers , he could not make his aged father undo , what he had done , or take away the blessing from him , to whom he had already imparted it : and truly , after such violations of our vows , we have reason to fear , that god will deny us that grace we beg for in the time of our extremity , or that we shall be given up to a hard heart , and reprobate mind , for making so light of gods purity and holiness ; we may justly fear , that god will not set much by our prayers and supplications , when we come to stand in need of his gracious looks , and influences . i could add here , that a person that breaks his vows , or makes no conscience of keeping them , knows not where he shall stop in sin , for no sin after this can come amiss to him , he is prepared for every evil work , for murther , adultery , deceit , and all other wickedness ; and is now ready to do any thing the devil bids him . but , what hath been said shall suffice . i conclude this point with st. austin's words , in his epistle to paulinus : having once vow'd , thou art no more thine own master , and thou darest not do otherwise ; if thou do not , what thou hast promised , thou art infinitely worse , then thou wert , before thou didst vow . thou hadst not then been worse , but only less holy , but if thou break'st thy word with god , thou art more wretched , and miserable ; and therefore how much happier wilt thou be , if thou performest it . ii. extraordinary exercise . fasting , an exercise commanded , and recommended , joel . . mat. . , , . luc. . . act. . . cor. . . by fasting , i mean , either a total abstinence from meat and drink , or where nature is not able to bear it , an abstinence from all pleasant food , or palatable meat and drink , for both these fall under the notion of fasting , as we see , jon. . , . dan. . . and the end of this abstinence must be sequestring our thoughts from the world , or dedicating our selves to god , which makes it a religious fast ; and a fast that god hath chosen , and an exercise unto godliness ; without this qualification , fasting comes not within the compass of religious exercises ; and he that fasts to cure a surfeit , or to get himself a better stomach , or because the physitian , and his constitution requires it , doth god no service by it , but only gratifies himself . fasts are commonly distinguished into publick and private , and as the publick are commanded , and ordered , either by the civil magistrate , or the governor of the church , either to prevent a publick judgment , or to remove it , if it be already come ; or to keep up the memory of some dreadful calamity , that hath formerly oppressed a people ; so a private is instituted and managed , either by masters of families , or by private christians , to quicken themselves in duty : and these private fasts are the things that i shall chiefly press and insist upon , not but that a christian is obliged cheerfully to embrace the opportunity of publick humiliations , but they being order'd but seldom , his religious concerns lay a necessity upon him to use this exercise more frequently in the place where he dwels , or sojourns . nor is this a new exercise , we charge upon you , but such a one , as the church of god hath , in all ages , made use of to obtain god's favor , and the light of his countenance . the jewish church , after that moses had led the way in fasting forty days , and forty nights , soon learn'd to keep days of abstinence upon the account of devotion . indeed , god himself shew'd them the necessity of this exercise , when rev. . . he gave them order to afflict their souls , i. e. to fast on the tenth day of the seventh month , or september , by a statute for ever . this was the great day of expiation ; and they not only abstained from meat , drink , ornaments , curious dresses , and all manner of pleasures , but went bare-foot , confessed their sins , bewailed them , and cry'd mightily unto god , to be merciful to them for his names sake , or for the messias sake , who was to come , and expiate their sins by his own blood. but here they did not rest ; and god having once acquainted them , that he was delighted with such humiliations , and abasements , if rightly managed , they began now to make use of them upon all occasions , when any signal calamity invaded the land , as appears from the proclamation of king jehoshaphat , chron. . . and by what esther did , by the advice of mordecai , esther . . and we may suppose , private men , when any pressures , or miseries threatned them , did the like . not long after , when god thought fit to pour out his wrath upon jerusalem , and the inhabitants thereof , and the goodly temple was destroy'd , and burnt down to the ground , the jews thought themselves obliged to make more frequent use of this exercise , and accordingly they instituted four solemn anniversary fasts . the first they appointed to be in the fourth month , or in june , in memory of the breach made in the wall of the city of jerusalem by the chaldaean army , jer. . . the second in the fifth month , or in july , in memory of the burning of the temple , and of the whole city of jerusalem , jer. . . the third in the seventh month , or september , in memory of the murther'd gedaliah , upon whose death followed the dispersion of the jews , jer. . , . the fourth in december , or the tenth month , in memory of nebucadnezzar's besieging the city of jerusalem , kings . . and these yearly fasts they did punctually observe , not only in their first captivity , or exile , but after that cyrus had given them leave to return into their own country , even unto the time of darius hystaspes . and two of these fasts the prophet zachary takes particularly notice of , as most remarkable , viz. that of the fifth and seventh month , zach. . . this devotion , as men among the jews began to separate themselves from their neighbours into societies , and orders , and undertook to lead a stricter life then the croud , so it increas'd signally , and fasting became a characteristick note of men , eminently religious , which makes the pharisee afterwards , luc. . . say , that he fasted twice in the week , i. e. mundays , and thursdays , because that on the fifth day of the week moses ascended to the mount of god , and on the second he returned from thence , a custom which the son of god doth not mishke , though it was a voluntary institution , but finds fault only with their insisting on these outward observations , while they neglected the greater works of charity . the christians having learn'd this piece of devotion among the jews , soon improved it , and because they would not be outdone by the pharisees in fasting , resolved to fast two days in the week as well as they , but changed the days , and pitch'd upon wednesdays and frydays , because that on wednesday the jews took counsel together , how to murther christ , and on friday , the saviour of the world died . and these two standing fasts the christians in tertullians time used to call stations , because they went to church on those days , and stay'd there till the ninth hour , or three of the clock in the afternoon , and some , as montanus his disciples , till night , which makes tertullian , when he became a montanist , call the fasts of those , that fasted only till three of the clock , stationum semijejunia , half fasts , or half stations ; and though the word station seems to import standing , yet they did not so much stand in prayer on those days , as lie prostrate upon the ground ; and because they spent those dayes in mourning , and confessing their sins , they call'd them stations , from the toyl , and hardship of souldiers , which stand centry in cold and frosty nights , and undergo the various storms of wind and weather . and indeed , about this time , the discipline of fasting became so rigorous , that men brake into schisms , and divided from the church , not about points of doctrine , as they do now , but about strictness of life , and vied one with the other in fasting , and abstinence ; and i am apt to believe that while these disputes about fasting were very hot , that the christians here , and there might begin to bethink themselves of an imitation of christ's fast , and began to practice the quadragesimal or lent-fast , for being jcer'd by montanus his disciples , that they fasted only forty hours , i. e. on good-fryday and the saturday before easter , during the time that the bridegroom was taken away from them , and continued in the grave , they unwilling to be outdone by schismaticks , might think of enlarging their days of abstinence , and by degrees from two days , came to four , from four to six , from six to fourteen , and from fourteen to forty ; for , as in st austin's judgment , the apostles left no certain rules for fasting days , so it seems more than probable from irenaeus his testimony in eusebius , that before this time , the christians , some fasted but one , some two , some more days , some forty hours only before easter . what we read of the fasts of christians in the following centuries , especially the third , fourth , and fifth , is very stupendous , for s t basil , s t jerom , and s t austin assure us , that not a few christians in those days would fast three days together , and neither eat , nor drink any thing , till the third day at night ; not to eat or drink at all , or to fast every day till night was a very common thing then , and no man counted that abstinence any great matter . of hilarion saith s t jerome , that from the one and twentieth to the seven and twentieth year of his age , he lived for three years upon a sort of pulse called lentiles soften'd only in cold water , and the three other years upon dry bread , and salt , and water , from seven and twenty to thirty he sustain'd himself only with herbs , and raw roots , that grew wild in the field , from to his dyet was a little barley bread , and colworts , without any sauce ; but finding his eye-sight decay upon that self-denial , he added oyl by way of sauce to his herbs , and so run on in his race till he was , tasting of neither apples , nor pulse , nor any other thing ; from to his diet was no more but sops made of meal , and herbs ; and yet as slender as this dyet was , he never eat till sun-ser . thus far s t jerom , and he protests , and appeals to jesus , and his holy angels , as witnesses of the truth of what he saith , that about syria he hath seen persons , of whom one having shut himself up in a cave for thirty years together , lived upon nothing but barley-bread and muddy water , and another in another cottage made his meal a days of nothing else but five dry figs. to that height of maceration , and crucifying of the flesh , did fasting come in those ages ; and though i am not bound to believe all that antiquity hath written about the miraculous fasts of men , how ammonius did never eat any thing , that was boyled , or baked , or roasted , how conon for thirty years together did eat but once a week , how eusebius liv'd upon fifteen dry figgs forty days , how one john was supported without food ten years , how maria aegyptica had nothing to feed upon for seventeen years together , but three loaves of bread , how pityrion did eat but twice a week , how polychronius hath been known to fast seven days together , how posidonius eat no bread in forty years , &c. though i say , i am not bound to believe all these , and such like passages , antiquity hath left upon record , yet without controversie , the abstinence of men in those times was wondrous great , voluntary abstinence i mean , for nothing put them upon it but religion , and a desire of a more endearing converse with the father of lights , with whom there is no variableness nor shadow of turning . and though it would be in vain , and next to ridiculous to desire any of my readers to tread in the steps of these gyants in fasting , yet i must with very great seriousness , exhort you , that are not ashamed of being christians , to make religious abstinence your more frequent exercise ; and to this purpose it will be conveient to speak something of the time , and occasion , when this exercise is most proper ; . how it must be managed ; and , . what it is , that makes it necessary . . of the time , and occasion , when this exercise may be most proper , and here the best rule to go by is the scripture , and the examples of saints , and these will inform us , that it is proper at any time , and the oftner the better , but particularly , i. when we lie under some temporal afflictions , whether that affliction consist in losses , or in the malice , hatred , or ill-will of men , or in some other crosses and disappointments , that may befal us in this world. in such cases david ever had recourse to this exercise , as we see , ps. . . . and acknowledged the justice of god , confessed god did him no wrong in suffering such troubles to seize upon him , pray'd for mitigation of his misery , or for deliverance , and he fasted on purpose that his prayers might be more piercing . the same thing he did when his child lay sick , sam. . . he besought god for the child , and fasted , and lay all night upon the earth : fasting is an acknowledgement of our vileness , and he that abstains from meat and drink upon a religious account , confesses that he hath deserved to be starved to death ; and it is natural for mankind to believe , that such humiliations and abasements are prevalent with the deity . ii. when any of our friends , or relations , or neighbours fall into more than ordinary trouble , our compassion and tenderness to their disconsolate estate is best expressed by fasting and supplications , and in this also david's example is remarkable , who went so far in his charity , as to fast even for seeming friends , but real enemies , psal. . . but as for me , when they were sick , my cloathing was sackcloth ; i humbled my soul with fasting , and my prayer returned into my own bosom , i. e. was answered , and heard , and they were deliver'd . selfishness hath so prevailed in the age , we live in , that we think it scarce worth the trouble of a fast , to procure god's mercy for our selves , much less for others . good lord ! what an unbelieving world is this ! men believe not that god will work any mighty work upon their fasting , and therefore slight it . heretofore men believ'd it , and saw wonders , and god blessed them , and was entreated not only for them , but for their neighbours and relations too . iii. when we would be rid of any inordinate lust or affection . fasting in these cases weakning the body , weakens such lusts , and affections too , which have too great dependence upon the body , and are more vigorous , as the body is pamper'd , and gratified , and what christ says of that evil spirit , matt. . . may be most truly applied to such lusts , this kind goes not out but by fasting and prayer . these lusts are certainly enemies to our souls , for they war against them in s t peter's phrase , pet. . . and as a general that means to take a strong town , cuts off their provision , and will not suffer any corn or other commodities to be carried thither , whence it comes to pass , that the enemy must necessarily at last yield himself , so inordinate lusts must be starved out , and if you bring a famine upon them , you take away their strength , and deprive them of their courage , and briskness , said moses in ruffinus , for what is stronger than a lion , yet let him want his food , and he becomes as weak as the feeblest animal . iv. when we stand in need of grace , or of some virtuous habit , or of conquest of some particular temptation . in this case abstinence is exceeding profitable , not that our empty stomacks do in their own nature contribute towards it , but the abstinence fits us for seriousness , that seriousness for earnestness , that earnestness for gods favour . and therefore it was that the angel told daniel , dan. . . from the first day , that thou didst set thy heart to understand , and to chasten thy self before thy god , thy words were heard , to shew that fasting fits the soul for fervent prayer , and god denies nothing to such intercessions , jam. . . and indeed where men can so esteem the grace of god , as to take pains for it , gods arms are ever open to them , for what the heathens observed long ago , holds true still , to the industrious god denies nothing . nothing discovers our esteem of a thing , so much as our contentedness to undergo some hardship for it , and while we deny our bodies often the satisfaction they crave , they learn by degrees to be more obedient to faith and reason , and consequently are less impediments to those graces which require a soul , that can live above sence , and sublunary objects . hence david to learn contentedness in adversity , though exceeding dry , yet would not drink the water that his grandees fetcht for him from the well of bethlehem , sam. . . and in imitation of him , some in the primitive church to learn chearfulness in want , when they have almost longed for a certain sort of food , and have got it , yet have been unwilling to taste of it , though their appetite was eager after it , and for this very reason i think it was , that the pythagoreans used to sit down at a table full of the greatest dainties and varieties , and with coming stomacks too , and in the mid'st of their hunger and greediness after meat , rise from table , and forbear eating , or cause all to be taken away , and continue fasting , and all to learn self-conquest , and to get their souls more raised above the world. v. when we undertake any great work or office , it 's very fit to consecrate it with a fast. so christ entered upon his office of prophet with fasting , mat. . , . and s t paul and barnabas , when ordain'd to be preachers of the word , began that tremendous work with fasting , and prayer , act. . . a thing so decent , that the very heathens have seen the necessity of it , which was the reason why those that were going to consult the oracle , were obliged to fast , and those that were to be admitted to sacrifice or minister to the aegyptian isis were commanded to fast ten days , and those that were to be priests of jupiter were ordered to abstain from all flesh , and things , that were heated by fire , and they among the indian philosophers , that were initiated into the service or worship of the sun , durst drink neither wine , nor eat any flesh , and amphiaraus laid it down as a rule , that those that came to receive and give the true , and clear meaning of the oracles , must debar themselves of all food one whole day , and three days besides of wine . vi. when the church of god is groaning under persecution , or some other grievous oppression . this obliged the man of desires the prophet daniel to retire frequently , seeing the temple and city of jerusalem lie desolate , and in rubbish , he fasted often , deprecating gods wrath , and indignation against his people , dan. . . and on the same account s t cyprian applied himself to this exercise , when the church was grievously afflicted by the pagans , and good reason , that he , who is a member of the church , should make the churches concern , his own , and burn as it were , when that burns , and be weak when that is weak , and be afflicted when that is afflicted . so much the relation , every private christian hath to that mystical body doth import , without which he is no member , but an excrement of that body , as warts , and wens are in bodies natural , deformities rather than ornaments , and which merit resection more , than conservation . vii . when a sinner first turns from his evil ways : nothing can beautifie his soul more than this abstinence , whereby he confesses his demerit , that god might justly take away his holy spirit for ever from him , the true food of his soul , and that which must preserve him unto salvation . so much the prophet joel intimates , when he bids such men , as in good earnest turn to god , make fasting part of that mortification , joel . . turning to god is giving what demonstration we can of the sincerity of our repentance , and hatred of sin , and abhorrency of our selves . so that fasting being part of that demonstration , it must not be left out . ahab himself , though a notorious hypocrite , yet was sensible that there could be no turning to god , without this exercise , which made him when he heard the words of elijah , apply himself to repentance , and to give some demonstrations of its being extraordinary , and as he thought sincere , he rent his cloaths and put sackcloth upon his flesh and fasted , and lay in sackcloth , and went softly , kings . . viii . where a man hath been guilty of some notorious sin , as murder , adultery , fornication , oppression , blasphemy , atheism , &c. and repents , it 's fit he should keep a fast now and then , to represent unto himself the dreadfulness of his sin , and the infinite patience of god , and what a mercy it is , that god hath turned him from darkness unto light , and from the power of satan unto god. such sins eat deep into the soul , and they had need be remembred often , and our detestation of them had need be expressed frequently by holy abstinence ; they are enough to damp all hopes of comfort , enough to deprive us of gods presence by grace , and of his presence by glory . they are sins , that let in all the host of hell , and the soul must fall very low , before the devil can have such mastery over her . the horror of such sins requires frequent compunctions , frequent compunctions are caused by frequent abstinence , and that makes fasting necessary on such occasions . in all probability david's fasts were more frequent than ordinary after his commission of murder and adultery , and when we hear him complain , my knees are weak through fasting , ps. . . and i wept and chasten'd my soul with fasting , ps. . . we may justly conclude , that these exercises had relation to the sins , we have mentioned . . and having said so much of the time , when this exercise may be most proper , i must in the next place let you see , how it must be managed . and , . as i said in the beginning , in such fasts there must be a forbearing of all meat and drink . to forbear flesh , and to eat fish is no fast at all , for this is but changing one delicacy for another , and the same may be said of wine and sweetmeats , which the papists make use of in their fasts , while they will taste no broath , no eggs , nor any thing , that hath relation to flesh. these at the best are mock-fasts , and are so far from serving to elevate the mind , that the fumes of such dainties oppress it as much , as flesh will do . the antient christians indeed used their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sometimes in their fasts , especially in the week before easter , which consisted in eating those things which had little or no juice in them , but that was but just to support nature from fainting , there being little nourishment in them , and in imitation of those christians a man may in his fasts make use of bread , and water , or small-beer , if nature will bear no emptiness and yet may be truly said to fast , because it is an abstinence from all pleasant food , but to fast in wine and fish is to play the epicure , not the hermit . . these fasts must not be broke till the evening . the grecians and coptite christians at this day seldom extend their fasts beyond three or four of the clock in the afternoon , and usually break them , when evening prayer is ended , and though the primitive christians used to do so on their weekly fasts , i. e. on wednesdays and fridays , yet in other fasts they protracted and prolonged them even to sun-set , and some to a much longer time , as i shew'd before . those that did heretofore fast only till three of the clock in the afternoon , it 's like might take that custom from cornelius , act. . . who seems to say that he was fasting till the ninth hour , which is the time , we speak of , though others think that he fasted four days together ; but the usual measure of such abstinence is the evening , or when the artificial day is at an end . . in such fasts our particular sins , and neglects must be thought upon , confessed , lamented , aggravated , and deplored ; for such days are true humiliation days , and nothing is like to make us so humble as the consideration of our offences , and demerits , and the wrath of god , which is due to us thereupon ; sin , if seriously viewed in all its consequences , will certainly appear very dreadful , odious , and intolerable , and will shew us what monstrous creatures we are , and that 's enough to humble us even into hatred of our selves , and accordingly this was the custom of old , neh. . . , . dan. . . . . and that 's the reason , why such fasts are sometimes express'd by mourning , and weeping only , because mourning for sin , which hath provok'd the almighty must be one principal part in this exercise , zach. . . . in such fasts deprecations must be made for the nation we live in , and indeed for all mankind ; for such humiliations must infuse tenderness , and compassion into us , if they do not , they are not of the right stamp ; if i am truly sensible of mine own sins , i cannot but pity my neighbours , my relations , my acquaintance , and other men , who are involv'd in the same misery , and are as liable to the anger of god , as my self , and if i have any pity , any compassion for my self , i cannot but have pity for others too , but how doth my pity shew it self , but by becoming an intercessour for them , as well as for my self ? and though i am the principal person , that want mercy on such occasions , yet my fellow christians must not be left out , except i can see men drowning without being concern'd , whether they have a deliverer , or no. . in such fasts , the word of god must be diligently read , and read with great attention ; especially such portions of scripture , as contain some of the severest threatnings of god , and his commands , which we have been most negligent of , and upon such passages reflections must be made , and those threatnings and commands applied to our selves , and our hearts asked , how they feel themselves under these comminations , and whether they are sensible of their errors ; as the eunuch of the queen of aethiopia said to philip , of whom doth the prophet speak of himself , or of another man ? act. . . so when these threatnings occur , the interrogation must be ; of whom doth god speak , of me or of another ? am not i guilty of the same sin , and may not i justly think , he speaks of me , as well as of another ? . with these devotions in such fasts praises of god may be mingled now and then , and gods various blessings laid open to our view , that we may learn to admire his goodness , and our strange ingratitude , and in this the israelites in nehemiah , are our precedents , of whose fast we read , that they divided the day of their fast into four parts , one part they consecrated to confessions of sin , the second to reading the word of god , the third to thanksgiving and praising god , the fourth it 's like to begging blessings spiritual and temporal for themselves , and for their brethren , nehem. . , , . an excellent pattern , and which , if follow'd may keep us from being tired with devotion on such occasions . . in such fasts , holy , serious , and gracious thoughts are absolutely necessary ; thoughts suitable to that mortification , and the great concern we are about ; for as we need not lie upon our faces all day , but may lawfully rise sometimes , and walk , so in that walk , or while we are not reading , or praying , our minds must be busie with contemplations of our spiritual wants , and the ways and means how they may be supplied , our eyes must be fixed upon heaven , and god's justice , and vengeance survey'd with an impartial eye , till it makes us wish with jeremy , o that my head were waters , and mine eyes a fountain of tears , that i might weep day and night for the iniquities of my sins ! jerem. . . . alms and works of charity must accompany such fasts ; for thus we are taught , es. . . . is not this the fast that i have chosen ? to undo the heavy burdens , to deal thy bread to the hungry , and that thou bring the poor , that are cast out , to thy house ? in such fasts we come to beg a considerable alms of god , and god is resolv'd to observe his own rule , with what measure you mete , with the same it shall be measured to you again , and that the merciful shall obtain mercy ▪ what pity can we expect from god at such times . while we shut up our bowels of compassion to the needy ? though we our selves fast , yet that 's no rule for them that are in distress , and want daily food , and we then fast with some comfort , while we make them eat , that are destitute of necessaries , and conveniences . . in such fasts we must have no ill designs . he that with jezehel fasts to circumvent an innocent naboth , fasts not to god , but to the devil , and he who hath some interest , or intrigue to carry on , and can effect it by nothing so easily as by a fast and humiliation , to bring people into a good opinion of him , takes strange pains to make god his implacable enemy . to provoke god by downright works of darkness is all one would think , that wickedness can aim at ; but to convert religion into sin , and by a fast to hold a candle to the devil , is a villany , which hath no name , and therefore the punishment due to it , can have no bounds , no measure . he that fasts upon the account of the great injustice , and oppression he hath been guilty of , in hopes , that god will let him enjoy the estate or means , he hath wrongfully gotten , without restitution , observes a lesser command , and breaks a greater . the design in such fasts must be no other but to cloath our souls with greater righteousness , and to get our hearts fill'd with greater zeal to gods glory . to think that a fast will excuse my sin , or abstinence serve for a cloak to cover my unlawful desires , or make my lusts , and wilful follies , pass for peccadillo's in heaven , are thoughts , which require no other confutation , but god's thunder ; and where people can think so ill of god , and religion , there is no other way to convince them , but by viols of wrath , and cups of trembling and astonishment . . in these fasts new resolutions must be made , against those sins , we find our selves very prone , and inclined too ; without this , our fasts are but cold services , and our abstinence but a formality . it 's therefore well observed by the jewish doctors , that it is not said ●● the ninevites , that god saw their fa●●ng and their sackcloth , but their wor●● , and that they turned from their evil ways . without such resolutions , we only fast for strife , and debate , and to smite with the fist of wickedness , as it is said , es. . . but do not fast to god. if we have been defective in any duty , new resolutions must be made against the neglect , new resolutions to be more careful in the performance , new resolutions to watch more , and to overcome our selves . this is to renew our covenant with god , and when we do so , god will be found of us , chron. . . . to weaken our bodies in fasting , while our sins continue vigorous and strong , is only a seeming imitation of a nation , that doth righteousness , and forsakes not the ordinances of god , but no real following after righteousness , as god complains of the jews , es. . . xi . our intent in such fasts , must be to fit our selves for the influences of god's spirit . one great reason why the christians of old had so plentiful a portion of god's spirit vouchsafed to them , was without doubt their great temperance , and abstinence , which makes the soul more agile , and lively , and consequently quickens her understanding , and prepares her for those communications of the deity . i can lay no very great stress upon the place , because it concerns a particular person , yet it is remarkable however , that the evangelist speaking of s t john the baptist's abstinence , immediately subjoins the priviledge , we speak of , luke . . he shall be great in the sight of the lord , and shall drink neither wine nor strong drink , and he shall be filled with the holy ghost , as if abstinence attracted that invisible in-influence , and god loved to converse more with persons that are enemies to pampering of their bodies , than with those , that delight in corporal food , and choicer diet. indeed the more the body is cherish'd the more sleepy will the soul be , and the less it is cocker'd , and pleased , the more active will the spirit be ; and i think i may lay it down for a maxim , that the greatest revelations , and inspirations have been vouchsafed to men that have been most given to abstinence . of anna the prophetess it is particularly said , that she served god with fasting much , luke . . not that i would encourage men to aim at extraordinary visions and revelations in their fasts , but so much i dare promise them , that by frequent religious fasts , they may obtain great assistances of god's spirit , to subdue their corruptions , and to do great things for god , and to arrive to more than ordinary content , and satisfaction . and this calls me to another observation , . that these fasts , if the soul shall receive any great good by them , as i hinted before , must be frequent . once a year , or once in half a year to deny our selves in meat , & drink , upon the account of devotion , is may be , to do more , han profane persons , but not to do more , than hypocrites ; it is the frequency of study , makes men scholars , and the frequency of speaking makes men masters of a language . frequent touching of the strings makes a man a good lutenist , as frequent working at a trade , makes a man an excellent artificer , so he that repeats this exercise often , will not only get a facility in the performance , but his soul will signally thrive by it , supposing still that the days be spent , as i have directed ; and though we cannot lay down a certain rule for all men , because their constitutions and employments are different ; yet i should think , that once a month at least any private christian might keep a solemn fast to obtain mercy , and find grace to help in the time of need . those who have more time , may take the first christians for their pattern , and exercise themselves either once , or twice a week in such abstinence . the scripture hath not given us any particular instructions about it , because god would have such exercises come freely from us without constraint , and then they become golden viols full of odours , as s t john speaks , rev. . . . when we fast thus , our care must be not to despise others , that do not . every man stands , and falls to his own master , and i that know not anothers reasons , why he neglects such exercises , must not therefore judge him , as profane . i must still consider , that i have more need of such self-denials , than other men , and though they do not for the present apply themselves to these stricter rules of living , god will in time acquaint them with their duty . i know my own wants and necessities best , and my first care must be to save mine own soul. as other mens neglects must be no examples to me , so neither if they do not do , what i do must i cry , stand off , for i am holier than thou art . this may befit a pharisee , but doth not become a christian , and whatever effects grace produces in the soul , to be sure contempt of others is no fruit of that tree . . those that are under the yoak , as servants , or apprentices , and are desirous of this exercise , must take such days , as their masters , and superiours will allow , or when they can be best spared from their work and employment , and if it be replied , that they have no other days , but sundays and holidays , i answer that there is no place of scripture that forbids turning the lords day , or other festivals , in case of necessity into days of humiliation , especially , where the severity of masters , and mistresses is such , that they will neither enter into gods kingdom themselves , nor suffer those , that will , to enter . the eastern church heretofore made it a crime to fast on saturday , or on the sabbath day , except the great saturday before easter , yet the western church ventured it ; and what was a festival in the east , was a humiliation day in the west , and no doubt , they had their different reasons for it , as the eastern church , made it a festival to oppose the heresie of marcion , who fasted that day ; so the western made it a day of humiliation , because the disciples of our lord were overwhelmed with grief and sorrow that day , for the loss of their master . this passage i mention on purpose to shew , that though the lords day , and other holidays be festivals , yet it hath not been unusual to change festivals into fasting days , and consequently a person that is under such bondage , may no doubt lawfully spend them in such mortifying exercises , because he hath no other days to employ in such devotions . . they that are masters of their time , and have liberty to choose what days they think fit for this exercise , may do well to pitch on such days , when together with their private devotions , they may have opportunities to hear a sermon , or to be present at the publick prayers of the church . for these publick devotions keep the private warm , and as one hand washes the other , so the private fits the soul for the publick , and the publick makes her return with greater appetite to her private confessions , and orisons . on such days , when our private devotions are on the wing , and our hearts hot within us , we are the fitter to join with our follow christians in publick , and may contribute to the hearing of their prayers , for since the exaudition of prayer depends much upon the fervour of it , abstinence , as i said before , being a great means to give heat , and fire to our prayers ; we may on such days , by our addresses to god in publick , as well as private , signally promote not only our own , but also our neighbours welfare and happiness . . when at night we break our fast , it 's fit and convenient we should be very moderate in eating and drinking , least with the severities of the day we forget our resolutions of better obedience too . he that hath fasted all day , and gluts himself again at night , seems to be glad that the devotion is over , and to take greater delight in his corporal , than spiritual food , and nourishment . the serious frame of spirit , we have been in all day , must be preserv'd at night , and sure i am , that feeding our selves to the full at such times , will very much debilitate , and weaken the noble sense , we had all day , and therefore a courser diet than ordinary is fittest at night , when we have been with god all day . it keeps in the holy fire , and helps to maintain the serious thoughts , we have had ; for the courser the meat , or food is , the less palatable will it be and the less palatable , the less delight a man will take in 't , and the less delight he takes in it , the more he 'll reflect on the sad truths , that have been in his mind all day . to this purpose i remember a passage in procopius concerning justinian the emperor . the week before easter , saith he , he fasted every day , and led a very severe life , such as meaner men would scarce have endured . all the day long he abstain'd from meat and drink , and being hungry at night , would not suffer his servants to set either bread or wine , or any curious dishes upon his table , but caused some coleworts , and common herbs of the field , macerated for some days in vinegar , to be brought up to him , and of these he did eat , and his drink was water , nor did he eat of this food to satiety , but having tasted a little , would give over again , scarce taking so much , as would suffice nature , . and having laid down these rules , my reader will suppose , that i would not have mentioned them , but with an intent to exhort him to the frequent use of this holy abstinence , the third particular , i promised to offer to your consideration . the grecians at this day , scarce take us , who call our selves protestants , for christians , because we fast so little , thinking it impossible , to be followers of the primitive church , and not to imitate them in this exercise . the truth is , it is a thing so ●i●tle practised among us , except it be now and then , when we are put upon 't by the magistrate in some imminent danger , that he that knows any thing of the antient church , may wonder , how we come to leave out so considerable a part of devotion . fasting hath got so ill a reputation among us , because the roman church hath miserably perverted the use of it , that the generality are afraid to venture upon it , for fear they should be guilty with lot's wife , of looking back towards sodom , from which they are escaped . but most certainly , this exercise is a christian exercise , in despight of all those abuses , and was practised in the antient church , as surely as the present church of rome is departed from that antient way of holiness . go through the whole nation , you will not see one family in twenty set themselves to seek the lord by a solemn fast , through the whole year ; and i dare say , there are thousands , that never heard , or considered , that it was their duty . gluttony , and luxury , and eating , and drinking heartily are made such necessary attendants of mens lives , that they think , should they fast one whole day , and spend the whole day in confessions , and prayers , they should certainly die at night . it 's a sign they have a high esteem for religion all this while , sure they do not think their souls worth any thing , that do not , or will not refresh them now and then by such abstinence ; for the soul never feeds better , than when the body fasts . hear this ye drowsie , lazy , careless christians , what do you call your selves christians for , if you will not do as the antient christians did ? what made the first planters of the christian religion fast so often , if they had not apprehended it exceeding necessary ? were they fools for doing so , or if they had not judged it highly expedient , would they have been so weak , as to have made it their most frequent exercise ? can you think that gods spirit will ever visit you , while you mind nothing so much as your belly ? is fullness of bread , the way to be fill'd with the holy ghost ? do you ever hope to overcome the lusts of the flesh without this exercise ? do you think your evil desires will ever die , without you chastise them by fasting into better manners ? do you think the world and its glories will ever become contemptible in your eyes , if by such abstinence now and then you do not learn to despise it ? do you think you will ever become eminent saints , while you are all for eating and drinking ? hath god denied himself so far , as to deliver up his son for you , and cannot you deny your selves in a little meat , and drink for his sake , that you may take his death and passion into greater consideration ? do you think , god is so fond of you , that he 'll make you partakers of the divine nature , while you know not , what denying the body means ? do you think , you will ever get any great portion of grace , while you think much of attending the lord , in such mortifications ? do you think , your minds will ever pierce into the mysteries of gods love without such humiliations ? do you think , you will ever be admitted to those high degrees of gods favour , that the saints of old arriv'd to without such abasement ? do you think your eyes will ever be as clear as theirs , while your fasts are not as strict as theirs ? do you think , you will ever feel that joy , they felt , without such preparatives ? to add some other motives , and encouraging arguments . . by eating we were lost , and by fasting we must recover . had eve fasted , and abstained from the forbidden tree , fasting would have been needless , and superfluous now , and if fasting was necessary in paradice , shall it not be more needful now ? of the tree of the knowledge of good and evil thou shalt not eat , said god , gen. . . if the medicine was wholesome , before we were sick , how much more wholesome must it be , now we are so ? was it expedient before our lusts were in rebellion against our reason ? and shall it not be more expedient , now that they war against the soul ? had adam hearkn'd to this voice of god , he had never heard , that more dreadful word , earth thou art , and to earth shalt thou return ; it was want of fasting , brought death , and trouble , and anguish into the world ; and if things are cured by contraries , hot things by cold , and cold by hot , that first luxury had need be expiated , and cured by abstinence . . fasting thus , we imitate the holy angels , they eat not , they drink not , and yet they praise god day and night ; they have indeed bread to eat , but that bread is no other but the light of gods countenance , which continually feeds and nourishes them into the highest happiness . when i say we imitate them , i press no such imitation , as that monk pretended to , that would needs live like the angels of god , and went into a barren wilderness , taking no provision with him , believing that god would feed him without a metaphor with angels food , but finding after a few days , that for want of convenient food , he was ready to faint and die away , he returned to his friends again , and one of them hearing him knock , and calling , open the door , for i am such a one . it 's impossible , said his friend , for such a one is become an angel , if thou art an angel , what dost thou stand knocking here for ? but he continued knocking confested his weakness , and begg'd of him to let him in , and give him somewhat to support nature , and that he might recover strength . i mean no such imitation , but as fasting makes our souls fly up more vigorously to heaven , and fits us for divine contemplations , and heavenly meditations , so far we may be said in this exercise to imitate those blessed spirits , whose contemplations of the divine goodness are always sprightly , and ravishing . . frequent fasting is that , which will preserve health and life better , than any physick whatsoever . what makes so much work for physitians but eating and drinking to intemperance ? nay do not physitians cure men by abstinence ? and if that be their great remedy , why should we not make use of it , before we have need of them ? gouts , and fevers , are best cured by fasting , and for bearing nourishing victuals ; if it lie in our power to prevent diseases , who can pity us , when we fall into them , seeing we were wilful in the procuring ? so advantageous , so profitable is god's service , it heals not only the inward , but the outward , man too , conserves nature in its vigor , the eyes in their strength , the limbs in their nimbleness , and the head in an even temper . what made the antient hermits , that kept almost a perpetual fast , live so long ? why ! their frequent fasting : so true is that saying of solomon , the fear of the lord prolongeth days , prov. . . . if you would displease the devil , fast , if you would please him , neglect this exercise . nothing pleases the prince of darkness more , than feeding high , by this he tempted the israelites into idolatry , numb . . . by this he tempts men to pride , to fornication , to adultery , to lustfulness , to wrath , to malice , to revenge . by fasting the devil is expelled , by fasting his power is weakn'd , by fasting his temptations loose their sting . by continual feeding and filling our selves he darkens our understanding , clouds our reason , dulls our devotion , makes us indisposed for gods service , and deprives us of that light , whereby our feet should be guided into the ways of peace . how long then do ye halt between two opinions , if the lord be god , follow him , but if baal be god , follow him , king. . . . will not the very heathen shame you in the last day , if you neglect this exercise ? a epicurus himself lived upon bread , and water , and apples , and herbs , saying , that bread and water would satisfie nature , and what was beyond that , was not to satisfie nature , but luxury . the like did pythagoras before him , who defended that this slight and slender diet would not only preserve mens health , but furnish them with excellent notions , and clarifie their reason . b s t jerom from heathen writers , tells us , how under saturn the first , men lived altogether upon fruits , and apples ; how under cyrus many of the persians lived altogether upon salt , and bread and water , and barley flower ; how the antient priests of egypt abstain'd from all flesh and wine , did eat bread but seldom , made herbs , and fruits of the earth their only dyet , and would not touch either milk or eggs , saying , that the one was but liquid flesh , & the other nothing blood , only the colour changed ; and how the persian magi made use in their dyet of nothing but flower , and herbs i do not from hence infer , that you must change your dyet , but only this , what a witness this temperance of the pagans will be against you one day , even against your intemperance , and feeding high , and unwillingness to apply your selves sometimes to this religious exercise of fasting , and abstinence . . so strange a power hath this exercise with god , that by vertue of it many have wrought miracles . i know not whether that old observation will hold water , that elijah , while he kept to bread and water , wrought miracles ; but after he began to eat flesh , that power ceased . however , herein the fathers agree , that by fasting daniel stopt the mouths of lions ; by fasting , the three young men at the court of babylon quench'd the violence of the fire , which makes s t jerome cry out , how lovely is this exercise , which appeases god , asswages the rage of lions , and chases divels ? by rusting the israelites overcame the ama●●kites ; by fasting joshua stay'd the course of the sun ; by fasting lazarus comes to be received into abraham's bosom . i conclude this subject with the words of s t ambrose , great is the virtue of abstinence , an exercise so glorious , that the son of god himself was enamour'd with it . the fasting elijah speaks the word , and the heavens become brass ; by fasting he raises the widows son to life again , commands rain , calls for fire from above , and is wrapt up in a fiery chariot into paradice ; by his forty days fast he obtains the honour of the divine presence , and the more he fasts , the greater marks of gods favour he receives , stops the stream of jordan and turns its slimy bottom into dust . for what is abstinence but a picture of heaven ? it's the life of angels , the death of sin , the grave of evil concupiscence , the means of salvation , the root of grace , and the foundation of chastity . by this men climb up to heaven a nearer way ; and by the strength of this elias ascended , before the horses of fire mounted him on high . iii. extraordinary exercise . watching . an exercise commanded and recommended , mat. . . . . marc. . . pet. . . act. . . act. . . by watching here i do not mean watchfulness of the mind , a subject , i have already sufficiently discours'd of in the ordinary , and constant exercises , but abstinence from sleep , and keeping our selves awake for devotion sake ; in a word , that which the primitive church hath expressed by vigils , either sitting up the greatest part of the night , or rising at midnight to praise god , and to magnifie his goodness . and though i do believe , that in the places , i have quoted for this piece of self-denial , christ intends chiefly mental watching ; yet some of the expressions are such , that they cannot but import corporal watching too ; and since people cannot be supposed to be exhorted to vigils in the day time , when the greatest part of mankind are awake , it must follow , that this watching imports self-denial in sleep at night . and the reason of the necessity of this exercise is given by s t chrysostom , the night was not made that we should spend , and consume it all in sleep , witness your seamen , tradesmen , and artificers . so the church of god rises at midnight ; imitate her , and behold the dance , and order of the stars ; how profound is the silence of nature , how quiet are all things ! stand amazed at gods dispensation . now is the soul nimbler , subtiler , quicker , fitter to behold things sublime , and great . the darkness may lead thee into contemplation of thy sin , and consequently into compunction , seeing the skie embroidered with lights , what an excellent consideration will this produce of thy creators wisdom ! midnight prayers strangely incline gods favour , especially if thou make that time a time of lamentation , which others make a time of rest and laziness . night-devotions in all probability have been very early in the world , and god seems to have given men an item of them by his appearing to them so often in the night . before day abraham rose to sacrifice his son. in the night it was , that jacob wrestled with god , and receiv'd the blessing . in the night it was , that god led the children of israel out of egypt . samuel cryed unto the lord all night . judith rose up in the night , and perform'd her devotions ; and who knows not what the mighty david saith of himself that he wash'd his couch with his tears at night . in the night , the son of god was born , and the angel of the lord brought the news of it to the shepherds . the heathen themselves , by a natural dictate of reason thought it unjust to spend all the night in sleep without some expressions of gratitude to their deities . this made them not only sacrifice a cock to the night , which they adored as a goddess ; but by watching and sitting up at night , and praying to their gods , testifie their respect , and homage to that being , from which they thought their blessings did drop down . it 's true , many of their nocturnal devotions , were impious , prophane and ridiculous , but still this argues , that they thought it rational , and a duty to the gods they worshipt , to adore them in the night as well as in the day ; not only the vestals rose in the middle of the night to sacrifice , but the indian philosophers too paid their respect to the sun at night ; for it was their god , and the same they did in other places to venus , bacchus , apollo , minerva , which makes cicero and seneca speak highly in commendation of such vigils or devotional watchings , if they be used with sobriety . how the christians came to exercise themselves this way is soon guessed at , if we reflect on what christ had told them , that he would come to judgment in the night , or to use his own words , as a thief in the night . they trembled at the word , he had spoke , marc. . . watch therefore , for ye know not , what time the master of the house cometh whether at even or at midnight , or at the cock crowing , or in the morning ; and this made them deny themselves in their sleep so often , and rise to praise god , lest coming in the night , he should find them unprepar'd . the example of david was a great motive also ; for at midnight will i rise and give thanks unto thee , saith he , psal. . . for the christians in those ages had a custom , which is much out of fashion now , whatever they found , that any holy man had done before them , if it were possible , they would imitate him in that service , and devotion . this made paul and silas , pray and sing praises at midnight , and from hence , as well as from christs watch-word it was , that the christians in pliny's time , used to meet before day , and sing a psalm to christ , as unto their god. and these meetings tertullian calls nocturnal convocations , as the prayers then used were afterward call'd lamp-devotions , or candle-devotions . and though i do not deny but that the persecutions of those ages were partly the cause of their meetings at night , when their adversaries the heathen were asleep , and therefore unlikely to disturb them in their worship , yet this could not be the sole reason ; for sometimes they had respit , and lucid intervals , even under heathen emperors , and yet they continued their vigils , and night services . these night-devotions were in process of time performed in this order . . when day-light was shut in . . when they were going to bed . . at midnight . . by break of day ; hence it is , that s t jerome bids eustochium rise twice or thrice , out of her bed at night to prayer , and these four hours of prayer at night joined , with the three hours in the day , made up that ordinary devotion which they undertook in imitation of holy david ; seven times a day do i praise thee , because of thy rigteous judgments , ps. . . for they pray'd at nine of the clock in the morning , because then the holy ghost descended upon the apostles , at twelve of the clock at noon , because then the son of god was crucified , and at three of the clock in the afternoon , because then christ gave up the ghost . the heathen , especially in the first and second centuries after christ , took so much notice of these midnight devotions of the christians , that they ordinarily call'd them owls , and men that shunn'd day-light , and though it 's true , they accused them of promiscuous copulations , eating of children , and such crimes , partly because they could not tell , what they did in those night assemblies , and therefore suspected it must be some ill thing they did , because they made use of the night ; partly because the villanous gnosticks , who called themselves christians , committed abominations much like these ; yet the world found afterwards , that it was their love to their creator , and redeemer , that made them watch , and pray , and praise and sing the goodness of their god at midnight . it happen'd afterward that these night devotions were abused ; for men and women using to meet at night in church-yards to praise god , some were so profane as to commit wickedness together , and made those devotions opportunities of impure and lascivious actions ; upon which account they were forbid , especially to the women , by the eliberitane councel , about the year . after christ ; yet this restrain'd not the sober use of this exercise , either in private houses , or in publick places , where men met by themselves ; whence it came to pass that in the succeeding ages , they went so far , as to institute societies of men , which they call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or men that never slept , who relieving one another , sung praises to god day and night without any intermission or interruption ; for as soon as one company had done , another began , and thus they represented heaven , and the joys of angels here on earth . this zeal in these latter ages is grown cold , and the lukewarmness of the present times is such , that he seems to be a setter forth of new gods , that preaches up this kind of exercise ; yet i know not , whom we can imitate better , than the christians , who lived in times of the purest devotion , and to see , how far this exercise may be revived among us , is the attempt of the following discourse ; and to make it practicable , i shall first lay down some rules concerning it , and then add some encouragements . the rules are these following . . there being at this day no publick meetings of christians at night upon the account of devotion ; what is done , must be done by private persons in their own chambers , or houses . where there are no publick societies to encourage us , there our own zeal must prompt us to such exercises ; and did private men and families begin it once , the governors of the church , would soon encourage it publickly , who only forbear to urge it , because the age will not bear such watchfulness . a christian that 's zealous for god's glory , stays not for a publick summons , if he find that such an act of piety , is acceptable to god , and it 's enough to him , that the saints of old did use it . what is order'd by god , or man in publick , is only to kindle fervour in mens breasts at home , and as a man for to pray need not every time , he is to kneel down , run to a publick church to pray , so neither is a christian obliged to neglect this watching upon the account of devotion , because it is not exercised in publick . it 's enough , that the church doth recommend it to private christians , though she cannot as yet bring private christians to use this self-denial publickly . it were to be wish'd that the ministers of the gospel did begin this exercise , and possibly some well-disposed christians would follow them , but the age we live in is so very apt to call all things superstition , and rags of the whore of babylon , that looks like self-denial , that even those divines , that would observe these vigils publickly , dare not , for fear of greater inconveniencies . . as i told you in the beginning , that these vigils , or watchings to devotion at night , had reference either to sitting up the greatest part of the night , or to rising at midnight , and employing some time in prayers , and praises , so where a man means to make use of the longer vigils , he would not do amiss , if he used them once a week ; though , if a man can bring himself to it , the vigils appointed by our church , are an excellent rule to go by . to sit up one night in certainly cannot be prejudicial to health , when we see persons upon more trivial occasions without doing themselves any hurt , sit up two or three nights in a week . the christians of old , by what tertullian tells us , sat up two nights in a week upon the account of religion ; how happy should we think our selves to be , if we could perswade men to sit up but one . the shorter vigils or rising at midnight to devotion , and spending some time in pious acts , and exercises may easily be performed , and practised every night , especially by men and women , who are single , and have nothing to take care for , but the things of god ; and there can be no great difficulty in it , if we will but force our selves , and push nature forward where it is loath to go . this would make us awake as duly about that time , as we do at seven or eight of the clock in the morning . nature is a very tractable thing , especially where people are healthy , and will yield to modest violence , and the scepter of reason , and use will make that facile , and easie , which men look upon under the wrong notion of impossibilities . . the exercises proper for these vigils , as i have partly intimated already , are praying , singing of psalms , or reciting and repeating such psalms as are most suitable to our wants and necessities , and meditating . theodosius the emperor did so , rose in the night , with his sisters , and their chief employment was to sing psalms , he one verse , and they another ; so little were kings , and princes ashamed in those days to express their zeal in religion . these exercises drive away the tediousness of the night , and turn darkness into day . these make the sun of righteousness rise upon us with healing under his wings , and fill the soul with oriental splendour . these make the black night look lovely , and are the best weapon to disperse all terrors , the officers hell may scatter at that time among gods creatures . he that must have variety of employments at such times to prevent weariness , may begin with musin upon gods wondrou , works , upon the blackness and deformity of sin , and the dismalness of that soul , that is a stranger to divine illumination . from meditation , he may proceed to prayer , and from prayer to singing ; or if he be not able to sing , to rehearsing the songs of the sweet-singer of israel ; these happy changes , like so many different musical instruments , will give new delights to his soul , and make him loath to give over . these like rich liquors , fill the heart and all the faculties thereof with a divine briskness , and make the soul rise from her devotion with a sacred relish , and appetite . . these vigils , or watchings at night to acts of devotion may be prejudicial to persons , that labour under weakness of body , nay and to such as work hard in the day time , whether the work be preaching or servile labour ; yet do not people work hard every day , nor do ministers preach every day , nor doth weakness continue every day , and therefore these must not be made impediments for the total neglect of this exercise : sometimes people , that have work'd all day cannot sleep , and had not they better consecrate that time to the praises of that god , who neither slumbers , nor sleeps ? however on those days , that men do not spend their spirits with any extraordinary service or toiling , may not the soul be ravish'd at night , and summon'd to apply her self to this delightful severity ? shall the softness of the bed keep the soul from such employment ? or the warm down of the pillow hinder a christian from crying out with the excellent psalmist , my heart is fix'd , my heart is fix'd , i will sing and give praise . awake up my glory , awake , i my self will awake right early , ps. , . . this exercise at night may lawfully be neglected , if the evil that may ensue upon it , be greater , than the good which can be expected from it . this i speak , not only with respect to what men may find upon the frequent use of this exercise ; for a man may find upon frequent tryal , that it either indisposes him for nobler duties , or discomposes him in his health , whereby he is hindred from doing god farther service , and in such cases it may without sin be laid aside , but also with respect to the offence , his neighbour may take at it ; for it may happen , that a weak christian may sink into great perplexities , because his strength will not bear this exercise , while my example makes him look upon it as necessary ; or a man may have a wife , that is exceeding tender of him , and upon his exercising himself in this manner , may either lead him a very unquiet life , or make her self sick with vexing and grieving at his austerities , upon a fancy that it will shorten his life , or cast him into some dangerous sickness , and consequently by her continual , and importunate , quarrelling about it , cause great disorders in the family , and by that means put a stop to the free course of some greater duties ; and in both these cases , it may lawfully be omitted ; for god always bids us measure the exercise of our duties by the good that flows from them , and therefore it the evil , or mischief accidentally attending such exercises , be greater than the good that we can suppose to reap by them god certainly requires not the practice , or performance of them . yet even here , it 's fit we use such arguments to our neighbours or friends , as may discover to them the weakness of their surmises , and the needlesness of their scruples , for fear we seem too easie in yielding to the neglect of a thing , which otherwise may be a great promoter of holiness . indeed in the great moral duties of the gospel , which are expresly , and peremptorily commanded , i must neither hearken to father , nor mother , neither wife , nor sister , nor children , but as s t jerome speaks , trample upon them all , rather than neglect a known duty , and undergo all the inconveniencies , and reproaches in the world , rather than commit a sin wilfully ; but this will not hold in circumstantial things , such as this praising of god at midnight is ; for these must ever give way to the more substantial duties of brotherly kindness , and charity . . he that ventures upon these vigils , or exercises either all night , or for sometime at midnight , must be a person , that loves god fervently , and in vain do i , or any man alive , attempt to bring any person to this piece of self-denial , without that person knows , what a strong love to god means . no man can watch , that doth not love . as weary as jacob was with his journy , yet love would not suffer him to sleep at night , but he must awake to contemplation ; and while he was engaged in 't , the angel of the covenant wrestled with him , and blessed him . love shakes off drowsiness , and rest it self makes it restless . love breaks forth the more vigorously at night , the less there is to hinder it in its operations . love makes such exercises easie , and a christian that hath love to spur him on , runs chearfully in this narrow way . love carries him beyond inconveniences , and makes him desirous to lose his life , for him that gave it . love embraces all opportunities to exercise its gratitude to the lord jesus , and there is no time comes amiss to this inestimable grace . he that either hath felt or read what love will do to friends on earth , will be able to guess at the truth of what i do propose , and sure he never knew yet what being sick of love is , i mean of love to christ , that never found himself in a disposition , or temper to say , by night on my bed i sought him whom my soul loveth ; i sought him , but i found him not ; i will rise now , and go about the city in the streets , and in the broad-ways i will seek him , whom my soul loveth , i sought him , but i found him not . the watchmen that go about the city found me , to whom i said , saw ye him , whom my soul loveth ? it was but a little , that i passed from them , but i found him , whom my soul loveth , i held him , and would not let him go , until i had brought him into my mothers house , and into the chamber of her that conceiv'd me , cantic . . . , . . that this exercise of rising at midnight to prayer may be more satisfactory , and effectual , i would advise to going to bed betimes , that nature being refresh'd with some sleep before that time , may be the fitter for this service ; and , it 's very probable , that those who in the primitive church used this watchfulness , observed this rule . in this age tradesmen , and those that have any toiling employment in the world , have brought themselves to an ill custom of sitting up at their trade till midnight almost , and having tired themselves with running after their worldly profit all day , it cannot be otherwise , but they must find themselves very unfit for this nocturnal exercise . if ever a man becomes master of this virtue , he must learn to accommodate his business to his religion , not his religion to his business ; and as spiritual fervour must be the first mover , and principal wheel that must set this a going ; so where religion is thought worth nothing , all that we have said , must be as the news of the destruction of sodom was in the ears of lots kinsmen , a pretty tale , and that 's all . if euclides of megara thought not much of it , to consult socrates in the night , why should we think it troublesome to participate of gods instructions in the night-season ? we , i say , who are to tread in the steps of the great bishop and shepherd of our souls , and it was his custom , we know , to rise in the morning a great while before day , to go into a solitary place to pray , marc. . . . the task will be more easily , and more chearfully performed , if we can get one or two or more of our acquaintance to join with us in these nocturnal exercises ; company is a great encouragement to such acts of piety , and man being naturally a sociable creature , society not only comforts him , but is a spur to devotion , especially to such devotion , as is attended with severity . one keeps the other from fainting under his burden ; and if one grows cold , the others zeal is enough to inspire him with new vigor and alacrity . those seven men , ruffinus speaks of , who divided the night , and allotted four hours for sleeping , four for praising of god , and prayer , and four for working , and likewise the day , and appointed six for working , three for reading , and praying , three for eating , and walking , without all peradventure found great encouragement in one anothers society , and this their order would scarce have lasted so many years as it did , if it had fallen to any single persons lot to keept it up . the same author hath a passage of another company , seven in number , who on saturdays about three of the clock in the afternoon used to meet , and having eaten together ( for in that age they eat but once a day , and commonly towards the evening ) they fell into spiritual discourses , banishing all secular business , and laying aside all thoughts of worldly things , and talk'd only of heaven and future glory , of the rest of saints , and of the misery of the damned ; and when they had spent some time in such discourses , they sat up all night , praising and magnifying , and singing the goodness of god ; and this they continued , ( pausing now and then , and spending some time in silence and meditation ) till three of the clock in the afternoon next day , and so they departed again every one to their several habitations . so great a support doth the soul receive from good society , that is of the same mind , of the same fervour , and of the same zeal and earnestness to glorifie god ; and a man will do that , encouraged by society , which before he could not have been drawn to perhaps by the strongest enforcives , or arguments . from these rules , i come in the next place to recommend to my readers this nocturnal exercise , and to give them some encouragement to this piece of self-denial . the arabians tell this passage , or fable of the ostrich , that when she intends to hatch her eggs , she fits not on them , as other birds , but the male and female by turns hatch them , with their eies only , and if one be hungry , and minded to seek for food , it gives notice to the other by a certain cry , to come , and relieve it , and being come , it continues looking upon the eggs so long till the other be returned ; and they add , that if either of them should but leave looking on never so little a time , the eggs would spoil and rot . i do not warrant the truth of the story , however the coptite christians are so perswaded of the reality of the thing , that they hang up a lighted lamp in their churches between two ostrich's eggs , over against the priest that officiates , to bid him be attentive , and watchful about their devotions . i know not whether such an emblem would be any great engagement to christians in this age , to watch at night to the exercises , i have mentioned ; but however , the subject is not so poor and barren , as to be destitute of arguments . and . doth this exercise seem so grievous to you , that can rise at any time in the night to get some considerable gain ? would you think it troublesome to rise at midnight to get ten or twenty pounds ? were you sure to get every time you rise at night , half a score of broad pieces of gold , would not you make a shift to get up ? this shews you can do it , and , but that you think , you may save your souls at a cheaper rate , you would certainly do much for their profit , and advantage too . sure the soul may get considerable gain by such vigilance . in the dead of the night , while other people sleep , to get up and to converse with god , is to be truly ambitious of his favour , and it is his rule , i love them that love me , and those that seek me early , shall find me , prov. . . where god sees a holy soul thirsting for him in the night , he certainly satisfies that thirsty soul with goodness , and opens for her rivers in high places , and fountains in the midst of valleys , makes her wilderness a pool of water , and her dry land springs of water , es. . . where men prevent the dawning of the morning , to meditate in in his word , god hears their voice according unto his loving kindness , and quickens them according to his word , psal. . . , . this is the best preparation for the duties of the following day , and he truly begins the day with god , that at midnight rises to give thanks unto the god of his salvation . . behold how highwaymen and thieves can rise at midnight to rob and murder men ! behold how watchful those unhappy creatures are to circumvent the unwary traveller ! are these wretches so watchful to loose their souls , and shall not we be as watchful to save ours ? shall they think the devils service worth their watching at night , and shall not we think the service of our god worth so much ? do they watch to contrive mischief , and shall not we do so to contrive our felicity ? the silent night rouzes their spirits into action , and shall it dead ours altogether ? shall not we do as much to make sure of heaven , as they do to make sure of hell ? or is the undoing of our selves a more charming act , than securing our everlasting interest ? how many are there that can sit up drinking and dancing and revelling all night ? can the devils votaries deny themselves , for their master , and shall we do nothing for ours ? is the true god the only deity , that deserves no self-denial at our hands ? and must the devil be adored with greater revereverence than he , at whose presence devils tremble ? men are not weary of playing at cards , or dice all night , and cannot they watch one hour with christ at night ? can men break their sleep to mind the works of darkness , and shall not we break ours , for doing things , which become the children of light ? . to rise thus at midnight to praise god is an act of charity to our neighbours ; for thieves , and purloiners finding us up at a time which they pitch upon for their robberies , may be afraid of making attempts upon a neighbours house , for fear of being discover'd by us , who are awake , and engaged in devotion . not to mention , that such exercises of singing praises unto god , may strike the robber , if he hear them , into fear and trembling , and oblige him to go away without his intended prey , as much as the innocent infants smiles did the turk , that came with an intent to murder it ; so that this watching at night is to contribute in part to the publick good , and to be instrumental in our neighbours preservation . . how happy will it be to be , found praying and praising god , should god call us away from this world , at midnight . blessed is the servant , whom his master , when he comes shall find so doing ; of a truth i say unto you , that he will make him ruler over all , that he hath , luc. . . . one great reason why the primitive christians rose at midnight to prayer , as i said before , was because they knew not , but christ might come at that time to judgment . did they thus prepare for his coming above sixteen hundred years ago , and have not we far greater reason to watch for his coming , upon whom the ends of the world are come ? did they think the day of judgment was near at hand , and shall not we fear it much more ? did they think to keep their garments white , and their lamps burning against the bridegroom came , and shall not we think so much more ? were they afraid of being a sleep at midnight for fear a noise should be made , behold the bridegroom cometh , and have not we far greater reason to be afraid ? did they so long ago shake of all carnal security , in expectation of the coming of the son of god , and shall we lest quietly all night without thinking once what our case may be ? sure there is some strength in these arguments , if the ground were but fit for them , if our hearts were but prepared for them , if the thorns and briars of worldly cares did not choak them ; and as tedious as the exercise may seem to be , certainly means might be found out to make it easie . and , . use would make it so . in the works of s t teresa there is mention made of one peter de alcantara , who for forty years had slept but one hour and a half in a day and a night and that he found nothing so trouble some to him , as breaking himself of his sleep , which to effect , he always sat when he slept . aristotle , to wake himself in the night , would hold a brass ball in his hand , over a copper bason , when he composed himself to rest , which ball when he was fast a sleep , would drop out of his hand into the bason , and with the noise it made , awake him , and give him notice , that it was time to apply himself to his studies again , and his scholar alexander the great would sometimes imitate him in that particular , and nothing but use made it easie to them . of mecoenas indeed we read , that for three years together he slept not at all ; and physitians in their observations have taken notice that some have lived without sleep nine days , some ten , some fifteen , without any prejudice to their health ; but these examples we may justly look upon as miracles , rather then effects of use , and custom ; by use a man may much abridge himself in his sleep , but cannot ordinarily attain to a perpetual vigilancy , and as to be always waking , is to be immortal , so to sleep more , than is needful , is like death , rather than life . . and to this use we shall arrive the sooner , if we eat very moderately ; for it 's the fumes of a full stomach that cause immoderate sleep . eating little will support nature better than plentiful meals ; we first corrupt nature , and teach it to crave more than it wants , and the ill custom brings a necessity upon us to keep up our intemperance . by this moderate eating maercellus strategus in commodus his time , brought himself to that vigilance , that he was the object of all mens admiration . it was s t anthony the hermits slender and simple diet , that enabled him to observe those laborious vigils , we read of , and hence it was , that he used to quarrel with the sun , when he saw him rise , for disturbing the joy and sweet communion he had with god all night , so true was that saying of scopelianus of old . that the night is the best friend of the soul , and participates of the wisdom , and glory of the deity . . nothing will facilitate this watchfulness at night , more than frequent contemplations of what others do , and have done before us . they were men , and so are we ; they carried flesh and blood about them , and so do we ; they had infirmities of the flesh , as well as we ; we have souls as well as they , and may have courage as well as they , if we will take the same reasons , they did , into consideration . a shadow of this virtue is to be seen in the cock and lion , the former of which a pliny justly calls a creature born to call people out of their beds , and the latter therefore was made by the antients the symbol of vigilance . the b dragon that kept the golden fleece , was always awake , and the hundred-ey'd shepherd then ceased to live , when he ceased to watch ; emblems these are of the exercise before us , and the lord jesus therefore continued in prayer all night , to shew that if the master could watch for the servants , the servants have reason to watch for their master , saith the eloquent c chrysologus . of the pantarba or shining-stone they report , d that in the middle of the night it sends forth a grateful splendour , and seems to turn night into day . whether there be such a stone , or no , i dispute not , but the moral of it , are these nocturnal praises , and hallelujahs ; these make it day at midnight , and whatever darkness may be on the face of the earth , i am sure , in a soul that uses them , the sun shines , and a glorious charming light arises . the night they say is a time , that spirits walk abroad ; it 's true enough , where men use this exercise ; for an infinite spirit , the god of grace and peace walks forth to meet them , and the soul makes her chamber another mahanaim , a walk for the host of god. i conclude this subject with the words of nestor in mer , to diomedes , and the rest . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which i thus paraphrase , what , sleep all night , and th' enemy so near , when from the camp you may their voices hear ? is it not time unto our arms to fly , when but a hill 'twixt them and us doth lye ? up , stand upon your guard , my children , watch , lest the bold foe you unawares do catch ; and in your slaughter triumph , and do scorn your braver souls , like men to ruine born . iv. extraordinary exercise . self-revenge ; an exercise insisted on , cor. . . and practised by s t paul , cor. . . and by timothy , . tim . . i distinguish this exercise from the rest , not because fasting , and vowing , or watching have nothing of self-revenge in them , but because the word is more general , and includes all other lawful severities , which holy men have used upon themselves ; so that this exercise takes in all other acts of self-denial , undertaken on purpose that the soul may learn to die to the world , and to have her conversation in heaven , an exercise , as antient , as christianity , nay , as antient , as the law of moses ; for it began as early , as the nazarites who neither cut their hair , nor 〈…〉 heads nor drank any wine , or strong d●●●k nor tasted of any liquor of the grapes , ●● eat any dried grapes , nor any thing 〈◊〉 was made of the liquor of the grapes , 〈◊〉 of any strong drink ; severities used on purpose , and by gods approbation , that they might more entirely dedicate themselves to god s service ; and these austerities we find afterwards used by elijah the prophet , of whom we read , that he was a hairy man , and girt with a girdle of leather about his loins ; i know some understand the expression , a hairy man , of a hairy garment , but this sense seems not to agree with the hebrew language , which doth not use to express a mans garment by such words ; but the nature or external shape , and form of his body ; so that he seemed liker onuphrius , who met paphnutius in the wilderness , hairy all over , insomuch that little else could be seen about him , a piece of austerity the prophet made use of , that he might learn to despise the world , and that no temptations might make any impression upon him , which usually insinuate into our hearts , and affections , where the body is used delicately , and men take care to dress up themselves curiously to please the eyes of the spectator ; and though it 's true that elijah was a fore-runner of s t john the baptist , as s t john baptist was of christ , and s t john is said to have had his raiment of camels hair , which seems to make it probable , that this hairiness of elijah was only in his cloaths , because his antitype , or successors was so ; yet the prophesie that god would send elijah before the great day of the lord jesus his appearing in the world , imported not that he would be exactly like him in his way of living , and the form of his body , but that he should come in the spirit and power of elias , to turn the hearts of the fathers to the children , and the disobedient to the wisdom of the just , as the angel said to zacharias , luc. . . these severities were afterwards practised by the rechabites jer. . , . for they neither drank wine , neither they , nor their sons for ever ; neither did they build houses , nor sow seed , nor plant vineyards , nor possess any land , but dwelt in tents all their days , poor , and mean , and minding the salvation of their souls . when they ceased , the essenes , and the pharisees took up that discipline . the essenes lived retired from the world , avoided cities , and crowds of people , as temptations to loosness , and debauchery , hoarded up no money , purchased no lands , but lived altogether upon the labour of their hands , and nothing in the world could oblige them to have a hand in making spears , or swords , or arrows , or breast-plates , or arms , or any other instruments of war , because they said , god had ordered , mankind should live peaceably . they despised riches , honours , pleasures , delicate dishes , and lived upon little , contented with a course diet , and aiming at nothing in this world , but food and raiment , if ten of them met , none would speak till he had first obtain'd leave of the other nine ; and they ever wore but one coat , and wore it so long , till it was quite worn out , and then they thought of purchasing another , and all this they did , that might learn to die to the world , and live , like men , that had souls to be saved . the pharisees went much farther in these severities , even to superstition . besides the first fruits , they paid double tithes ; and besides these tithes , they gave away , the thirtieth , and the fiftieth parts of their incomes to the church , or the treasury for the poor ; they lay on hard beds , had sometimes no other pillows , but cylinders , and many times pillows fill'd with straw , and nails , and sharp stones , that they might not sleep too long , but awake to prayers , some would knock their heads against a wall , and others hurt their feet in going along the streets , because they walk'd with their eyes shut , being loath to look upon a woman ; and others , as christ saith , would compass sea and land to make a proselyte , disfigure their faces , and look very ruefully , insomuch , that they seem'd skeletons rather than men. though they had wives , yet they would tye themselves to continence , and chastity , some for four , some for nine , some for ten years , and keep themselves undefiled from all carnal pollution . whether s t paul learn'd the severities , be used upon his body , in the school of the pharisees , at the feet of gamaliel , we cannot tell , but that he used them seems to be very plain , from cor. . i keep under my body , and bring it into subjection , where the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . as a learned critick of our own observes , is very emphatical , and signifies to strike under the eye , or to give one a blew eye , as wrestlers in the isthmian games , that cuffed one another , and wounded one another ; & though it is uncertain , whether the apostle proceeded so far in this mortification , as to wound himself , or beat himself to that degree , that those agonists did , yet it is more than probable , that he did afflict his body , and sought to keep it under as a servant , or as a wrestler doth his fellow , that it might not be able to strike again , and undertook such austerities , as made his soul more than a conqueror . indeed christ himself lived but poor , destitute , and afflicted , and had not , where to lay his head , and whether it was in imitation of christ , that they would be conformable to him in all things , or whether it was out of emulation of the jews , that it should not be be said that the essenes , and pharisees did more than they ; the christians about that time , and in the succeeding ages seemed to think themselves obliged to put their bodies to some afflictions , and severities in this world , for the glories of another , which made nicholas the deacon , whom we read of , act. . . instil this principle into his disciples , that they should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , abuse , or mortifie the flesh , use their bodies coursly , that they might be more active in spiritual concerns , and the same doctrine , saith eusebius was taught by the apostle matthias , and though many have slander'd nicholas , and branded him , as an apostate , and the author of a heresie , mentioned , rev. . . and as one , that gave way to promiscuous copulations , and made scortation a venial sin ; yet the holy man hath been wronged , as appears by eusebius , and clemens alexandrinus , and it 's very likely that those who call'd themselves nicolaitans , having heard nicolas use that motto , that the flesh must be abused , defended their impure doctrine with that saying , and from thence were call'd nicolaitans , whereas nicolas understood no more by it , than that flesh must be subdued , and bridled by such severities as we are able to bear , that our faith and hope may become more lively , and our inward and outward man more expedite for heaven . if they be christians , that philo speaks of in his book of a contemplative life , ( eusebius and s t jerome think so ) s t mark the evangelist it 's like instructed them , in these severities ; for they used them , and were the wonder of the world ; and who knows not , how the succeeding ages , pressed this self-revenge upon all those , that were fallen either into adultery , or idolatry , or murder , and repented ; and what severities they inflicted on them , how they obliged them to stand in a torn garment at the church door , and made them weep and fall down before the believers , that enter'd into the church and beg of them , to pray for them ? how after this severity , they placed them among the catechumenes , then gave them leave to receive the blessing of the congregation , and when they ha●● 〈◊〉 through all this discipline , they gave 〈◊〉 leave at last to join with believers in their prayers and sacraments . tertullian , who lived about the year , . after christ , expresses these severities thus . repentance is a discipline of humiliation , and prostration , and enjoins such a c●●●●●sation , as provokes and allures gods mercy . it determines , what meat the penitent must eat , what cloaths he must wear ; it bids him go and wallow in ashes , lie in sackcloath , throw dust upon himself , let his soul melt into grief , and treat those members scurvily that have been instruments in sinning , to eat and drink nothing that 's pleasing to the pallate , but only so much as will keep soul and body together , to pray , to weep , to sigh , to howl , to roar , to fall down at the knees of gods ministers , and to beg of all , he meets with , to supplicate to god for him . this is repentance . if you repent you must , saith pacianus , weep before the church , lament your lost , and sinful life in a sordid garment , you must pray , and roll on the earth ; if any invite you to the bath , or some such divertisement , you must refuse to go ; if any bid you to a feast , you must say , these things are for the happy , i have sinn'd against god , and am in danger to perish for ever , what should i do at banquets , who have wrong'd the lord ? you must take the poor by the hand , beseech the widow , lie at the feet of the presbyters , and beg of the church to forgive you , and you must do any thing rather than perish . and accordingly natalius the confessor , when corrupted with money , he had suffered himself to be made a heretical bishop , and afterward by a signal providence became sensible of his error ; the first thing he did was to put sackcloth and ashes upon himself , and to break forth into a large stream of tears , and fall down at the feet of bishop zephirinus , and of the whole clergy , nay , and of the laity too , and to entreat them to weep with him , and seek gods face , and the restoration of his favour to him , and therefore the author of the sermons of saints in s t austin's works , tells us , repentance for crimes and greater sins , must be attested by strong cries , and tears , by roaring , and howling , by voluntary separation from the communion of saints , by mourning , by a long continued sorrow : it 's necessary , that he who hath sinn'd to the scandal of many , should repent to the edification of many . we must mourn on such occasions , for the loss of our souls , as we bewail the dead carcasses of our friends ▪ if a man have lost a wife , or a son , or a woman her husband , they tear their hair , beat their breast , continue in sadness , and shed tears a great while together ▪ thus must we deal with our forlorn souls . shall we take on thus for dead flesh , which we cannot raise to life again ? and shall we not mourn for a soul , that hath been dead , and may by repentance be brought to life again ? and upon this account theodosius as great an emperor as he was , repenting of the slaughter committed by his order upon the thessalonians , fell down upon his face in the church , his soul with david cleaved to the dust , he tore his hair , beat his forehead , and wash'd the ground with his tears . be contented , saith st ambrose to the virgin , that had suffer'd her self to be defloured , to undergo any labour , any shame , any disgrace in the world , so thou can'st but escape eternal fire ; judge thy self with rigour , and severity ; break loose from the cares of this life , count thy self dead , think how thou may'st revive , and live again ; put on a mourning garment , chastize thy polluted members with due severities ; cut off thine hair , which hath given occasion to luxury . let thine eyes run down with tears , which have look'd lasciviously upon man : let thy face grow pale , which once look'd fiesh , and lively with impudence ; macerate thy body , put on a careless dress , crucifie thy senses , fright the people with thy ashes , and hair-cloth ; let thy heart melt like wax , let this be thy life , thus order thy conversation , let this be the dress of thy repentance , and then thou wilt dare to hope , if not for glory , yet for freedom from eternal punishment . and the like advice he gives to the man that deflour'd her . get thee into the prison of repentance , gird thy bowels with chains , macerate thy self with sighs , beg the help of saints , throw thy self down at the feet of the elect , banish all blandishments from thy soul , and by continual weeping , and mourning , cleanse thy heart , to this purpose speaks the author of the epistle to susanna in st. jerome's works , the greatness of the wound in the conscience , must ever be answered by the greatness of repentance , and repentance is not a matter of words , but actions . and you then perform it , if you set before you the glory from which you are fallen , the book of life from which your name hath been blotted out , and the outward darkness , where there is howling and gnashing of teeth , and which you are become obnoxious to . and having fixed this principle in your soul , that repentance is the only refuge after baptism ; you must think no labour , no rest , no pains too much , nothing undecent , or unhandsome to be freed from everlasting torments . think on these things , and become a severe judge of your own actions . in the first place you must bid farewel to all the cares of this world , and look upon your self as dead to this earth , and let your only study be , how to rise to life again . then take and put on a mourning weed , and punish thy mind and members with daily castigations . cut off thy hair , which hath been the occasion of thy luxury . from thine eyes let bitter tears flow down , because by them thou hast defiled thy soul. let thy face grow pale , which thy sins have given a chearful , lovely colour to . strow ashes on thy body , let hair-cloth sting thy flesh , let thy heart melt like wax within thee , crucifie thy senses , which have let in the poison . this is the process of repentance , and doing so , though thou may'st not hope for any high degree of glory , yet thou may'st be confident , thou wilt be freed from everlasting anguish ; so nineveh escaped her ruine . in this manner was the mighty david justified . he that spares not himself , him will the almighty spare . great sicknesses must have signal cures ; great crimes require great satisfaction . on these planks thou may'st swim out of the gulfe of perdition . these are the agonies , the pangs of a true repentance . of this theodorus was so sensible , that being fallen into fornication , and become sensible of his great transgression , he went and retired from the world , shut himself up in a cave , lived there the remainder of his days upon bread , and water , and spent his time in fasting , in prayer , and in watering his couch with his tears ; and indeed this advice was duly follow'd by the noble paula , though she was guilty of no such crime . after her husbands decease , she could never be perswaded to sit down at table with a man , though never so holy . even in a fever , she would not lie upon a soft bed , but on the ground upon a mat. she bewailed and wept over her little sins , as much , as if they had been the greatest crimes , and when s t jerome exhored and admonish'd her not to spoil her eyes with weeping , but preserve them for reading the holy scriptures ; no , said she , this face of mine must be besmeared with dirt , which formerly i have painted and patched . my body must be afflicted , and used coursly , which formerly hath been given to carnal ease , and wordly delights ; my frequent laughter must be revenged with perpetual weeping ; my soft linnen , and my pretious silks must be changed into uneasie sack cloth , and i who have endeavoured to please the world , and my husband , must now learn to please christ entirely . s t jerome himself was not backward in this exercise , i wrapt my self up in sackcloth , saith he and struck the members of my body , which would scarce hang together , to the ground , i remember , i cryed aloud , sometimes i joined the night to the day , and mourned , and did not give over beating of my body , till the lord rebuking satans angel , shed into my soul peace , and tranquillity . and of the same judgment was st. chrysostome , who to fit himself for the holy ministry , as soon as he was made reader , retired into a mountain , where joining himself to a syrian hermit , he learn'd austerity , continence , chastity , and mortification . in this condition he spent four years , and then to subdue the lusts of the flesh more perfectly , he absconded himself in a desert place , where his lodging was , no other , than the bare ground , his table no other than a great stone , and his exercise nothing but reading and studying the scriptures , and mastering his carnal desires , and sensual appetite . and indeed about this time , viz. about the year . after christ , these exercises began to be almost universal ; in egypt especially men used such severities upon themselves , that we that never tryed them , would scarce believe , that ever there were such men , or that they did those mighty things which are recorded in history : soon afteer these times , men that used these austerities began to sink by little and little , into an opinion of merit , and to look upon these works as meritorious of gods favour , and acceptance , not only for themselves , but for others too , which fancy spoiled the whole design , and made that a sacrifice of fools , which used with humility and low conceits of themselves , would have passed for excellent devotion , and under this character of merit , and satisfaction , the church of rome retains some of these severities at this day , which made our church at the first reformation abolish the abuse , yet not so , as to forbid christians the moderate use of them . the grecian , aethiopian , armenian , and coptick churches in the east do also preserve them still , but much as the papists , they use them as compensations to god for the sins they live in , which makes the oblation odious . the greatest severities among christians in this age , seem to be those which are used in egypt by men of the order of a st. anthony , and the carthusians among the papists ; as to the former , their rule obliges them not only to renounce matrimony for ever , but to possess no estate , to dwell in the wilderness , to be cloath'd with wool , to be girt with a leathern girdle , to eat no flesh , nor drink wine , except great necessity compel them , to spend their time in prayer , and worshipping of god , and having their minds always running upon god , reading the scriptures , sleeping upon a mat , or on the earth , not to take off their cloaths , to prostrate themselves times a day , which they call making so many b repentances . some that are counted holier than the rest prostrate themselves on their faces , and bellies , with their arms a-cross three hundred times every night , before they go to sleep . and in imitation of these , the c carthusians among the papists wear hair-cloth next to their skin , eat no flesh at all , no not in sickness , or extreme necessity , eat no fish neither , but what is freely bestow'd upon them , eat bread with the bran in it , never speak to one another , never stir out of their own colledge except the president , and the caterer , and live for the most part upon bread , and water , and colworts , and pease , and beans , &c. eat but once a day , and all their employment is reading , writing , praying , and labouring . but that which renders both the severity of the former , and the austerities of the latter insignificant in the sight of god , is , that the former are forced to do , what they do , and the latter hope to merit heaven for themselves and others by it , and both lay a greater stress upon these outward severities , than upon the inward frame , and disposition of the heart . so that these outward severities are like a narrow bridge , over which a man must walk with very great cautiousness and circumspection , for there is danger both on the right and left hand , and he that doth noth carefully look to his steps , may fall , and while he flatters himself with hopes of heaven , exclude himself from it . to direct my reader in this point , and to acquaint him with the limits of this exercise how far these severities may be lawful , and in what cases expedient , and wholesome , and practicable , i shall lay down these following rules , and observations . i. whenever they are used , all opinion of merit must be laid aside . merit is nonsense in divinity , and though the word occurs frequently in antient writers ; yet it 's plain to any judidicious reader , that they meant by meriting no more , but obtaining , or getting what god hath promised since we must allow , and confess , that we are creatures , the greatest holiness and strictness imaginable , can never come under that notion strictly taken ; for the distance betwixt the creator , and the creature is infinite , and man by being a creature , owes himself and all he hath , and all he can do to the creator ; and the mercy of being created , or receiving a being from nothing , and being continually preserv'd ( not to mention the vast work of redemption , and the innumerable other blessings god hath both promised , and conferr'd on man ) is so stupendous a condescension , and a bounty so astonishing , that it 's impossible any creature should deserve any thing at the creators hands . the angels themselves that sin not , cannot deserve any favour from him , for being creatures , all they do is nothing but duty , and is no more but what god may justly expect from them , as their maker , and conservator , as much as a master may challenge his servants industry . doth he thank that servant , because he did the things that were commanded him ? i trow not , so likewise ye , when ye have done all , that ye are commanded to do , say we are unprofitable servants , we have done that , which was our duty to do , saith christ most truly , luc. . . . and if you reply here , that these severities are not things commanded , and therefore being free-will offerings , over and above what is commanded , it 's just , they should deserve more than ordinary favour at god's hands , i answer , that though i cannot say , that they are no where commanded , yet let 's suppose they are not , still these severities in themselves are not at all acceptable to god , but only as they are accompanied with other duties , that are expresly commanded , without which god looks upon them no more , than on a butchers killing of an ox or sheep , and being only appendixes to such duties , as are expresly commanded , and not acceptable but for those duties , as will appear more in the sequel , they cannot be supposed to be so considerable as to merit ; nay should a man use the greatest severities , that were ever used by men , and should he exceed all mankind in such austerities , even the indian brahmanes , and put himself voluntarily to the greatest pain and tortures imaginable for a thousand years together . the severity , which at the best is but finite , and attended with regrets , and imperfections could never deserve a glory infinite , perfect , and eternal , for in merit there must be an equality , or parity between the work , and the reward , and no man can be said to deserve that , for which he takes not proportionable pains . and therefore he that thinks to merit heaven by such severities , affronts the almighty , and merits hell , and everlasting fire . that jew was certainly distracted ( simeon ben jochai was his name ) that boasted , he had so well deserved at the hands of god , by his righteousness and severity of life , that if he had been so minded , he could have redeemed all the men and women that should be born after him , from the everlasting wrath of god ; and if his son eleazer should but join the merits of his righteousness with his , they might go near to save the whole world from being condemned in the last day . this is bedlam-talk , and yet it were to be wish'd , that the church of rome did not participate of this madness , when they talk of the treasury of their church , the merits of their saints , and their works of super-errogation , whereby they free many souls out of purgatory ; and how such a wicked man wrapt up in a monks habit at his death , hath been immediately transported into heaven , &c. one would admire , how men in their wits can talk at this rate , but that i see even david could feign himself mad at the court of achish for his interest , and then no marvel , if these men , finding what grist this doctrine of merits brings to their mill , venture to be extravagant in their expressions concerning it . ii. whenever these severities are used , they must not be used to give god satisfaction for the sins we have committed . to give god satisfaction by any thing , but the cross and death of christ , is an expression which should sound harsh in a christian ear , and be banish'd from the confines of divinity . here the church of rome exceeds , and deviates again from the primitive rule , and while they look upon these severities as satisfactions given to god for the guilt of the temporal punishment , that remains after remission of sins , they seem to follow no rule but that of their own fancy ; for the scripture is a stranger to this notion of satisfaction , and though david and other saints , have used these severities , yet we never read , that they intended them , as satisfactions to god , whom they had offended , but had other ends in them , such as we shall name , as we go along ; it 's not to be denied , but that the fathers use the word satisfaction often , when they discourse of such mortifications , but by those satisfactions they do not mean satisfactions given to an offended god , but to the church , and the people of god , as signs , whereby our fellow-christians may conclude , that our repentance is real , and free from hypocrisie . nor , iii. must they be used , in hopes , that god will dispence with our sins for the future , much less , that he will pass by those that we have committed , without sincere repentance , meerly for these severities : alas ! it's easier to punish the body , than to leave a sin ; and while the sinner can enjoy his lusts , what need he care , if for a day or two he is a little rigid and unkind to his flesh , that unkindness will quickly wear out again , and the body fitted for commission of new offences . god doth not value these severities at this rate ; a penitent heart is more pleasing to him than a thousand lashes , and a soul that grieves for offending a gracious god , looks lovelier in his eyes , than a bloody side , or the imaginary wounds of s t francis. he that thinks that god will let him sin , because he whipt himself on such a day , takes god for some heathen deity ; and indeed to lay a greater stress upon afflicting the body , then upon forsaking of sin , is to contradict that notion , the holy ghost delivers of god , that he must be worship'd in spirit and in truth . nor , iv. must they be used with an unwilling mind , where the inward repentance of the soul makes the will resolute in the use of them , they may pass for excellent offerings , but being performed by force , or meerly because a superiour commands them , this evacuates the virtue of the affliction . hence those among the papists , that either suffer themselves to be hired to perform the ceremony of self-affliction on good-friday , or being once engaged in such an order , use them not out of any sense of sin within , but because the rule of their order doth oblige them to it , whatever conceits they may entertain of the opus operatum , or work it self , god still looking to the spring from which all these mortifications flow , they prevail no more , than the indians going to church , meerly because their masters force them , prevail with him , to send his spirit into their hearts , crying abba father . nor , v. is it fit , that weak or sickly persons should use them . though many christians in the primitive times , would thus afflict themselves , notwithstanding their bodily infirmities ; yet we find , tim. . . that in these cases men must use moderation . the body being disabled , i do not see , how the soul can perform those noble operations , she is other wise capable of , no more than a workman , whose tools are nought , can promise you an excellent piece of manufacture . the body is a servant of the soul , and we know , if our servants be out of order , our work must be left undone . strong and healthy bodies will bear it better , and if they loose something of their florid complexion , there is no great hurt done . mortification to some bodies would be a preservative of health , and such voluntary afflictions would spend many of those superfluous humours , that disorder them . in all these severities , men must be their own physitians , and consider what their bodies are able to bear , and what they are not . and yet lazmess , and softness of life , and love to carnal ease , must not make us pretend , that our bodies will not bear them ; this is best known after we have had experience , and when we foresee a signal danger , it will then be time to forbear them . our bodies are able to endure a great deal more , than we are willing to believe , and the reason , why people are weary of any thing , that 's irksome to flesh and blood , is because they lie buried in lust , and sensuality . he that is weak already , had not need make himself weaker than he is , and sickness is for the present , severity enough to subdue in us all disorderly affections , and in these cases , it 's infallibly true , what the apostle saith , that bodily exercise prosits little , tim. . . and as these severities are not fit to be used by sickly and weakly persons , so neither must they be used by the strong to the distervice of their souls . in a word , the body must not be used so coursly , as to make it useless to the soul ; and therefore the saints of old observ'd most truly , that our bodies are like garments , if you take care of them , they will last a great while ; but if they be totally neglected , they will wear out in a very short time ; to mortifie the body is one thing , to kill it is another , and he that would not be guilty of self-murder , must not be too lavish in these severities . it was a good answer of s t anthony the hermit , to a huntsman , that had taken notice of his former austerities , and saw him laughing , and merry with his brethren , that came to see him , and was scandalized at it ; bend thy bow , saith he , he did so ; bend it more ; he obey'd him ; bend it yet more . no , answered the huntsman , then it will break just so , saith he , is it with these severities , too much of them spoils all , but the moderate use of them may preserve both soul and body to eternity . i do not believe it was possible without a miracle , for besarion to stand forty nights in a hedge of thorns , that continually prick'd him , though some do confidently report it , and if he did so , i do not see of what use his body could be to his soul after such torments . nor do i know what to say to that man in dionysius , that being at prayer , and a scorpion biting him , and shedding poison into his foot , insomuch that it swell'd immediately , pain'd him exceedingly , and convey'd the infection to his very heart , yet would not move from his place , nor take care to resist the noxious animal , till he had done his prayer ; for though he was restored to his former health by the prayer of pachomius , yet no rational man , can think well of such severities , where men may prevent their death , and will not , and i know not , whether it be not tempting of god , rather than trusting him , where he hath put the means to save our lives into our hands , and we neglect them . nor , vi. must the stress of repentance be laid on these severities . this i have already touch'd upon , and i cannot but mention it again , because without great care and watchfulness men are apt to be deluded by the devil into misconstruction of this exercise , as if god were more pleased with this exercise , than with the repentance . men may possibly be pleased with these outward austerities more than with inward reformation , but god , who sees further , cannot . his piercing eye looks through the bowels , and if the root be sound , loves all the branches that spring from it , if the foundation be good , casts a favourable eye on all the ornaments of the structure ; this root , this foundation is a sincere repentance , or a heart enamour'd with the beauty of holiness . if this rod buds and blossoms , and bears such fruit , it is accepted in christ jesus ; without a contrite heart severities are but a deceitful bush , whereby men are deceived into a good opinion , that there is excellent wine to be found in the house , but find nothing but gall , and vinegar , a stately gate to a swine-stye , and paint laid on upon a homely face , which makes the mortification ridiculous . and therefore , vii . these severities must be only demonstrations of the sincerity of our repentance , when they are used , they must be used to convince our selves , and others , that we do in good earnest abhor the sins , we have been guilty of . when our hearts grieve for the provocations we have given to the almighty , and temptations come in , and our frighted consciences would make us believe , that our sorrow is but counterfeit ; there is no better way to dash , and beat back the despaining suggestion , than by offering some violence to our bodies ; for being naturally lovers of ease and softness , when we can thus deny our selves , and can be reveng'd for our sins upon our selves , we give very good evidence , that what we profess is 〈◊〉 , and that our tears are flowing from a heart sensible of the majesty , and purity of the great creator . and this was the reason , why the noble 〈◊〉 , repenting of her being married to another husband , while the former , from whom she had been divorced , was living , came into the church with her hai● dishevel●d , with her hands , and neck , and lips all di●ty , and bemired with lying in dust and ashes for some time ; and for this s t jerome commends her highly , because hereby she discover'd the reality , and sincerity or her repentance . viii . these severities are of great use in our endeavours to despise the world , and to lead a truly spiritual life . indeed our love of the world hath need of 〈◊〉 co●●osives . it 's a distemper which is 〈◊〉 to be dispell'd by flatrery , 〈◊〉 is it cured by a few angry words , such as eli gave his two sons hophni and phinees . without it be corrected , and and lash d , the weed will over-run the ground , and endanger the soul even in the mid'st of ordinary devotion . the body is ever a bosome-friend to this love of the world , and therefore if the body be proceeded against with harshness , this love feels the smart , and begins to abate in its grandeur , and loftiness . the body being put to pain , it 's satisfaction , faint , and it begins to lower it's top-sails , and to dwindle away into nothing ; such mustard being laid on these breasts , the child soon gets an aversion from sucking them , and this bitternes drives the soul to seek for sweeter object in heaven . and upon this account it was , that sylvanus the bishop of philippo●olis went always in sanda●s made of hay , even in the city of constantinople ; and the rural bishops in the diocess of rome , denied themselves of all wordly rotinue and splendour , while those of rome lived in all the pomp and bravery the world could afford . ix . either to subdue a corruption , or to prevent yielding to a sin , these severities may be very helpful . such severities fright away the corruption , and make satan himself stand amazed at what we are going to do . seeing the love of god so strong in us , that for his sake we can put our selves to great inconveniencies , he departs , and finding that gods favour is dearer to us , than our ease and interest , his next conclusion is , that he must find out other subjects to impose , and work upon . when hilarion applied himself to the subduing of his lusts , he spake to his body , come thou beast , i will not feed thee with barley , but with chaff ; i 'll so order thee , that thou shalt not kick ; i 'll subdue thee with the hunger , and thirst ; i 'll lay weights upon thee ; i 'll afflict thee by heats , and colds , that thou shalt long for victuals more than for lustful objects . and so he did , labouring hard , when the sun shin'd hottest ; and praying and singing all the while he was at work ; and thus he became master of his passions . in the same manner zenon travelling one day through palaestina , and seeing a bed of excellent cucumbers , a fruit he naturally loved , and finding temptations in his breast to steal some from the owner , it came into his mind , that thieves , when taken by the magistrate , are usually tormented , i must therefore , saith he , try whether i can endure torments before i steal ; and accordingly he laid this punishment upon himself for coveting another mans goods , and stood five days in the sun frying his body in the intolerable heat ; and being able to endure it no longer , i see , saith he , i must not steal , for i cannot endure torments ; and so he passed on without gratifying his desires . x. if you ask me , what severities are fit to be used upon such occasions , i must answer that it is impossible to prescribe to all men the same severities , for their bodies , constitutions , tempers , and inclinations are different , and consequently that , which may do well with one , may not be so proper for another ; i will therefore set down some examples , and leave it to them , that think it expedient to make use of these exercises to choose , such , as they find least injurious to their constitution . i have read of a holy man in egypt , who being tempted by a harlot to acts of uncleanness , and feeling the temptation work , lighted a candle , and burnt his fingers one by one , till by the smart and pain of his flesh , he forgot all thoughts of impurity . one nathyra being taken out of an obscure hermitage , where he lived poorly and abstemiously , and mortified himself to a very great degree , and made bishop , lived now more severely than ever , lay harder , and denied himself more than he did when he was in his solitary condition , because said he , i am now under greater temptations . pachomius wore hair-cloth next to his skin , sometimes to keep his body under . one in ●●●●ba , if he heard of any poor man , that had not wherewithal to buy corn , to sow his ground , would go , and without the poor mans knowledge , buy some , and sow it for him ; sometimes he would take bread and water with him , and sit in the high-way that is between jordan and jerusalem and thereby relieve needy travellers ; where he saw men carry great burdens upon their backs , when they came to a hill , he would help them to carry them up the hill ; sometimes would carry up their children ; if he met with any that was naked , he would give him his clock , and if he found any that was dead by the way , he would go and bury him , with psalms , and prayers . serapion sold himself , and became a servant on purpose , that he might have an opportunity to convert the sinners he sold himself too , much like bishop paulmus , who pawn'd himself for a poor widows son , and went into captivity , to deliver him out of it . st james the apostle , saith s t chrysostome , pray'd not with a cushion under him , but with his bare knees so fixed to the ground , that they became like camels hoo●s , hard , and msensible . others when any lustful thought came upon them , would take some great burden upon their shoulders , and carry it up and down till they were quite spent . others that have been single man , as christ advised , that young man , met. . . have sold all they had , and given it to the poor . others , as christ enjoins , mat. . have , according to the letter , turn'd their left cheek to him , that hath smote them on the right , and have gone two miles with him , that would have compell'd them to go one ; others , as the apostles did , cor. . when they were reviled they blessed , when they were defamed , they entreated ; others , when they have found a regret upon their spirits , that they had given away too much to the poor , have gone back , and doubled the sum they had given away , on purpose to cross the evil motion , as is it said of the famous author of the book of martyrs ; others have parted with their deerest profit , which they have believed was unjustly gotten though they became beggers by it ; others have put their flesh to pain with iron pricks , nettles , and thorns , that they might not think of that sin , they were prompted to ; others have sold their coaches , and rich laces , and ornaments , and learn'd to go on foot , and in plain garments , that they might be able to do more good in this present world ; others have stinted themselves in their dyet , and either eaten only of one dish , or have eaten no meat at all , but herbs , and roots of the earth , as i shew'd in the beginning of this discourse ; others have punish'd themselves with some days silence for speaking things which were not convenient , &c. these various examples , i mention , not because i think they require imitation in every particular , but to shew , how he that means to be master of the same virtues , or intends to prevent , and subdue the same sins , that these men mortified , may some such way arrive to the same felicity , and victory . xi . whenever any of these severities are used , they must be used with great humility ; to grow proud upon the use of them , is to pervert their design , and to fall into a high opinion of our own holiness , is to wound religion with her own sword ; i must not despise others , that use them not , nor think that i am the better man , because my neighbour is not acquainted with these mysteries . my sins may require that , which anothers may not , and if i do excel him in this point , he may over-top me in another . these rigors must be carried on with secresie , and i must not be ambitious to let other men know , what i do in private , that they may admire me . i may indeed speak of them , where i can edifie my fellow-christian by them , but must not therefore think the worse of my brother , because he will not do , as i do . i must always think very low of my self , and believe , that i have need of such plaisters , which others , that are more righteous , than i , may omit , and yet be in a safe condition . xii . dscretion must be the great guide in these severities , so i said in the beginning , and this is it , that must govern this chariot , else with phaeton , it will set the course of nature on fire ; where this light hath been wanting , men have fallen into pits , and ditches , from which they have been pull'd out with great difficulty , and sometimes have perish'd in them . discretion must take care , that all these rules i have mentioned be observed ; if this watchman falls asleep , the city may ●oon be taken by the enemy . these severities are like chymical medicines , as they may do great good , if skilfully applied , so they may do much harm , if made use or by an ignorant practitioner ; antiquity gives us an account of several inconveniences men have run into for want of discretion . some have been perswaded into so high a conceit of their holiness , that they have expected miracles ; others have been deluded into an opinion , that they were impeccable , and by that means have been exposed to great fa●ls ; and errors . discretion , whether our own , or some faithful ministers , will teach a man , to hold an even course , and to avoid the rocks that are on both sides of him , and the vessel thus guided , may bring us safe to the everlasting harbour . and now , i must say to those , that read these lines , as christ said to his disciples in the point of abstaining from marriage , mat. . . he that is able to receive it , let him receive it ; i cannot and dare not press these severities as absolutely necessary , yet thus much i will be bold to tell you , that the saints of old thought heaven could not be had without them . they verily believed , that there must be a conformity to christ , not only in active obedience , but in sufferings too ; and where god did send no affliction upon them , they thought themselves obliged to inflict some on themselves ; this produced that vast number of virgins , wherein the church then triumph'd ; by hair-cloth and sackcloth , and denying their bodies , even necessaries , by mean attire , and carelesness in their dress , and deforming themselves , and going bare-foot , and enduring heat , cold , hunger , thirst , and nakedness , they became conquerors of their lusts , and spectacles to angels and to men. alas ! you that at this day call your selves christians , and are fond of all the bravery , that the silkworm and the curious hand can make , ( to the female sex i speak particularly ) that must have such washes for your skin , such paint for your cheeks ; such patches for your faces , and go from one glass to another to see whether this curl is in its exact figure , whether this lace sits well , whether this meen becomes you , or whether you are entirely modish , that keep such a stir with your fans , and instruments of pride in publick prayers , are more afraid to hurt your knees , than your souls , and more discomposed , if justled , than if you lost gods favour , and practice no more religion , than is just consistent with your lusts , that are more concerned , if your hoods and lighter vails , and flowing mantles do but sit amiss , than if we thunder out gods judgments against you , that must serve god with ease , and elbow-room , are discomposed and disorder'd with every trifle , and as soon as the lords day is over , go from one play-house to another , and know not which way to look for starchedness and wantonness , and exactly observe the mode and figure of your gate , and conform accurately to the vain gesture , the dancing-master taught you , and are careful about nothing so much , as about being dressed a-la-mode , and whose discourses chiefly are about fashions , and fineries : alas ! had you lived in the primitive times , there is no man would have taken you for christians . the primitive saints would have reckon'd you may be among the gnosticks , or among the better sort of heathens , but they would have wondred at your impudence , if you had called your selves christians ; for they lookt upon all those gaudes that now you doat on , as part of that pomp and glory of the world , which they had abjured in baptism . how you come to be christians in this age , heaven knows , i am afraid you are none of gods making . the primitive saints were such enemies to all vanity , that they would scarce allow the female sex any looking-glasses to behold their faces in , which made some of them make use of vesiels of oyl to behold themselves ; and they took none to be christians , that did not conform in habit , and dress , and behaviour to christ , as well as in doctrine . tertullian makes himself very merry with those that pretended to be christians , and call'd for such a bodkin to dress their hair , and the blushes of such a paper to beautifie their faces , and fasted with delicate wines , as persons whose religion could not be treated of , but with jest and mockery . the christians in those days lived like people , that had not their portion in this life ; their pomp lay all in holiness , and all their bravery in making their souls rich , and beautiful , and indeed where so much cost , and time , and pains , is bestowed upon dressing the outward man , the inward commonly goes like a beggar , or lies unregarded ; where their condition , and dignity required difference in cloathing , they wore may be sackcloth next to their skin , to remember , that though they were in the world , yet they were not of the world. the age we live in will not bear these severities , mens lusts have made that necessary , which heretofore would scarce have been thought convenient , so strangely is religion alter'd from what it was , and let no man tell me here ; that to preach up severities , is to teach people to turn heathens again ; for the priests of baal cut themselves with knives and laucers , till the blood gush'd out upon them , reg. . . we urge no such severities , as shall disable the body from doing the work , that 's proper for it , nor do we look upon god as a tyrant , or a deity , that delights in blood , as those heathens did , much less do we think that any such severities merit god's favour , or his audience , as they did ; no , the severities which we recommend to christians are such as the primitive fathers used , severities , which nothing but love to god produces , and a hatred of sin , and a willingness to be rid of those lusts , and temptations , which do so easily beset us . nor is this to reduce men to popery ; for i have already shew'd , how the papists do abuse these rigors , and pointed at the rocks , that must be shunn'd : in matters of these bodily severities , the papists have not forg'd a new doctrine , but have only turned an old doctrine into superstition , and run it into excess , and extravagance , which bitter rind being pared away , the fruit may be wholesome , and like the leaves of the tree of life for the healing of the nations . in vain doth the slothful sinner plead , that god commands no such severities ; i believe , if he look'd into the bible with seriousness , and attention , he would find more commands , that urge these severities , than he is aware of . the th and th chapters of s t matthew , the th of s t luke , and the th of the romans , diligently considered , will convince a rational man , that the holy ghost is no enemy to these severities ; and suppose there were no express commands for it , as long as we have so many examples of saints before us , that have used them , and as long as we are commanded to imitate those that have gone before us in their holiness , these examples will not want much of the nature of peremptory commands . but it 's very common with men , that are for an easie religion , to find out excuses . no wonder , if men whose god is their belly , whose glory is their shame , and who mind earthly things , speak against these severities . it 's their interest to talk against them , and they would be undone , if their guts should want those soft morsels , they used to feed upon : their lusts tremble at these rigors , and therefore they must be unlawful . nothing is religion with them that crosses their sensual appetite , though in good truth , christianity is nothing else but crossing our sensual appetite . it 's true , no man yet hated his own flesh , but still these severities are no signs of mens hating their own flesh , but certain marks , that a man loves his own flesh , and that he is willing to save his soul and body in the day of our lord jesus , without doubt he loves himself most , that denies himself most , and no man believes a heaven and a reward to come , like him , that will not allow himself the comforts and ease of sensual pleasures here ; such a man shews that he is not of this world , but that he is chosen out of the world , and hath laid up his treasure in another . our blessed redeemer , that commanded sea and earth , might certainly have lived better , and more to his ease , if he had been minded to do so , than he did ; he that bid peter take up a fish out of the sea , and told him , he should find a piece of money in the fish , might as well have commanded all the riches in the sea , and bid his disciples take them up , as they had occasion ; but no , he chose an humble , despicable , self-denying life , to shew , that thus his followers must do , for the glory , which is set before them ; and because he made himself of no reputation , and took upon him the form of a servant , therefore god did highly exalt him , and gave him a name above every name , that at the name of jesus every knee should bow : i am not ignorant , that christ did many things suitable to the great design he came for , and for our sake became poor , that we might be rich ; but still christs life is exemplary , as well as expiatory , and though we cannot imitate him in his extraordinary fast and miracles , yet the apostles seem every where to intimate , that if we mean to inherit the glory he entred into , we must do , what he did , meaning what is possible for us to follow him in ; his steps we are to tread , and accordingly the primitive christians we find did imitate him in most of his self-denials , things for which we do admire them , yet cannot find in our hearts to follow them . we live , as if there were no other world , and whatever there may be within , there appears little without to convince a spectator that we seek another life . our greediness , after the comforts of this life , discovers how little we believe a future recompence , and there appears so little in our lives that looks like labouring after a future happiness , that one would think we believe not one word of the bible . we are most concern'd for a livelihood , and instead of seeking first god's kingdom , and its righteousness , the first thing we seek , is to get an estate , and a comfortable subsistance , and then we may take up a little more devotion than formerly we did . this is it , we would fain live plentifully and bravely here , and enter upon a more plentiful and glorious estate hereafter ; whereas the scripture seems to make this world , and that to come , things opposite and contrary , and the ways of living in order to the enjoyment of these two totally different ; and it was the belief of christians in the purer ages , that it was impossible to reign with christ hereafter , without suffering with him here , and none of them thought of living with christ in heaven , except they died with him here on earth , i e. died to the needless comforts and pleasures of this life , and lived like men of another country . they gathered so much from christs saying , luc. . , , , , . . wo unto you , that are rich , for ye have receiv'd your consolation ; wo unto you that are full , for ye shall hunger ; wo unto you , that laugh now , for ye shall mourn and weep ; blessed be ye poor , for yours is the kingdom of god ; blessed are ye that hunger now , for ye shall be fill'd ; blessed are ye that weep now , for ye shall laugh . whoso is wise , and will observe these things , even they shall understand the loving kindnesses of the lord. i cannot but mention here s t austin's words in his manual . o my soul , were we to endure torments for some years day by day ; were we to suffer the pains of hell-fire for a considerable time , in order to see christ jesus in his glory , and to be joined to the blessed society of triumphant saints ; were it not worth suffering all this to be partakers of so great , so vast , so stupendous a glory ? come on then , let devils prepare their temptations , and make their arrows sharp against me ; let my body be broke through fasting ; let sackcloth press my flesh ; let great labours burthen my outward man ; let frequent watchings dry up my moisture , let this man clamour against me ; let another molest me ; let cold and frost bow me down ; let my heart grumble ; let the heat burn me ; let my head ake ; let my breast burn ; let my stomach be full of wind ; let my face grow pale ; let me be weak all over ; let my life be consumed with grief , and my years with mourning ; let rottenness enter into my bones , and under me let worms and maggots crawl . none of these things shall move me , neither count i my life dear , so i may but again rest in the day of visitation , and ascend to converse with the people prepared for the lord. for o! what glory will the saints possess there ! how great will be their joy , when they shall shine as the sun in the firmament ! when god shall number his people and advance them according to the 〈◊〉 degrees of their goodness 〈◊〉 holiness , and shall reward them according to their righteousness , when he shall give them for temporal , celestial things , for trifles they have lost for him , great and ample treasures ! behold what an accumulation of happiness it will be , when the lord shall lead his saints to take a view of his fathers glory , and make them sit down with him in heavenly places that god may be all in all . thus spoke the christian father , and what he spoke he practised ; and lest any of us after all that hath been said , should use tergiversations , and make excuses and apologies for his neglect , i shall conclude all with a direction out of maimonides . how shall a man arrive , saith he , to these virtues ? he must get a habit of them , and to get this habit , he must fall to work and exercise himself , and do it the second and the third time , as he doth in lesser virtues . he must continually return to his task , till it become easie to him , and the toyl and weariness of it vanish , and these virtues become one with his soul. finis . a letter to a person of quality , concerning the heavenly lives of the primitve christians . a letter to a person of quality , &c. sir , the great sense you have of the narrowness of the way , and the straitness of the gate , which leads to life , hath made you very often importunate with me to give you an account of a little book , which fronto the learned canon of paris writ , concerning the heavenly lives of the primitive christians ; not but that there is a larger and better account given of that subject by a late writer of our church ; but , because you hoped , the smallness of the treatise might be a temptation to readers to peruse it , who often times are frighted with the bulk , and vastness of the volume . i have at last obey'd your commands and though what i have 〈…〉 not so much a translation , a● a paraphrase ; and the liberty i have taken to resect some things , that were needless , and to add here and there some passages out of ancient authors , as were proper and necessary , seem to be bold , and unusual ; yet , as it is , you have it ; and i was the more willing to let it go abroad in company of this book , because it may serve to illustrate some passages in the exercises i have been describing . it is in a manner impossible to consider the first beginning and original of the church , and to reflect on the cradle , as it were , and swadling cloaths of that body whereof we are members , without speaking something like paradoxes , and mysteries . the first christians , though newly born , yet there is nothing to be seen in them that 's any way childish , or so mean as to offend a judicious eye , or unworthy of the esteem and approbation of the gravest philosopher ; and the church in that age , though an infant , yet from it's birth , was so lusty and vigorous , that though like hercules it never crush'd snakes and vipers in its cradle , yet its attempts and enterprizes were more masculine ; for it conquer'd tygers , lyons , and what is worse , fire and flames , and the sharpest torments . it knew nothing of the infirmities , and weaknesses of a tender age , but did in its youth things becoming the seriousness and sobriety of the oldest men. and though its growth was prodigious , and its merits encreased with its years , yet even upon its first entring into the world , its bigness and vastness seemed to vie with that of the earth , for it introduced a new world into the universe . such was the beginning , and first institution of the christian church , that in it we find men , who voluntarily became little children , children who in wisdom exceeded patriarks , virgins , who had the prudence and gravity of matrons , and matrons endowed with virginal modesty , & chastity . men of gray hairs , and old in years , but children in malice , pride , and ambition ; and it was hard to say , which were the old , and which the young disciples , for the younger sort strove to equal , if not exceed the elder in devotion . holiness was their ornament , and men were counted great , as they arriv'd to high degrees of piety , and the more religious any man was , the greater majesty , and respect he was thought worthy of the light they came attended withall fill'd the world , as the sun doth the universe , which comes forth from its eastern conclave , and presently diffuses , and spreads its light over all the surface of our hemisphere . so soon did the world feel the influences , and operations of these new stars , and were forced to acknowledge their divine power and virtue ; for they pressed through the chaos , mankind lay in , as souls do pierce through bodies , and the life , sense , and understanding they taught them , was wholly new , so different from what was in the world before , that men gaz'd at the spectacle , and lost themselves in the admiration . what advantages the soul can be supposed to give the body , the same did the first christians afford to the benighted world ; and whatever inconveniencies the body puts the soul to , the same did the besotted world bring upon the first christians ; for as the soul tenders the bodies welfare , so did they the worlds ; as the soul directs the body to do things rational , so did they the world ; as the soul restrains the body from doing mischief to it self , so did they the world ; and as the soul makes the members of the body instruments of righteousness , so did they attempt to reform the deluded world into holiness : on the other side , as the body afflicteth the soul , so did the world persecute those first christians ; as the body makes the soul live uneasie , so did they incommode these excellent men ; as the body puts ill constructions on the actions and admonitions of the soul , so the world did put the same on theirs , and as the body seems to long for nothing so much , as the ruine of the soul , so the destruction of those saints , was the great thing the world then did aim at . of such persons was this church made up , who had not their original out of the brain of jupiter , as the poets fable of minerva , but from the bloody and wounded side of the crucified jesus . the water and blood which flowed from those wounds , was that , which gave them being ; and though their principle was water , yet it had this virtue , that it made them all fiery , and fill'd them with zeal and holy flames ; and as in the beginning of the gospel . their lord and master was born of a woman without a man , so came they from a man without a woman , and the miracle of their birth was in a manner as great , as their masters ; for the holy ghost that impregnated the blessed virgin , baptized them too , and the same spirit , that raised the mighty jesus from his grave , quickned their mortal bodies , and transformed them into new creatures . they were a commonwealth made up of great , and low , of rulers , and underlings , of governors , and subjects ; and yet nothing was more hard , than to distinguish one from the other ; for whatever the difference might be , they esteemed one another equal , and by their carriage one would have concluded that they had been all of the same degree and condition . their pastors and chief men were more known by their munificence and good deeds , than by their coats of arms , or splendor of their offices . they seemed to be all of the same kindred ; for the aged they honoured as fathers , and the youths they tendred as their children . those of the same age call'd one another brethren , and these were the names they gave one another ; and in these titles they gloried more , than men now-days do in the lofty epithets of duke , earl , baron , knight , or gentleman . you might see amongst them abundance of mothers , that never had any children , and virgins took care of innocent babes , as if they had been mothers . no family complained of barrenness or unfruitfulness , for they never wanted children to provide for , and those that had none of their own , would be sure to find some to take care of . none wanted paternal care , while so many fathers studied to do good , and men were readier to give , than others were to ask , and seemed to be sorrowful if they had not objects , upon which they might exercise a paternal charity . there was hardly a widow among them , that complained of solitariness , or sought comfort in a second husband , and second marriage was counted little better than adultery . their widows were the same , that they were whil'st their husbands lived ; and finding that upon their husbands death , they were become sisters of many brethren , they aimed at no other contract , but that with christ , who if they were found wothy , would , as they thought , marry them at last to the service of the church , where they might exercise that maternal care to the poor , and needy , which formerly they used to express to their own children . here you should see none rejoycing , that he had any thing of his own ; for whatever he had , he look'd upon his fellow-christians as co-heirs , and was so well contented , that they should inherit with him , that he thought , that which he had , a burthen , if his neighbours were not to share in his possessions . this present life was the least thing they minded , while that to come , engrossed their thoughts and considerations . they were so entirely christians , that in a manner they were nothing else , and cared not for being any thing else , lest if they should be something else , they should be suspected of deviating from their masters foot-steps . hence it was , that the pagans accused them of unrighteousness , and unprofitableness , as if they were dead weights in the world , contributing nothing to the welfare and prosperity of mankind , and as if they stood for cyphers in humane societies , though none were more ready to communicate of the profit of their labours to others than they , and did therefore on purpose keep close to their calling and profession , that they might be able to relieve the needy . and though they were loath to take upon them the employment of magistrates , and governors , lest the emperors and gods commands should clash , and they lye under a temptation of obeying man more than god ; yet , whenever they were thought worthy to bear office in the church , they readily embraced the charge , that they might be in a greater capacity to improve the talents , god had given them , to his glory , and his peoples good , and were pleased with the trouble of the office , that the world might see , they had no design of gain , or worldly interest in the administration . they spake little , but their thoughts were always great , and heavenly ; and as they look'd upon sublunary objects , as too mean for their lofty minds to rest on , so their care was to keep the eyes of their understandings fix'd on that world , which fades not away . in the eye of the world , they were pythagoreans , and a kind of dumb-men ; but when they met one with the other , and christ was named , perfect peripateticks , and no philosophers would be freer in their discourses than they . their business was to live , not to talk great matters ; and the name christian did so charm them , that though there were various degrees of men among them , ecclesiasticks , lay-men , virgins , widows , married persons , confessors , martyrs , and friends ; yet the name christian swallowed up all , and in this they triumph'd beyond all other titles in the world ; which made attalus in eusebius , when the governor ask'd him , what countryman he was , who his father and mother were , what trade , profession , and employment he was of , whether he was rich , or poor , give no other answer , but this , that he was a christian. and the same did the excellent blandina . and by this answer they gave the world to understand , that their kindred , pedigree , nobility , trade , profession , blood , &c. did all consist in this one thing , and that beyond this , there could be no greater honour and dignity . their communications or answers in common discourse were yea , yea , and nay , nay . an oath they shunn'd as much as perjury , and a lye among them was more rare , than a sea-monster is to the inhabitants of a continent ; for they said , that in their baptism they were signed with the mark of truth , and that they could not be servants of the god of truth , if they should yield but to the least appearance of falshood . christ was the charming word among them , and they heard nothing with greater joy , than that glorious name . his death and sufferings raised their souls , and his cross was more pretious to them , than rubies . hereby they learned to despise the world , and the marrow , virtue , and efficacy of their religion , was the death of jesus . this death they remembred , not only in the sacrament , but at their common meals , and when they refreshed their bodies with meat , and drink , they talked of that meat which would feed them into everlasting life ; and herein they walked contrary to the custom of the drunkards of old , who used to carry a death's head with them to their drunken meetings , and set it upon the table , and with the sight of that , and remembrance of what they must shortly come to , encouraged themselves in drunkenness . the first christians remembred indeed the death of christ at their ordinary tables , but it was , to make pain , and torment , and death , and the cross familiar to them , for the afflictions of this life they looked upon , as the midwives , that promoted their new birth , and the best companions of their faith , and the faithfullest nurses of their hopes . in the cities and towns where they lived , none was unknown to the other ; for they pray'd together , heard the word together , met frequently at meals together , and were continually helpful one to the other ; infomuch that where-ever they met , they knew one another ; and when they durst not with their lips , yet with their eyes and gestures , they would salute one another , send kisses of peace one to another , rejoice in the common hope , and if permitted , assist one another in adversities . this is one of us , saith such a saint , for we have seen him in our oratories , we have pray'd with him , we have been at the lords table together , we have heard the scriptures read together , we have kneeled together , we have been instructed together . o happy kindred ! which comes by prayer , and communion of the body and blood of jesus ! o blessed relations ! where men are not called brothers of the sun or of the stars , as the antient tyrants styled themselves , but brethren of christ , children of god , and citizens of heaven ! when a christian , who was a stranger , came to them , before ever he shew'd his testimonials , they knew him by his lean visage , and meager face , which his frequent fasting had brought him to , by the modesty of his eyes , by the gravity of his speech , by his gate , and habit , and mortified behaviour ; for something divine did shine through their looks , and one might read the characters of the spirit in their countenance . nor is it very strange , that a good man should be known by his carriage , for to this day , a serious person , though he says nothing , something in his lineaments , and features , and postures , will betray the inward zeal , and sincerity of his soul , and his deportment will discover , there is something more than ordinary in him , as much as the roman senator was betray'd by the perfumes about him . whenever they were thrust into the croud of malefactors , their fellow-christians soon guessed who they were , for they hastned with meekness to their martyrdom , and without expressing any impatience , or indignation , submitted their necks to the stroak of the axe , prepared for them . they used to look frequently up to heaven , and one might by their smiles see that between god , and them , there was more than ordinary correspondence . sometimes they would provoke the executioners to begin their torments , and be earnest with the hangman , not to delay their agonies . sometimes they would laugh at the pain they suffered , and in the very jaws of death betray a taste of immortality . they looked upon christianity as a religion , that taught them to suffer valiantly , and to them it was no other but a science , to instruct men to despise riches , honours , and torments too , in order to everlasting glory . their presidents , and pastors , were known by no other character , but that of officiousness , and charity , nor had their shepherds any other mark to be distinguish'd by , but their willingness to advance the good of the sheep , and their readiness unto every good word and work. and indeed so were the christians in general known by their mutual love , and kind offices . if any fell sick , the rest did chearfully run to comfort him , and this employment their women were chiefly ambitious of , who seldom stirred out of their own houses , but upon such occasions , and when they resorted to their oratories . they were seen but rarely in the streets , except such charitable employments called them forth ; for none denied her neighbour her care , nor could any wordly respects discourage them from that officiousness . if any were rich , or noble , they were the readier to express their compassion , and women of the highest descent were the forwardest to assist the calamitous in their need ; for religion had mortified in them all punctilio's of honour and state , and made them remember that in christ they were all equal . she in whose veins the noblest blood did run , would say of her poor distressed neighbor , she is my sister , my fellow-member , one that hath part with me in my dear redeemer ▪ if she be ancient , she is my mother said she , if younger , she is my daughter ; nor were these expressions names of course only , but they were written in their hearts , and their lips spoke what their minds believed , and these words were at once pronounc'd , and thought . hence it was , that the greatest ladies touch'd their poorer neighbours sores , bound up their wounds , applied plaisters to them , made their beds , and tended them , as the meanest servants . here you might see the industry of one , there the sweetness and patience of another ; one would turn the sick , the other help her up , the third dress her , the fourth feed her , and in all this , the sick creature saw , as it were , the face of the lord jesus she that tended the sick , look'd upon christ in her that was sick , and she that was sick , thought she saw christ , in the person that tended her . so divine , so heavenly were their works of mercy , that one was to the other in gods stead , and that saying of christ , what you have done unto the least of these my brethren , you have done it unto me , departed not from their memories . thus stood the case with the holy women then , and this advantage they reapt by their charitable care , that when their husbands died , they were taken as deaconnesses into the church , and thus they prepared themselves for christ , and the churches service . if any were imprisoned upon the account of religion , all that knew them , would fly to them . no keeper so hard-hearted , but they would find out a way to smooth him , no lock , no bar so strong , but they would make a shift to break it , either by their gifts , or their soft answers , not to make the jailers false to their trusts , but to get an opportunity to see their suffering friends ; and when they saw them , one would kiss their chains , and fetters , another lay his lips to their wounds , a third give their bruised members and tired bodies such refreshment as was needful ; and as dismal as the dungeon was , here they would discourse of christ , sing psalms , pray together , and their pastors would come and administer the lords supper to them , requiring no other temple then that of a devout heart , nor standing upon the ceremony of an altar , but that of a wounded spirit . if any of them were driven into exile , in every place they met with brethren , and fellow-christians , and these would run to them , comfort them , lead them into their houses , and treat them as members of their own family , especially when by letters from their brethren , they understood , that for christ his sake they were driven from their native home . were any condemned to work in mines , or quarries the neighbouring christians , that heard of it , would presently come together , help the innocent man , endeavour to make his burthen light , feed him with victuals , and assist him in the performing of his task . were any of them sent through the malice of the heathen governors to the correction-house , or forced to labour hard in caves and dens , or lamentably scourg'd , beaten , and abused for the name of the lord jesus . the rest that heard of it , would not complain , nor think their brethren unhappy , but rather count themselves so , because they were not counted worthy to suffer for the name of jesus , and therefore would wish , that this might be their lot and portion too . if the fury of tyrants abated , or remitted , at any time , and the imprison'd and afflicted believers got leave to return home again , some wounded , some bruised , some with disjointed bones , some half burnt , some maimed , some with one arm , some with one eye , some with one leg only ; their friends would run out to them , and strive , who should first receive them into their houses . happy the man that could kiss their wounds , and refresh them with necessaries and conveniencies , and the longer any man could harbour such a christian at his house , the happier he thought himself to be . and such men as had thus suffer'd for christ , they honour'd for the future , and esteemed them equal with their pastors , and presidents . indeed out of these , they chose their bishops , thinking those fittest to serve at christ's altar , who had already made themselves a sacrifice for him . thus men purchased the degree of pastors by their holiness , and their eminent sanctity , which pressed even through wounds , and tortures , for the name of christ prepared them for that function . men that were strong to suffer , they justly thought might be fittest to labour in god's church , and they that had been such champions for the truth , they looked upon as the properest instruments to defend it to their death . nor did their kindness extend only to their friends , but reach even to their greatest enemies ; and they that just before were persecuted by them , if their persecutors fell sick , or were afflicted , or the plague of god came upon them these injured christians would offer their services , support them , comfort them , admonish them , attend at their beds side , and lend them their helping hand , cherish them , supple their sores , relieve them , and with a pity great and magnanimous , weep over their calamitous estate to the amazement of the pagan world , who were now ready to look upon them as angels , when but just before they thought them as bad , as devils . poverty was the least thing that troubled them , nor did want sit so heavy on their souls , as it doth on ours , for they had learned to undervalue riches , and that which made them slight it , were these two impressions the apostles doctrine had made on their souls . . this sunk deep into their hearts , that here we have no continuing city , but we seek one to come . that all we see here , is but shadow , and imagery , but the substance is not yet visible ; that the fashion of this world will pass away , and the gaudes and glories below the moon afford no real satisfaction . this made it ridiculous in their eyes , to snatch at a butterfly or a flying feather , and they rationally believed , that whatever is subject to time , and change , will certainly make it self wings , and flee away , and leave the soul as empty , as it found it , and that therefore their thoughts must be turned another way , even there where constant satisfaction , lasting content , permanent happiness , perfect beauty , and uninterrupted joys are to be found ; and indeed , this duly weigh'd , will breed a mighty contempt of temporal things , and a certain expectation of future bliss . . another thing that did no less contribute towards it , was their belief , that the end of the world was at hand , and the day of judgment approaching . the time is short , cryed their pastors , the lord is coming , he will be upon you before you are aware ; to what purpose will ye treasure up riches , lands , goods , houses , which the fire will shortly consume , and carry away ? hence it was , that they lived every moment in expectation of the last day , and troubled not their heads with thinking how they should fill their barns , and their coffers , for they knew not , how long they should enjoy them ; and no marvel , if under these thoughts and circumstances , they freely parted with their worldly goods , sold their lands , and houses , and bought no more , and brought what they had , and laid it down at the apostles feet , that they might follow a naked saviour naked . nor did the care of their children fill their hearts with anxious thoughts , for they were sensible , that whenever the church had notice of their want , they would certainly be relieved , and looked after ; for as many fathers and mothers left their estates , and what they had to the church , so the church employ'd those legacies , or gifts , to support all those that should be necessitous . besides this , their pastors both by their doctrine and example admonish'd them to be diligent in working with their own hands , that they might get something not only to be beneficial to themselves , but to others too and indeed they thought they did little or nothing , if of what they got , they did not communicate to those , who were not able to help themselves . they had nothing , that was superfluous ; and hence it was , that there was but little striving about what they left . to lay up much goods for many years , they thought was fitter for heathens than for christians and having seen no such thing in their master , they could not tell , how it could be proper in his servants . they believed , that it was their pastors office to take care of all , to maintain the poor , and to distribute to all according to their several necessities ; for since god took that care upon him to feed the world , they thought , it would not be unbecoming his ministers to do so too . this made them entrust at first the apostles , and afterwards their spiritual pastors with what they could spare , to receive of them again , when they should stand in need . and now their teachers did truly become their fathers , and they acknowledged themselves to be their children , and owning them for their fathers , they gave them a right to admonish them , to correct , to reprove them , to direct them , and to lead them to perfection , and own'd a strong obligation at the same time to love , honour , reverence , and obey them . and though the number of christians was already prodigiously encreased , yet were not their numbers troublesome to their pastors , who loved to do good , and to spend themselves , and to be spent in that service ; men who had no design , but to lay themselves out for god , and his church and with moses were contented to be surrounded with people all day long , to discharge that paternal care of their souls , and bodies , which they had undertaken . nor were their pastors therefore the richer , because their disciples brought what they had to them , for they that were to receive from them , were more , than those , who gave ; and they took it in , only with a design to disperse it again among the needy . love of money , & admiration of riches , and anxious worldly cares and desires of hoarding , were things they had an antipathy against and though out of that stock they provided themselves with necessaries , yet for engrossing any thing to themselves , besides , was a thought as far from their minds , as the heaven , they longed for was from that earth , on which they trampled , and looked upon with pity and scorn ; for , alas ! what greediness could there be in them after temporal means , who were already greater than the world could make them , and took delight in nothing , but surveying that glory , which ere-long they should rejoice , and triumph in ? so that they took the peoples money , without any danger of covetousness they were men , that had fought for christ , and left all to follow him ; they were big with the promises of the gospel , and consequently with hopes of everlasting joys , had already tasted of the powers of the world to come , and mock'd at worldly-mindedness . they remembred that they were but stewards for the poor , and nursing fathers to persons in distress , and presidents of the hospitals . nor did their high-places make them uneasie in their poververty , for they loved it , and made choice of it as a companion , and a friend . this made the people love them exceedingly , not because they took delight to see their pastors poor , but because they saw , that they , who had so much money at their disposal , would make no use of it for their own interest ; but were contentedly poor in that plenty , and would want themselves rather than see others faint . if any were so malicious as to traduce their teachers , and brand them with the guilt of covetousness , or slander them , their pastors used no other weapon to put by the sting , but meekness to the backbiter , and their own innocence by degrees dash'd , and and wiped away all aspersions . hence the christians gave them their own freely , for they believed they could loose nothing by it , and long experience had so confirm'd that belief , that envy it self could make no impressions upon them to the contrary ; when it was in their hands , they thought it was safer than in their own ; and being hereby freed from abundance of cares , and incumbrances , they pressed more chearfully to the promised mark. if any christian kept any land in his hands , his care was so to use his income , as to give god the first fruits of it , to bring his gifts to the church , to lay by somewhat for alms , to help and assist the sick , and to relieve prisoners and captives , not only such as were within the verge of the town he lived in , but others also . thus did those men live under riches , as under thorns , and were sensible of nothing so much , as this , that great wealth is but a great temptation to be vain , and sensual , which made them use this self-denial in their incomes . he that for a kindness , he did to his neighbour , expected a recompence , was look'd upon , as a person greedy of filthy lucre ; and he that could do nothing for his friend , without a reward , or prospect of some profit to himself , was censured like a person ignorant of the fundamental law of their religion . usury , interest , and such names , were scarce heard of among them ; and oppression was a thing , which they thought none that named the of name of christ , could be guilty of . in a word , they desired nothing so much in this world as to be quickly gone from it , and they thought it the joyfullest news imaginable to understand , that they were to be dissolved , and to go to christ. this was the temper , nature , and constitution of that commonwealth . the members of it looked mean , and contemptible . nothing about them was pompous , either in cloaths , or dyet , or habitation , or houshold-stuff such among them , as were noble or learned , or of a gentile extract laid aside their pride , and all their swelling titles , forgot that they were better born , or educated than others , and became like their brethren . plaiting and curling the hair was a thing that both their men and women proscribed from their care , and they thought that labour lost , which was employ'd on such superfluities . they were jealous of their serious frame of spirit , and therefore all such dresses , as might serve to infuse vanity into their minds , or damp their zeal to religion , they shunn'd , as they did houses infected with the plague . they minded no such things as modes and fashions , nor did any new habit , or ornament that came up , entice them to imitation . decency was their rule , and modesty the standard of their habit , and conversation . they wore nothing about them that was either costly , or curious , and their greatest study and contrivance was , how to advance their souls , and make them fit for the wedding of the lamb ; laying on either white or red upon the face , or disfiguring it with something black , and of kin to hell , they knew not what it meant , their garments were either linnen or woollen , or furr , or sheeps-skin , and their furniture mean and homely . without god , they attempted nothing , and whatever enterprize it was , they betook themselves too , they sanctified it by prayer , and supplication . if they went out either to sow , or to plough , or to reap , or to build , god's blessing was first sought , and begg'd , and they never put on their cloaths , but entertained themselves all the while with some holy reflections . theaters and seeing of plays they hated , as a thing contrary to their profession ; and though the heathen despised them for it , look'd upon them as unsociable , men of pittiful spirits , strangers to the art of conversation , melancholy wretches , brethren of worms , and no better than vermin of the earth ; yet they mattered not their censures , and triumph'd more in a good conscience , than the other could do in all the vanities and glories of this present world. the worlds contempt , was their glory , and they were proud of being scorn'd and undervalued by the vulgar crowd , that they might with greater earnestness long after a better inheritance . if any wanted business , he would find some , and they that had no need to work for their living , work'd for the poor . idleness they had an aversion from , as from the root of evil , and great men and women would do something , which the needy might be the better for . the greatest lady would not disdain to spin , or sow , or knit for her distressed neighbour , and like bees , they were ever busie , and employed for the common good. the love of the world was death to them , and they thought it a certain sign , that they had no portion in christ , if they should serve both god and mammon . to be in the world , and not of the world was their motto , and to be other men , than they seemed to be , was the thing they chiefly aimed at . they seemed to be profane , because they would worship no heathen gods , but were the devoutest persons in the world to the true god , and they forgot to be men , that they might be the better christians . not a few left their high places , and great dignities to become christians , and chose to be low , and contemptible in the world , that they might have no impediments in their way to heaven . servants never concern'd themselves to get their freedom , for their masters were christians , and themselves were so ; both chearfully discharged their duties one to another , and consequently lived in perfect peace , and unity . many servants , that might have had their freedom , would not , because they lived sufficiently happy under their believing masters , and while they saw nothing but love in their masters , their very bondage was perfect freedom where a whole family was christian , they all did rise together , and at one and the same time , pray'd and read , and sung psalms , and observed one way and custom in their devotions . if one family had any thing to do more than ordinary , the neighbouring family would help them . if one was to fast , his neighbour fasted with him ; if one was to pray for some signal blessing , his neighbour did pray with him ; if one wept , his neighbour did weep with him ; if one mourned , his neighbour mourned with him , as if both had committed the same sin ; in a word , they had their joys and sorrows common , and they might be said to be all in one , and one in all . in their meals they were temperate , so abstinent , that our fasts were but their ordinary way of living ; and indeed one reason , why they were so holy at their tables , was because for a long time either before , or after meals they constantly received the eucharist . and in such meetings they made love one to another , made their friendship inviolable , for they seal'd it with the blood of jesus . these were true love-feasts , and they were managed with that gravity , chastity , and modesty , and singing of psalms , that the world might see , it was a preparation for a greater supper . their houses were open to strangers , as well as to their friends and neighbours ; and where the traveller could produce a certificate , that he was a practical christian , he could not fail of a most hearty welcome . hospitality was their badge , and he that would not receive a brother into his house , because poor , and ragged , was either forbid the church , or not suffered to come into it . their pastors and rulers obliged them to certain fasts , but besides those , of their own accord they chastn'd themselves very frequently . in their fasts they were exceeding strict , and they so emaciated their bodies by these rigors , that their faintness , weariness , and sackcloth and ashes seem'd to force heaven to pity and compassion . in short , whatever was voluptuous , they hated , and look'd upon , as unsuitable to the crucified jesus , and so improper for that perfect wisdom , they aimed at , that they proscribed it as an enemy and shunned it like the rankest poison , and admitted no more of it but what was just necessary , for the support of that life , the great creator had given them to spend to his glory . and though they never had studied pythagoras , yet both their faith and reason told them that as the body waxes stronger by the death of the soul , so the soul becomes more valiant , and lively by the death of the body . this made them conquerors of those pleasures of the flesh , which in all ages have weakned the bravest men into women , melted hearts of iron , and conquered the greatest conquerors of the world to suppress such satisfactions of the flesh , they were so watchful , so couragious , so magnanimous , that they seemed angels more than men , and were actually nearer to god , to whom they lived , than to the world , in which they lived . in their lives , chast and modest ; in their married estate moderate , and holy , and not a man came near his wife , after he perceived , or had notice that she was with child , till she was deliver'd , and even then when they came together their thoughts were so innocent , that they proposed no other end but procreation of children to be brought up in the fear and nurture of the lord. in the very works of their calling , they would sing of christ , and converse with spiritual objects even in their sleep and dreams , and consequently were always ready for prayer , and holy ejaculations ; so addicted to the love of goodness , that they could not endure a vitious person ; and if they met with any such in their assemblies , did thrust him out from their communion , and made it criminal for any christian either to eat , or drink , or converse , or talk , or keep company with him . they took particular notice of him , who taught any thing contrary to the doctrine of their pastors , and no plague-sore was shunn'd more , than a new up-start principle . if they heard any thing contrary to the faith deliver'd to the saints , they either stopt their ears , or made haste to be gone from the place , the dangerous tenet was publish'd in . new fangles were that which their teachers seriously warned them against , and the great character of heresie was , that the doctrine was new , and unknown to the apostles . to continue this purity of doctrine in their church , their custom was , to read the scripture , and to hear it explain'd by their pastors in publick congregations ; and though they read it at home , yet they were fearful to explain any thing , but what they had heard their pastors explain in publick before , and according to their expositions , they understood those oracles . it was a very common thing in those days , both for laymen and clergymen to learn the bible without book , and many of them had the word so ready , that nothing could befal them , but they had a plaister or medicine ready from that inexhaustible treasury . from hence their souls got more than ordinary strength , and nourishment , and their minds receiv'd that vivacity , and quickness , that it gave life even to their bodies , starved almost through watching , fasting , and other voluntary penalties . of their teachers they were so observant , that without them they would begin nothing , and go no where without their letters of recommendation . without their advice , they would not marry , nor do any thing considerable in their civil affairs without asking their counsel & approbation , for they looked upon them , as their fathers , and as religion had made them so , so they thought the obligation to consult them upon all occasions was the stronger . these they received into their houses , as the saints of old did angels with joy , and trembling , and whenever they met them , though upon the road , or in the streets , they would fall down , and kiss their feet , and refuse to rise , till they had given them their blessing and benediction ; to which blessing , they said , amen . and rose again , and so parted with a kiss . they thought it no small happiness to lodge their pastors at their houses ; for when they had them , they believed they had got some good spirit in their houses , and with them they pray'd , and hop'd , that now their prayers could not miscarry , when joined with the incense of those , who had so often moved god to be merciful to a whole congregation . for this reason , they were desirous to entertain pious men in general to do them good , and to relieve them , as they did their domesticks , for they thought the presence of such men a blessing to their families , and a protection from innumerable evils , that might otherwise befal them . from the unity and peaceableness of their teachers it was , that the christians then , though very numerous , continued unanimous in the primitive doctrine , and discipline , and though the several assemblies might differ in rites , and ceremonies , yet the mighty love they bore one to another , constrain'd them to over-look those differences ; and though they varied in some outward acts of worship , yet their affections , were so strongly glewed together , that nothing but death could break the league or aamity . if one neighbour chanced to quarrel with another , and they broke forth into contention , and enmity , they were so long excluded from the prayers of the assembly , till they had cordially reconciled themselves one to the other . this punishment was then thought great and grievous , and men were so uneasie under these excommunications , that the fear of them kept them from animosities , and rather than undergo such censures , would suffer themselves to be defrauded , and when they were beaten , would not beat again , when reviled , would not revile again ; and when abused , would not abuse again , nay look upon an unjust calumny as a piece of martyrdom , and therefore bear it undauntedly . those that knew themselves guilty of a great sin , durst not appear in the publick ; and they that were fallen into any notorious errors , durst not so much profane the prayers of the church , as to appear there with the rest of the assembly . so great was the dread of gods majesty in those days , that even a desperate offendor was afraid of taking gods covenant in his mouth , while he hated to be reformed . their meeting or coming together to pray they esteemed a thing so sacred , that no frowns , no thunders , no threatnings of tyrants could make them forbear ; and being conscious of their innocence , they justly thought , their enemies might by their authority forbid , but could not with any colour of reason prohibit their assemblies . this made them flock to their oratories , though it was death to go ; and parents with their children would run , though the next news , they were like to hear was , christianos ad leones , throw those dogs to the lions . though they were thrust into mines , and prisons , yet they would find opportunities to pray , and celebrate the communion together ; for some of their brethren , that knew of their distress , flocked to them ; and the first thing they did together , was laying force on heaven with their tears and prayers ; for indeed , it was death to them not to join with their fellow-christians in supplications , and strong cries ; for though they were very diligent in this duty in their private houses , yet they took no prayers to be so weighty or prevalent , as those , that were offer'd up in company . the days they appointed for publick prayer , were the lords day , the anniversaries of their martyrs , and wednesday and friday every week , on which two days they had their stations , fasted and humbled themselves before almighty god ; besides their vigils at night , which they thought sinful to spend without prayer , and celebrations of gods goodness , and holiness . strange was their longing for the house of god , and the thirsty earth cannot gape for rain and water more , than they panted after their going with the pious multitude to their oratories ; which made dionysius alexandrinus , when driven into exile , and used very coursly by the soldiers that had the charge of him , complain in a letter to his friend how near it went to him to be deprived of those opportunities of meeting his brethren on the usual festivals ; and this he professes was infinitely more troublesome to him , than to be chaced from his native home , or live upon bread , and water , or to lie on the cold ground , or to endure other inconveniencies . in their publick assemblies , even little children , that had been baptized , would come , and appear among the graver sort , and beg of their pastors to offer up their prayers for their advancement in the ways of holiness , and give themselves up to their direction , and government . so fervent were all sorts of people among them ; and they seemed ambitious of nothing so much , as of exceeding one another in strictness , and watchfulness . that they used the sign of the cross much , cannot be denied . indeed they made no crosses of gold , or silver , but would cross their breasts , and foreheads , as a badge of their profession , and whether they were going or standing , or when they met one another , or were to sit down at table , or to take their rest , even in the streets , and market-places , they would sign themselves with this sign , and without this they scarce undertook any thing , the rather , because it distinguished them from the heathens , and was a testimony of their joy , that they were counted worthy to suffer reproach for the name of their crucified redeemer . it is almost incredible what cost they bestowed upon the burials of their deceased friends ; and they were so resolute in it , that though their enemies both envied , and reviled , and sometimes punish'd them for it , yet they went on , and looked upon 't as sinful to neglect those bodies , when dead , which in their life-time had been temples of the holy ghost . the care they took to embalm them was such , that the arabs profess'd they got more money for their perfumes of the poor christians , than of the richer pagans , who yet were never without incense in their idol-temples . such pains and cost did they bestow in performing the exequies of gods servants ; and though they had little in the world , yet what they had they were very free of , on such occasions , for they looked upon such mens funerals as prologues to their eternal rest , and this cost was an emblem , how much god valued those saints that died in the lord , and how richly he would crown them , when they had run their race with patience . to their princes , and magistrates they were ever very submissive , and in all lawful things obedient to a tittle . in their prayers they always remembred them , and though they persecuted and afflicted them , yet that did not abate their zeal , and vows for their welfare and prosperity . rebellion against their governors , they hated , as witchcraft , and ever thought it safer to suffer , than to resist . hence they paid tribute without murmuring ; for their opinion was , that no man could have that power , except it were given him from above . his tyranny could not make them neglect their duty , nor his ill government tempt them to forget their allegiance ; where the man was rough and hard-hearted , that was over them , they look'd upon the providence as a means to trie their faith , and even then , when they might have resisted and conquer'd , they would not , because they thought it was unsuitable to their religion . this was to be a christian ; a thing outwardly contemptible , yet at the same time , with the hand of faith grasping heaven , and the immense glory of paradice , and labouring day and night , that he might have something to give to gods ministers , to the poor , and to his own family . not a few of them renounced the satisfactions of matrimony lived single , forsook all , retired into deserts , buried themselves in poor cottages , studied the scriptures , contemplated heaven , and lived to god. some travelled into far countries , preach'd the gospel , and when they had laid a good foundation there , went farther , and spent their lives in pains , and labours , and doing good . thousands of their virgins freely and voluntarily dedicated themselves to god , and would be married to none but him ; and though many times they were tempted by rich fortunes , and offers of great consequence , yet nothing could alter their resolutions of continuing virgins , and so they lived , and so they died , as they lived to christ , so they died in him ; their zeal was great , and their fervour signal , and even then , when christianity began to decay , their lights did so shine , and burn , that they were enough to have revived it again into its former glory , if men would but have set their examples before them , and afforded them any serious consideration . it 's true , even among these christians in the purest ages , there were divers , that by their lives disgraced that noble religion . but these were chastized with very severe discipline , and as long as they were in a state of sin , were not looked upon as christians ; nor did any christian converse with them . if they repented , they were forced to make their repentance publick , and for some years together , were forced to give such demonstration of it , that the devil himself could not but acknowledge the sincerity of it . by weeping and prostrating themselves before gods people , and imploring the assistance of believers , and a hundred such austerities , they sought to be reconciled to god , and to his church , which made the fathers say , that the penitent were no scandal , but an ornament of the church : they were in a manner a distinct church , and the way to get among the true believers , was now harder than at their first embracing of christianity ; yet these penitent might truly say of themselves as the spouse in the canticles , i am black , but comely , o ye daughters of jerusalem . with this kind of life , the first christians amazed the unbelieving world , and their power and number quickly grew so formidable , that the emperors themselves began to be startled at their progress , and therefore employed their might and greatness to oppose it . to crush their towering piety , the heathens shewed them racks , flames , gibbets , grid-irons , cauldrons , boyling oyl , lions , bears , wild-bulls , and set before them the worldly prudence of philosophers , but by the grace and assistance of that jesus , who strengthned them , they were more undaunted at their torments , than their hangmen , did fight with lions , and smile , and were more daring than the flames they suffered in , firmer than the racks , that broke their bones , and by their practises surmounted all the great acts that were ever done by heroes , and the most famous conquerors . they overcame death by a desire of death , and were more willing to die , than their executioners to suffer them . their blood proved the seed of the church , and the more they massacred , the more their numbers grew , till the emperors themselves became christians , and were forced to yield to the faith , and patience of jesus , and the christians at last gave law to those , who at first did stab , and murder them , and conquered them in the end , who in the beginning butcher'd them like dogs , and such inconsiderable animals . and now , sir , it 's very likely that some , who may chance to read these lines , will look upon the account , i have given you , as a spiritual romance , an emblem rather of what men might be , were they in a more perfect state , than of what they generally were . but they that shall pass this censure on the premises , do but betray their ignorance , and i can only send them to the writers in those ages , when christianity was deck'd and adorn'd with these jewels , and quoted by my author , such as ignatius polycarp , justin martyr , irenaeus , athenagoras , minutius felix , tertullian , clemens alexandrinus , origen , cyprian , and others that succeeded them ; and if people , to favour their lusts will neither believe , nor take pains to search into the truth of things , all that can be said , is , that they are resolute in their infidelity . sir , i am perswaded you have chosen the better part , and as i do not question your belief of these passages , so that these saints may be your pattern , and their actions the great rule of your life , and the spirit of god your guide in these ways of holiness , is the hearty wish and prayer of , sir , your affectionate friend , and servant , anthony horneck . finis . notes, typically marginal, from the original text notes for div a -e vid. cassian , lib. . instit , c. & august , epist. ad probam . * in imitation possibly of st. bartholomew the apostle , of whom it is reported that he pray'd a hundred times a day . s. ephrem . c. hom. de or and deo. a vid. august . ep. ad probam . b tertul . de orat , c. . sine agmine verborum oratio . c cassian collat . . c. ult . sacrificia medullata . d vid. laurent . justinian . de inter . conflict . c. . vid. misna beracoth . c. . sect. . . . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rabbi nechuniah filius kanae precatus est in ingressu suo in synagogam , itemque in egressu suo precationē brevē , &c. rabban gamaliel ait . unoquoque die orabit homo octodecim benedictiones , &c. si quis insidet asino , descendat , si verò non potest descendere , avertat faciam suam versus jerusalem & precetur , &c. qui sedet in navi aut in curru , aut in ratibxs , diriget cor suum versus sanctum sanctorum & precetur , &c. vid. teres . vit. c. . & athanas. vit. s. antonii . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vid. mosch prat. spir. c. . vid. ruffin . vit . patr . l. . p. . matth. . . massech . aboth . c. . sect. . r. bechai . in chobat . lebaboth , c. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signa humilitatis quinque . primum , cum quis in spiritum suum dominium exercet , quando quis irà excandescit in illum . secundum , cum quis patienter onus suum fert , quando infortunium ipsi in opibus accidit . tertium , cum quis spernit eum , qui ipsum laudat ob factum bonum , & confitetur peccatum , quod refertur eum commisisse . quartum , cum quis ad honorem vel magras divitias promovetur , & in praecedenti humilitate & mansuetudine perseverat . quintum , cum quis seipsum corripit . vid. cassian . collat. . c. . vid. bed. lib. . c. . a vid. ruffin . vit ; pat. lib. . c. . b vid. martyrol . rom. . decemb. & menolog . graecorum . decemb. c vid. vincent . spec . histor . lib. . martyrol . rom . martii . menolog . graec. julii . prater quidam interrogavit senem , quid est humilitas ? et respondit ei senex , ut bene facias his qui tibi mal faciunt . pelag. in vit. pa. c. . numb . , . r. bechai haddajan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ca. . fol. . edit . mant. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ambr. de offic. lib. c. . . cor. . . ( a ) ubi sedent duo , qui legem tractant , cum illis est shekinah rabini in pirke aboth . non sunt in conventu tres . nisi deut sit quartus , sive multi sive pauct sint , ipse cum eis est . mahom. alcor . surat . . cur deus vocatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quia ubicunq : congregatisunt justi , invenitur cun istis : midrash . tillim . act psalm . paschas . c. . rem . . . vid. hicron . vit. pauli , c. . vid. stob. serm. . de garrulitate . vid. epictet . enchirid . c. , , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. vid. porphyr . de antro . nymph . vid. tavern . pers. trav. l. . c. . kings , . . vid. vincent . specul . histor , l. . diabolus serpens est lubricus , cujus si capiti , id est , primae suggestioni non resistitur , totus in intima cordis , dum non sentitur , illabitur , isidor . lib. de summ. bono , c. . gen. . . can. . . gen. . . gen. . . numb . . , . sam. . . josh. . . sam. . , . esth. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , clem. alex. paedag. l. . c. . qui videt is peccat quite non viderit , ergo non cupiet , facti crimina lumen habet . propert. lib. . eleg. vid. & casp. barth . in notis ad claudian . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , m. antonin . lib. . sect. . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , porphyr . de abstin . i. . sect. . b cassian collat. . c. . ruffin . hist. lib. . c. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ajebat diogenenes didymoni moecho , medico , cum curaret virginis oculum , in laert. lib. . de diog. ideo humani generis creator & conditor deus opificii sui naturam prae omnibus emendationemque cognoscens , illic curam adhibuit medicinae , unde causas morbi principaliter nover at emanare . cassian . institut . lib. . c. . vid. athenagor . leg●● : pro christ. vid. senec . in excerpt . vid. plutarch , pericl . & cicer , offic. l. , lamentat . . . omnibus , ad quos studio discendi pergebat , obediens , proprias singulorum gratias bauriebat , hujus continentiam , jcunditatem illius sectabatur , istixs lenitatem , illius vigilantiam , alterius legendi aemulabatur industriam , &c. st athanas . vit. anton . c. . vid. tavern descr . seragl . c. . vid. leo de moden . cerem . jud. p. . matth. . . elige itaque catonem , si hie videtur tibi nimis rigidus , elige remissioris animi virum laelium , elige eum , cujus tibi placuit & vita & oratio , & ipsius animum ante te ferens , & vultum illum semper tibi ostende , vel custodem vel exemplum , opus est inquam aliquo ad quem mores nostri seipsiexigant , nisi ad regulam , prava non corriges , senec. epist. . vid. & ep. . august . in psalm . vid valer . max. lib. . c. . nequaquam avicula circuiverit granum , si aliam avem in laqueo pendentem viderit ; tu ex aliorum damnis exemplum capito . saad gulist . p. m. . a homil. in gord. mart . b aug. confess . lib. . c. . a habet unumquodque propositum principes suos ; romani duces imitentur , camillos , fabricios , scipiones . philosophi proponant pythagoram , socratem , platonem , aristotelem , &c. nos autem habeamus propositi nostri principes , paulos & antonios , julianos , hilariones , & macarios , &c. hieron , epist ad paulin. de instit . mon. b basil. epist. ad eustach . epise . seb. gregor . moral . lib. . c. . euseb. eccl. hist. lib. . c. . a vid. euseb. hist. eccl. lib. . c. . & l. . c. . b hieron , in vita hilar. c. . c ruffin . vit . patr. lib. . sect , . vid. epist , euseb. ad damas. de morte hieron . ezech. . . vid. chrysost . homil . in c. . genes . reg. . tollenda ex animo suspicio , & conjectura . ille me parum humane salutavit , ille osculo meo non adhaesit , ille inchoatum sermonem cito abrupit , ille ad coenam non vocavit , illius vultus aversior visus est . non deerit suspicioni argumentatio , simplicitate opus est , & benignà rerum astimatione . nihil nisi , quod in oculos occurret , manifestumque erit , credamus , &c. senec. de irâ lib. . c. . vid. augustin . serm. de temp . vid. musladin saadi shiras . rosar . p. m. . vid. diog. laer. lib. . & gassend . comment . cogita , eum in se non esse , qui vituperat , & non moleste feres contumelias ejus , nam & daemoniaci plerumque , nos verberant , nec solum non movemur , verum etiam eos de flemus chrysost. vid. august . contra gaudent lib. . matth. . . deus altissimus scelera aspicit , & tegit , vicinus verò nihil videt , & tamen nil nisi alienos navos crepat . saadi . gulistan . p. . hieron . in regul . monach. ad paul & eustoch . c . vid. agricol . de metall . deut. . , . prov. . , . prov. . ephes. . . ephes. . , , . gen. . . deut. . . prov. . . gen. . . plin. nat. hist. l. . jerem. . , . psal. . , , , , , . act. . . josh. . . deut. . , . col. , . matth. , tim. . . pet. . . tit. . , . jam. . . sam. . , . gen. . . ephes. . , , , . col. , . cor. . , . cor. . , . cor. . . ephes. . . pet. . . sam. . , . matth. . . eph. . gen. . . cor. . . sam. . . prov. . , . pet. . , . col . . sam. . , , . pet. . . prov. . . prov. . . prov. . , , , , . prov. . . gen. . . reg. . , , . tim. . . tim. . . ezech. . ● , , . ezech. . . . tim. . . cor. . , , . cor. . . cor. . , , . ezech. . , . tim. . , . james . . phil. . . tim. . . tim. . , . tim. . , , . tim. . . heb. . . tim. . . cor. . . cor. . , , . acts . . matth. . matth. . . cor. . . , . acts . . cor. . . cor. . . phil. . . , , . gal. . . . sam. . . rom. . . ps. . . kings . , . dan. . , , . ps. . . deut. . . kings . chron. . , . chron. . , , , . chron. , . ps. . . . ps. . . rom. . , , . josh. . , . sam. , , . rom. . . rom. , . psalm . , , , . king. . . sam. . psal. . . sam. . , , . chron. . . esay . . exod. . . john , , . exod. . . kings . . acts . . lak . . . psal. . act. . . prev . . , . acts . , . , . . acts . . matth. . , . cor. . , , , , . tim. . . tim. . . acts . . prov. . , , . prov. . , . prov. . , , , , . tim. . . , . ps. . . matth. . luc. . . james . . james . , , , , . prov. . . prov. . . prov. . . thess. . . matth. . . cor. . . chron. . . acts . . acts , . heb. . , , . ps. . , . ps. . . cor. . , , . cor. . . acts . , . rom. . . , , , , . cor. . . thess. . , . rom. . . luc. . . vid. hieron . vit. hilar. c. . vid. chrysost. epist. ad demetr . verg. vid. hieron . vit. st. paul. c. . , . matth. . . psal. . . rom . , . esay . . cor. , . cor. . . psa. . . matth. . . matth. . . job . . matth. . . cor. . . , . paschas . c. . cor. . . ruffin . vit. patr. l. . c. . ruffin . lib. . sect. . luc. . . vid. gregor . naz. epist. . vid. socrat. l. . c. . rev. . . . . . rev. . . . . c. . . . . vid. r. mose corduero tract . do anima . c. . vid. pelag . lib. . c. . psal. . . si purpuratus deum ita m●tueret , ut regem . angel●s foret . saad . rosar . pers. c. . p. m. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ps. . tobit . , . cassian collat . . c. . pers. sat . . ut nemo in sese tentat descendere nemo ? sed praecedenti spectatur mantica tergo . psal. . . psal. . . vid. auton . lib. . sect. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . laert. lib. . in pythag . & lib. . in cleob. & cicerlib . de senect . cael. rhadig . lib. . lect . antiq . c. . senec . de irâ . l. . c . animus quotidie ad rationem reddendam vocandua est , &c. heraclitus interrogatus quid faceret , respondit . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plutarch . adv . colot . & julian . de cynismo orat. . rabbi eliezer ben jacob in minchah . ps. . . bernard . lib . de consid. ad eugen. pap. gen. . . vid. chrysost. in epist. ad timoth. hom. . prov. . . ps. . . ps. . . es. . . . es. . . psal. . , . vid. basil. tom. . hom. ad adolescentes . phil. . . vid. baron . annal. tom. . ad an . . sect . qui citat ambros . orat . in fun. fratr . tuis enim votis apud sanctum martyrem laurentium impetratum nunc cognoscimus commeatum . si quis voverit se abstenturum à lacte , tunc licitum ipsi est serum , si à sero , concessum est ei lac . si à caseo tum ille prohibitus est itsi . sive sit salitus , vel non salitus , &c. massech . nedarim . c. . mishn. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plutarch de lacon . apophtb . vid. & lib. de irâ cobib . vid. massech . nedarim . c. . mishna & . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . quatuor vota sapientes absolvunt , vota persuasoria , vota hyperbolica , vota errorum & vota necessitatem patientium , &c. vota necessitatem patientium quae sunt ? si quem voto obstrinxerit socius suus , ut comedat apud eum , aegrotaverit autem ipse , aut impediverit eum aqua , &c. vid. constit . sixt. . etsi dominici gregis , &c. ludov. lopez part . . instruct . consc . c. . jo. azor. p. . last . moral . l. . c. . vid. massech . nedarim . c. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haec sunt vota quae ille irrita reddere potest , si quid sit de rebus in quibus est afflictio animae e. g. si quae dixerit , fi lavero me , aut si non lavero , si ornavero me , aut si non ornavero , &c. vel si dixerit , sunto mihi munus fructus mundi vel fructus hujus regionis , &c , vid. stobaeum , serm. . de perjurio . vid. ●au . cle● . ●i . . gener. . jon. . . . episcopi universae plebi mandare jejunia assolent tertull. adv . psychic . c. . vid. ignat . c●●m . alex. tertull . & atbasp . o●●●r . vat . lib. . c , , . vid. tertull . de jejun . c. . . vid. 〈…〉 . vid. 〈…〉 . vid. basil. epist. ad episc. sebast. hieron . vit . pavli c. . august . de morib . eccles. hieron . de vit . hilarion . c. . hieron . vit . pauli c. . ruffin . lib. . devit . monach. sect . . dii omnia laboribus vendunt . vid. diodor . sicul. in menag . not. ad diog. laert. lib. . vid. tertul . de animâ c. . plutarch de isid. & osir. vid. volae terran . lib. . c. . vid. cyprian epist. . . luk. . . kings . vid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. . sect . . vid. canon apostol . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : auth. epist . ad philipp . ignatio adscriptae . procop. de aedif . justinian , imp. a vid. diog. laert. lib. de epicuro . & lib. . de pythag. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b hieron . tom . . lib. . contra jovin . author sermon . ad fratr . in erem . perper●m adscr . augustino . hieron . cit . ambros. lib. de eli● & jejun . c. , . gen. . . gen. . . . gen. . . exod. . . sam. . . jud. . . . ps. . . luc. . . . cic. de legib . . senec . de provid . c. . mat. . . rev. . . act. . . plin. sec. lib . epist. . tertull ad uxor . l. . c. . preces lucernariae . epiphan . in compend . hieron . ep. ad eustoch . & demetr . vid. chrysoft . ad ps. . vid. concil . eliber . can . . placuit prohiberi , ne foeminae in coemiter . pervigilent eo q●od saepe sub obtentu orationis latenter scelera committant . tertull. lib. de jejun . vid. socrat ●ib . . c. . gen. . . . ruffin . lib. . de vit . monach. sect . , . present state of egypt , p. . ut jugulent homines surgunt de nocte latrotrones . ut teipsum serves , non ex pergisceris ? horat . epist. lib. . ep. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ignat. epist . ad polycarp . opp. teres in vita . c. . vid. diog. laert de aristotele . a plin. hist. nat. ● . . c. . b valer. flacc. in argonaut . c chrysol . 〈…〉 . de servo vig d 〈…〉 . . c. . gen. . , . numb . . , ▪ ● , , . king. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vid. paphaut . vit . onuphr . c. . mal. . . vid. philon . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . joseph . antiq lib. . c. . epiphan . panar . lib. . c. . mat. . . mat. . . see dr. hammond , on luk. . vid. euseb . hist. eccl. l. . c. . clem. alex . sirom . lib. . sect . . nicephor . eccles. hist. l. . c. . philo de vit . contemp . s. basil. ad amphiloch can . , . . , . concil . ancyr . can . , , , & seq . con. nicen. . can . . tertul. de de poenit. c. , . & cyprian de lapsi● & epist. . pacian . paraenes ad poenit . biblioth . pp. tom . . euse. eccl. hist. lib. . c. ult . sermon . . de sanctis . theodoret. lib. . c. . ambros. lib. ad virg. corr . c. . oper. hieron . tom . ● . chrysost. tom . . epistol . ad theodor. lapsum . hieron . in vit . pa●● . rom. hieron . epistol ad eustoch . a vid. present state of egypt , p. , , &c. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vid. euchol . graec. in ord . sacr. minist . est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quae sit cre manibu●que terrae affixis cum genu●m inflexione & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 si mirùs corpus inflectant . jac. goar , in euchol . p. . the kaloirs upon mount athes kiss the ground , or make such repentances and prostrations three hundred times every day , ricault of the greek church , c. . c vid. sur de vit . ss . tom . & hospin . de orig . mon. lib. . c. . vid. hieron . de s. fide lib. , c. . vid. bellarm . de poenit . lib. . c. . vid. bonav . legend . franc. c. . joh. . . vid. acost . lib. . vid. pelag . lib. . de dicret . vid. dionys . exig . in vit . 〈…〉 〈…〉 . vid. secrat . lib. . c. . 〈…〉 . lib. ● . vid. hieron . in vit . hilarion . ruffin . vit . sen. lib. . c. . masch . prat spirit . c. . heraclid . paradic . gregor . dial●g . lib. c. . rev. . ● vid. aug. manual . c. . maimonid . hilcoth . deoth . c. . sect . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes for div a -e an account of fronte 's letter to the arch-bishop of roan . cant. . . some discourses, sermons, and remains of the reverend mr. jos. glanvil ... collected into one volume, and published by ant. horneck ... ; together with a sermon preached at his funeral, by joseph pleydell ... glanvill, joseph, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing g estc r 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) some discourses, sermons, and remains of the reverend mr. jos. glanvil ... collected into one volume, and published by ant. horneck ... ; together with a sermon preached at his funeral, by joseph pleydell ... glanvill, joseph, - . horneck, anthony, - . pleydell, josiah, d. . [ ], , [ ], p. printed for henry mortlock ... and james collins ..., london : . 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ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng glanvill, joseph, - . church of england -- sermons. sermons, english. funeral sermons. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - pip willcox sampled and proofread - pip willcox text and markup reviewed and edited - pfs batch review (qc) and xml conversion some discourses , sermons and remains of the reverend m r. jos . glanvil , late rector of bathe , and chaplain in ordinary to his majesty . collected into one volume , and published by ant. horneck , preacher at the savoy . together with a sermon preached at his funeral by joseph pleydell , arch-deacon of chichester . london , printed for henry mortlock at the sign of the phoenix in st. pauls church-yard , and james collins at his shop under the temple church . . the preface to the reader . to recommend these sermons to the world were to write a panegyrick upon light , and to attempt to make that amiable to the spectator , which challenges acceptance by its own brightness . the oriental pearl needs not the flattering praises of the greedy jeweller , nor the stone that is digg'd out of the mines of golconda the faint encomium's of the crafty merchant . the author of these discourses , as his wit lay out of the common road , so this genuine off-spring of his fertile brain soars above the common level of ecclesiastical orations . death seemed to envy the vast parts of so great a man , and in the ascent of his age , snatch't him away , when the learned world expected some of his greatest attempts , and enterprizes . as he valued no notions , that were mean and trivial , so those , he hath sent abroad , savour of a more than ordinary genius . his soul seemed to be spun of a finer thread than those of other mortals , and things look'd with another face , when they passed through the quicker fire of his laboratory . some curious artists , though their work is materially the same with that of meaner artificers , yet the shape they give it , and the neatness of the fabrick , makes it seem a thing composed of different ingredients . even the most obvious truths , when coming from our author received a greater lustre ; and that meat , which familiarity made in a manner nauseous to some nicer pallats , when dress'd with his sauce , became more pungent , and consequently more acceptable . and though i am not able to bring in a list of the persons , who have been effectually wrought upon by his sermons , and become eminent saints under his ministry , yet charity bids us believe , that not a few by his means turned proselytes of righteousness ; though if his pains had proved unsuccessful , it could have been no disparagement to his glory . providence is sometimes pleased for reasons best known to it self , to cast mens lots in places , where they cannot boast of many converts made by their preaching , and i have been acquainted with some , who have spoke it with sorrow , that in ten years time they could not say , that any of their constant hearers had come to them to beg directions , how to perfect holiness in the fear of god. one would admire that men of that life and power ( as i have known some to be ) should work no greater wonders : and yet we have not a few parallel examples in the gospel : and when the son of god himself , could make no impression upon the men of capernaum , we need not marvel , if his servants meet sometimes with the like repulses ; but this doth not lessen their reward , no more than the ineffectual attempts of ezechiel made him shine with less brightness in the firmament of heaven . and where such labours are lost , they do indeed aggravate the hearers guilt , but do not frustrate the labourer of his recompence . to continue barren under such thunders , is to prepare for the scourge of scorpions , and where men remain unmoved under sound and affectionate , teaching , they make way for their greater agonies . his sermons as they were very solid , so they were ( which is the grace and life of them ) pathetick , and by his zeal and fervour one might guess , how big his desire unto god for israel was , that they might be saved ; though he met sometimes with disappointments , yet he remembred he was a christian . and as he was not without his crosses , so he carried himself under them like a true philosopher . his mind seemed to be serene , when things went most contrary to his wishes : and whatever storm the inconstancy and sickleness of sublunary objects threw upon him , within still he felt a calm , beyond that of socrates , when the ungrateful athenians sent him the fatal draught to drink his death and ruine . he had a mind fitted for contemplation , and his thoughts could dwell on a divine object , till he had suck't out the cream and marrow . his divinity like his philosophy was free from dogmatizing , and while he tyed himself to no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he arrived to a clearer apprehension of truth and errour . the divine plato was somewhat dearer to him than the subtiler aristotle ; and it cannot be otherwise , where souls long to be transformed into the image of the deity . nothing seemed to ingross his desire so much as the reformation of an unbelieving world , and indeed there were few men fitter for that enterprize , god having blessed him with a considerable stock both of reason and eloquence . to a clarified mind the gross atheistical surmises of modern wits , must needs be exceeding fulsome : and no marvel if souls so fine , break forth sometimes into very severe satyrs , to lash this petulant humour . if any thing could raise his passion , it was the non-sensical discourses of deists and christian infidels , and he thought he might be justly angry with such wretches , that like the giants of old , durst make war with tremendous omnipotence . he loved not to invelop theological doctrines in mysterious phrases , and ever thought that divinity best agreed with the mind of the holy ghost , that was expressed in rational and intelligible propositions . he was never any great admirer of our modern illuminati , and he counted that discourse but little better than nonsense , which affected to recommend it self to the admiration of the hearer by its not being understood : where his reason tyred , and could give him no direction , he was willing to take faith for his guide ; and though he confessed , that not a few things in scripture were altogether unaccountable to his understanding , yet he doubted not , but they would all be made clear in that state , where we shall know even as we are known . this puts me in mind of the motto , which a friend of the ingenious mr. culverwell hath added to his sermons , and which may serve as an epilogue to this preface , what this , we shall know as we are known , may be the author could not tell , he is gone to see . anthony horneck . sermon i. the way of happiness . the fourth edition . sermon i. luke . . strive to enter in at the strait gate : for many , i say unto you , will seek to enter in , and shall not be able . when i consider the goodness of god ; and the merits of his son , our saviour ; and the influences of the holy spirit ; and all the advantages of the gospel ; the certainty of its principles , the reasonableness of its duties , the greatness of its ends , the suitableness of its means , the glory of its rewards , and the terrour of its punishments ; i say , when i consider these , and then look upon man as a reasonable creature , apprehensive of duty , and interest , and apt to be moved by hopes and fears ; i cannot but wonder , and be astonisht to think , that notwithstanding all this , the far greater part of men should finally miscarry , and be undone . 't is possible some such considerations might be the occasion of the question propounded to our saviour in the verse immediately foregoing the text. — lord , are there few that be saved ? god is love , and all the creatures are his , and man a nobler sort : he is the lover of men , and thou art the redeemer of men ; and though man hath offended , yet god is propense to pardon , and in thee he is reconciled ; he is desirous of our happiness , and thou art come into the world to offer , and promote it ; and the holy ghost is powerful and ready to assist our endeavours ; we were made for happiness , and we seek it ; and lord , are there few that be saved ? the text is christ's return to the question , strive to enter in at the strait gate ; for many , i say unto you , will seek to enter , and shall not be able . in which words we have three things . ( i ) an answer imply'd ; strait is the gate . ( ii ) a duty exprest , strive to enter . ( iii ) a consideration to engage our greater care and diligence in the duty ; for many will seek to enter , and shall not be able . by the gate , we may understand the entrance , and all the way of happiness , and that is , religion : by the straitness of it ; the difficulties we are to encounter . by striving ; earnest and sincere endeavour : by seeking ; an imperfect striving . and from the words thus briefly explain'd , these propositions offer themselves to our consideration . i. there are many and great difficulties in religion , the gate is strait . ii. the difficulties may be overcome by striving , strive to enter . iii. there is a sort of striving that will not procure an entrance , for many will seek to enter in , and shall not be able . i begin with the first in order , viz. that there are many and great difficulties in religion ; and to what i have to say about it , i premise this negative consideration : that , the difficulties of religion do not lye in the understanding . religion is a plain thing , and easie to be understood . 't is no deep subtilty , or high-strain'd notion ; 't is no gilded fancy , or elaborate exercise of the brain ; 't is not plac'd in the clouds of imagination , nor wrapt up in mystical cloathing ; but 't is obvious and familiar , easie and intelligible ; first preach't by fishermen and mechanicks , without pomp of speech , or height of speculation ; addrest to babes and plebeian heads ; and intended to govern the wills of the honest and sincere ; and not to exercise the wits of the notional , and curious . so that we need not mount the wings of the wind to fetch religion from the stars ; nor go down to the deep to fetch it up from thence ; for 't is with us , and before us , as open as the day , and as familiar as the light . the great precepts of the gospel are cloathed in sun-beams , and are as visible to the common eye , as to the eagle upon the highest perch . 't is no piece of wit or subtilty to be a christian , nor will it require much study , or learned retirement to understand the religion we must practise . that which was to be known of god , was manifest to the very heathen , rom. . . the law is light , saith solomon , prov. . . and 't is not only a single passing glance on the eye ; but 't is put into the heart , and the promise is , that we shall all know him , from the greatest to the least . our duty is set up in open places , and shone upon by a clear beam ; 't was written of old upon the plain tables of habakkuk , hab. . . so that the running eye might see and read : and the religion of the h. jesus , like himself , came into the world with rays about its head. religion , i say , is clear , and plain , and what is not so , may concern the theatre , or the schools ; may entertain mens wits , and serve the interests of disputes ; but 't is nothing to religion , 't is nothing to the interest of mens souls . religion was once a mystery , but the mystery is revealed ; and those things that we yet count mysteries , are plainly enough discover'd as to their being such as we believe them , though we cannot understand the manner how ; and 't is no part of religion to enquire into that ; but rather it injoyns us meekly to acquiesce in the plain declarations of faith without bold scrutiny into hidden things . in short i say , the difficulties of religion are not in the understanding ; in prompto & facili est aeternitas , said the father ; the affairs of eternity depend on things easie and familiar . and i premise this to prevent dangerous mistakes . but though religion be so facile and plain a thing to be understood , yet the way to heaven is no broad , or easie path ; the gate is strait enough for all that ; and i now come to shew what are the real difficulties of religion , and whence they arise . i. one great difficulty ariseth from the depravity of our natures . the scripture intimates , that we are conceived in sin , psalm . . transgressours from the womb , isaiah . . children of wrath , ephes . . . and we find by experience that we bring vile inclinations into the world with us . some are naturally cruel , and injurious ; proud , and imperious ; lustful , and revengeful ; others , covetous , and unjust ; humourfome , and discontented ; treacherous , and false : and there is scarce an instance of habitual vice , or villany , but some or other are addicted to it by their particular make and natures : i say , their natures , for certainly it is not true what some affirm , to serve their opinions , in contradiction to experience ; that vices are not in mens natural propensions ; but instill'd by corrupt education , evil customes and examples : for we see that those whose education hath been the same , do yet differ extreamly from each other in their inclinations ; and some whose breeding hath been careless , and loose , who have seen almost nothing else but examples of vice ; and been instructed in little , besides the arts of vanity and pleasure ; i say , there are such who notwithstanding these their unhappy circumstances , discover none of those vile inclinations , and propensions , that are in others , whose education hath been very strict , and advantageous . this i think is enough to shew that many of our evil habits are from nature , and not from custom only . and yet i cannot say that humane nature is so debaucht , that every man is inclin'd to every evil by it : for there are those , who by their tempers are averse to some kind of vices , and naturally disposed to the contrary vertues ; some by their constitutions are inclined to hate cruelty , covetousness , lying , impudence and injustice ; and are by temper , merciful , liberal , modest , true and just . there are kinds of vices which our natures almost universally rise against , as many bestialities , and some horrid cruelties ; and all men , except monsters in humane form , are disposed to some vertues , such as love to children , and kindness to friends and benefactors . all this i must confess and say , because experience constrains me ; and i do not know why systematick notions should sway more than that . but notwithstanding these last concessions , 't is evident enough that our natures are much vitiated , and depraved ; and this makes our business in the way of religion , difficult . for our work is , to cleanse our natures ; and to destroy those evil inclinations ; to crucifie the old man ; rom. . . and to purge out the old leven ; cor. . . this is religion , and the way of happiness , which must needs be very difficult , and uneasie . for the vices of inclination are very dear , and grateful to us ; they are our right hands , and our right eyes , and esteemed as our selves : so that to cut off , and pluck out these , and to bid defiance to , and wage war against our selves ; to destroy the first-born of our natures , and to lop off our own limbs ; this cannot but be very irksome and displeasant imployment ; and this is one chief business ; and a considerable thing that makes religion difficult . ii. another difficulty ariseth from the influence of the senses . we are creatures of sense , and sensible things do most powerfully move us ; we are born children , and live at first the life of beasts : that age receives deep impressions ; and those are made by the senses , whose interest grows strong , and establisht in us before we come to the use of reason ; and after we have arrived to the exercise of that , sensible objects still possess our affections , and sway our wills , and fill our imaginations , and influence our understandings ; so that we love , and hate ; we desire and choose ; we fancy , and we discourse according to those impressions ; and hence it is that we are enamour'd of trifles , and fly from our happiness ; and pursue vexation , and embrace misery ; and imagine perversely , and reason childishly : for the influence of the body and its senses are the chief fountains of sin , and folly , and temptation : upon which accounts it was that the platonical philosophers declaim'd so earnestly against the body , and ascrib'd all evils and mischief to it ; calling vice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , corporeae pestes , material evils , and bodily plagues . and the apostle that understood it better , calls sin by the name of flesh , gal. . . works of the flesh , gal. . . law of the members , rom. . . and cries out upon the body of this death , rom. . . and now this is our natural condition , a state subject to the prevalent influences of sense , and by this means to sin and temptation ; and 't is our work in religion , to mortifie the body , rom. . . and to cease from making provision for the flesh , rom. . . and from fulfilling the lusts thereof , gal. . . to render our selves dead to the prevalent life of sense , and sin , rom. . . and . . and to arise to a new life , rom. . . the life of righteousness , and faith , hab. . . a life that hath other principles , and other pleasures ; other objects , and other ends , and such as neither eye hath seen , nor ear heard , nor any of the senses perceived . yea , this is a life that is exercised in contradiction to the judgements of sense . it s joy , is tribulation ; jam. . . it s glory , reproaches ; pet. . . it s height is lowness ; luke . . it s greatness , in being meanest ; matth. . . and its riches , in having nothing ; cor. . . to such a life as this , religion is to raise us ; and it must needs be difficult to make us , who are so much brutes , to be so much angels ; us , who seem to live by nothing else but sense , to live by nothing less ; this with a witness is an hard , and uneasie work , and another difficulty in religion . iii. a third proceeds from the natural disorder and rage of our passions . our corrupt natures are like the troubled sea , isa . . . and our passions are the waves of that ocean , that tumble and swell , and keep a mighty noise ; they dash against the rocks , and break one against another ; and our peace and happiness is shipwrackt by them . our passions make us miserable . we are sometime stifled by their numbers , and confounded by their disorders , and torn to pieces by their violence ; mounted to the clouds by ambition , and thrown down to the deep by despair ; scorcht by the flames of lust , and overwhelmed by the waters of unstable desire ; passions fight one against another , and all against reason ; they prevail over the mind , and have usurpt the government of our actions , and involve us in continual guilt and misery . this is the natural state of man ; and our work in the way of religion , is to restrain this violence , and to rectifie these disorders , and to reduce those rebellious powers under the empire and government of the mind , their sovereign . and so to regain the divine image , which consists much in the order of our faculties ; and the subjection of the brutish , to the reasonable powers . this , i say , religion aims at , to raise us to the perfection of our natures , by mortifying those members , col. . . our unruly passions and desires ; and crucifying the flesh , with its affections and lusts ; gal. . . and thereby to make us humble in prosperity , quiet in adversity ; meek under provocations , steady amidst temptations , modest in our desires , temperate in our injoyments , constant to our resolutions , and contented in all conditions : here is our great business , and our work is this : and certainly 't is no easie thing to bring order out of a chaos , and to speak a tempest into a calm ; to resist a torrent , and to stop and turn the tyde ; to subdue a rebellious rabble , and to change them from tyrannical masters , to modest and obedient servants : these , no doubt , are works of difficulty enough , and these must be our imployment in the way of religion ; and on this score also , the gate is strait . iv. our work in religion is yet more difficult , upon the account of custom , to which we are subject , and by which we are swayed much . this is vulgarly said to be another nature , and the apostle calls it by that name , cor. . . doth not nature it self teach you , that if a man have long hair , it is a shame unto him ? by the word nature , the best interpreters say only custom is meant ; since long hair is not declared shameful by the law , and light of nature , taken in its chief and properest sense : for then it had never been permitted to the nazarites : but the contrary custom , in the nations that used it not , made it seem shameful and indecent . there are other places in scripture and ancient authors , wherein nature is put for custom : but i must not insist on this ; the thing i am about is , that custom is very powerful ; and as it makes a kind of nature , so , many times it masters and subdues it . wild creatures are hereby made gentle and familiar ; and those that naturally are tame enough , are made to degenerate into wildness by it . and now besides the original depravities of our natures , we have contracted many vitious habits by corrupt and evil usages ; which we were drawn into at first by pleasure and vanity in our young and inconsiderate years , while we were led by the directions of sense : these , by frequent acts , grow at last into habits ; which though in their beginning they were tender as a plant , and easie to have been crusht or blasted , yet time and use hardens them into the firmness of an oak , that braves the weather , and can endure the stroak of the ax and a strong arm. now to destroy and root up these obstinate customary evils , is another part of our work. and religion teacheth us to put off concerning the old conversation , the old man , eph. . . and to receive new impressions and inclinations ; to be renewed in the spirit of our minds , . . and to put on the new man , . . to make us new hearts , ezek. . . and to walk in newness of life , rom. . . this we are to do , and this we may well suppose to be hard work ; the scripture compares it to the changing the skin of the aethiopian , and the spots of the leopard , jer. . . and elsewhere . how can they do good , that are accustomed to do evil ? jer. . . 't is hard , no doubt ; and this is another difficulty in religion . v. the power that example hath over us , makes the way of religion difficult . example is more prevalent than precept , for man is a creature given much to imitation , and we are very apt to follow what we see others do , rather than what we ought to do our selves . and now the apostle hath told us , that the whole world lies in wickedness , joh. . . and we sadly find it : we cannot look out of doors , but we see vanity and folly , sensuality and forgetfulness of god ; pride and covetousness , injustice and intemperance , and all other kinds of evils : these we meet with every where , in publick companies , and private conversations ; in the high ways , and in the corners of the streets . the sum is , example is very powerful , and examples of vice are always in our eyes ; we are apt to be reconciled to that which every one doth , and to do like it ; we love the trodden path , and care not to walk in the way which is gone in but by a few . this is our condition , and our work in religion is , to overcome the strong biass of corrupt example ; to strive against the stream , to learn to be good , though few are so , and not to follow a multitude to do evil , exod. . . this is our business ; and this is very difficult . vi. the last difficulty i shall mention , ariseth from worldly interests and engagements . we have many necessities to serve , both in our persons , and our families . nature excluded us naked into the world , without cloathing for warmth , or armature for defence ; and food is not provided to our hands , as it is for the beasts ; nor do our houses grow for our habitation , and comfortable abode . nothing is prepared for our use without our industry and endeavours . so that by the necessity of this state , we are engaged in worldly affairs : these , nature requires us to mind , and religion permits it ; and nothing can be done without our care ; and care would be very troublesome , if there were not some love to the objects we exercise our cares upon : hence it is , that some cares about the things of this world , and love to them is allowed us ; and we are commanded to continue in the calling wherein god hath set us , cor. . . and are warned that we be not slothful in business , rom. . . we may take some delight also in the creatures that god gives us , and love them in their degree : for the animal life may have its moderate gratifications ; god made all things , that they might enjoy their being . and now , notwithstanding all this , religion commands us to set our affections upon things above , col. . . not to love the world , joh. . . to be careful for nothing , phil. . . to take no thought for to morrow , mat. . . the meaning of which expressions is , that we should love god and heavenly things , in the chief and first place ; and avoid the immoderate desires of worldly love and cares . this is our duty : and 't is very difficult : for by reason of the hurry of business , and those passions that earthly engagements excite ; we consider not things as we should , and so , many times perceive not the bounds of our permissions , and the beginnings of our restraints ; where the allowed measure ends , and the forbidden degree commenceth : what is the difference between that care that is a duty , and that which is a sin ; providence and carking ; and between that love of the world which is necessary and lawful , and that which is extravagant and inordinate ? i say , by reason of the hurry we are in , amidst business and worldly delights , we many times perceive not our bounds , and so slide easily into earthly-mindedness and anxiety . and it is hard for us , who are engaged so much in the world , and who need it so much , who converse so much with it and about it , and whose time and endeavours are so unavoidably taken up by it ; i say 't is hard for us , in such circumstances , to be crucified to the world , gal. . . and to all inordinate affections to it : to live above it , and to settle our chief delights , and cares on things at great distance from us , which are unsutable to our corrupt appetites , and contrary to the most relishing injoyments of flesh ; which sense never saw nor felt , and which the imagination it self could never grasp . this , no doubt , is hard exercise , and this must be done in the way of religion ; and on this account also , it is very difficult . thus of the first proposition , that there are great difficulties in religion . i come now to the second . ii. that those difficulties may be overcome by striving ; which imports both the encouragement , and the means ; that they may be vanquisht , and how . ( . ) that the difficulties may be subdued , is clearly enough implyed , in the precept ; we should not have been commanded to strive , if it had been impossible to overcome . god doth not put his creatures upon fruitless undertakings : he never requires us to do any thing in order to that , which is not to be attained . therefore when he was resolved not to be intreated for that stubborn and rebellious nation ; he would not have the prophet pray for them , jer. . . pray not for this people , for i will not hear thee . he would not be petitioned for that , which he was determined not to grant . he puts not his creatures upon any vain expectations and endeavours ; nor would he have them deceive themselves by fond dependences . when one made this profession to our saviour , lord , i will follow thee whither soever thou goest ; christ tells him , that he must expect from him no worldly honours or preferments ; no power or sensual pleasure , no , not so much as the ordinary accommodations of life : the foxes have holes , and the birds of the air have nests , but the son of man hath not where to lay his head , luk. . , . he would not have the man that likely might look for these , upon the opinion of his being the messias , in the jewish sense , one that should at last , whatever the meanness of his condition was at present , appear as a mighty , and triumphant temporal monarch ; i say , our saviour would not have the man follow him for that , which he had not to bestow upon him . since then that he who would not put us upon fruitless labours , hath commanded us to strive to enter ; 't is evident , that an entrance may be procured into the gate by striving , and that the difficulties may be overcome . the next thing in my method is to shew , how ; the manner is implyed in the text ; and exprest in the proposition , viz. by striving ; and by this , is meant , a resolute use of those means that are the instruments of happiness . they are three , faith , prayer , and active endeavour . ( i. ) faith is a chief instrument , for the overcoming the difficulties of our way . and faith in the general , is the belief of a testimony ; divine faith the belief of a divine testimony ; and the chief things to be believed , as encouragements and means for a victory over the difficulties in religion , are these ; that god is reconciled to us by his son ; that he will assist our weak endeavours by the aids of his spirit ; that he will reward us if we strive as we ought , with immortal happiness in a world of endless glory . by our belief of god's being reconciled , we are secured from those fears , that might discourage our approaches and endeavours , upon the account of his purity and justice . by the faith of his assistance , all the objections against our striving , that arise from the greatness of the difficulties , and the disproportionate smallness of our strength , are answered . and from our believing eternal rewards in another world , we have a mighty motive to engage our utmost diligence , to contest with all difficulties that would keep us from it . what satisfaction is there , saith the believer , in the gratification of my corrupt inclinations and senses , in comparison with that , which ariseth from the favour of god , and an interest in his son ? what difficulties in my duty , too great for divine aids ? what pains are we to undergo in the narrow and difficult way , that the glory which is at the end of it , will not compensate ? what is it to deny a base inclination that will undo me ; in obedience to him that made , and redeemed me ; and to despise the little things of present sense , for the hope of everlasting enjoyments ; trifling pleasure , for hallelujahs ? what were it for me to set vigorously upon those passions that degrade my noble nature , and make me a slave and a beast , and will make me more vile , and more miserable ; when the spirit of the most high is at my right hand to assist me ? why should my noble faculties , that were designed for glorious ends , be led into infamous practices by base usages , and dishonourable customs ? what is the example of a wicked , sensual , wretched world , to that of the holy jesus ; and all the army of prophets , apostles and martyrs ? what is there in the world , that it should be loved more than god ? and what is the flesh , that it should have more of our time and care , than the great interests of our souls ? such are the considerations of a mind , that faith hath awakened ; and by them it is prepared for vigorous striving . so that faith is the spring of all ; and necessary to the other two instruments of our happiness . besides which , it is acceptable to god , in it self , and so disposeth us for his gracious helps , by which we are enabled to overcome the difficulties of our way . while a man considers the difficulties only , and weighs them against his own strength , let him suppose the liberty of his will to be what he pleaseth , yet while 't is under such disadvantages , that will signifie very little ; and he that sees no further , sits down in discouragement ; but when the mind is fortified with the firm belief of divine help , he attempts then with a noble vigour , which cannot miscarry , if it do not cool and faint . for he that endures to the end , shall be saved , mat. . . thus faith sets the other instruments of happiness on work , and therefore 't is deservedly reckoned as the first ; and 't is that which must always accompany the exercises of religion , and give them life and motion . ( ii. ) prayer is another means we must use , in order to our overcoming the difficulties of the way . our own meer , natural strength is weakness ; and without supernatural helps those difficulties are not to be surmounted . those aids are necessary , and god is ready to bestow them on us ; for he would have all men to be saved , and to come to the knowledge of the truth , tim. . . but for these things he will be sought unto . and 't is very just , and fit that we should address our selves to him by prayer , to acknowledge our own insufficiency , and dependence on him for the mercies we expect ; and thereby to own him for the giver of every good and perfect gift ; and to instruct our selves how his favours are to be received and used , viz. with reverence and thanksgiving : this , 't is highly fit we should do ; and the doing it prepares us for his blessings ; and he fails not to bestow them on those that are prepared by faith and prayer ; for he giveth liberally and upbraids not ; and our prayers are required , not as if they could move his will , which is always graciously inclined to our happiness ; but as it 's that tribute which we owe our maker and benefactor ; and that without which 't is not so fit he should bestow his particular favours on us . for it by no means becomes the divine majesty , to vouchsafe the specialties of his grace and goodness to those , that are not sensible they want them ; and are not humbled to a due apprehension of their weakness and dependence . but for such as are so , and express their humble desires in the ardours of holy prayer , god never denies them the assistances of his spirit : for if ye being evil ( saith our saviour ) know how to give good gifts unto your children , how much more shall your father which is in heaven give good things to those that ask him ? mat. . . and these divine helps obtain'd by faith and prayer , and join'd with our active constant endeavour , will not fail to enable us to overcome the difficulties , and to procure us an entrance at the strait gate . and so i come to the third instrument of our happiness , which is implyed in striving , viz. ( iii. ) active endeavour , in which repentance and the fruits of it are implied ; both faith and prayer are in order to this ; and without it neither can turn to account . for faith without works is dead , jam. . . and prayer , without endeavour , fruitless ; yea indeed , in the divine estimate , it is none at all : 't is bodily exercise ; no prayer . for when we invoke gods help , we desire it , that we may use it ; divine grace is not a treasure to lay up by us , but an instrument to work with ; and when we pray that god would assist us in our endeavours , and endeavour not at all , we mock god , and trifle with him in our prayers : endeavour then is necessary , and necessary in a degree so eminent , that this is always included in faith when 't is taken in the highest and noblest evangelical sense , viz. for the faith which justifies and saves ; for that comprehends all those endeavours , and their fruits , whereby we are made happy . we must not expect that god should do all ( exclusively ) in the work of our salvation . he doth his part , and we must do ours ; ( though we do that , by his help too . ) he that made us without our selves , will not save us without our selves , said the father . we are commanded to seek , mat. . . to run , cor. . . to fight , tim. . . to give diligence , pet. . . these all import action and endeavour . and that endeavour must not be only a faint purpose , or formal service ; but it must be imployed in the highest degree of care and diligence . the kingdom of heaven suffereth violence , mat. . . and this violence must not be used in an heat , and sudden fit only , that cools and dies , and contents it self with having been warm for a time : but it must be a steady and constant course of activity , a continual striving to overcome the remaining difficulties of the way . we must endeavour vigorously and constantly ; and in that , ( after our faith is strengthened by deep consideration , and divine assistance implored by ardent prayer ) our course is , ( . ) to abstain from all the outward actions of sin , and to perform the external acts of the contrary vertues . to cease to do evil , isa . . . is the first step . when the publicans askt john the baptist , luke . . what they should do ; his direction was , that they should not exact , vers . . and to the souldiers , asking the same question , he answers , do violence to no man , vers . . these were the sins of their particular professions , which were to be quitted , before any thing could be done higher . we have ordinarily more power over our actions , than our habits , and therefore we should begin here , and resolve deeply , by divine help , to cut off those supplies that feed vitious inclinations ; for wicked habits are maintain'd by actions of wickedness ; when they cease , the inclinations grow more faint , and weak : and when we are come but thus far , to have confined our lusts , we shall be encouraged to proceed to destroy them . 't is said , there is no great distance between a princes prison and his grave ; the saying is most true in the case of tyrants and usurpers ; and the habits of sin are both ; when they are restrain'd , they are not far from being destroyed , if we imploy our endeavours , and the divine aids , as we ought . this then must be done first , and the other part of the advice must be taken with it , viz. we must practise the outward actions of the contrary vertues . we must do well , when we cease to do evil . when we turn from darkness , it must be to light , acts . . not from one kind of darkness to another . when we cease to oppress , we must be charitable ; when we leave to tyrannize over our inferiours , we must be kind and helpful to them . when we forbear to slander , we must speak all the good we can of our neighbour . the outward actions of vertue are in our power ; and 't is somewhat to come so far as this : what is more , viz. the inward love and delight in goodness , will succeed in time , if we persevere . 't is not safe for us to propose to our selves the greatest heights at first ; if we do , we are discouraged , and fall back . god accepts even of that little , if it be in order to more . he despiseth not the day of small things , zech. . . if thou dost well , shalt thou not be accepted ? christ loved the young man who had kept the external part of the commandments , mark . . if he had had the courage to have proceeded ; what he had done , would have steaded him much . the inward love of vertue and holiness is promoted by the outward exercises of them , and hereby the contrary evils are both pined and thrust out . thus of the first thing that endeavour implies ; upon this must follow , ( . ) an attempt upon evil habits , viz. those that have been super-induced on us by carelesness and temptation , bad customs and evil company . every victory is a means to another ; we grow stronger , and the enemy weaker by it . to have overcome the outward acts of sin , is a beginning in our spiritual warfare ; but our chief enemies are the habits ; these must be attempted also , but with prudence ; wild beasts are not to be dealt with by main strength ; art and stratagem must be used in this war ; and 't is good policy , i think here , to fight the least powerful foes first , the contracted habits , before we fall on the inbred natural inclinations . while our forces are weak , 't is dangerous setting upon the strongest holds , viz. the vices of complexion , which are woven into our very natures . if a man apply all his force where he hath not resolution enough to go through with what he undertakes , he receives a foyl , and 't is odds but he sits down and faints . prudence therefore is to be used , where we distrust our strength : fall upon sin , where 't is weakest , where it hath least of nature , and least of temptation ; and where we have arguments from reputation and worldly interests wherewith to war against it . if we prevail , we are heartned by the success : our faith and resolution will grow stronger by this experience , when we have triumph't over the sins of evil custom , example , and sensual indulgence . and when that is done , we must remember that 't is not enough that those habits are thrust out ; others must be planted in their room : when the foyl is prepared , the seed must be sown , and the seeds of vertuous habits , are the actions of vertue . these i recommended under the last head , and shall say more of the introducing of habits , under one that follows on purpose . ( . ) the next advance in our endeavours , is , in the strength of god , and in the name of his son , to assault the greater devils , and to strive to cast out them ; i mean the sins of complexion , and particular nature . this is a great work , and will require strong faith , and many prayers , and much time , and great watchfulness , and invincible resolution : imploy these heartily ; and though thou now and then mayst receive a foyl , yet give not off so , but rise again in the strength of god , implore new aid , and fortifie thy self with more considerations , and deeper resolves ; and then renew the combat upon the encouragement of divine assistance , and christ's merits and intercession , and the promise that sin shall not have dominion over us , rom. . . remember , that this is the great work , and the biggest difficulty ; if this be not overcome , all our other labour hath been in vain , and will be lost . if this root remain , it will still bear poysonous fruit , which will be matter for temptation , and occasion of continual falling ; and we shall be in danger of being reconciled again to our old sins , and to undo all ; and so our latter end will be worse than our beginning , pet. . . or , at least , though we stand at a stay , and satisfie our selves with that ; yet though we are contented , our condition is not safe . if we will endeavour to any purpose of duty , or security , we must proceed still after our lesser conquests , till the sins of complexion are laid dead at our feet . he that is born of god , sinneth not , and he cannot sin , joh. . . till we come to this , we are but strugling in the birth . such a perfection as is mortifying of vitious temper , is i hope attainable , and 't is no doubt that which religion aims at ; and though it be a difficult height , yet we must not sit down this side : at least we must be always pressing on to this mark : if providence cut off our days before we have arrived to it , we may expect acceptance of the sincerity of our endeavours , upon the account of the merits of our saviour : for he hath procured favour for those sincere believers and endeavourers , whose day is done before their work is compleated ; this i mean , of subduing the darling sins of their particular natures . but then if we rest , and please our selves with the little victories and attainments , and let these our great enemies quietly alone , 't is an argument our endeavours are not sincere , but much short of that striving , which will procure an entrance into the strait gate . the next thing ( and 't is the last i shall mention ) which is implyed in striving , is , ( . ) to furnish our selves , through divine grace , with the habits and inclinations of holiness and vertue . for goodness to become a kind of nature to the soul , is an height indeed ; but such a one as may be reacht : the new nature , and new creature , gal. . . are not meer names . we have observ'd that some men are of a natural generosity , veracity and sweetness ; and they cannot act contrary to these native vertues , without a mighty violence : why now should not the new nature be as powerful as the old ? and why may not the spirit of god , working by an active faith and endeavour , fix habits and inclinations on the soul , as prevalent as those ? no doubt , it may , and doth , upon the diviner souls : for whom to do a wicked , or unworthy action , 't would be as violent and unnatural , as for the meek and compassionate temper to butcher the innocent ; or for him , that is naturally just , to oppress and make a prey of the fatherless and the widow : i say , such a degree of perfection as this , should be aim'd at , heb. . . and we should not slacken or intermit our endeavours till it be attain'd . in order to it , we are to use frequent meditation on the excellency and pleasure of vertue and religion ; and earnest prayer for the grace of god ; and diligent attendance upon the publick worship ; and pious company and converses : for this great design , these helps are requisite , and if we exercise our selves in them as we ought , they will fire our souls with the love of god and goodness ; and so at last , all christian vertues will become as natural to us , as sin was before . and to one that is so prepared , the gate of happiness will be open , and of easie entrance ; the difficulties are overcome , and from henceforth the way is pleasant and plain before him , prov. . . thus i have shewn , that the formidable difficulties may be overcome , and how : 't is a plain course i have directed , that will not puzzle mens understandings with needless niceties , nor distract their memories with multitudes . let us walk in this way , and do it constantly , with vigour and alacrity ; and there is no fear , but in the strength of god , through the merits and mediation of his son , we shall overcome , and at last enter . i had now done with this general head , but that 't is necessary to note three things more . ( . ) those instruments of our happiness which we must use in striving , viz. faith , prayer , and active endeavour , must all of them be imployed . not any one singly , will do the great work ; nor can the others , if any one be wanting . if we believe , and do not pray ; or pray , and do not endeavour ; or endeavour , without those , the difficulties will remain , and 't will be impossible for us to enter . ( . ) we must be diligent in our course : if we do not exercise faith vigorously , and pray heartily , and endeavour with our whole might , the means will not succeed ; and 't is as good not at all , as not to purpose . the difficulties will not be overcome by cold faith , or sleepy prayers , or remiss endeavours : a very intense degree of these is necessary . ( . ) our striving must be constant ; we must not begin , and look back , heb. . . or run a while , and stop in midd course , cor. . . and content our selves with some attainments , and think we have arrived , phil. . . if we do so , we shall find our selves dangerously mistaken . the crown is at the end of the warfare , and the prize at the end of the race . if we will succeed , we must hold on : the life of one that strives as he ought , must be a continual motion forwards ; always proceeding , always growing . if we strive thus , we cannot fail ; if any of these qualifications be wanting , we cannot but miscarry . and hence no doubt it is , that many that seek to enter , shall not be able , and the presumed sons of the kingdom are shut out , mat. . . they seek , and are very desirous to be admitted ; they do some thing , and strive ; but their striving is partial , or careless , or short ; by reason of which defects , they do not overcome , and shall not enter . this is a dangerous rock , and perhaps there are as many undone by cold and half striving , as by not striving at all . he that hath done some thing , presumes he is secure ; he goes the round of ordinary duties , but advanceth nothing in his way ; he overcometh none of the great difficulties , none of the habits or depraved inclinations ; he is contented with other things that make a more glorious shew ; though they signifie less ; and perhaps despiseth these , under the notion of morality ; and so presuming , that he is a saint too soon , he never comes to be one at all : such are the seekers that shall not be able to enter : their seeking imports some striving ; but 't is such , as , though it be specious , yet it is imperfect , and will not succeed . and hence the third proposition ariseth , that i proposed to discourse , ( iii. ) that there is a sort of striving that will not procure an entrance : implyed in these words , for many will seek to enter in , and shall not be able . 't is a dangerous thing to be flattered into a false peace ; and to take up with imperfect godliness ; to reconcile the hopes of heaven to our beloved sins , and to judge our condition safe upon insufficient grounds . this multitudes do , and 't is the great danger of our days ; men cannot be contented without doing something in religion ; but they are contented with a little . and then they reckon themselves godly , before they are vertuous ; and take themselves to be saints , upon such things as will not distinguish a good man from a bad . we seek after marks of godliness , and would be glad to know , how we might try our state : the thing is of great importance ; and if the signs we judge by are either false , or imperfect , we are deceived to our undoing . meer speculative mistakes about opinions , do no great hurt : but errour in the marks and measures of religion is deadly . now there are sundry things commonly taken for signs of godliness , which though they are something , yet they are not enough ; they are hopeful for beginnings , but nothing worth when they are our end and rest . they are a kind of seeking and imperfect striving ; but not such as overcometh the difficulties of the way , or will procure us an entrance at the gate . therefore to disable the flattering , insufficient marks of godliness , i shall discover in pursuance of the third proposition , how far a man may strive in the exercises of religion , and yet be found at last among those seekers that shall not be able to enter . and though i have intimated something of this in the general before , yet i shall now more particularly shew it in the instances that follow . and in these i shall discover a religion that may be called animal , to which the natural man may attain . ( . ) a man may believe the truths of the gospel , and assent heartily to all the articles of the creed : and if he proceeds not , he is no further by this , than the faith of devils , jam. . . ( . ) he may go on , and have a great thirst to be more acquainted with truth ; he may seek it diligently in scripture , and sermons , and good books , and knowing company ; and yet do this , by the motion of no higher principle , than an inbred curiosity , and desire of knowledge ; and many times this earnestness after truth , proceeds from a proud affectation to be wiser than our neighbours , that we may pity their darkness ; or the itch of a disputing humour , that we may out-talk them ; or a design to carry on , or make a party , that we may be called rabbi , or serve an interest : and the zeal for truth that is set on work by such motives , is a spark of that fire that is from beneath : 't is dangerous to a mans self , and to the publick weal of the church and mankind , but the man proceeds , and is , ( . ) very much concern'd to defend and propagate his faith ; and the pharisees were so in relation to theirs , mat. . . and so have been many professors of all the religions that are , or ever were . men naturally love their own tenents , and are ambitious to mould others judgements according to theirs . there is glory in being an instructor of other men ; and turning them to our ways and opinions : so that here is nothing yet above nature ; nothing but what may be found in many that seek , and are shut out . ( . ) faith works greater effects than these , and men offer themselves to martyrdom for it ; this , one would think , should be the greatest height , and an argument that all the difficulties of the way , are overcome by one that is so resolved ; and that the gate cannot but be opened to him . and so , no doubt , it is , when all things else are sutable ; but otherwise these consequences by no means follow . s. paul supposeth that a man may give his body to be burned , and not have charity , without which his martyrdom will not profit , cor. . for one to deny his religion , or what he believes to be certain , and of greatest consequence , is dishonourable and base : and some out of principles of meer natural bravery , will die rather than they will do it ; and yet , upon other accounts be far enough from being heroically vertuous . besides , the desire of the glory of martyrdom and saintship after it , may in some be stronger than the terrours of death : and we see frequently , that men will sacrifice their lives to their honour and reputation ; yea to the most contemptible shadows of it . and there is no passion in us so weak , no lust so impotent , but hath , in many instances , prevail'd over the fear of dying . every appetite hath had its martyrs ; and all religions theirs ; and though a man give his body to be burnt for the best , and have not charity , viz. prevalent love to god and men , it will not signifie : so that martyrdom is no infallible mark , nor will it avail any thing , except sincere endeavour to overcome the greater difficulties , have gone before it . thus far faith may go without effect : and yet one step further . ( . ) men may confidently rely upon christ for salvation , and be firmly perswaded that he hath justified , and will make them happy . they may appropriate him to themselves , and be pleased mightily in the opinion of his being theirs . and yet notwithstanding this confidence may be in the number of those seekers that shall not enter . for christ is the author of eternal life , only to those that obey him , heb. . . and to obey him , is to strive vigorously and constantly , to overcome all our sinful inclinations and habits . and those that trust he will save them , though they have never seriously set about this work , deceive themselves by vain presumption , and in effect say , that he will dissolve or dispense with his laws in their favour . for he requires us to deny our selves , mar. . . to mortifie the body , rom. . . to love enemies , mat. . . to be meek , mat. . . and patient , jam. . . and humble , pet. . . and just , mat. . . and charitable , heb. . . and holy , as he that called us is holy , pet. . . and he hath promised to save upon no other terms ; for all these are included in faith , when 't is taken in the justifying sense ; and this is the way of happiness and salvation : if we walk not in this , but in the paths of our own choosing , our relying upon christ is a mockery , and will deceive us . we may indeed be confident , and we ought , that he will save all those that so believe as to obey him ; but may not trust that he will save us except we are some of those . to rely upon christ for our salvation , must follow our sincere and obedient striving , and not go before it . the mistake of this is exceeding dangerous , and i doubt hath been fatal to many . the sum is , to rely on christ , without a resolute and steady endeavour to overcome every sin and temptation , will gain us nothing in the end but shame and disappointment : for 't is not every one that saith unto him , lord , lord , shall enter into heaven , but he that doth the will of his father which is in heaven , mat. . . the foolish virgins relyed upon him , and expected he should open to them ; lord , lord , open to us , mat. . . but he kept them out , and would not know them , v. . thus of the first imperfect mark of godliness ; a man may upon the account of meer nature , arrive to all the mentioned degrees of faith ; and yet , if his endeavours in the practice of christian vertues be not suitable , he will certainly come short at last . ( ii. ) a man may be very devout , given much to prayer , and be very frequent and earnest in it ; he may have the gift of expressing himself fluently , without the help of form or meditation ; yea , and so intent and taken up in these exercises , that he may as it were be ravish't out of himself by the fervours of his spirit ; so that he really kindles very high affections as well in others , as in himself : and yet if he rests in this , and such like things , as religion , and reckons that he is accepted of god for it ; if he allow himself in any unmortified lusts , and thinks to compound for them by his prayers , he is an evil man notwithstanding , and one of those seekers that shall not be able to enter . the pharisees , we know , were much given to prayer : they were long in those devotions , and very earnest in them , often repeating the same expressions out of vehemence . ignatius loyola , founder of the jesuites , was a man almost ecstatical in his prayers ; and hacket the blasphemer , executed in the days of queen elizabeth , was a person of seraphical devotion , and would pray those that heard him even into transports . basilides the cruel duke of mosco , is said to have his hands almost continually lifted up in prayer , except when they were imployed in some barbarous and bloody execution : and we have known and felt one not much unlike him . there are infinite instances in our days of this dangerous sort of evil men . and we may learn hence , that the greatest gift of prayer , and earnestness and frequency in it , is no good mark of godliness , except it be attended with sincere , constant and vertuous endeavours . for some men have a natural spice of devotion in a religious melancholy , which is their temper ; and such have commonly strong imaginations and zealous affections , which when they are heated , flame forth into great heights and expressions of devotion : the warm fancy furnisheth words and matter readily and unexpectedly , which many times begets in the man a conceit that he is inspired , and that his prayers are the breathings of the holy ghost ; or at least , that he is extraordinarily assisted by it ; which belief kindles his affections yet more , and he is carried beyond himself , even into the third heavens , and suburbs of glory , as he fancies , and so he makes no doubt , but that he is a saint of the first rank , and special favourite of heaven ; when all this while , he may be really a bad man full of envy and malice ; pride and covetousness ; scorn and ill nature ; contempt of his betters , and disobedience to his governours : and while it is so , notwithstanding those glorious things , he is no further than the pharisee . hearty and humble desire , though imperfectly exprest , and without this pomp , and those wonders , is far more acceptable to god , who delights not in the exercises of meer nature , psal . . . but is well pleased with the expressions of grace in those that fear him . so that a sincere and lowly-minded christian that talks of no immediate incomes , or communications ; and perhaps durst not , out of reverence , trust to his own present conceptions in a work so solemn , but useth the help of some pious form of words sutable to his desire and wants , who is duly sensible of his sins , and the necessity of overcoming them ; and is truly and earnestly desirous of the divine aids , in order to it : such a one as this prays by the spirit , and will be assisted by it ; while the other doth all by meer nature and imitation , and shall not have those spiritual aids which he never heartily desires nor intends to use . this , i think , i may truly and safely say : but for the controversie between forms and conceived prayers , which of them is absolutely best , i determine nothing of it here . and indeed i suppose that in their own nature , they are alike indifferent , and are more or less accepted , as they partake more or less of the spirit of prayer , viz. of faith , humility and holy desire of the good things we pray for ; and a man may have these that prays by a form ; and he may want them that takes the other way , and thinks himself in a dispensation much above it . so that my business is not to set up one of these ways of devotion against the other , but to shew , that the heights and vehemencies of many warm people in their unpremeditated prayers , have nothing in them supernatural or divine ; and consequently , of themselves , they are no marks of godliness : which i hope no one thinks i speak to discredit those pious ardours that are felt by really devout souls , when a vigorous sense of god , and divine things , doth even sometimes transport them ; far be it from me to design any thing so impious ; my aim is only to note , that there are complexional heats raised many times by fancy and self-admiration , that look like these , in persons who really have little of god in them ; and we should take care that we are not deceived by them . thus far also those may go that shall not enter . i add , ( iii. ) a man may endeavour somewhat , and strive in some degree , and yet his work may miscarry , and himself with it . ( . ) there is no doubt , but that an evil man may be convinced of his sin and vileness , and that even to anguish and torment . the gentiles , saith the apostle , rom. . . which have not the law , shew the works of the law written in their hearts , their thoughts in the mean time accusing , or excusing one another . conscience often stings and disquiets the vilest sinners ; and sometimes extorts from them lamentable confession of their sins , and earnest declamations against them . they may weep bitterly at their remembrance , and be under great heaviness and dejection upon their occasion . they may speak vehemently against sin themselves , and love to have others to handle it severely . all this bad men may do upon the score of natural fear and self-love , and the apprehension of a future judgement . and now such convictions will naturally beget some endeavours : a convinced understanding will have some influence upon the will and affections . the mind in the unregenerate , may lust against the flesh , as that doth against it . so that ( . ) such a meer animal man may promise , and purpose , and endeavour in some considerable measure ; but then , he goes not on with full resolution , but wavers and stops , and turns about again ; and lets the law of the members , that of death and sin , to prevail over him . his endeavour is remiss , and consequently ineffectual ; it makes no conquests , and will not signifie . he sins on , though with some regret ; and his very unwillingness to sin , while he commits it , is so far from lessening , that it aggravates his fault : it argues that he sins against conscience and conviction ; and that sin is strong and reigns . 't is true indeed , st. paul , rom. . makes such a description seemingly of himself , as one might think concluded him under this state ; he saith vers . . that sin wrought in him all manner of concupiscence : vers . . that sin revived , and he died : vers . . that he was carnal ; and again , sold under sin : vers . . that sin dwelt in him , and wrought that which he would not : vers . . that the law of his members led him into captivity to the law of sin : and vers . . that he obeyed the law of sin . if this be so , and st. paul , a regenerate man , was in this state , it will follow , that seeking and feeble endeavour , that overcometh no difficulty , may yet procure an entrance , and he that is come hitherto , viz. to endeavour , is safe enough though he do not conquer . this objection presseth not only against this head , but against my whole discourse , and the text it self . therefore to answer it , i say , that the st. paul here is not to be understood of himself ; he describes the state of a convinced , but unregenerate man , though he speaks in the first person ; a figure that was ordinary with this apostle , and frequent enough in common speech : thus we say , i am thus , and thus , and did so , and so , when we are describing a state , or actions in which perhaps we , in person , are not concerned . in this sense the best expositors understand these expressions , and those excellent divines of our own , bishop taylor , and dr. hammond , and others have noted to us , that this description is directly contrary to all the characters of a regenerate man , given elsewhere by this , and the other apostles . as he is said to be dead to sin , rom. . . free from sin , and the servant of righteousness , rom. . . that he walks not after the flesh , but after the spirit , rom. . . that the law of the spirit of life in christ jesus , hath made him free from the law of sin and death , rom. . . that he overcometh the world , joh. . . he sinneth not , joh. . . he hath crucified the flesh with its affections and lusts , gal. . . which characters of a truly regenerate person , if they be compared with those above-cited out of rom. . it will appear , that they are as contrary , as 't is possible to speak , and by this 't is evident that they describe the two contrary states . for can the regenerate be full of all manner of concupiscence , and at the same time be crucified to the flesh , and its affections and lusts ? one in whom sin revives while he dies ; and yet one that is dead to sin ? carnal , and yet not walking after the flesh , but after the spirit ? sold under sin , and yet free from sin ? having sin dwelling in him ; and a captive to sin ; and obeying the law of sin ; and yet free from the law of sin and death ? how can these things consist ? to tell us , 't is so , and 't is not so , and to twist such contradictions into orthodox paradoxes , are pretty things to please fools and children ; but wise men care not for riddles that are not sense . for my part i think it clear , that the apostle in that mistaken chapter , relates the feeble , impotent condition of one that was convinced and strove a little , but not to purpose . and if we find our selves comprised under that description , though we may be never so sensible of the evil and danger of a sinful course , and may endeavour some small matter , but without success , we are yet under that evil , and obnoxious to that danger : for he that strives in earnest , conquers at last , and advanceth still , though all the work be not done at once . so that if we endeavour and gain nothing , our endeavour is peccant , and wants faith or prayer for divine aids , or constancy , or vigour ; and so , though we may seek , we shall not be able to enter . but ( . ) an imperfect striver may overcome sin in some instances , and yet in that do no great matter neither , if he lies down , and goes no further : there are some sins we outgrow by age , or are indisposed to them by bodily infirmity , or diverted by occasions , and it may be by other sins ; and some are contrary to worldly interests , to our credit , or health , or profit ; and when we have in any great degree been hurt by them in these , we fall out with those sins , and cease from them , and so by resolution and disuse , we master them at last fully : which , if we went on , and attempted upon all the rest , were something : but when we stop short in these petty victories , our general state is not altered ; he that conquers some evil appetites , is yet a slave to others , and though he hath prevailed over some difficulties , yet the main ones are yet behind . thus the imperfect striver masters , it may be , his beastly appetite to intemperate drinking , but is yet under the power of love and riches , and vain pleasure . he ceaseth from open debauchery , but entertains spiritual wickedness in his heart : he will not swear , but will backbite and rail : he will not be drunk , but will damn a man for not being of his opinion : he will not prophane the sabbath , but will defraud his neighbour . now these half conquests , when we rest in them , are as good as none at all . then shall i not be ashamed , when i have regard to all thy commandments , saith the kingly prophet , psal . . . 't is shameful to give off , when our work is but half done ; what we do , cast the greater reproach upon us for what we omit . to cease to be prophane , is something as a passage , but nothing for an end . we are not saints as soon as we are civil . 't is not only gross sins that are to be overcome : the wages of sin is death , not only of the great and capital , but of the smallest , if they are indulged . the pharisee applauded himself , that he was not like the extortioners , adulterers and unjust , nor like the publican , that came to pray with him , luk. . . and yet he went away never the more justified . the unwise virgins were no profligate livers , and yet they were shut out . he that will enter , must strive against every corrupt appetite and inclination . a less leak will sink a ship , as well as a greater , if no care be taken of it . a consumption will kill , as well as the plague ; yea sometimes the less disease may in the event prove more deadly , than the greater ; for small distempers may be neglected , till they become incurable ; whenas the great ones awaken us to speedy care for a remedy . a small hurt in the finger slighted , may prove a gangreen , when a great wound in the head by seasonable applications is cured . 't is unsafe then to content our selves with this , that our sins are not foul and great ; those we account little ones , may prove as fatal , yea , they are sometimes more dangerous : for we are apt to think them none at all , or venial infirmities that may consist with a state of grace , and divine favour : we excuse and make apologies for them ; and fancy that hearing , and prayer , and confession are atonements enough for these . upon which accounts i am apt to believe , that the less notorious vices have ruined as many as the greatest abominations . hell doth not consist only of drunkards , and swearers , and sabbath-breakers : no , the demure pharisee , the plausible hypocrite , and formal professor , have their place also in that lake of fire . the great impieties do often startle and awaken conscience , and beget strong convictions , and so sometimes excite resolution and vigorous striving ; while men hug themselves in their lesser sins , and carry them unrepented of to their graves . the sum is , we may overcome some sins , and turn from the grosser sorts of wickedness , and yet if we endeavour not to subdue the rest , we are still in the condition of unregeneracy and death , and though we thus seek , we shall not enter . ( . ) a man may perform many duties of religion , and that with relish and delight , and yet miscarry . as , ( . ) he may be earnest and swift to hear , and follow sermons constantly from one place to another , and be exceedingly pleased and affected with the word , and yet be an evil man , and in a bad state . herod heard john baptist gladly , mark . . and he that received the seed into stony places , received it joyfully , mat. . . zeal for hearing doth not always arise from a conscientious desire to learn in order to practice , but sometimes it proceeds from an itch after novelty and notions , or an ambition to be famed for godliness ; or the importunity of natural conscience , that will not be satisfied except we do something ; or a desire to get matter to feed our opinions , or to furnish us with pious discourse ? i say , earnestness to hear , ariseth very often from some of these ; and when it doth so , we gain but little by it : yea , we are dangerously tempted to take this for an infallible token of our saintship , and so to content our selves with this religion of the ear , and to disturb every body with the abundance of our disputes and talk , while we neglect our own spirits , and let our unmortified affections and inclinations rest in quiet , under the shadow of these specious services . so that when a great affection to hearing seizeth upon an evil man , 't is odds but it doth him hurt ; it puffs him up in the conceit of his godliness , and makes him pragmatical , troublesome and censorious ; he turns his food into poyson : among bad men , those are certainly the worst , that have an opinion of their being godly ; and such are those that have itching ears , under the power of vitious habits and inclinations . thus an earnest diligent hearer , may be one of those who seeks , and is shut out . and so may ( . ) he that fasts much , and severely : the jews were exceedingly given to fasting , and they were very severe in it . they abstained from all things pleasant to them , and put on sackcloath , and sowr looks , and mourned bitterly , and hung down the head , and sate in ashes ; so that one might have taken these for very holy , penitent , mortified people that had a great antipathy against their sins , and abhorrence of themselves for them : and yet god complains of these strict severe fasters , zach. . . that they did not fast unto him ; but fasted for strife and debate , isa . . . their fasts were not such as he had chosen , to loose the bands of wickedness , to undo the heavy burden , and to let the oppressed free , vers . . but they continued , notwithstanding their fasts , and god's admonitions by his prophets , to oppress the widow , and fatherless , and poor , zach. . . thus meer natural and evil men sometimes put on the garb of mortification , and exercise rigors upon their bodies and external persons , in exchange for the indulgences they allow their beloved appetites ; and while the strict discipline reacheth no further , though we keep days , and fast often , yet this will not put us beyond the condition of the pharisee , who fasted twice in the week , as himself boasted , luke . . and , ( . ) an imperfect striver may be very much given to pious and religious discourses : he may love to be talking of divine things ; especially of the love of christ to sinners , which he may frequently speak of with much earnestness and affection , and have that dear name always at his tongues end to begin and close all his sayings ; and to fill up the void places , when he wants what to say next ; and yet this may be a bad man , who never felt those divine things he talks of ; and never loved christ heartily as he ought . 't was observed before , that there are some who have a sort of devoutness , and religion in their particular complexion ; and if such are talkative ( as many times they are ) they will easily run into such discourses , as agree with their temper , and take pleasure in them for that reason ; as also for this , because they are apt to gain us reverence , and the good opinion of those with whom we converse . and such as are by nature disposed for this faculty , may easily get it by imitation and remembrance of the devout forms they hear and read : so that there may be nothing divine in all this ; nothing but what may consist with unmortified lusts and affections : and though such talk earnestly of the love of christ , and express a mighty love to his name , yet this may be without any real conformity unto him in his life and laws . the jews spake much of moses ; in him they believed , and in him they trusted , john . . his name was a sweet sound to their ears , and 't was very pleasant upon their tongues ; and yet they hated the spirit of moses , and had no love to those laws of his which condemned their wicked actions . and we may see how many of those love christ , that speak often and affectionately of him , by observing how they keep his commandments , john . . especially those of meekness , mercy , and universal love. thus imperfect strivers may imploy themselves in the external offices of religion : i have instanced only in three , the like may be said of the rest . and to this , i add , ( iv. ) that they may not only exercise themselves in the outward matters of duty , but may arrive to some things that are accounted greater heights , and are really more spiritual , and refined . to instance . ( . ) they may have some love to god , goodness , and good men. the soul naturally loves beauty and perfection ; and all mankind apprehend god , to be of all beings , the most beautiful and perfect ; and therefore must needs have an intellectual love for him : the reason that that love takes no hold of the passions in wicked men , is , partly because they are diverted from the thoughts of him , by the objects of sense ; but chiefly , because they consider him as their enemy , and therefore can have no complacency or delight in him , who they think hath nothing but thoughts of enmity , and displeasure against them . but if once they come to be perswaded ( as many times , by such false marks , as i have recited , they are ) that god is their father , and peculiar friend ; that they are his chosen , and his darlings , whom he loved from eternity , and to whom he hath given his son and his spirit , and will give himself , in a way of the fullest enjoyment ; then the love that before was only an esteem in the understanding , doth kindle in the affections by the help of the conceit of gods loving them so dearly , and the passion thus heated , runs out , even into seraphick , and rapturous devotions ; while yet all this , is but meer animal love , excited chiefly , by the love of our selves , not of the divine perfections . and it commonly goes no further , than to earnest expressions of extraordinary love to god in our prayers and discourses , while it appears not in any singular obedience to his laws , or generous and universal love to mankind : which are the ways whereby the true divine love is exprest : for , this is the love of god , that we keep his commandments , saith the apostle , joh. . . and as to the other , thus , if we love one another , god dwelleth in us , and his love is perfected in us , joh. . . and on the contrary , if a man say i love god , and hateth his brother , he is a lyar , john . . charity then and universal obedience are the true arguments and expressions of our love to god ; and these suppose a victory over corrupt inclinations and self-will . but the other love which ariseth from the conceit of our special dearness to god upon insufficient grounds ; that goes no further than to some suavities , and pleasant fancies within our selves ; and some passionate complements of the image we have set up in our imaginations . this love will consist with hatred and contempt of all that are not like our selves ; yea , and it will produce it : those poysonous fruits , and vile affections may be incouraged , and cherish'd under it . so that there may be some love to god in evil men : but while self-love is the only motive , and the more prevalent passion , it signifieth nothing to their advantage . and as the imperfect striver may have some love to god , so he may to piety and vertue : every man loves these in idea . the vilest sinner takes part in his affections with the vertuous and religious , when he seeth them described in history or romance ; and hath a detestation for those , who are character'd as impious and immoral . vertue is a great beauty , and the mind is taken with it , while 't is consider'd at a distance ; and our corrupt interests , and sensual affections are not concern'd . 't is these that recommend sin to our love , and choice , while the mind stands on the side of vertue : with that we serve the law of god , but with the flesh the law of sin , rom. . . so that most wicked men , that are not degenerated into meer brutes , have this mental and intellectual love to goodness : that is , they approve , and like it in their minds , and would practise it also , were it not for the prevalent biass of flesh and sense . and hence it will follow likewise , that the same may approve and respect good men ; they may reverence and love them for their charity , humility , justice and temperance , though themselves are persons of the contrary character ; yea , they may have a great and ardent affection for those that are eminently pious and devout , though they are very irreligious themselves . the conscience of vertue , and of the excellency of religion , may produce this in the meer natural man , who is under the dominion of vile inclinations and affections ; and therefore , neither is this a good mark of godliness . our love to god and goodness will not stead us , except it be prevalent . and as the love described , may be natural , and a meer animal man may arrive unto it : so , ( . ) he may to an extraordinary zeal for the same things that are the objects of his love . hot tempers are eager , where they take either kindness or displeasure . the natural man that hath an animal love to religion , may be violent in speaking , and acting for things appertaining to it . if his temper be devotional and passionate , he becomes a mighty zealot , and fills all places with the same of his godliness : his natural fire moves this way , and makes a mighty blaze . ahab was very zealous , and 't is like 't was not only his own interest that made him so , kings . . the pharisees were zealous people , and certainly their zeal was not always personated , and put on , but real ; though they were hypocrites , yet they were such , as in many things deceived themselves , as well as others . they were zealous for their traditions , and they believ'd 't was their duty to be so . st. paul while a persecutor , was zealous against the disciples , and he thought he ought to do many things against that name . and our saviour foretells , that those zealous murderers that should kill his saints , should think , they did god good service in it , john . . so that all the zeal of the natural man is not feigning , and acting of a part ; nor hath it always evil objects . the pharisees were zealous against the wickedness of the publicans and sinners . zeal , and that in earnest , and for religion may be in bad men . but then , this is to be noted , that 't is commonly about opinions or external rites , and usages , and such matters as appertain to first table duties , while usually the same men are very cold , in reference to the duties of the second : and when zeal is partial , and spent about the little things that tend not to the overcoming the difficulties of our way , or the perfecting of humane nature , 't is a meer animal fervour , and no divine fire . and the natural man , the seeker that shall not enter , may grow up to another height that looks gloriously , and seems to speak mighty things . as , ( . ) he may have great comforts in religious meditations , and that even to rapturous excesses . he may take these , for sweet communion with god , and the joys of the holy ghost , and the earnest of glory , and be lifted up on high by them , and enabled to speak in wonderful ravishing strains ; and yet notwithstanding be an evil man , and in the state of such as shall be shut out . for this we may observe , that those whose complexion inclines them to devotion , are commonly much under the power of melancholy ; and they that are so , are mostly very various in their tempers ; sometimes merry , and pleasant to excess ; and then plung'd as deep into the other extream of sadness and dejection ; one while the sweet humours enliven the imagination , and present it with all things that are pleasant and agreeable ; and then , the black blood succeeds , which begets clouds and darkness , and fills the fancy with things frightful and uncomfortable : and there are very few but feel such varieties , in a degree , in themselves . now while the sweet blood and humours prevail , the person whose complexion inclines him to religion , and who hath arrived to the degrees newly discours'd of ( though a meer natural man ) is full of inward delight , and satisfaction ; and fancies at this turn , that he is much in the favour of god , and a sure heir of the kingdom of glory ; which must needs excite in him many luscious , and pleasant thoughts : and these further warm his imagination , which , by new , and taking suggestions still raiseth the affections more ; and so the man is as it were transported beyond himself ; and speaks like one dropt from the clouds : his tongue flows with light , and glories , and communion , and revelations , and incomes ; and then , believes that the holy ghost is the author of all this , and that god is in him of a truth , in a special way of manifestation and vouchsafement . but when melancholick vapours prevail again ; the imagination is overcast , and the fancy possest by dismal and uncomfortable thoughts ; and the man , whose head was but just before among the clouds , is now grovelling in the dust : he thinks all is lost , and his condition miserable ; he is a cast-away , and undone ; when in the mean while , as to divine favour , he is just where he was before , or rather in a better state , since 't is better to be humbled with reason , than to be lifted up without it . such effects as these do meer natural passions and imaginations produce , when they are tinctured and heightned by religious melancholy . to deny ones self , and to overcome ones passions , and to live in a course of a sober vertue , is much more divine than all this . 't is true indeed , and i am far from denying it , that holy men feel those joys and communications of the divine spirit which are no fancies ; and the scripture calls them great peace , psal . . . and joy in believing , rom. . . and the peace of god that passeth all understanding , phil. . . but then , these divine vouchsafements are not rapturous , or ecstatical : they are no sudden flashes that are gone in a moment , leaving the soul in the regions of sorrow , and despair ; but sober lasting comforts , that are the rewards and results of vertue ; the rejoycings of a good conscience , cor. . . and the manifestations of god to those rare souls , who have overcome the evils of their natures , and the difficulties of the way , or are vigorously pressing on towards the mark , phil. . . but for such as have only the forms of godliness i have mentioned , while the evil inclinations and habits are indulged , ( whatever they may pretend ) all the sweets they talk of , are but the imagery of dreams , and the pleasant delusions of their fancies . thus i have shewn how far the meer animal religion may go , in imperfect striving : and now i must expect to hear , ( . ) that this is very severe , uncomfortable doctrine ; and if one that shall eventually be shut out , may do all this , what shall become of the generality of religious men that never do so much ? and if all this be short , what will be available ? who then shall be saved ? to which i answer , that we are not to make the measures of religion and happiness our selves ; but to take those that christ jesus hath made for us : and he hath told us , that except our righteousness exceed the righteousness of the scribes and pharisees , we shall in no wise enter into the kingdom of heaven , mat. . . now the scribes and pharisees did things in the way of religion , that were equal to all the particulars i have mentioned ; yea they went beyond many of our glorious professors , who yet think themselves in an high form of godliness . they believed their religion firmly , and prayed frequently and servently , and fasted severely ; they were exact , and exceeding strict in the observation of their sabbaths , and hated scandalous and gross sins ; and were very punctual in all the duties of outward worship ; and in many things supererogated and went beyond what was commanded : such zealous people were they ; and they separated from the conversations and customs of other jews , upon the account of their supposed greater holiness and purity . these were heights to which the pharisees arrived ; and a good christian must exceed all this : and he that lives in a sober course of piety and vertue ; of self government , and humble submission to god ; of obedience to his superiors , and charity to his neighbours : he doth really exceed it , and shall enter , when the other shall be shut out . so that , when our saviour saith , that the pharisaick righteousness must be exceeded , the meaning is not , that a greater degree of every thing the pharisees did , is necessary ; but we must do that which in the nature and kind of it is better , and more acceptable to god , viz. that whereas they placed their religion in strict fastings , and nice observations of festivals ; in loud and earnest prayers , and zeal to get proselytes ; we should place ours , in sincere subjection of our wills to the will of god ; in imitation of the life of christ , and obedience of his laws ; in amending the faults of our natures and lives : in subduing our passions , and casting out the habits of evil : these are much beyond the religion of the fanatick pharisee ; not in shew and pomp ; but in real worth , and divine esteem . so that , upon the whole , we have no reason to be discouraged , because they that do so much are cast out ; since , though we find not those heats , and specious things in our selves which we observe in them , yet if we are more meek and modest , and patient , and charitable , and humble , and just , our case is better ; and we have the power of godliness , when theirs is but the form ; and we , whom they accounted aliens and enemies , shall enter ; while they , the presumed friends and domesticks , shall be shut out . but ( . ) i expect it should be again objected against this severity of discourse , that our saviour saith , mat. . . that his yoke is easie , and his burden is light : which place seems to cross all that hath been said about the difficulties of religion . and 't is true it hath such an appearance , but 't is no more ; for the words look as cross to the expressions of the same divine author , concerning the straitness of the gate , and narrowness of the way , as to any thing i have delivered from those infallible sayings . therefore to remove the semblance of contrariety , which the objected text seems to have to those others , and to my discourse , we may observe , that when our saviour saith , that his yoke is easie , the word we read is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifieth very good , excellent , gracious ; and the meaning i suppose is , that his precepts had a native beauty and goodness in them ; that they are congruous and sutable to our reasonable natures , and apt instruments to make us happy ; in which sense , this expression hath no antipathy to the text , or to any thing i have said . and whereas 't is added , [ my burden is light ] i think by this we are to understand , that his commands are not of that burdensome nature , that the ceremonies of the jewish laws were : those were very cumbersome , and had nothing in their nature to make them pleasant and agreeable ; whereas his religion had no expensive , troublesome rites appendant to it ; nor did it require any thing but our observation of those laws which eternal reason obligeth us to , and which of our selves we should choose to live under , were we freed from the intanglements of the world , and interests of flesh . so that neither doth this objection signifie any thing against the scope of my discourse . and now i come to apply what i have said ; and the things i have to add will be comprehended under these two generals ( . ) inferences , and ( . ) plain advice in order to practice . i begin with the inferences and corollaries that arise from the whole discourse . and , ( . ) we may collect , what is the state of nature , and what the state of grace . we have seen that 't is the great business of religion to overcome evil inclinations , and the prevailing influence of sense and passion , and evil customs and example and worldly affections ; and therefore the state of nature consists in the power and prevalency of these . this is that the scripture calls the old man , eph. . . the image of the earthy , cor. . flesh , gal. . . death , rom. . . darkness , joh. . . and old leven , cor. . . on the contrary , the state of grace is a state of sincere striving against them ; which if it keeps on , ends in victory . and this is call'd conversion , acts . . and renovation , while 't is in its first motions ; and the divine nature , pet. . . the image of the heavenly , cor. . . the spirit , gal. . . light , ephes . . . and life , joh. . . when 't is arriv'd to more compleatness and perfection . for our fuller understanding this , we may consider , that grace is taken ( . ) for divine favour ; ( . ) for christian vertue . as it signifies divine favour , so it is used , ( . ) for those helps and aids god affords us , viz. the gospel , joh. . . and the influences of his spirit , cor. . . in this sense we are deliver'd from the state of nature by baptism , viz. we are intitled to divine helps , which is a kind of regeneration ; for we are born in a condition of impotence , and weakness , and destitution of spiritual assistances ; this is the world of meer nature ; but then in baptism , we are brought into the world of the spirit , that is , are put under its influences , and are assured of its aids , and so are morally born again ; not that this regeneration alone will save us , without our endeavours ; it imports only an external relation , and right to priviledges , and by these we may be powerfully assisted in our striving , if we use them . but then ( . ) grace , as it signifies divine favour , implies his special love and kindness , such as he vouchsafes to holy and vertuous men ; so that we may observe that there may be a distinction between a state of grace , and a state of salvation . a state of grace in the former sense , is a condition assisted by the influences of gods spirit , and all baptized persons are in that . but if they use not those helps , they are not in gods special favour ; and so not in a state of salvation . but when those assistances are duly imployed , and join'd with our sincere endeavour , then the person so using them , is in a state of salvation also ; and in god's special love and favour . thus of the state of grace in the first sense , as taken for divine favour . ( . ) the word is also used for christian vertue , pet. . . and vertue is call'd grace , because 't is wrought in us by the assistance of gods spirit and the light of the gospel , which are divine favours ; and to be in a state of grace in this sense , is to be a virtuous man , which supposeth divine aids , and intitles to divine love . these things i have taken an occasion thus briefly to state ; because there is oft-times much confusion in means discourses about grace and nature , from which much trouble and many controversies have arisen . and by what i have said also in these brief hints , the doctrine of our church in the office of baptism , may be understood clearly , and will appear to be very sound and true , notwithstanding the petty exceptions of confident dissenters . ( ii. ) i may infer , that the great design of religion and the gospel is to perfect humane nature . the perfection of our natures , consists in the subjection and subordination of the affections and passions to the mind , as it is enlightned , and directed by the divine laws , and those of reason . this is the state of integrity , in which we were first made ; and we lost it by the rebellion of our senses and inferiour powers , which have usurpt the government of us ever since . here is the imperfection and corruption of our natures . now religion designs to remove and cure these ; and to restore us to our first , and happy state . it s business is not to reform our looks , and our language ; or to model our actions , and gestures into a devout appearance ; not only to restrain the practice of open prophaneness and villany ; nor to comfort us with the assurance of gods loving us we know not why : but to cure our ill natures , to govern our passions , to moderate our desires , to throw out pride and envy , and all uncharitable surmisals , with the other spiritual sorts of wickedness ; and thereby to make us like unto god , in whom there is no shadow of sin , or imperfection ; and so to render us fit objects of his delight , and love . so that whatever doth not tend to the making us , some way or other really better : better in our selves , and better in all relations , as fathers , and children , and husbands and wives , and subjects , and governours , and neighbours and friends , is not religion ; it may be a form of godliness , but 't is nothing to the life , and power . and where we see not this effect of religion , let the professor of it be never so high and glorious in his profession , we may yet conclude that either his religion is not good , or that he only pretends , and really hath it not . this i take to be a consideration of great moment and great certainty , viz. that christian religion aims at the bettering and perfecting of our natures . for the things it commands relate either to worship or virtue . the instances of external worship are prayer , and praise ; both which are high acts of gratitude and justice , and they fit us for divine blessings , and keep us under a sense of god , and prepare us for union with him , which is the highest perfection of which the creature is capable . thus the outward acts of worship tend to our happiness ; and the inward do infinitely the same . these are , faith , and love , and fear . faith in god supports and relieves us in all afflictions , and distresses . the love of him is a pleasure and solace to us in all losses and disappointments , since he is an object most filling , and satisfying ; and one that cannot be lost , except we wilfully thrust him from us . fear of god hath no torment ; 't is no slavish dread of his greatness and power ; but a reverence of his perfections , and a lothness to offend him ; and this disposeth us also for the communications of his grace , and love , psal . . . and this it doth by congruity , and its own nature ; which is to be said likewise of the others . so that they would make those happy that practise them , whether they had been positively enjoyn'd , or not ; and though no express rewards had been annext unto them . there are other two acts of worship which christianity requires , which are instituted and positive , and respect christ our lord ; they are , the sacraments ; baptism , and the lords supper ; both which are holy rites of high signification ; and seals of an excellent covenant between god and us , assuring us of pardon of sins , and all divine favours , upon the conditions of our faith , and repentance ; and more firmly obliging us to holy obedience , and dependance ; the only way in which we can be happy . whence we see briefly , that all the parts of worship which christianity binds upon us , tend to our perfection and felicity . and all the vertues that it commands do the same ; both those that respect us in a personal capacity , and those others that relate to us as members of societies . thus humility , recommended mat. . . meekness blest , ver . . purity , ver . . are vertues that accomplish our particular persons , and make us happy in our selves . for of pride cometh contention , prov. . . and a great part of our troubles arise from stomach and self-will ; which humility cures . meekness also takes away the occasion of the numerous mischiefs we run into through the rage and disorder of our passions ; and 't is in it self a great beauty and ornament , since it ariseth from the due order , and government of our faculties . purity which comprehends temperance of all sorts , frees us from the tormenting importunity of those desires that drag us out of our selves , and expose us to sin , and folly , and temptation , and make us exceeding miserable ; besides which it is a perfection that renders us like unto god , and the blest spirits of the highest rank . and christian vertues do not only accomplish , and make us happy in our particular persons , but they do the same in our publique capacities ; they dispose us to a quiet obedience to our governours without murmuring , and complaining ; and thereby the publique peace is secured ; and all good things else in that . but there are other vertues that christianity enjoyns , which have a more direct tendency to the happiness of others , as justice , mat. . . charity , cor. . loyalty , rom. . and all other publique vertues may , i think , be comprehended under these . where there is no justice , every man preys upon another , and no mans property is safe . where charity is wanting , jealousies , hatreds , envying , back-bitings , and cruelties abound , which render the world deplorably unhappy . where there is not loyalty and conscionable submission to governours , the publick is upon every occasion of commotion , involv'd in infinite miseries , and disasters . so that all the precepts of our religion are in their own nature proper instruments to make us happy ; and they had been methods of felicity to be chosen by all reasonable creatures , though they had never been required by so great , and so sacred an authority . these things i have said , because i could not choose but take this occasion to recommend the excellency , and reasonableness of our religion ; and i have done it but only in brief hints , because it ariseth but upon a corollary from my main subject , and from this i infer further , ( iii. ) that christianity is the height , and perfection of morality . they both tend to the real bettering , and accomplishment of humane nature : but the rules and measures of moral philosophy were weak and imperfect till christ jesus came ; he confirmed and enforced all those precepts of vertue , that were written upon our hearts ; and cleared them from many corruptions that were grown upon them , through ignorance and vice , the glosses of the jews , and false conceits of the gentiles ; and he inforced them anew by his authority and the knowledge he gave of divine aids , and greater rewards , and punishments , than were understood before ; yea he enlarged them in some instances ; such as , loving enemies and forgiving injuries . thus christ jesus taught morality , viz. the way of living like men ; and the th chapter of matthew is an excellent lecture of this kind . so that to disparage morality , is to disgrace christianity it self ; and to vilifie one of the ends of christs coming into the world . for all religion and all duties respect either god , our neighbour , or our selves ; and the duties that relate to these two last , are acknowledg'd moral vertues . the apostle st. james counted these moralities of visiting the widow and fatherless , to be the pure religion and undefiled , jam. . . and the prophet micah intimates , that those moral vertues of justice and mercy were some of the main things that god required of us , micah . . our saviour saith that the whole law is summ'd up in these two , to love god with all our souls , and our neighbour as our selves , matth. . . which latter contains the duties of morality . and that which the grace of god in the gospel teacheth , according to st. paul is , to live soberly , righteously , and godly in this present world , tit. . . there is no godliness without morality . all the fruits of the spirit reckon'd up gal. . . are moral vertues . and when we are commanded to grow in grace , pet. . . vertue is partly understood . for one branch of what is call'd grace in us , is moral vertue , produced by divine aids , christian principles , and incouragements ; though 't is true , the world is extended to those duties that relate immediately to god also . by which we see how ignorantly , and dangerously those people talk , that disparage morality as a dull , lame thing of no account , or reckoning . upon this the religion of the second table is by too many neglected ; and the whole mystery of the new godliness is lay'd in frequent hearing , and devout seraphick talk , luscious fancies , new lights , incomes , manifestations , in-dwellings , sealings , and such like . thus antinomianism , and all kinds of fanaticism have made their way by the disparagement of morality , and men have learnt to believe themselves the chosen , pretious people , while their hearts have been full of malice , and bitterness , and their hands of violence , while they despised dominions , and spake evil of dignities , rebell'd against the government , destroyed publique peace , and endeavoured to bring all into misery and confusions . 't is this diabolical project of dividing morality from religion that hath given rise and occasion to all these villanies . and while the practisers of such things have assumed the name of the only godly , godliness it self hath been brought into disgrace by them ; and atheism incouraged to shew it self , in open defiance to religion . yea , through the indiscretions , and inconsiderateness of some preachers , the fantastry , and vain babble of others , and the general disposition of the people to admire what makes a great shew , and pretends to more than ordinary spirituality ; things are , in many places , come to that pass , that those who teach christian vertue and religion , in plainness and simplicity without senseless phrases , and fantastick affectations , shall be reckon'd for dry moralists , and such as understand nothing of the life , and power of godliness . yea , those people have been so long used to gibberish and canting , that they cannot understand plain sense ; and vertue is become such a stranger to their ears , that when they hear it spoken of in a pulpit , they count the preacher a broacher of new divinity ; and one that would teach the way to heaven by philosophy : and he escapes well , if they do not say , that he is an atheist , or that he would reconcile us to gentilism , and heathen worship . the danger and vanity of which ignorant humour , the contempt of morality , is apparent in the whole scope of my discourse , and therefore i add no more concerning it here ; but proceed to another inference , which is , ( iv. ) that grace and the new nature , make their way by degrees on the soul ; for the difficulties will not be removed nor the corrupt nature subdued all at once . habits that grow by repeated acts , time , and continuance , will not be expelled in a moment . no man can become greatly evil or good , on a sudden . the path of the just shines more and more to a perfect day , prov. . . we do not jump from darkness into full light . we are not fully sanctified and converted in an instant . the day begins in an insensible dawn , and the kingdom of heaven is like a grain of mustard seed , mat. . . it doth not start up presently to the stature of a tree . the divine birth begins like the natural , in an imperfect embryo . there are some seeds of knowledge and goodness that god hath sown in our natures ; these are excited by the divine grace and spirit to convictions , which proceed to purposes ; these to resolutions , and thence we pass to abstinence from all gross sins , and the performance of outward duties ; and so at last by degrees , to vigorous attempts , for the destruction of evil habits and inclinations . when grace is arrived to this eminent growth , 't is very visible , as the plant is when 't is above the ground : but the beginnings of conversion are not ordinarily perceived . so that to catechize men about the punctual time , and circumstances of their conversion , is an idle device , and a great temptation to vanity and lying . who can tell the exact moment when the night ends , and the dawn enters ? 't is true indeed , the passage from the excesses of wickedness , which begins in some extraordinary horrors and convictions , is sometimes very notable ; but 't is not so in all , or most . the time of st. paul's conversion was eminent , but that change was from great contrarieties and miraculous , and therefore 't is not to be drawn into instance . both the beginnings and minute progressions of grace , are usually undiscerned : we cannot see the grass just putting out of the earth , or actually growing ; but yet we find that it doth both . and grace is better known in its fruits , than in its rise . by their fruits ye shall know them , saith our saviour , mat. . . and the same way we may know our selves . ( v. ) we see that there is an animal , as well as a divine religion : a religion that is but the effect and modification of complexion , natural fear and self-love . how far these will go , we have seen , and how short it will prove in the end . the not noting this hath been the sad occasion of deceiving many . some observing great heats of zeal and devotion in the modern pharisees , take these to be the saints and good people ; believing all the glorious things which they assume to themselves : when others , that know them to be envious and malitious , unjust and covetous , proud and ungovernable , and cannot therefore look on them as such choice holy people , are apt to affirm all to be hypocrisie and feigning . in which sentences , both are mistaken for want of knowing that there is a meer animal religion , that will produce very specious and glorious effects : so that though the pharisee prays vehemently , and fasts severely , and talks much of the love of god , and delights greatly in hearing , and pious discourse , and will suffer all things for what he calls his conscience ; yet he is not to be concluded a saint from hence , because the meer animal religion may put it self forth in all these expressions . and though this professor be a bad man , proud and covetous , malicious and censorious , sacrilegious and rebellious , yet we cannot thence be assured that he is an hypocrite , in one sense , viz. such an one as feigns all that he pretends : but we may believe that he is really so affected with hearing and praying , and devout company , as he makes shew , and yet for all this , not alter our opinion of his being an evil man : since the animal religion will go as far as the things in which he glories . there is nothing whereby the common people are drawn more easily into the ways of sects and separations , than by the observation of the zeal and devotion of those of the factions : these they take to be religion , and the great matters of godliness , and those the religious and only godly people . and so first they conceive a great opinion of them , and then follow them whithersoever they lead . for the generality of men are tempted into schism and parties , not so much by the arguments of dissenters , as by the opinion of their godliness , which opinion is grounded upon things which may arise from the meer animal religion , and very commonly do so . this they understand not , and by this ignorance are betrayed into the snare of separation , to the disturbance of the peace of the church , and their own great hurt and inconvenience . whereas could they be made to know and consider , that complexion and natural passions may bring forth all these fruits , they might be secured by this means against the tempting imposture ; and learn , that meekness and patience , affability and charity , justice , and a peaceable , humble temper , are better arguments of saintship than all these . thus a great mischief might be prevented ; and there is another that might be remedied by the same observation : the inconvenience is this , while the enemies of factions object hypocrisie to them , affirming that all they do and say , is meer personating and pretence ; they confirm and settle those people in their way ; for many of them know , that they are in earnest , and consequently , that their opposers are mistaken in their judgements concerning them ; by which they are better establisht in their own good opinion , and hardned against conviction ; whereas , did they consider such things as i have suggested , about the animal religion , and grant to them that they may be serious , believe themselves infinitely , and feel all those warmths which they pretend , and yet be evil men , and far enough from being godly ; did they shew them , that all their zeal and devotion , and more and greater than theirs , may arise from a principle that hath nothing divine and supernatural in it : they would thereby strike them in the right vein , and bring them down from the high perch , whereon , by their false marks , they had placed themselves ; and thereby disabuse them , and prevent the abuse of others . ( vi. ) we see how we may know our state , whether it be that of grace and life ; or the other sad one of unregeneracy and death . the state of grace is a motion towards the recovery of the divine image , and a victory over our selves , and all corrupt inclinations and affections . the state of unregeneracy and death , is the continuance under the power and prevalency of sense , passion , and evil habits . now when 't is question'd by our selves in which of these states we are ; it must be supposed that we are arrived at something of religion : for the grosly wicked cannot but know what their condition is . and the way i would propose to those others , who are yet uncertain , is this , viz. to take notice , whether they really design , and make any progress in goodness . every motion indeed cannot be felt or perceived ; but if we go on , though never so insensibly , time will shew that we are grown . if we consider what are our particular defects , and studiously apply proper instruments to remove them : if we find success in those indeavours , and that we are better this year than we were the former ; that our passions are better governed , and our inordinate affections more restrained , and our evil habits and inclinations less powerful with us , 't is an infallible sign , that we live and are in a state of grace ; that we shall at last arrive to a perfect man in christ jesus , eph. . . and shall attain if we faint not , cor. . . whereas on the other hand , if we come to some hopeful pitch , and stand still there ; if sin and temptation be as powerful with us now , as they were a year ago , and our inclinations and passions just at the same pass ; we are in a bad state , and dead . while the plant grows , it lives , and may become a great tree , though at present it be but small : whereas that whose stature is bigger , and more promising , if it proceeds not , decays and comes to nothing . though we are imperfect , if we are striving and going towards perfection ; god overlooks our infirmities , and pardons them for christ's sake . this is our sincerity , and an effect of true faith. but if on the other hand , we think our selves well , and do not always attempt forwards , our state is bad , and our sins will be imputed : be our pretences what they will , our faith is not sincere , and will not stead us . when we get to a certain pitch in religion , and make that our state , 't is an argument that our religion was meerly animal ; and but a mode of complexion , self-love , and natural fear . when we overcome some sins , and are willing to spare and cherish others , 't is a sign that we are not sincere in our attempts upon any , and that what we have done , was not performed upon good and divine motives . sincerity is discovered by growth , and this is the surest mark that i know of tryal . so that we have no reason to presume , though , as we think , we have gone a great way , if we go not on . nor on the other side , have we any to despair , though our present attainments are but small , if we are proceeding . the buds and tenderest blossoms of divine grace , are acceptable to god ; when the fairest leaves of the meer animal religion are nothing in his esteem . this is a great advantage we have from the gospel , that imperfection will be accepted , where there is sincerity ; whereas according to the measures of exact and regorous justice , no man could be made happy in the high degree of glory , but he that was perfect , and whose victories were absolute . ( vii . ) it may be collected from our discourse , wherein the power of godliness consists , viz. in a progress towards perfection , and an intire victory over all the evils of our natures . the forms of godliness are not only in the ceremonies of worship , and external actions of feigned piety ; but all the fine things of the animal religion are of this kind ; and they are the worst sort : by the grosser forms men hardly deceive others ; by these they effectually gull themselves . so that many that vehemently oppose forms , are the greatest formalists . forms of worship may well agree with the power of godliness ; whenas zeal against forms , may be a form it self ; whatever makes shew of religion , and doth not make us better , that 's a form , at least to us . there are spiritual forms , as well as those of the other sort , and these are most deadly . poyson is worst in aqua vitae . he that speaks his prayers ex tempore with vehemence and loudness , if he strive not against ill nature and self-will , is as much a formalist , as he that tells his prayers by his beads , and understands not one word he saith . and those that run away from forms in churches , meet more dangerous ones in barns and private corners . orthodox opinions , devout phrases , set looks , melting tones , affected sighs , and vehement raptures , are often meer forms of godliness , that proceed from the animal religion , which it self is a form likewise . o that the observers of so many motes in their brethrens eyes , would learn to throw out the beams of their own ! the form of godliness that pretends it self to be no more , is not so hurtful : but the forms , that call themselves the power , are deadly . 't is the formality and superstition of separatists that keeps on the separation : they contend for fancies and arbitrary trifles ; we for order and obedience . the people are abused by names , and being frighted by the shadows of superstition and formality , they run into the worst formality , and silliest superstition in the world. the kingdom of heaven consists not in meats and drinks , rom. . . neither in circumcision , nor uncircumcision , cor. . . not in zeal for little things , nor in zeal against them ; both the one and the other are equally formal . the power of religion lies in using divine aids heartily and constantly , in order to the overcoming the difficulties of our way . this godliness is not exercised so much in reforming others , as our selves : the chief design is to govern within , and not to make laws for the world without us . this is that wisdom that is from above , which is pure and peaceable , jam. . . it makes no noise and bluster abroad , but quietly minds its own business at home . so that certainly the best men have not always had the greatest fame for godliness ; as the wisest have very seldom been the most popular . they are the effects of the animal religion that make the biggest shew . the voice of true religion is heard in quiet , it sounds not in the corners of the street . the power of godliness is seen in justice , meekness , humility , and charity , things that look not so splendidly as the spiritual forms . and thus of the inferences and corollaries that may be drawn from my discourse , which though they cannot all be inferred from any of its minute and separated parts , yet they lie in the design and contexture of the whole . i come now to the advice for practice . the way of happiness is difficult , but the difficulties may be overcome by striving . a little will not do ; many seekers are shut out ; what remains then , but that we perswade our selves to strive , and that diligently ; with constant resolution and endeavour ? we were made for happiness , and happiness all the world seeks : who will shew us any good ? psal . . . is the voice of all the creatures . we have sought it long in emptiness , and shadows ; and that search hath still ended in shame and disappointment . where true substantial felicity is , we know , and the way we know , joh. . . it is not hid from us in clouds and thick darkness ; or if it were , 't were worth our pains to search after it . it is not at so great a distance , but it may be seen , yea , it may be brought so near as to be felt . though the way is strait , yet 't is certain ; or if it were otherwise , who would not venture his pains upon the possibility of such an issue ? many difficulties are in it ; but our encouragements and assistances are infinite . the love of god , and the gift of his son ; the blood of christ , and his intercession ; the aids of the spirit , and the directions of the gospel ; the invitations and promises , the rare precepts , and incomparable examples of those holy men that have gone before us : these are mighty helps and great motives to assist us in striving , and to quicken us to it . let us then arise in the strength of faith , and in the encouragement of those aids , and attempt with courage upon the difficulties of our way . let us ingage our deepest resolutions , and most diligent endeavours . here is no need to deliberate , the things are necessary , the benefits unspeakable , and the event will be glorious . it is no question , i hope , whether god , or the creature is to be first chosen ; whether heaven or hell be better ? and therefore there is no cause that we should stay and consider ; we cannot be rash here , we cannot hurt our selves by a too sudden ingagement ; we have delayed too long already , and every moment we sit still , is one loss to our duty , and our happiness . let us resolve then , and begin with courage , and proceed with diligence , 't is our end and felicity for which we are to strive ; and every thing is active for its end and perfection . all creatures are diligent in serving the designs of providence ; the heavens are in restless motion , and the clouds are still carrying about their fruitful waters ; the sluggish earth it self is always putting forth in variety of trees , and grass , and flowers ; the rivers run towards the sea , the brooks move towards them , and the sea within it self . thus all things even in inanimate nature may mind us of acting towards our end . and if we look a little higher , the beasts of the field , the fowls , and cattel , and creeping things are diligent in striving after the good and perfection of their natures , and solomon sends the sluggard to those little insects , the ant and bee , to teach him activity and diligence , prov. . . and shall the beasts act more reasonably than the professed sons of reason ? may it not shame us , that we need instruction from the creatures that have no understanding ? with what face can we carry our heads so high , and look down with contempt upon inferiour animals , when they live more wisely and more regularly than we ? the sum is , all things are incessantly moving towards an end ; and happiness is ours , which therefore should ingage our most careful thoughts , and most active endeavours . we are sollicitous and diligent about things of infinitely less moment , and in effect of none , viz. uncertain riches , sensual pleasures , and worldly honours ; though the way to these is sufficiently difficult and uneasie , yet we are not discouraged ; we attempt all those difficulties with an obstinate courage , though without promise of any equal assistance , or assurance of success . we are often defeated in our pursuits , and yet we go on . we are overmaster'd by cross events , and yet we try again . we miss our happiness , when we have attain'd our end , and yet we are as active in courting disappointment another time ; either we attain not the things we seek , or find no true satisfaction in them , or they die in our hands presently , and yet we strive . and doth not this activity about uncertain , unsatisfying trifles , shamefully reprove our negligence in reference to our great end , happiness and perfection ? in striving for which we have all the powers of heaven to aid us , and the word of god , and the blood of his son , and the experience of all that ever try'd , to assure us that we shall neither fail of the things we seek , nor of the pleasure that we expect from them . and why then do we lazily sit down , and with the sluggard say , there is a lion in the way , while we despise greater discouragements , when vain things are to be sought ? the merchant doth not give off , because there are storms , and the numerous dangers of the deep to be met with in his way to the indies ; nor the souldier lay by his arms , because of the hazards and toils of war. and do we act courageously for petty purchases ; and faint and despond when we are to strive for crowns and eternal glories ? 't is true indeed our own natural strength is small , in proportion to the difficulties we are to encounter ; but the grace of god is sufficient for us , cor. . . and we may do all things through christ that strengthens us , phil. . . nature is weak , and imperfect , but we are not left in the condition of meer nature : for we are not under the law but under grace , rom. . . we are under the influences of the holy spirit , which will remove the mountains , and plain the way before us , if we take care to engage those aids by faith and sincere endeavour . for this we may be sure of , that god will never be wanting to us , if we are not so unto our selves . so that the case as to our natural inability , and the assistance of gods spirit , seems to be thus . a man in a boat is carried from the harbour he designs , by the violence of the current ; he is not able only by plying the oar , to overcome the resistance of the tide ; but a gentle gale blows with him , which will not of it self carry him up against the torrent ; neither of them will do it single : but if he hoist the sail , and use the oar too , this united force prevails ; and he gets happily to the harbour . this methinks resembles our condition ; we are carried down the torrent of evil inclinations and affections , our own unaided powers are too little for that great force : but the holy spirit is with us , it breaths upon us , and is ready to assist , if we are so to use it , and by the superaddition and ingagement of those blessed aids , there is no evil in our natures but may be overcome . so that we have no reason to be discouraged at the apprehension of our impotence , out of weakness we shall be made strong , heb. . . if we imploy our talent , though it be but a very small one , we shall have more , mat. . . and if we accept of those divine helps , and use them , what was before , to meer natural consideration , uneasie , will be pleasant and sweetly relishing . one of the greatest difficulties in the way of religion , is to begin : the first steps are roughest to those feet that have been unaccustomed to it . the helps and manifold incouragements we shall meet with in the progress , will render it more agreeable and delightsome . those very toils will be grateful ; there is scarce any great sense of pleasure , but where there is some difficulty and pain . even our work it self will be wages . and 't is not only the end of wisdom that is pleasantness , but the very way , prov. . . so that though we are call'd upon to strive , and to run , and to fight , ( which words import labour ) yet we are not required to quit our pleasures , but to change the objects of them ; to leave the delights of swine for those of angels ; sensual for spiritual satisfactions . thus all things encourage , and invite us to strive ; god calls upon us , and our own interests call ; christ jesus came to engage us to this work , and the holy spirit waits to assist it . if notwithstanding all this , we sit still , our negligence will be inexcusable and fatal : or if we arise and go a little forward , and then lay us down to take our ease and rest , our state ( in the judgement of one that knew ) will be worse , more desperate , and excuseless , pet. . . i conclude all then , in the words of the blessed apostle , cor. . therefore my beloved brethren , be ye stedfast , unmoveable , always abounding in the work of the lord , forasmuch as ye know that your labour is not in vain in the lord : to him be glory and honour henceforth , and for ever . amen . sermon ii. catholick charity . preach'd to the lord mayor , and aldermen of london . the third edition . sermon ii. of catholick charity . pet. i. part of xxii . v. see that ye love one another . how many , and how great , have been the feuds , and still are , of this tottering , and broken age , there is no man here so happy as to be ignorant : that such strifes among brethren are unnatural , and diabolical ; and that 't is a lovely thing to see christians live together in charity , and love ; there is no christian but will grant : but how the fatal evil is to be cur'd , and the lovely thing is to be compast ; here 's the knot , here 's the difficulty : to endeavour the reconciling extreams that are so divided , looks like a design to perswade a friendship between the winds and waves : 't is very strange that christians should be so at odds , whose religion is peace , and love , and the reasons of whose differences are so small , in proportion to the degree of their animosities : our god is one , and we have the same common saviour ; we profess one gospel , and believe the same creeds ; we have the same sacraments , and the same fundamental ordinances : and since we are agreed in these , what is there left , that is worth the heat of a dispute ? what , that can justifie a division ? certainly , it is not mens principles that keep them so at odds , there is somewhat more in the matter ; there is something wanting that would heal our breaches , and compose our divisions : love would heal us , if we would be healed . now in a general combustion , 't is every christians duty to bring what water he can , to throw upon the flames ; especially it is the office of the ministers of peace , to endeavour to promote it . 't is a plain subject ; but such are most necessary , and this is most seasonable ; seasonable at all times , but principally in these , wherein 't is hard to discern by the practice of christians that the duty of love hath any thing to do with christianity : and yet this is a vital grace of our religion : 't is the law and gospel in a word ; for love is the fulfilling of the law , and the gospel is a law of love ; and 't is very strange , and very sad , that an age , which hath so much of light and faith in the pretence , should have so little of charity and love in the practice ; especially , since that light , which is from above , is full of benignity , and goodness ; and that faith , which is truly divine , worketh by love . this is that which our apostle recommends in the words , and i have chosen it for my present subject : in discoursing it , i shall shew you , ( . ) the necessity of the duty , ( . ) it s extent , ( . ) the excellency of it ; and ( . ) propose some means to assist us towards the attainment of this generous , and catholick spirit . for the ( . ) the necessity of the duty ; the whole scripture is so full , and so express in enjoyning it , that methinks i might be excused from a labour , that would seem superfluous to one , that knows the gospel , and not the practice of those that profess it : but because the christianity of most christians is , ( if i may so speak ) quite another thing from the christianity of christ ; it will be necessary to mind them what his was , that they may be perswaded to conform theirs unto it : and though mens understandings are convinced already that charity is their duty ; yet there is but too much need to represent some of the vast heap of injunctions that make it so , to incline their wills. i shall therefore briefly lay together a few of the chief instances of this kind ; that you may have the distincter sense of the reasons of your duty , and from them , the most powerful motives to enforce it . in order to this , let us consider in short , the injunctions of christ , and the teachings of his apostles . our saviour urgeth it as his new commandment ; john . . and inculcates it again under the obliging form of his command , john . . he makes it a distinguishing note of his disciples , john . . and enjoyns them to love their enemies , mat. . . he mentions it as the great qualification of those on his right hand , that shall be received into his kingdom , mat. . , . and the want of it , as the reason of the dreadful curse pronounced upon those miserable ones on the left , at the solemn judgement , ver . , . st. paul calls love the fulfilling of the law , rom. . , , . and sets it in the first place among the fruits of the spirit , gal. . . yea , reckons it five times over under other names in the catalogue , viz. those of peace , long-suffering , gentleness , goodness , meekness , ver . , . he advanceth it above all gifts and graces , cor. . above the tongues of men and angels , ver . . and above prophecie , and mysteries , and knowledge , and faith , ver . . and the beloved disciple st. john , who lay in the bosom of his dear lord , and seems to partake most of his spirit , is transported in the commendation of this grace . he tells us , that god is love , john . . and repeats it again , ver . . he makes it an argument of our being born of god , and knowing him , ver . . and the want of this an evidence of not knowing god , ver . . he counts it the mark of discipleship ; a●d the contrary , a sign of one that abideth in death , john . . he calls him a murtherer that hates another , ver . . and a lyar , if he pretends to love god , and loveth not his brother , john . . in fine , he out-speaks the greatest heights of praise , when he saith god is love , and he that loveth dwelleth in god , and god in him , john . . i might represent further , that we are commanded to love without dissimulation , rom. . . to be kindly affectioned one towards another , ver . . to put on the breast-plate of faith , and love , thess . . . to be pitiful , and courteous , pet. . . to provoke one another to love , and to good works , heb. . . to serve one another , gal. . . to love as brethren , pet. . . we are minded of christ's new commandment , joh. . . and of the message which was from the beginning , that we should love one another , ver . . and are urged by the consideration of gods loving us , john . . thus the apostles exhort , and teach : and they pray , that our love may abound , phil. . . and thess . . . and give solemn thanks for it , when they have found it , thess . . . and now considering the expresness of all these places , i cannot see , but that any duty of religion may be more easily evaded than this ; and those who can fansie themselves christians , and yet continue in the contrary spirit , and practice , may conceit themselves religious , though they live in the constant commission of the greatest sins . and if such can quiet their consciences , and shuffle from all these plain recommendations and injunctions ; they have found a way to escape all the laws of god , and may , when they please , become christians , without christianity : for the evidence , i have suggested to prove the necessity of this duty , doth not consist in half sentences , and doubtful phrases , in fancied analogies , and far-fetcht interpretations ; but in plain commands , and frequent inculcations ; in earnest intreaties , and pressing importunities ; in repeated advices , and passionate commendations : and those whom all these will not move , are incapable of being perswaded , against their humour , or their interest , to any duty of religion . so that , though i see never so much eagerness for an opinion , or heat for an indifferent circumstance without the conscience of christian love ; i shall never call that forwardness for those little things , zeal , or religion : yea , though those warm men should sacrifice their lives to their beloved trifles , i should not think them martyrs ; but fear rather , that they went from one fire to another , and a worse . and in this i have the great apostle to warrant me , who saith : though i give my body to be burned , and have not charity , it profiteth me nothing , cor. . . thus of the first head , the necessity of the duty . i come to the ii. the extent . our love ought , ( . ) to be extended to all mankind . the more general it is , the more christian , and the more like unto the love of god , who causeth his sun to shine , and his rain to fall upon the good , and upon the evil. and though our arms be very short , and the ordinary influence of our kindness and good will , can reach but to a very few , yet we may pray for all men , and desire the good of all the world ; and in these we may be charitable without bounds . but these are not all . love obligeth us to relieve the needy , and help the distressed , to visit the sick , and succour the fatherless and widows , to strengthen the weak , and to confirm the staggering and doubting , to encourage the vertuous , and to reprove the faulty ; and in short , to be ready in all the offices of kindness , that may promote the good of any man , spiritual , or temporal , according to the utmost of our power , and capacity . the good man is merciful to his beast , and the christian ought to be charitable to his brother , and his neighbour ; and every man is our brother , and every one that needs us , is our neighbour : and so our love ought to extend to all men universally , without limitation ; though with this distinction . ( ii. ) that the more especial objects of our love ought to be those that agree with us in a common faith , gal. . . that is , all christians , as christians , and because such . whatever makes our brother a member of the church catholick , that gives him a title to our nearer affections , which ought to be as large as that . our love must not be confin'd by names , and petty agreements , and the interests of parties , to the corners of a sect : but ought to reach as far as christianity it self , in the largest notion of it . to love those that are of our way , humour , and opinion , is not charity , but self-love ; 't is not for christ's sake , but our own . to love like christians , is to love his image from whom we are so called , and that consists not in demure looks and affected phrases , in melting tones and mimick gestures , in heats and vehemence , in rapture , and ecstasie , in systems of opinion , and scrupulosity about nothing : but in faith , and patience , innocence , and integrity ; in love to god , and charity to all the world ; in a modest sweetness , and humble deportment ; in a peaceable spirit , and readiness to obey god , and those he hath set over us : where-ever these are , there is the image of our lord , and there ought to be our love ; though the persons thus affected , are ignorant of many things , and err in many ; though they differ from us in some opinions we count orthodox , and walk not in the particular ways or circumstances which we esteem best . and thus briefly of the extent of the duty , we ought to love all men , but especially all christians , i descend to the third general , viz. ( iii. ) the excellency of christian love , which i represent in the following particulars . ( i. ) it is the image of god ; and of all the graces renders us most like our maker : for god is love , and the lover of men ; and his tender mercies are over all his works : and the most sutable apprehension we can form of his being , is , to look on him as an omnipotent , omniscient , immutable goodness . and is it not a glorious excellency , that makes men like the fountain of all perfection ? our unhappy first parents lost paradise , by aspiring to be like god in knowledge : and if we endeavour to be like him in love , we shall be in the way of gaining a better paradise than they lost . ( ii. ) love is the spirit of angels , glorified souls , and the best of men. there is nothing by which the angelical nature is so much distinguish'd from the diabolical , as love , and goodness ; for the devils have spiritual , and immortal natures , and great degrees of power and knowledge ; and those perhaps not much inferiour to what is to be found in some of the better spirits : so that the great difference is not in the excess of natural perfections , which the angels of light have above those of darkness ; but in this , that the former abound in love , sweetness , and benignity ; and the latter , in malice , cruelty , and revenge ; these are the very image of satan , and spirit of hell. whereas all the celestial inhabitants live in the joyful exercise of uninterrupted love and endearments : nor is that love confined to the blessed and glorified company , but it sheds it self abroad upon the nether world ; and they are ministring spirits for our good , heb. . . they so far love us , that they can stoop from heaven to serve us . there is joy there at the conversion of a sinner ; and no doubt there is love to converted saints , and care and pity for all the rest of men. for the spirits of the just made perfect are freed from their froward humours , and pettish natures , their mistaken zeal , and fondness of opinions , which straitned their affections while they were on earth : and now they are inlarged by the vast improvements of their knowledge , and accomplishment of their vertue ; by a fuller sense of divine love , and of their duty ; by the genius of their company , and the imployment of the happy place . so that in heaven all are truly catholick in their affections : and the better any man is , the more he is so upon earth : the good man makes not himself his center , nor are his thoughts wholly engrost about his own concernments ; but he is carefully solicitous for the general benefit , and never so much pleased as when he is made an instrument of divine goodness , to promote the interests of his christian brethren . 't was an high strain of love in moses , exprest towards the transgressing israelites , when he was content to be blotted out of gods book , rather than that their sin should not be blotted out , exod. . . and st. paul was no less zealously affectionate towards the jews , when he said , he could wish himself accursed from christ , viz. separated from christian communion as a most vile and abject person , for their sakes , rom. . . these were spirits whom religion and divine love had enlarged : and the more any man advanceth in christianity , the nearer he approacheth to this generous , heroick temper . ( iii. ) love is an eminent branch of the divine life , and nature . love is of god , and every one that loveth , is born of god , saith the apostle , john . , . the divine nature in us , is the image of god pourtray'd , and lively drawn upon the regenerated soul ; and i noted before , that love is the vital image of our maker ; 't is his spirit infused into us , and growing in us ; and upon that account to be preferred before all gifts , and natural perfections : as st. paul hath done it in the mentioned cor. . and the common gifts of the spirit differ from this special grace , as the painters picture doth from his son : his counterfeit may indeed , in a superficial appearance to the eye , resemble him more than his child ; but yet it is but an empty shadow , destitute , and incapable of his life , and nature : so there are a sort of gifts , that have a spiritual appearance , and may , to those that see things at distance , or have not their senses exercised , seem more like the divine nature , than this modest vertue : but those that come near them , and are better able to discern , perceive that in themselves they are without the divine life , and motion , and are meer lifeless pictures . and here i dare say , that the happiest faculty to preach plausibly , and pray with fluency , and eloquence ; to discourse devoutly , and readily to interpret scripture , if it be not joyned with a benign and charitable spirit , is no participation of the god-like life and nature ; nor indeed any more divine , than those common gifts , and natural parts , which those that think highly of themselves upon these accounts , despise . for very evil men have been eminent in these accomplishments , and wicked spirits are without question endowed with them ; and they are of themselves arguments of nothing but a faculty of imitation , a devotional complexion , and warm imagination : whereas on the other hand , charity , and christian love are good evidence of a renewed state , and nature . our saviour made it a character , joh. . and the apostle concludes from it , john . . by this we know that we are passed from death to life , because we love the brethren . and if this be a mark , and st. john be not mistaken , i doubt that some who are very gracious , by many signs of their own , will want one of christs , to prove their comfortable presumption . ( iv. ) love is the bond and tye of christian communion ; how can two walk together except they are agreed ? the church is a body consisting of many members , which unless they unite , and send their mutual supplies one to another , the whole is distempered , and in the ready way to death and dissolution . now charity is that vital cement whereby they are united , and the soul by which the common body lives ; that whereby the league between the members is preserved , and health with it . when this decays , sad symptoms , and mortal evils follow . we see in nature , the great fabrick of the world is maintained by the mutual friendship , and conspiracy of its parts ; which should they universally fall out , and break the bond of amity that is between them ; should they act their antipathies upon each other ; yea , should they but cease to serve one another for the general good ; the whole frame would be dissolved , and all things shuffled into their old chaos , and abyss . and the greatest evils that have , or can happen to the church , have been the effects of the decay of charity , and those intestine divisions that have grown up in it . from these she hath always suffered more , than from external persecutions : the flames within have consumed her , when those from without , have only sindg'd her garments . ( v. ) love is the most catholick grace , and upon that account the most excellent ; since that which promotes the good of the whole , is better than any private perfection : for which reason , things in nature will quit their particular interests , when the common good so requireth ; as heavy bodies will ascend , and light bodies descend , to prevent a chasm , and breach in nature . now of all the divine vertues , there is none of so large an influence , as love ; 't is a grace designed for the good of the community , as the principle of self-love is for the preservation of particular beings . this stirs up our endeavours for the good of others , and especially for the general good . the church receives no wound , but love feels the smart of it ; nor is any member of it afflicted , but love is grieved . this is the very spirit of our dear lord , who was touched with a feeling of our infirmities . and to these i add this last . ( vi. ) love commends christianity to those without , and cleanseth the profession of it from many spots it hath contracted within . the generality of men are not able to judge of religions themselves , but usually reckon of them , as they do of their professors . whatever is excellent , or else unworthy , in a votary of religion , redounds to the credit , or disparagement , of the religion he hath adopted : so that , were the charity and goodness of christianity transcribed into the lives of christians , it would ravish the eyes of all beholders , and out-shine all other professions . men would more easily be perswaded to believe that religion to be from god , whose professors they saw to be so god-like . love and goodness prevail where nothing else will ; these win and captivate the soul ; and such conquests are better , and more noble than either those of arts , or arms , which only bring the body under . 't is but small credit to any religion to cut its way by the sword , or gain upon the world by power , or policy ; that which opens it self a passage by its native loveliness , and beauty , is the most illustrious , and makes the surest , and most generous conquests . and were christendom but christian in this regard , and the professors of the true religion , truly religious , that is , abounding in that charity , and goodness , which christianity enjoyns ; our religion would spread its wings through the world , and all contrary professions would lie in the dust before it : whereas the divisions , and fatal feuds of paganized , degenerated christendom , are now the great partition-wall between us , and the heathen-world ; yea , they are more particularly the great scandal of the reformation , and make us the scorn of those of rome . and o that they that speak and pray much against the beast , would not prove instrumental to uphold his throne ! we expect , and hope for glorious times when the man of sin is faln ; and doubtless there shall be such : but then the glory of those times consists not in external rule , or dominion of the church , but in the universal restauration of it to its primitive simplicity , and purity : then will the church be glorious indeed , when all christians shall unite upon the foundation of an holy life , and the joynt profession of the few , plain , fundamentals of faith : when they shall make real goodness the object of their affections towards each other ; and all differences in opinions and dispensable practices , the objects of their mutual forbearance : when such times as these shall come , then doth the reign of christ begin : and this is the true , and wish't millennium . now we cannot expect those glorious days which are to commence upon the fall of anti-christ , till we see all christians sincerely set upon destroying what is anti-christian in themselves . anti-christ will not be overthrown by our declaiming against him , and spitting the fire of rage at the infallible chair . it will be to better purpose for us to examine what of anti-christianism remains in our selves : and while rancour , and bitterness , rage , and animosities upon the account of difference in smaller opinions are in our borders , anti-christ hath a throne among us ; and there is nothing could be so effectual a blow at the root of anti-christianism , as the exercise of charity and catholick goodness . and when we see these take place , then may we triumphantly sing forth , babylon is faln . i come now fourthly to the means of attaining this excellent and catholick temper ; and i propose them by way of direction , consideration , and caution . the directions are these : ( i. ) acknowledge worth in any man. whatever is good is from god , and he is to be lov'd , and owned in all things ; as well in the paint upon the butter-flies wing , as in the glorious , uniform lustre of the sun ; as well in the composure of the little ant , as in the vast bodies of the whale , or elephant ; in the least herb under our feet , as well as in the stupendous fabrick of the heavens over us : and moral perfections are to be acknowledg'd , as well as these natural ones : we are to love vertue in an heathen , and whatever is well , or worthy in those , whose apprehensions are most distant from our own : and we must take care that we make not our relish , the measure of worth and goodness : say not this is excellent , because 't is agreeable to your particular palates ; and that on the other hand is vile , and loathsom , because 't is distastful to your gust and genius : there are various kinds , and degrees of excellency , which differently affect the diversity of tempers , and constitutions ; and , at the best , we are imperfectly good , and therefore cannot be the measure of it . let us then be so ingenuous as to own the vertue and the goodness that is in all parties , and opinions , let us commend and love it : this will be a means to sweeten our spirits , and to remove the animosities we are apt to conceive against the persons of dissenters ; and 't will ingage them on the other hand , to a greater kindness for us , and so lessen our distance , and disagreements . there is a kind of spirit among some , which is so different from that charity , which thinketh no evil , cor. . that it thinks nothing else concerning those of a differing judgement , but that their vertues are dull morality ; and their piety , hypocritical pretensions ; or what-ever worse ill-will can invent , and rage can say : they will not believe that to be a jewel , which they find among so much supposed rubbish . but let us take care , that we deny not god the honour of his gifts , and graces ; or proudly fancy that he hath given us the monopoly : this is contrary to that charity which is not puffed up , and doth not behave it self unseemly . or , if we could modestly suppose , that there is nothing but ignorance , and mistake among all those who are not of our opinion ; yet however , their vertues ought to be acknowledg'd : the son of god was to be worshipped , even when he lay in the stable ; and the ark to be owned , when among the philistins . ( 't is a sign that we love god for himself , if we love him every where ) and indeed , that worth is more to be admired that grows up in an uncultivated soyl , and among the weeds of errour , and false principles : to find a rose , or tulip in a garden , is a common thing , and merits less of our regard ; but to meet with them in the high-way , or open fields , this ingageth our nearer notice , and recommends the flowers to our more particular kindness : thus vertue , though in all men excellent , yet 't is no more than is expected to be in persons of knowledge , and right judgement ; but in the ignorant , and mistaken , it thrives under disadvantages , and deserves more to be cherish'd , and incourag'd . and now if 't were possible to bring the divided world to these ingenuous acknowledgements , men would find their spirits compos'd , and their animosities qualified ; they would see they have friends , even in the tents of their enemies ; and this , apprehended and own'd mutually , would be a very hopeful way to endear and reconcile us . ( ii. ) be much in the contemplation of the love of god. he that knows how much god hath loved him , hath a mighty reason to love his brother ; the apostle urgeth the argument , john . . if god so loved us , we ought also to love one another : and he that considers , cannot choose ; for he must needs find himself sweetly ingaged to love god , of whose love he is sensible ; and he that loves him , loves all things in him : for all things are his , and he tenders every thing he hath made . the love of god doth not confine us to his single abstracted essence , but requires our kindness to all that bear his image , yea and produceth it . seraphick love will be catholick ; it doth not burn like a lamp in a sepulchre , but 't is like the stars of heaven , that impart themselves to all things : and as the planets , that receive their light from the sun , do not suck it in , and ingross it , but disperse , and shed it abroad upon the most distant bodies ; in like manner , a christian soul that is warmed and lightned by divine love doth not keep it within it self , but communicates its benign influences to all the objects that are within its reach . the love of god in its proper nature is diffusive , and very opposite to envy and animosity ; it dispels the clouds , and allays the tempests that arise from the body , and its appetites ; and composeth the soul to the sweetest , and most even temper ; it inlarges our minds , and softens our affections , and calms our passions , and smooths the ruggedness of our natures ; it destroys our pride and selfishness , and so strikes up the roots of enmity , and divisions ; and thus disposeth us to the most generous and comprehensive charity . ( iii. ) make the great design of religion , yours ; and know , that the intent of that , is , not to fill our heads with notion , or to teach us systems of opinion ; to resolve us a body of difficult points , or to inable us to talk plausibly for lesser truths ; but to furnish our minds with incouragements of virtue and instances of duty ; to direct us to govern our passions , and subdue our appetites and self-wills , in order to the glory of god , the good of societies , and our own present and eternal interests : and if christians would take this to be their business , and conscientiously apply themselves unto it ; they would find work enough in their own hearts to imploy them , and neither have time , nor occasion to pry into the infirmities of others , nor inclination to quarrel with them : they would see how unwise it is to be seeking , and making enemies , when they have so many within themselves ; and how dangerous , to be diverted to a needless , and unjust forein war , while a deadly domestick foe is strengthned by it . and methinks 't is wonderful , and 't is sad , that we should be so mild and indulgent to the enemies that we are bound to engage against by our duty to god , and to our selves , by his laws , and our own reasons , by the precepts and examples of his son our saviour , by his sacraments , and by his blood , by all things in religion , and all things in interest ; and at the same time , be so eager against those , whom we ought to consider as friends , upon the account of our relation to god , and the tie of common nature , and the obligations of divine commands , and the interests of societies , and the practice of the best times past , and the hopes of a future happiness . this is lamentable in it self , and yet the more so , for being common : and it seems to me such a kind of madness , as if a man should be picking causless quarrels with his neighbours about a chip of wood , or a broken hedge , when a fire in his house is consuming his goods , and children : such frenzies , and much greater , are our mutual enmities and oppositions , while we quietly sit down in our unmortified affections . and we should know them to be so , did we understand our danger , or our duty , and seriously mind either the one , or other : we should find then that a christian hath no such enemies as the flesh , the world , and the devil ; that these will require all our care , and imploy all our strength , and diligence : and he that knows this , and considers , and acts suitably , will find too much in himself to censure , and oppose , and too little to admire himself for above other men ; he will see sufficient reason to incline him to pardon his erring brother , and be the more easily induced to exercise charity , which himself so many ways needs . the last direction is this . ( iv. ) study the moderate pacifick ways , and principles , and run not in extremes : both truth , and love are in the middle ; extremes are dangerous . after all the swaggering , and confidence of disputers , there will be uncertainty in lesser matters : and when we travel in uncertain roads , 't is safest to choose the middle . in this , though we should miss a lesser truth , ( which yet is not very likely ) we shall meet with charity , and our gain will be greater than our loss . he that is extreme in his principles , must needs be narrow in his affections : whereas he that stands on the middle path , may extend the arms of his charity to those on both sides : it is indeed very natural to most , to run into extremes : and when men are faln out with a practice , or opinion , they think they can never remove to too great a distance from it ; being frighted by the steep before them , they run so far back , till they fall into a precipice behind them . every truth is near an errour ; for it lies between two falshoods : and he that goes far from one , is apt to slip into the other ; and while he flies from a bear , a lyon meets him . so that the best way to avoid the danger is to steer the middle course ; in which we may be sure there is charity and peace , and , very probably , truth in their company . thus of my directions . for considerations , i 'le propose such , as shew the unreasonableness of our enmities , and disagreements upon the account of different opinions ; which will prove that our affections ought to meet , though our judgements cannot . my first is this , ( i. ) love is part of religion ; but opinions for the sake of which we lose charity , are not so . the first , i have proved already : and for the other , we may consider , that religion consists not in knowing many things , but in practising the few plain things we know . the necessary principles of faith lye in a little room . this is life eternal to know thee the only true god , and jesus christ whom thou hast sent ; saith he that best knew what was eternal life , and what necessary unto it , joh. . . and the apostle st. paul draws up all into the same two principles . he that cometh unto god must know that he is , and that he is a rewarder of them that diligently seek him ; heb. . . st. peter was pronounced blessed upon the single profession , that jesus was christ , the son of the living god , mat. . . and the eunuch was baptized upon the same , act. . . st. paul reckons these as the only necessaries to salvation , rom. . . if thou confess with thy mouth the lord jesus , and believe in thy heart that god hath raised him from the dead , thou shalt be save . and st. john to the same purpose , whosever believes that jesus is the christ , is born of god , this faith indeed must suppose the general principles of natural religion , and produce the real fruits of righteousness to make it effectual to its end ; and these supposed , the apostles speak as if it contain'd all that is essentially necessary to be believed , and known , in order to our happiness . thus the fundamentals of belief are few , and plain : for certainly the divine goodness would not lay our eternal interests in difficulties , and multitudes ; things hard to be understood , and retained . the difficult work of religion is not in the understanding , but in the affections , and will. so that the principles , in which religion consists , are the clearly revealed articles in which we are agreed . for the others about which we differ , and dispute , though some of them may be consequences of those , and good helps to the practice of religion , yet i should be loth to make them a necessary and essential part of it : for he that saith they are , concludes all men under a state of ruine and damnation , who either do not know , or are not able to receive them : an uncharitableness , that is as bad as heresie , if it be not one it self . the sum is , religion lies in few principles , i mean as to the essence of it ; and that principally consists in practice . so the prophet reckons , mic. . . he hath shewed thee o man what is good : and what doth the lord require of thee , but to do justice , and love mercy , and to walk humbly with thy god ? and st. james gives an account of religion like it , jam. . . true religion , and undefiled before god and the father is this , to visit the widow , and fatherless in their afflictions , and to keep himself unspotted from the world. religion is an holy life , and charity is a main branch of that ; but opinions are no vital part , nor do they appertain to the substance of it . and shall we lose a limb for an excrescence , or an ornament ; an essential of religion for that which is but accessary , and extrinsick ; charity , for an opinion ? i think 't is not reasonable , and i hope you think so likewise . but i offer to your consideration , ( ii. ) charity is certainly our duty , but many of the opinions , about which we fall out , are uncertainly true ; viz. as to us . the main , and fundamental points of faith are indeed as firm as the centre , but the opinions of men are as fluctuating as the waves of the ocean . the root , and body of a tree is fast , and unshaken ; while the leaves are made the sport of every wind : and colours sometimes vary with every position of the object , and the eye , though the light of the sun be an uniform splendour . the foundation of god standeth sure , but men often build upon it what is very tottering , and uncertain . the great truths of religion are easily discernable , but the smaller , and remoter ones require more sagacity and acuteness to descry them ; and the best sight may be deceived about such obscure , and distant objects . and methinks 't is very strange , that men should be so excessively confident of the truth , and certainty of their opinions , since they cannot but know the weakness of humane understanding in general , and cannot but often have found the fallibility of their own . the apostle tells us , that we know but in part , cor. . . and makes confidence an argument of ignorance , cor. . . if any man think that he knoweth any thing , he knoweth nothing yet , as he ought to know . and solomon reckons it as an argument of folly ; the fool rageth , and is confident : and there is nothing that discovers it more ; for let us consider ; the scripture hath not been so clear , and express in defining lesser points ; and the words , in which they are thought to be lodged , are many times figurative , and obscure , and of various meaning , spoken only by the by , or agreeably to forms of speech , or customs , that we do not know ; or by way of condescension to common apprehension : and therefore we see that interpretations are infinite , and there is no sort of men less agreed , than commentators : all opinions plead scripture , and many pretend to reason , and most to antiquity . the learned , and the prudent ; churches , and councils ; confessors , and fathers ; the former , and the latter ages ; the vertuous , and the devout ; the credulous , and the inquisitive , they have all differ'd in the lesser matters of belief : and every man differs from almost every other in some thing , and every man differs often from himself in many things : age hath altered our judgements , or we are children still : our affections change our thoughts , and our imaginations shift the scene : and what we call reason is many times but a chain of phantasms . and we are guided by prejudices , and over-ruled by authority , and formed by education ; and suck in our opinions carelesly , and by accident : we are deeply setled , before we have examined ; and when we examine , 't is but by halves ; we see but few things , and judge all things by those we see : we either seek not truth at all , or are unable to manage a due , and impartial search ; when we stumble upon it , we do not know it ; and when 't is in sight we boggle , and are afraid , and run away from it ; or stand , to pelt it with dirt , and vile names : in the mean while , we catch at shadows , and grow fond of the images of our own fansies , and cry up these for truth , and faith ; and disturb societies , and the peace of mankind , to gain credit to our dreams . such a thing is man , and such reasons have we to be confident of our opinions ; and to hate those that are not of our perswasion ; and to forsake a certain duty for doubtful tenents . these things , well considered , might lessen our fondness towards opinions , and promote our charity towards each other ; which will grow by the same degrees , by which the other decreaseth . and that it may , i add this further to be consider'd , viz. ( iii. ) christian love is necessary , but agreement in opinions is neither necessary , nor possible . 't is very true indeed , that the way to heaven is but one , and to walk in that , is the one thing necessary : but then that is not the particular path of this sect , or another : but the way of an holy life ; which may be practised under very different forms of apprehension , and belief . though the way be not broad in respect of practice , or sensual indulgence ; yet it hath a latitude in respect of judgement , and circumstantial opinion . the paths may be many in this royal road ; and 't is not absolutely necessary , that we should measure foot-steps , and all exactly tread the same : he that goes in the plainest , and nearest , is in the best condition for pleasure , and safety ; but another that goes about , or in the rugged and uneven path , may come to the same journeys end , though with more difficulty , and danger : and i shall not deny to afford him pardon for the folly of his choice , lest possibly i should need it my self . 't is true , we are commanded to hold the unity of the spirit , and that is necessary : but this is in the essentials of faith , and life , in which all good men are agreed , notwithstanding that their forward zeal will not permit them to see it : unity in the lesser things may be requisite for peace , and the interests of societies ; but 't is not absolutely so , for the salvation of mens souls : yea different apprehension about opinions in religion might consist well enough with peace , and publique safety likewise , could men be perswaded to be modest , to keep their apprehensions to themselves , or not to fansie their conceits necessary for all the rest of mankind ; and so vex their neighbours , provoke their rulers , and dissettle government , for the propagation of them . 't is a frequent wish with some , that all men were once of one mind : but then it must be theirs , no doubt ; for they would not judge it reasonable upon other terms : they may as well wish that we were all of one age , complexion , humour , and degree of understanding : in these we see providence hath order'd a great diversity , and in this there is both beauty and convenience : perhaps variety of opinions may be contrived into us for the same reasons ; and much of the pleasure of conversation , and inquiry would be lost , if there were an universal harmony in our conceptions : but however this is , 't is enough , that such an agreement is not necessary ; yea , i take the other step , 't is impossible , our tempers , capacities , educations , genius's , converses , interests , and accidents are strangely divers ; and therefore our apprehensions must needs be different . there is scarce any exact likeness in nature : and all the variety that is , ariseth from the various mixture of a few elements : how great a diversity then must needs proceed from the different combination of so many things as influence our belief , and judgements ? since the world began to this day , men have been of different opinions ; and , no doubt , they will be so to the end of it : for circumstances consider'd , 't is morally impossible it should be otherwise . seeing then that charity is necessary , and agreement in opinions is neither necessary , nor possible ; we ought to comply with our main duty , notwithstanding any lesser difference . if this were consider'd , there might be some hope of reconciling ; and contenders would see , that though they differ , yet they need not , they ought not to divide ; but unity of affection might be preserved amid diversity of opinions : for which happy christian temper men would see more reason , if they would consider , ( iv. ) that errours , of themselves , are infirmities of the understanding , and not enormities of the will : for no man is willing to be deceived : so that they ought not to be the objects of our hatred , but our pity . we hate no man for being poor , or blind , or lame : and errour is the poverty , and blindness , and lameness of the mind . we all are pilgrims in our way to the jerusalem that is above : if some will go in this path , some in the other , these in a circuit , and those amongst the rocks ; we may be sure , 't is because they know not the danger , and inconveniences , which they choose : so that we may , and we ought to perswade them , all we can , not to divert into those ways : but if they will , upon the supposition , and belief of their being best ; we may lament their unhappy mistake , but must not beat them , or throw stones at them for it . errour is founded in ignorance ; even that gross one of the sadducees about the resurrection is imputed to their not knowing the scriptures , nor the power of god , mat. . . and both reason , and charity requires us to pity ignorance , and to pardon it . our saviour makes it the motive of his prayer for the forgiveness of the jews that murdered him , luke . . father forgive them , for they know not what they do . 't is very true , that errour many times is occasioned by a corrupt bias in the will , and affections ; but then if our erring brother be sincere in other matters , we are not to conclude that his understanding is this way corrupted ; and we can scarce be certain of it in any case : or , if it be , ( if he believes himself ) he doth not know that his interest or inclination are the things , which prevail with his judgement : and so ignorance is at the bottom still : for 't is a contradiction that any man should believe that , which he doth not think is true , though he have never so much appetite , or interest to incline him : and if these oblige a man to profess against the dictates of his mind , or to suspend the exercise of it , ( as oftentimes they do ) such men are to be reckon'd under the character of vitious , and not barely erroneous ; and so are not to be counted among meer dissenters in opinion , concerning whom i am now discoursing . and that you may not rashly judge that your brother speaks against his conscience , because he professeth the belief of things that to us seem very wild and absurd , and so hate him as a time-server , and an hypocrite ; when heis but an innocently mistaken person ; i add this other consideration , viz. ( v. ) that we ought to make allowance for education , authority , and fair pretences ; which have a mighty power , even over honest minds , and do often unavoidably lead them into errour . for let us consider , how easily we receive the first impressions , and how deeply they sink into our souls : childhood refuseth no folly , examines no absurdity ; education makes it any thing ; the first is entertained as best , and what-ever offers after , is execrated and despised , if it be not like it . this is the condition of all man-kind in their tender age , and the far greatest part carry the apprehensions to their graves , that they sucked in infancy ; and hence it comes about , that there is nothing more impossible , or ridiculous , even in dreams , and distracted imaginations , than the things which have been entertain'd by great numbers of men , as sacred : there are no conceits in bedlam more wild and extravagant , than many about religion , which have been believ'd firmly , and zealously promoted , and fiercely contended for , even to blood and desolation , by mighty nations , and whole empires ; by princes and people ; by great men , and learned ; by devout , and prudent , in long successions from father to son , many ages together . and all these follies have been first imposed by education , and confirmed by authority , and custom ; the power of which is very great , and very few have strength enough in their understandings to overcome it : and in matters of religion they are afraid to use their reasons against those follies which are taught to be divine dictates , above all humane intellect , and not to be tryed or examined by it . upon which accounts it hath been , that man-kind hath been more extravagantly mad in many tenents about religion , than in any thing else whatsoever : for in other things the use of reason is permitted , but in religion it hath been almost universally denyed . thus then , the far greatest part of men , are slaves to the principles in which they were bred ; and our constitution , infirmity , and circumstances are such , that very few can help it ; and errour in the most is in a manner unavoidable , at least in the weaker sort , and herd of men : for they have no doubts , about what they have been always taught ; and have little or no capacity , inclination , or opportunity , to examine : so that 't is morally impossible for them to free themselves from the prejudices they lie under ; and consequently we ought not to judge them insincere , because they profess things incredible , and ridiculous ; or hate them for believing them , when 't is so difficult , and so almost impossible , that they should do otherwise . and yet we are further to consider , how much those that differ from us , and err in the things in which they differ , are to be allowed upon the account of the authority , and example of many learned , wise , pious , and devout men that instruct , and incourage them in their way ; and deeply threaten any diversion from it : this is a mighty prejudice , when 't is on the side of errour , and , no doubt , many honest minds are carried away by it . we are naturally apt to follow others , especially those that we esteem ; and 't is reasonable to do so in things , that we are not so well able to judge of our selves ; and modest to permit our judgements to be inclin'd by the sense of those that are wiser , and better . so that he may be a good man , and a lover of truth , that yet is much mistaken in his opinion ; which , in such a case as this , is his unhappiness , not his fault . and i may add the other thing mention'd , viz. that we ought to allow our erring brother for the fair , and specious pretences which many errours plead for themselves ; as antiquity , piety , consent of churches , reverend names , spirituality , gods glory , gospel-light , and liberty , and many other such , which sound well , and sway much with many very pious people who are taken with the pretence , but are not able to discern the fallacy ; and so swallow the errour for the sake of those fine names , wherewith it is gilded : in which case also , there is infirmity , and misfortune , that require our pity , and our charity ; but nothing that can justifie our rage or hatred . yea , why should we not love him for the zeal and respect he hath to those good things , the shadows of which have deceived him , rather than hate him for his weakness in mistaking ? and for those that are so rigid to the infirmities of mistaken judgements , i wish they would consider , ( vi. ) that in many things they may err themselves ; and therefore shall have need of the charity of others . there is none of us , i hope , so immodest , as to say , or think , that he is mistaken in nothing : if any do , that person errs more , than most of those whose errours he censures : and if he acknowledgeth that he errs in some things , though he knows not the particulars : he is himself concerned in the plea for charity towards the erroneous . if we were infallible , and all our opinions were certainties , and demonstrations , we might then have more pretence for our stifness , and severities ; but to confess the infirmities of our own understandings , and to give no candid allowances to other mens failings , this is utterly inexcusable , and contrary to our own interests : for in this rigorous way , every man condemns himself , and puts a weapon into every other mans hand to destroy him . let him that is without errour , throw the first stone at the erroneous ; but if he begins , that is obnoxious himself , what favour can he expect ? the same reason he hath to assault those before him , all the rest have to pelt him : so that to hate , and reproach our brother for his supposed errours , is , besides the other evil things , very unwise , and unpolitick , and contrary to the principles of safety , and self-love . if this were well consider'd , interest might perhaps effect that in some , which sense of duty cannot . now in all this , i have no intention to make apologies for errour , but to lay sure grounds for universal love ; and what i have said , is not for the interest of any particular sect , but it is the joynt concern of all parties in religion ; since they all equally need each others charity . if any man be angry , and think i would have him be too kind to the erroneous ; he will , i hope , be pacified , when he considers , that i also design to make them kind to him ; and the kindness i plead for , respects mens persons , and vertuous qualities , and my charity is to the infirmities of their understandings : but for the fondness , and bitter zeal ; the pride , and narrowness ; the malice , scorn , and separation , that useth to go with the opinions of sects ; these i confess are very odious , and detestable ; and 't is very hard not to be warmed to indignation by them : these are vices , and immoralities ; and a true catholick , that loves god , and his neighbour heartily , may , and ought , to manifest his resentments against them , in order to the discountenancing and curing such hateful and deadly evils . thus of my considerations . i propose the cautions under the following heads ; ( i. ) beware of inordinate admiration , and love of any sect : when we passionately admire a party , we are apt to despise them that differ from it ; and to confine the church to those of that particular way : hence it is that fond opinators invest their beloved congregation , with all the glorious priviledges , and titles , making angels of their own men ; whenas for others , they lookdown upon them , as heretical , or carnal , as formal people , or meerly moral , who are strangers to gods grace , and covenant , and ignorant of the mysteries of faith and religion ; and therefore they will not defile themselves with their conversation , nor come into their assemblies . they look upon the rest of christians with an eye of pride , and scorn ; and affectedly thank god that they are not like these publicans , these men of the world : they hug themselves in the dear opinion of their own light ; and conclude all others to be in darkness . they heap up teachers to themselves , tim. . . and doat upon their own apostles ; i am for paul , or i am for apollos , or i am for cephas : this is a pretious man , or that is a gospel-preacher ; such a one is very powerful , and such a one is very sweet , and spiritual ; and o how beautiful are the feet of those messengers of good tydings to them , while they assure them by the marks of their sect , that they are gods peculiar , and chosen people ! which fondness were not so mischievous , if at the same time all others were not counted reprobates and cast-aways ; but this follows , and many other fatal evils : endless enmities are begun , and charity is destroyed , and the foundation is laid for cruelty , and persecution : and gods goodness , which is to his whole church , is wronged by being narrowed , and christs blood is undervalued , and the greatest part of his purchase is by these men given to the devil , and christianity is undermined , and the peace of mankind is overthrown : all this we have sadly seen ; and i have said nothing here out of any animosity , or bitterness ; nor have i any design to render any good man , or number of men odious , or contemptible ; but to represent the vanity , and the mischief of this fond spirit , of admiring parties ; which hath been very fatal to charity , and to the whole body of religion . and we shall understand more of the evil of it , if we consider st. jude's description of the sectaries of his time , who looked upon themselves as the only illuminated people , and despised all other christians : these the apostle describes ( . ) by the groundlesness , and vanity of their conceits ; they were dreamers , ver . . ( . ) by their insolence against government ; they despised dominion , and spake evil of dignities ; in the same verse : ( . ) by their ignorant malice , ver . . they spoke evil of things they knew not ; ( . ) by their cruelty and unmercifulness to their brethren ; they have gone in the way of cain ; ( . ) by their murmuring , and projecting against their rulers , ver . . and perished in the gain saying of core ; ( . ) by the speciousness of their shews , and appearances ; they were clouds , ver . . ( . ) by their emptiness , and want of real vertue , notwithstanding their pretences ; they were clouds without water : ( . ) by their unconstancy , and unsetledness ; they were carried about of winds : ( . ) by their violence and fury , ver . . raging waves of the sea : ( . ) by their eminency , and pretended light ; they were stars : ( . ) by the irregularity of their motions , and their running up and down ; they were wandring stars : ( . ) by their discontentedness ; they were murmurers , complainers , ver . . ( . ) by their stubbornness in the way of their own wills , walking after their own lusts : ( . ) by their proud expressions concerning themselves , and their party ; by their canting , and mysteriousness of their phrases ; their mouth speaketh great swelling words : ( . ) by their fond admiration of their own people , having mens persons in admiration : ( . ) by their proud scorn , they are called mockers , ver . . ( . ) by their separation , ver . . these be they who separate themselves : ( . ) by their real sensuality , and self-pleasing , under great boasts , and pretensions to the spirit ; sensual , having not the spirit . this is the apostles description of the first separatists , the gnosticks , who admired themselves , and withdrew from the communion of other christians , under pretence of greater holiness : and i could wish they had had no successors among us ; and they will have the fewer , if we learn to avoid the undue admiration of any particular sect. my next caution is , ( ii. ) that you avoid eager , and passionate disputes ; in these , charity is always lost , and truth seldom , or never found : when the passion is raised , the judgement is gone ; and there is no seeing to the bottom in disturbed , and muddied waters . 't is the calm , and quiet considerer that finds truth , while the hot , and confident disputer loseth both himself , and it ; when his passion is once kindled , he cannot speak any thing pertinently himself , nor understand what is spoken to purpose , by another ; and so can neither convince , nor be convinced . if thou differ with thy brother then , do not ruffle with him in vehement disputes , but remember the apologue : the sun and wind contended for the travellers cloak ; the wind bluster'd about him , and endeavoured to prevail by violence ; but with this bad success , that the man held his garment the faster for it : at length , the sun shines forth with a calm and insinuating beam , which warmed him gently , and caus'd him at last to throw his cloak from him . if thou art desirous to prevail with thy friend to lay down his opinion , assault him not by the fierceness of disputes ; for such attempts will but raise his passion , and that will make him stick the closer to his errour ; but shine upon him with a calm light , insinuate thy better principle by modest , and gentle suggestions . he that hath wedded any falshood , hath many prejudices against the contrary truth ; and these are not to be torn off all at once , but softly , and by degrees to be unwound : this is the likeliest way to prevail upon dissenters ; or , if at any time it fails of its success , there is however no hurt done : charity and peace are preserved , which are much better , than most opinions , for which we contend : whereas by disputes men are mutually provoked , and tempted to pour forth many idle , and many bitter words ; the quiet and temper of their minds is disturbed , and likely the peace of others also : they are brought no whit nearer each other , in their judgements , but put at a much greater distance , in their affections : whereas by the other method of calm proceeding all these evils are avoided . 't is true , we are commanded to contend earnestly for the faith that was once delivered to the saints , jude . but the faith there meant , doth not consist in points of doubtful disputation , but in the fundamental article that christ jesus is the messias , joyn'd with a vertuous and holy conversation ; and the persons against whom those primitive christians were to contend , were ungodly men that denied the only lord god , and our lord jesus christ , ver . . for these essential matters , we may , and we ought to be earnest ; but contention about lesser things , is called by the apostle , perverse-disputing , and reckoned as the effect of pride , and ignorance , tim. . . and hence i pass to a third caution , which is this , ( iii. ) beware of zeal about opinions ; by which , i mean all the propositions of less certainty , or consequence : about these we may , no doubt , be inquisitive and thoughtful ; and our search will be commendable , while we manage it with modesty , and caution , in order to the gaining more motives , and directions for a vertuous practice : but to be eager in them , and to disturb the peace of societies for their sakes ; this is a vitious , and dangerous excess , destructive to christian charity , and the publick weal , and order . there is nothing hath done the world more mischief , than indiscreet , unseasonable zeal for truths , while men have not made a difference between those , that are necessary to be believed , and known ; and those others , which may safely be doubted , and denied : 't is a great and dangerous mistake to think , that we ought to publish , and propagate all the truth we know ; for every man thinks his own opinions about religion , gods truth ; and nature inclines men to desire to beget their own image upon other mens minds ; and if this be made a duty too , every man will be a teacher of all the rest ; and no man will let his brother be at quiet ; this man is ready to burst till he hath given himself vent ; and the other is as impatient , till he hath contradicted what he hath said : both are zealous to proselyte each other , and neither can be contented with a single conquest , till the publick be disturbed . these are some of the effects of opinionative zeal , and we know it by a dear experience . here is the source of all divisions , and sects . gods truth is the pretence of every party , and being enlightned themselves , they all think they ought to enlighten all others ; and these lights meeting , and being infinitely reflected , beget a flame between them , in which all of them are scorched , and charity , and peace are consumed . if therefore we are friends to christian love , let us avoid , and oppose this its most fatal enemy ; and consider , that we need not be zealous for more truth , than what god hath made necessary ; and ought not to be zealous for more , than what scripture and reason have made certain ; that the necessary , and certain things are very few , and the remoter doctrines difficult , and deep ; that we may easily be deceived in speculative points , where so much acuteness , and freedom , and care , and diligence is needful ; that the greatest part imbrace shadows , and their zeal is for folly , and falshood : that our brethren may be good men , though they understand not many things that we know ; or err in many in which we judge aright ; that the benefits of an opinion , if true , will not make amends for the trouble , and disturbance , that is made to promote it ; and that charity is more valuable than knowledge , cor. . . cor. . if we thus consider , we shall be contented with the satisfactions of our own minds , and not be angry with others because they will not take us for their guides ; we shall exercise our zeal upon the necessary , certain things ; and our charity about the rest ; we shall inform our brother who needs , or desires it ; and let him alone when it may do him , or others hurt to disturb him ; we shall propose our opinions seasonably , and modestly , and be willing that men should receive them , as they can ; we shall not be concerned at any mans mistake , that doth not minister to vice , and when it doth , we shall prudently , and calmly endeavour to rectifie his thoughts ; we shall converse indifferently with all perswasions without wrangling , and discord ; and exercise our charity , and good will towards the good men of any sort : thus our zeal will be rightly tempered , and directed , and charity promoted . and yet further in order to it , i propose this last caution : ( iv. ) beware of censuring , and affixing odious names and consequences upon the persons or opinions of dissenters . he that censures another , in part hates him ; and wants many degrees of that charity the apostle commends , and describes , cor. . , , , . which beareth all things , hopeth all things , believeth all things , endureth all things . he that rails at his neighbour for his opinion , wants only power to persecute him for it : yea , even this is a kind of persecution ; for there is a persecution of the tongue , as well as of the hand ; and he that injures his brother in his name , is a persecutor , as well as the other , that hurts him in his body or estate . let us take heed then , lest we become guilty by fastning names of reproach upon those of different judgement ; and imposing the odious consequences that we our selves make , upon our neighbour , as his opinion : both these are very common , and the spight , and injustice of them do exceedingly exasperate our spirits , and enflame our disagreements : by this way , truth is exposed to contempt , and scorn , as well as falshood ; and there is none so sacred , but its adversaries have made it a deformed vizard , to bring it under the hatred and reproaches of the ignorant ; and that which hath an ugly face , is more than half condemned among the generality of men , who cannot distinguish the true complexion , from the dirt that is thrown upon it : this the zealots of all parties very well understand , when they run down many things by a vile name which they cannot confute by argument : 't is but raising the cry of arminianism , socinianism , popery , pelagianism , and such like upon them ; and all other refutation is superfluous : these i mention not out of favour , but for instance ; and 't is the like in many other cases . thus apt are men to be frighted by bugbear names , from truth , and charity : and this is superstition in the true sense , to be afraid of things in which there is no hurt ; and it is promoted by the uncharitable fastning of our own consequences upon our brothers opinion ; this we think follows , and then make no scruple to say , 't is his opinion ; when he hates , and disowns it , and would quit his tenent , if he thought any such thing were a consequence from it : and thus also are our differences heightned , and rendred almost incurable . if then we have any kindness for charity and christian love , let us take care of such dis-ingenuous practices : a true catholick should not take any name to himself , but that of a christian ; nor reproach any other with any style of infamy . he should not , and cannot in modesty , or justice , charge his brother with any opinion which he will not own , though he never so clearly see that it may be concluded , from what he believes and teacheth . if men would learn to be thus fair , and candid , to each other , our differences would be reduced to a narrower circle ; and there might be some hopes that peace and love would revive , and flourish in our borders . if any now should ask me , whether this doctrine of universal love do not tend to universal toleration ? i should answer , that thus far it doth , viz. that all private persons should tolerate each other , and bear with their brothers infirmities ; that every man should allow another that liberty , which he desires himself , in things wherein the laws of god , and the land , have left him free ; and permit him his own opinion without censure , or displeasure : such a toleration , i think , christianity requires in private men ; but as to the publick , i do by no means think it modest for us to determine what the government should do : and in this case , 't is as unfit as in any whatsoever ; since this matter depends upon the consideration of so many things , that 't is very difficult to state the bounds of just permission , and restraint : leaving that therefore to their prudence , whom providence hath called to determine in it ; i shall only say , that so much toleration , as may consist with the interests of religion , and publick safety , may be granted : but such a liberty as is prejudicial to any of these , should not be expected : for christianity , and all other considerations , oblige the government to provide for the common good. and were the duty of catholick charity duly practised ; and private christians once perswaded to tolerate one another ; it might then be safer for the government to give a larger publick toleration than possibly now is fit . in the mean while , without troubling our selves with fansies about the duty of our governours , let us mind our own ; especially this great one , of charity and christian love : and if we mind this , and practise sutably , god will be glorified , and religion advanced ; the church will be edified , and our souls comforted ; government will be established , and the peace of the world promoted ; and the peace of god which passeth all understanding , will keep our hearts , and minds , in christ jesus : to whom , with god the father , and god the holy ghost , be ascribed all glory , and worship , henceforth , and for ever . sermon iii. christian loyalty . preach'd on the king's martyrdome . the second edition . sermon iii. a fast sermon on the king's martyrdom . rom . xiii . . — and they that resist shall receive to themselves damnation . as there are some ages and times that are more infested than others with unhappy influences from the heavens , and noxious reeks from the earth , which , by poysoning the air , roots , and herbs , convey that pestilential venome into mens bodies , that even wearies death , and gluts the grave with its slaughters , and was matter of our late miseries : in like manner there are times when poysonous doctrines from the pulpit , and malign humours in the populace , infect the publick air , and spread a fatal contagion into mens principles and manners , which flies like infection , and destroys like the plague . and if ever times were under cross and unlucky aspects , if ever there were a publick spirit of phrensie and mischief in the world in any days , since the first ; certainly this lot is fallen upon ours ; wherein mens principles and practices contend , which shall out-do the other in the degree of evil : and 't is hard to say which are worse , mens actions or opinions . we are fallen into times , wherein among some , 't is a piece of gallantry to defie god , and a kind of wit to be an atheist ; among others , 't is religion to be humorous and phantastick , and conscience to be turbulent , and ungovernable . nor have mens practices come short of the malignity of their belief ; but if possible have out-done it . atheism hath not rested in the judgement , but proceeded to all enormities , and debauches : and we had not been called to the sad solemnity of this day , if rebellion had stopt in opinion . but alas , the venome of the asp hath swoln into deadly tumors ; and those seditious principles have shot their poysonous arrows into the vitals of the publick body . we yet feel the smart of those wounds , and the generations to come will wear the scars and the marks of our misery , and our guilt . what is past we may lament , but cannot help . what we may do , and what we ought , is to inform our selves better of the duty we owe to god , and those he hath appointed over us ; and to endeavour the suppressing those principles , and affections which breathed the plagues that destroyed the nation , and would again burn us up in hotter flames than those . and if that fatal fire which so lately prey'd upon our peace , and our properties , our religion , and our government , our persons and our friends , hath not yet convinced us of the evils and danger of resistance ; yet there is another and a greater , one as certain , and more fatal , threatned by the apostle , they that resist shall receive to themselves damnation . which words were spoken in the days of nero , who besides that he was an heathen , was a persecutor , and a tyrant , and the most infamous instance in nature ; and yet this monster is not excepted as to the tribute of obedience . whereas had this been said in the days of such a prince as our charles the first , it might have been supposed that the vertue of the person claimed the reverence and subjection , and not the character of the prince . and that 't was damnable to resist because he was good , not because he was supream ; because he was a nursing father of the church , not because the ruling father of his countrey . 't was an happy coincidence therefore to secure the authority of the magistrate , which answers the greatest pretensions of rebellion . if religion be pretended , an heathen must not be resisted : if tyranny , 't is damnation to oppose a nero. they that resist shall receive — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the wrath and judgement of god , which implies the guilt , and expresseth the danger . now to resist lawful authority , is so sinful , and so dangerous , principally upon this three-fold account . resistance , . affronts the authority of god. . 't is contrary to the spirit of religion . and . destructive to the interest of societies . the two former express the guilt , and the latter both the sin and the punishment . of each in order . . resistance is an affront to the authority of god. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the lord sets up kings , saith the father . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kings are from god , says the heathen . and a greater than both acknowledgeth pilate's power to be from above . the scripture intitles god to all the royal adjuncts ; and both christian and heathen antiquity agree in this with the sacred oracles . . the kings person is said to be god's , great deliverance giveth he to his king , sam. xxii . . and he shall give strength unto his king , sam. ii . . yea , i have said ye are gods , saith the text ; and consonantly plato calls the king , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a kind of god among men . and as the name of god is called upon his person , so also is it ( . ) upon his throne . then solomon sate upon the throne of the lord as king , instead of david his father , chron. xxix . . and saith the queen of sheba , blessed be the lord thy god which delighteth in thee , to set thee on his throne , chron. ix . . to a like sense also is that of nestor to agamemnon in homer , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — jove lent thee thy scepter and jurisdiction . ( . ) the kings titles also relate him to god , viz. those of gods anointed , and his servant : the former given even to saul , sam. xii . . and cyrus , isa . xlv . . and the later to nebuchadnezzar , jer. xxv . . the same also athanasius gives to constantius the great favourer of the arrians . ( . ) the kings power likewise is from god ; there is no power but of god , and the powers that are , are ordained of god , saith the apostle . and the pythagorean , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , god hath given him dominion . upon which account also themistius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , god sent regal power from heaven . and that a kingdom is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a divine good , is the assertion of plato , and the confession of cyrus : all the kingdoms of the earth hath the lord of heaven given me , chron. xxxvi . yea , and tiberius acknowledgeth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , our kingdom is from god. and daniel minds nebuchadnezzar , the god of heaven hath given thee a kingdom , power , and strength , and glory , dan. ii . . and athanasius in his prayer for constantius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thou hast given this kingdom to constantius thy servant . these , i think , are testimonies enough to prove that kings wear gods image and authority . and therefore menander calls the king , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , god's living image ; and the pythagorean , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the king is the figure of god among men. but besides all this , there is evidence enough in the nature of the thing to prove , that kings have their power and authority from god , and are no substitutes of the people : which i thus inferr . god made the world , and consequently the world is his , and his alone is the right to govern it : but he being of such immense perfections , that our frailty cannot bear his immediate converses ; 't is necessary that he rule us by men like our selves , and put the sword into the hands of creatures of our own make . this he doth , and hence it follows , that they that rule are gods substitutes , and no creatures of the people : for the people have no power to govern themselves , and consequently cannot devolve any upon another . upon the whole i conclude , that the same commands and authority that oblige us to obey god , bind us to revere those that so signally wear his image : and he that disobeys the vice-roy , affronts the soveraign . he that resists , resists the ordinance of god , saith the apostle ; and who can lift up himself against the lords anointed and be guiltless ? saith david in the case of saul . and thus i have dispatched the first , viz. resistance affronts the authority of god , with which kings are invested ; as i think i have made evident from testimony , and the nature of the thing . secondly , resistance is opposite to the spirit of religion : religion is of a calm and pacifick temper , like that of its author , whose voice was not heard in the street . it subdues our passions , and governs our appetites ; it destroys our pride and sordid selfishness ; it allays the tempests , and speaks down the storms of our natures ; it sweetens our humours , and polisheth the roughness of our tempers : it makes men gentle and peaceable , meek and compliant . this was the spirit of the great exemplar of our religion ; this was the genius of his doctrine and his practice . he commands the payment of all duties to caesar ; he acknowledgeth pilates power to be from above ; he commands his disciples to pray for their persecutors ; he permits them to flie , not to oppose . he rebukes peters violence to the high priests servant ; and the revenge of the disciples , when they called for fire from heaven . he paid tribute , submitted to the laws of the sanhedrim , and to that unjust sentence against his life . this was his temper : and the apostles who lived among his enemies and theirs , and met with severity enough to have sowred their spirits , and exasperated their pens to contrary resolutions and instructions ; yet as true followers of their dear lord , they faithfully transmit to us what they had learnt from him , viz. that we should obey those that have the rule over us ; submit to every ordinance of man ; pray for kings and all in authority ; submit to principalities and powers , and to obey magistrates . and those noble spirits of the first ages after , who began to be martyrs as soon as to be christians ; who lived in the fire , and went to heaven wrapt in those flames that had less ardor than their love : these , i say , amidst the greatest and fiercest fires that cruelty and barbarism had kindled , paid the tribute of a peaceable and quiet subjection to their murderers , and made unforced acknowledgements of the right they had to their obedience . nor do we ever read of any attempts they made to free themselves by resistance , though ( as tertullian saith ) they were in powerful numbers mingled in their villages , and in their cities ; yea , in their castles , and in their armies . yea , there is an illustrious instance of passive obedience in the thebaean legion , whose tenth man being executed for not offering sacrifice to idols , they quietly submitted to the cruelty . and a second decimation being commanded by maximiniam , the author of the first , one of their great commanders , ( an excellent christian ) perswades them to suffer it with the same patience : because it was not with their swords they could make their way to the kingdom of heaven , but by another kind of warfare . and now if after all this , and infinitely more that might be said on this subject , for men to pretend religion , and plead scripture for rebellion , is impudent and shameless , an affront to religion , and a lie in the face of conscience . and those that cannot discern those great lines of their duty which are set upon the high places , and shone upon with a full beam , and yet can find sin in little harmless circumstances , which nothing hath forbidden , but the coyness and perverseness of their own fancies ; are like him that could see the stars at noon , but could not see the sun ; and could spy the shadows made by the mountains in the moon , but could not discern the greater spots upon its visible surface . and for men to strain at the decency of an habit , or the usage of a ceremony , when they can swallow rebellion and sacriledge without chewing ; is to be like him who durst not eat an egg on saturday , but made nothing to kill a man. doubtless had the scripture said by a thousandth part so much for the jus divinum of presbytery , as it hath for obedience to authority ; had there been one plain word against conformity , as there are many against rebellion ; that would have been worn bare upon the tongue , and the world would have rung with it . but the injunctions and commands of obedience are against our humours and opinions , against the darlings of our fancies , and the interest of our party : and therefore here we must shuffle , and evade , cogg , and interpret by analogies of our own making , by the rules of our sect , and the authority we worship , by necessity and providence , and any thing that will colour sin , and cozen conscience , that will turn religion into the current of our appetites , and make scripture speak the language of our humours , and our interests . thus religion and divine authority shall be reverenced , and pleaded when they agree with mens fancies , and send light or advantage to the favourites of their affections : but when they cross their models , oppose the people of their imaginations , and call them to duties that are displeasant ; the case is altered , the great motives of perswasion have lost their power , and influence , and religion can do nothing with them . thus briefly of the two first heads , viz. resistance ( . ) affronts the authority of god , and ( . ) is opposite to the spirit of religion . from which i come to the third , which makes resistance both a great sin , and a great punishment , viz. ( . ) it is ruinous to the interest of societies . this i must more largely prosecute , because it will lead us into the sad occasion of our present meeting . man is a creature made for society ; and what is against the interest of societies , is destructive to humane nature . and if the greatness of a sin , and a mischief be to be measured by its reference to the publick , for ought i know , rebellion will be the next sin to that which is unpardonable , in the degree of guilt , as well as it is near it in the penalty threatned . now there are two great interests of societies , viz. government and religion , to both which resistance is fatal both in the doctrine and practice of it . to begin with government in order . ( . ) resistance is destructive to government : for if subjects may resist the powers over them , no government in the world can stand longer , than till the next opportunity to overthrow it . every man will resist what he doth not like , and endeavour to pluck down what comports not with his humour . thus every fit of discontent will stir up the various , and inconstant people to seek an alteration : and there was never any government so exactly framed in the world , but in the menage , and administration of it , many things would displease . now the generality of men are led by their present senses ; and if they feel themselves pained by any thing ( though the grief be but in their imagination ) they are for present deliverance from that evil by any means ; never considering whether the way of cure draws not greater evils after it than the distemper : and so upon every discontent the people are inflamed , and upon every occasion , rebel . and thus is a kingdom laid open to inevitable devastation and ruine : and by a dear experience we have learnt , that 't is better to endure any inconveniences in a setled government , than to endeavour violent alterations . when the sword is drawn , no man knows where , and when it will be sheathed : when the stone is out of a mans hand , he cannot direct it as he pleaseth . men with swords by their sides , will do what likes themselves , and not what is enjoyned by those that imploy them . or , could we suppose ( what our own unhappy experience hath confuted ) that armies would be obedient ; yet the murders and rapes , the spoils and devastations , which are the natural issues of a civil war , are worse than any inconveniencies in any government possible : and though , as my lord bacon notes , foreign war is like the heat of exercise , good and healthful for the body ; yet civil war is like the heat of a fever , ruinous , and destructive . besides , those that resist , either overcome the supream power , or are conquered by it . if the former , their instruments in all likelihood conquer them , as well as those they served them against : and so from the just authority of their lawful rulers , they fall under the insolence of their licentious vassals . or suppose they get the government to themselves , all the evils will follow , which usually do upon competitions and variety of claims , which will breed everlasting disturbance , and eternal fears . such evils will follow if the resisters prevail : and if they chance to be supprest and overcome by the powers they oppose , they can expect nothing less than to be crusht , and ruined . so that those that resist , whether they conquer , or are overcome , draw inevitable ruine upon themselves , and probably on the common body . for laws and government are the great charter of our lives and libenties , our properties , and our all ; and as the father , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . murders , rapes , violence , and all kind of mischief invade the world with anarchy and disorder . and how far all this hath been verified in our land : a little recollection will inform us . for , when fair weather and a warm sun , the indulgence of heaven , and a long tranquillity , had made us fat and frolick , rich and full , our prosperity made us wanton , and our riches insolent . we began to murmur , we knew not why ; and to complain , because we had nothing to complain of . discontents grew upon the stock of our ill nature , and the perverseness of our humours ; and every little occasion was fuel to the fire that was kindling in the distempered body . we began to invade the government with malicious whispers , and private preachments , with libels and declamations , with insolencies and tumults : and when sedition had incouraged it self by noise and numbers , by popular zeal and loud talk of reformation , it flew into the highest irreverences towards the king , and the most violent proceedings against his ministers , that the nearest trees being removed , they might have a full stroke at the cedar . nor did things stop here . the sparks grew into mighty flames , and those vapours into thunder and tempests : the whispers of the corner past into the noise of a camp ; and the murmurs of the street into the sound of the trumpet . the cloud like an hand , became a magazine of storms ; and our new lights set us all on fire . the pulpit sounded as much war as the drum ; and the preacher spit as much flame as the cannon . curse ye meroz was the text , and blood and plunder the comment and the use . thus began our happy reformation : from law to licentiousness ; from religion to frensie ; from an happy government , to a wretched hurry and confusion : and the progress and the end were suitable to those hopeful beginnings . god was worshipped with the devils sacrifices , humane blood and slaughter : and glorified by being affronted in his authority and his laws . the king was honoured by the persecution of his person , and murder of his friends ; submisly addrest by the civilities of a rabble ; and petitioned in the humble form of drums , and granadoes ; welcomed at his cities , by the shutting of their gates ; and entertained in the country with the glittering of swords , and the noise of war : fought against for his defence ; and his life sought , for the preservation of the king. thus happy were our reformers in twisting contradictions , and they would be so indeed , could they reconcile one more , viz. that they are the good people and sure heirs of heaven ; because the apostle saith , they that resist shall receive to themselves damnation . but we are not yet at the end of the line , the most fatal part of the story is to come . therefore , after ten thousand butcheries , and devastations , miseries , and disorders , which cannot be described , but they will in part be felt ; prosperous wickedness finally prevailed , the friends of loyalty and justice were scattered , and destroyed : majesty is made a prey to the sons of a dunghil ; and afflicted innocence falls into the hands of the hunters : and after he had been infamously sold like a slave , and imprisoned like a vile malefactor : after he had been ravisht from his friends , blasphemed in his name , and robbed of the ensigns of his dignity : after he had been tost up and down from one place to another , according as the designs , and insolencies of his cruel jaylors would have it ; after he had been mocked by conditions of peace , and terms of accommodation , that were never meant ; after he had made concessions to all their demands , and for the sake of the peace and settlement of his kingdoms , had granted things that subjects had never the insolence to ask ; i say , after these , and a thousand instances of barbarism , and indignity more ; that his cruel persecutors might transcend all examples of wickedness ; that generations to come might honour them , as they do that high court of justice , whereof pontius pilate was president , and that they might deserve a deeper damnation than that threatned by the apostle to bare resisters ; they summon their soveraign to their bar , and try him by a company of petty-fellows , that called themselves by a great name : they buffet him with their insolent taunts , and bait him with the mercenary noise of justice , justice , like crucifie him , crucifie him ; they upbraid him with their own faults , and charge him with the guilt of that blood which themselves had spilt ; that they might add the guilt of his to all the rest ; which black treason , not to be thought on without horrour , nor named without a tear , this day they accomplisht , beyond any president of former times , and perhaps the belief of the future ; contrary to their allegiance , and their covenant , to their duty to god , and their professions to the people , to the obligation of all laws and common right . therefore let this day be darkness , let the covering of the blackest grief be upon it ; because this day fell a prince , the best , the wisest ; the most pious , most gracious that ever swayed these scepters . he fell , and fell by violence , and the violent hands of his own , who ought to have sacrificed their lives to the preservation of his : he fell , to the dishonour of god , to the grief of good men , to the scandal of religion , to the shame of protestantism , to the overthrow of government , and ruine of the nation . this is a lamentation , and to all generations it shall be for a lamentation . but oh heavens ! oh providence ! must vertue be dethroned , and villany be crowned ! must victory and success wait upon treasons , and parricides , while infamy and loss dogg innocence to the grave ! must the most righteous of princes be the most miserable of men ; and religion and a good cause be the only way to be unfortunate , and undone ! will the searcher of hearts abet hypocrites ! and providence lend it self for an argument to legitimate rebellion ! shall the pharisee pray , and prosper ; and the righteous cry , and be forsaken ! shall treason carry religion in triumph upon its gilded banners ! and shall the wicked lift up their hands in an appeal to heaven , and bring them down to the destruction of the just ! shall villany raise its head to the clouds , and meet no thunderbolts there ; while the devotions of the innocent return upon him in storms and flames ! thus sense and nature would complain on this occasion : but providence is just , though we are blind . prosperous villany crows and triumphs for a moment , but is covered with shame , and eternal darkness in the issue : the end of things will disentangle providence , and rectifie all disorders . then shall we see that afflicted vertue shoots up on the other side the grave , and sends its branches into a flowring paradise , where they shall be green and verdant in an eternal spring , while every tree that vertue hath not planted shall be rooted up , and wither in a moment . this briefly i thought fit to suggest as an apology for providence ; lest the successes of the wicked , and misfortunes of the just , in instances so great and so near , might tempt any to think , that there is no god that judgeth in the earth . and thus i am arrived at the first period of the miseries that we brought upon our selves by resistance , which concludes in the ruine and dissolution of government , and this runs into all the mischiefs to which humane nature is obnoxious . for government is the great interest of mankind ; that which bounds our passions , and secures our rights ; prevents confusion , and that deluge of debauches that anarchy lets in upon the world. and how far we felt this also in the consequent calamities , would be considered . when the nation then had lost its head , and its glory , 't was turned with its heels upwards , and governed by a thing as infamous in its quality , as its name . the dreggs of the populace , the creatures of a sectarian army , the worst part of a body , that was bad enough in its best ; these were our senators , and our patriots , the preservers of our peace , and the keepers of our liberties : and keep them they did , but not for us , but from us . and was not this a liberty worth the bloud , and treasure that was spent to purchase it ? o the blessed reformation , that filled our pulpits , and emptied our purses ; that quickned our endeavours , and inspired our zeal ; and that was so glorious in our mouths , and so pleasant in our hopes ! were not all miscarriages of government well mended , when government was thrown up by the roots ? and was not the disease well cured , when the body was destroyed ? were we not well freed from evil counsellors , when we made kings of the worst we had ? and was not tyranny well extirpated , when we were under an army of tyrants ? but the glorious things are to come , and we must be cast into new models : and when the birds of prey have divided the spoil , and satisfied the cravings of their appetites and ambition , the nation shall be made happy with new-nothings , and golden mountains ; with chimaera's of common-wealths , and fine names for slavery . in the mean while loyalty must be scourged with the scorpions that are due to rebellion : and those that feared the damnation of the apostle , shall be sure to incur the damnation of the reformers ; and they that would not hazard their souls , must compound for their estates . but when the juncto had run to the length of their line ; that is , as far as their master would permit them ; when they were as odious as they deserved , and his designs as ripe as he could wish ; then up steps the single tyrant , kicks them out of their seats , and beelzebub dispossesseth the legion . he engrosseth the prey to himself , and assumes the sole priviledge of compleating our miseries . he made himself after the image of a king , and invested his sword with the authority of law : he ruled us with the rod of iron we deserved ; and made us feel a difference between the silken reins of a lawful authority , and the heavy yoke of an insolent usurpation . and when providence had freed us from this plague , and called him to account for his villanies , we fell back into our old disorders ; we reeled to and fro , and staggered like a drunken man , and were at our wits end . we knew not this week , who would be our lords the next ; nor did our lords themselves know to day , by what laws they would rule to morrow . confusion was in their councils , as well as tyranny in their actions ; and there was but one thing they seemed to be agreed upon , which was to inslave the nation . and if we would not believe that this was liberty , we must be knockt on the head with our chains ; if the sheep would not take the wolves for their guardians , 't was fault enough , and good reason why they should be devoured . and were not things come at length to a good pass , when men in buff durst proclaim themselves the only legal authority of the nation ? when our armed masters murdered men in the streets , and threatned the ancient metropolis of the nation , with gunpowder and granadoes ? fire and sword must be our portion , if we would not be in love with infamous usurpers ; and a worse powder-plot than faux's was acting in the face of the sun : the strength , the riches , the beauty , yea , the almost all of the nation was designed a sacrifice to the rage and revenge of our oppressors ; and plunder and massacres were almost the least evils we feared . thus were we tost up and down from one wave to another , and made the sport of the proud and insulting billows , till almighty goodness setled us again upon our old basis , and by a miracle of providence restored us our prince and our government which our sins had deprived us of , to re-establish us upon the sure foundations of righteousness and peace . these are some sprinklings of that deluge of woe that we brought upon our selves by resistance , which i have briefly described to this purpose , that the remembrance of these miseries may beget a sense of our sins , and the truth of the particular proposition i have been discoursing under this head , viz. that resistance is fatal to government . and though government may be fixt again upon its foundations , and laws turned into their ancient channel , after the violence they have suffered ; yet they lose much of their reverence and strength by such dissettlements : and the people that have rebelled once , and successfully , will be ready to do so often . as water that hath been boyled , will boyl again the sooner . and thus we see how ruinous resistance is to government , and how destructive to that first great interest of societies , as it is also , ( . ) to religion , which is the other . that rebellion is contrary to the spirit of religion , we have seen ; and consequently , that 't is destructive of its being , will not need much proof ; since contraries destroy one another . rebellion lays the reins on mens necks , and takes off the restraints of their appetites ; it opens the flood-gates of impiety , and le ts loose the brats of extravagant imagination : it destroys the reverence of all things sacred , and drives vertue to corners : it gathers mens lusts into a common storm , and fills all things with chaos and confusion . religion cannot be heard in the noise of a battel , but is trampled under-foot in the hurry and tumult . faith and love , humility and meekness , purity and patience are overcast and silenced by atheism and cruelty , pride and barbarism , lust and revenge . thus rebellion by breaking up the foundations of the earth , le ts in an hell upon us , and brings a kind of present damnation upon the world. and that this is another fatal mischief of resistance , we have felt also by an experience that will keep it in our memories . and what execution it hath done upon religion must be considered next . but this is a tender thing , and i am willing to keep my self within bounds that are charitable , and sober ; and therefore must premise to what i have to say about it ; that i charge not the whole body of the people of the late times , with the guilt of all the follies and corruptions i describe . nor do i believe , or say , that the whole mass of their religion was so monstrously vitiated , and depraved . i profess universal charity , and have perhaps , more for the worst of them , than they generally will own for any that are not of their own party , or opinion . and therefore at present i shall say no more , than what the sober and intelligent among themselves will acknowledge to be justly chargeable upon some or other of the sects bred by our late disorders ; and this will be enough for my purpose , which is only to prove by near and deplorable instances , that resistance brings mischiefs upon religion ; and not to expose to hatred , or contempt the persons of any that are serious in the way of their profession , though i judge it never so obnoxious , and mistaken : and having said this out of a tender charity , that none may be wronged by misinterpretation , nor any offended that are not concerned ; i come with freedom to describe some of the injuries our unhappy resistance hath done religion , not withstanding that both arms and tongues so highly pretended its defence . and indeed men fought for religion till they had destroyed it ; and disputed about it , till they had lost it . midtiplicity of opinion had quite confounded the simplicity of life and faith ; and 't was most peoples business to chatter like pyes , rather than to live like christians , or like men. if religion had been computed by mens talk , and dispute about it , those later days of the declining world had been its best ; and this in its growth and ways of highest improvement , when all things else were verging to their set , and period . but alas , the tongue was the most , if not the only religious member . and many of the pretenders , like the aegyptian temples , were fair without , but beasts and serpents , and crocodiles within . or like the bird of paradise , they had wings to flye in the clouds of imagination , but no feet to walk on the ground of a vertuous practice . yea , some had found the way to swim to heaven in the current of their appetites , and to reconcile covetousness , rapine , cruelty , and spiritual pride , with the glorious names of the elect , the people of god , the church of christ , and the good party : religion with rebellion ; and sacriledge with saintship . men had learnt to be godly , without goodness ; and christians without christianity . they were lovers of god , and yet haters of their brother : haters of open prophaneness , but not of spiritual wickedness : very godly , though cruel , and unjust : true penitents , though they returned to their sins , as soon as they had complain'd , and wept : their hearts were good , though their actions were dishonest ; and they had the root of the matter in them , though that root were a dry stump , and had no branches : they were regenerated , but not reformed ; converted , but not a jot the better : devout worshippers , but bad neighbours : lovers of god , but no haters of covetousness : had power in heaven , but none over themselves : they were gods servants , though they obeyed their appetites ; and his children , though no better than those , that are of their father the devil . thus had men got the knack to be religious without religion , and were in the way to be saved , without salvation . these were gross disorders whereby religion was taken from its foundation of vertue , and holy living , and placed in emotions , raptures , and swelling words of vanity . and when these had kindled the imagination , and raised the fansie to the clouds , to flutter there in mystical non-sense : and when that was mounted on the wings of the wind , and got into the revelations to loosen the seals , pour out the vials , and phantastically to interpret the fates of kingdoms ; when it flew into the tongue in an extravagant ramble ; and abused the name and word of god , mingling it with canting , unintelligible babble : i say , when the diseased and disturbed phansie thus variously displayed it self , many made themselves believe that they were acted by the spirit , and that those wild agitations of sick imaginations , were divine motions : and when this fire was descended from the fansie to the affections , and these being exceedingly moved by those vain and proud conceits , caused tremblings , and foamings , convulsions and ecstasies in the body , ( all which are but natural diseases , if not worse ; and just like those odd ecstatical motions of the devils priests when they came foaming from his altars ) these , i say , the wild phantasticks had learnt to ascribe to the blessed and adorable spirit : and when their phansies being full of turgid notions , and their bodies in an ecstasie , they dream'd of strange sights , voices , and wonderful discoveries , which were nothing but the unquiet agitations of their own disordered brains : these also were taken for divine revelations , and the effects of the spirit of god , shewing it self miraculously in them . briefly , and in sum ; every humour and phantastick unaccountable motion , was by some represented as the work of that spirit , to which they are most opposite : thus when warm and brisk sanguine presented a cheerful scene , and filled the imagination with pleasant dreams ; these were divine illapses , the joys and incomes of the holy ghost : when heated melancholy had kindled the busie and active phansie , the enthusiast talks of illuminations , new lights , revelations , and many wonderful fine things , which were ascribed to the same spirit : and when phlegm prevailed , and had quencht the phantastick fire , rendring the mad man more dull and unactive ; then the spirit was withdrawn , and the man under spiritual darkness , and desertion : and when again choler was boyled up into rage and fury against every thing that was not of the fanatique genius ; this also was presumed to be an holy fervour kindled by that spirit , whose real fruits are gentleness , and love . and now , after that which i have said on this occasion , it may perhaps be necessary to add , that i hope none here will be so uncharitable , or so unjust , as to think that i go about to disparage the spirit of god , and its influence ; which ( as i ought ) i adore and reverence : and because i do so , i think it fit to represent , and shame the blasphemous abuses of it , which would expose the most divine things to scorn , and make them ridiculous . and that the holy spirit hath been thus traduced and injured , and is still by great numbers among us , 't would be shameful not to acknowledge : and i add , that my zeal and reverence for the realities , make me thus justly sharp against the counterfeits . nor do i think that folly and phantastry is to be spared , because they wear the stollen livery of things venerable , and sacred . therefore , to go on ; such a religion had the corruption of it bred among us : a religion conceived in the imagination , and begot by pride , and self-love , which gilded the professors of it with all the glorious names , and priviledges of the gospel : and when they had encircled their heads with their own phantastick rays , and swoln their imaginations into a tympany of ridiculous greatness , they scornfully contemned all but their darling-selves , under the notion of the formal , the moral , and the wicked : and proudly pitied the poor and carnal world , that is , all that were not of their conceited pitch , and elevation . and having thus dignified themselves , and debased others : they herded together , drew the church into their little corners , and withdrew from the communion of others , who had less conceit , though more christianity . they bid us stand off , lest we should have polluted them by our unhallowed approaches ; and having made us as the heathen and the publican , they cried , come out from among them . the true church , soundness of judgement , purity of doctrine and of worship ( if men would believe them ) was confined to their clans , just as they wee to the corners of africa of old , when their friends the donatists were there . thus did the votaries of each sect swell in their imaginations , till some other sort as well conceited as themselves , endeavoured to take their plumes from them , and to appropriate those glorious prerogatives to their own party . and this went for the power of godliness , and the spirituality of religion , under pretence of which , all reverence to things sacred was destroyed . for when this spirit had got into the pulpit , and set up the cry of the purity , and spirituality of worship , it never left canting on the subject , till mens tongues and minds were fired against every matter of decency and order , as formal , and antichristian : and so far had it prevailed , as to drive those of warm affections and weak heads , from all external reverence to god , and holy things : and the well meaning people being frighted with the terrible noise of popery , superstition , and antichristianism , ( words they had learnt to hate , though not to understand ) boggled and flew off from every thing their furious guides had marked with these abhorred characters , though it were never so innocent and becoming . and thus a rude and slovenly religion had made its way into the world , and such a sordid carelessness in matters of divine worship ▪ that should a stranger have come into the assemblies that were acted by this spirit , he would not have imagined what they had been doing : and that they were about holy offices , would perhaps have been one of the last things in his conjecture . thus bold and sawcy talk had crept into mens prayers , under pretence of holy familiarity with god ; nauseous impertinent gibberish , under the notion of praying by the spirit ; and all kind of irreverences in external demeanour , under the shelter of a pretended spiritual worship . men had subtilized religion , till they had destroyed it , made it first invisible , and then nothing . and now it being thus multiplied , corrupted , and debaucht ; being made the game of the tongue , and the frolick of imagination ; phantastick in its principles , sordid in its practices ; separated from the foundation of a vertuous life , and made to serve the ends of pride , and avarice ; what was like to follow , according to the nature and order of things , but atheism and contempt of all religion ? and when one says , here 's religion , and another says , there 's religion ; a third will scornfully ask , where 's religion , and what 's religion ? when the heathen deities were so multiplied , that every thing was made a god ; protagoras , diagoras , and others , first began to question , and next to affirm that there was none . religions have been multiplied in our days , as much as gods in theirs ; and we have seen much of the same fatal event , and issue . they made their gods contemptible and vile , by deifying things that were so , and we had no less detracted from the credit of religion , by bringing it down to things of the lowest and vilest rank and nature : our idolized opinions were no better than their garlick and onyons . the diseases of the mind , phrensie and enthusiasm , which our days have worshipped , were no better than those of the body which they adored : and they never raised altars to worse vices than rebellion , fraud , and violence , which our age hath hallowed and made sacred . so that notwithstanding all the glorious pretensions of those times , religion was , among many , taken off all its foundations , and the world prepared for atheism . the follies and divisions of one age , make way for atheism in the next . thus also briefly of the condition of our religion . and thus i have shewn how much resistance of the authority that is over us , is against our duty and our interest . the former god hath plainly told us ; and the latter we have sadly felt . it remains that we humble our selves under the sense of the publick guilt , as well as complain of the consequent miseries . that we may not draw down new judgements , by repeating old provocations ; and adding our particular sins to the common score . and i think we shall do well to consider , what we , who abhor rebellion , have contributed to the fatal evils that followed it . we can perhaps be well enough content that the visible actors of those mischiefs should be lasht , and exposed ; and it may be , are well pleased and tickled with our reprehensions in which we think our selves not concerned . but if we will be just , if we will have this fast to signifie , we must turn our reproofs upon our selves also , and with grief and shame acknowledge that our sins and debauches , our contempt of god and scorn of religion , have helpt towards the plucking down that sad judgement upon the nation , which we lament this day : and it must be confest , that there were those that fought against the king , who yet spent their blood in his service : and many by their vices , endeavoured to engage heaven against that cause , which themselves strove in another way , to less purpose , to promote . and therefore we ought not to think , that this fast is appointed to inveigh against the faults of others , and to make them and their actions odious ; but to humble our selves under the apprehension of our own , and to teach us to shew our love to the king , and readiness to obey him , by subjecting our selves first unto god , whose vice-gerent he is . and we may be assured that they that are not loyal to the universal lord of all the world , can scarce possibly be so to their particular sovereign . and 't will need a great deal of charity to help us to believe , that those who make no scruple to blaspheme the name of god , and to break the plainest , most earnest , and most express of his laws , will be withheld by considerations of duty or conscience from rebelling against their king , or affronting his , when there is any powerful interest to oblige them to it . if therefore we would give any evidence of a serious humiliation at present , or any security of a future loyalty , let us do so by confessing our particular sins , and forsaking them ; and then there will be hope that the authority of god may oblige us quietly and peaceably to submit to his minister ; and in doing so we shall be blest with his influence , and deserve his protection . and thus demeaning our selves like professors of the gospel of peace , and subjects of the prince of peace , the peace he left with his disciples will be with us here , and everlasting peace will encircle our heads with rays of glory in the kingdom of peace . and so the peace of god which passeth all understanding , keep your hearts and minds in christ jesus : to whom with god the father , and god the holy ghost , be ascribed all glory , honour , and adoration henceforth and for ever . amen and amen . sermon iv. the sin and danger of scoffing at religion . the second edition . sermon iv. against scoffing at religion . pet. iii. . — there shall come in the last days scoffers , walking after their own lusts . it is a question that hath much exercised the wits of the curious , whether there be any decay in nature ? or whether all things are not still , as they were from the beginning , in all their kinds , and in all the degrees of their vigour , and perfection ? i shall not undertake to determine ought in this theory ; be the matter how it will as to ▪ the natural world , we have cause to believe , that there are degeneracies in the moral : this our saviour supposeth in the question , luke . . when the son of man cometh , shall he find faith on earth ? implying , that in the last times , there shall be remarkable fallings from the faith , and a general reign of unbelief ; which cannot be without great defection in manners also . and st. paul , ▪ tim. . . tells us , that the last days should be perillous , that men should be lovers of their own selves , covetous , boasters , proud , blasphemers ; and our apostle in the text , — scoffers , walking after their own lusts . now we are not to think , that the holy writers suppos'd , that these evils were not in other days , as well as in the last : no , the same catalogue of vices runs ▪ through all ages , which more , or less , are infected with them : but the meaning , i conceive , is , that in the latter , they should be more notorious , and more numerous , acted in higher degrees of impudence , and with more circumstances of guilt . there is no doubt but there were always scoffers ; but never such , nor so many , as in the last days ; ( the last of the world simply , and not only those of the jewish state ) scoffers , walking after their own lusts — viz. as absolute slaves to their appetites , and passions . for the word lusts , takes in all unruly desires , and inclinations . in treating of the words i shall shew , . what sort of scoffers we may suppose here meant ? . what is the evil and malignity of the humour ? . what are the consequences , and effects of it ? and thence . pass to improvement for practice . for the first , who are the scoffers meant ? i take direction in it , from the character annext , scoffers , walking after their own lusts . now the lusts of men would be boundless , and are impatient of any check , or stop : they hate all restraints that are laid upon them ; and the greatest restraints of appetite , are from religion : religion hinders men most from walking after their own lusts , and these are most resolv'd on that : so that we may suppose the scoffers in the text , who walk after their own lusts , to be scoffers at religion , which would hinder and disturb them most in that course . and that they were such , appears from the following verse ; in which they argue scoffingly , against the christian belief , and expectations : saying , where is the promise of his coming ? for since the fathers fell a-sleep , all things continue as they were from the beginning — vers . . now generally the less impudent sort of sinners endeavour to reconcile religion to their lusts , by walking in some of the forms of godliness ; so did the pharisees among the jews , and divers hereticks among the ancient christians ; and their modern successors do the same still : but there are an other sort , who are more bold , and impatient , they will not give themselves the trouble of reconciling religion to their lusts , but take the shorter course of opposing it , in favour of them . this some do by ingaging their parts , and knowledge , gravely , and seriously to reason it out of the world ; but these are the few : reason is a severe thing , and doth as little comport with mens lusts , as religion : and the same lusts that make them willing to reason against religion , make them incapable of it : for debauchery is almost as great an enemy to mens intellectuals , as to their morals . and therefore others , and the most , go an easier way , and fight against religion by scoffing and buffoonry : this is the game the devil seems to be playing in the present age. he hath tryed the power and rage of the mighty ; and the wit , and knowledge of the learned ; but these have not succeeded for the destruction of religion . and therefore now he is making an experiment by an other sort of enemies , and sets the apes , and drollers upon it . and certainly there was never any other age , in which sacred and serious things have been so rudely , and impudently assaulted by the prophane abuses of jesters , and buffoons , who have been the contempt of all wise times , but are the darlings , and wits of these . o the invention ! the rare invention of this happy age ! how easie hath it made the way to this glorious reputation ? 't is but laughing gracefully at the fopps ; the grave , the learned , the religious fopps ; and a man cannot fail of being a wit , in spight of ignorance , and impertinence . away with the pedantry , and dull formalities of former days ! we are wits upon terms more generous , and more easie . our age hath more spirit and flame : our conversation ; yes ! our vertuous conversation hath refined and improved us ; we see the folly and ignorance of our fore-fathers ; and laugh at the tales with which crafty priests abused their easiness , and credulity . spiritual substance ! immortal souls ! authority of scripture ! fictions , ideas , phantomes , iargon : here is demonstration against the spiritual trade , and spiritual men . the rest of the work is for songs and plays ; for the wit and humour of agreeable conversation . thus far we are come , and the infection spreads ; so that there is scarce a little vain thing that hath a mind to be modish , but sets up for a derider of god , and of religion ; and makes a scoff of the most serious thoughts , and profession of the wisest men of all ages . heaven and hell are become words of sport : and devils and angels , fairyes and chimaera's : 't is foppish to speak of religion , but in railery ; or to mention such a thing as scripture ; except it be to burlesque and deride it . 't is dreadful to consider , and a man may tremble to describe this monstrous humour of many in our age , which i believe hath out-done all former in the heights of this amazing sort of wickedness , and sadly proves that in the last days shall come scoffers , and such as have not been from the beginning : for though former ages , no doubt , have had deriders of religion , yet in those times they hid their heads , and did it covertly behind the curtain ; in their privacies , and among their confidents ; but in these , they face the sun , and impudently vent their folly in all companies , and places , as if it were a matter of renown and glory , and they expected to be counted hero's for it . thus we see what sort of scoffers they are that are to come in the last days , impudent deriders of religion , because they are resolved on walking after their own lusts . i come , ii. to shew the malignity , and aggravations of this humour . . 't is an open defiance of god , and a direct opposition of his glory . his glory , namely the derivative , consists in those praises , and acknowledgements that are due to his perfections ; and those are paid in the exercises of religion ; so that to buffoon this , is to shoot the arrows of our scorn directly at the throne of god. indeed all sins are oppositions of him , and of his glory , but in most , they are so in the consequence of the sin , not in the intention of the sinner : the drunkard , the oppressor , and the unclean person , design only their own satisfactions , not any immediate affront to their maker : but the scoffer with prodigious impudence doth that . he derides the love and obedience , fear and reverence of the most high ; which is a direct contempt of his perfections . now scorn is one of the greatest indignities ; especially , it is sore and provoking , when one is contemn'd by his inferiours ; and more , when they are his dependants , that have their bread from his bounty ? such is the case here , in all possible degrees of aggravation ; vilest worms and lowest dust , scoff at the highest majesty , and fullest perfection : the universal king our soveraign , before whom angels bow , and devils tremble , is derided by the slaves of his kingdom and creation : the general father and benefactor flouted by those that have their being , and all their comforts from his goodness , and cannot live , or move , or breathe without him , acts . . instead of lowest reverence , gratitude , and prostrations , they lift up their heads in proud scorn and defiance of him ; and as the royal psalmist speaks of them , psal . . . they set their mouth against the heavens . . this is a sin that is a step beyond atheism it self . 't is greater impiety to say , god is a careless , or a contemptible being , than to say , he is not . as the moralist tells us , he would rather it should be affirm'd , that there was no such man as plutarch , than that it should be believ'd that there was such a man , but that he was a vile and worthless person . now to deride religion while we allow there is a god , is to say by immediate consequence , either that he is a careless and idle greatness that heeds not his creatures ; and so worship is an impertinence : or that he is so bad , or so mean a being , that he deserves not to be worshipp'd , that is , that we owe him no acknowledgement of his being , or his bounty ; and which is more , that 't is ridiculous to pay him any . to deny the existence of god is gross and unreasonable ; but to acknowledge that , and to scoff at the expressions of love and veneration of him , is down-right madness . so that if the scoffer be not an atheist , he is the more inexcusable in his scoffing ; and if possible , he is worse . . the humour of deriding religion is monstrousness in the soul : all sin is deformity , but this is horrid . for a man to have his parts and members misplaced ; his legs , suppose , on his shoulders , his eyes in his neck , and his arms growing out of his belly , is frightful ; but there 's a misplacing in the soul that is more ugly . man hath such powers given him as scorn and derision , and while they are exercised against sin and folly , there is nothing amiss in them : but when they are misplaced upon holiness and wisdom , upon the greatest and the purest , upon the most visible , and most universally acknowledg'd perfections ; they are then an excess of deformity in the soul , and such scorners are greater monsters than the man that hath horns and hoofs . . it is a wickedness beyond the degeneracy of devils . we read that they fought against the angels , the ministers of god , rev. . . but never that they derided them for their ministeries . they oppose gods ends , and interests in the world , but we find them not scoffing at him. no , they believe and tremble , jam. . . this fear is not a vertue indeed , in those apostate spirits , and yet it proceeds from a sense , and apprehension of divine power and vengeance : but the impious scoffers at religion have out-grown that , and are more bold than all the legions of darkness . they have so little dread of the wrath of god , that by their scoffs they endeavour to provoke , and as it were to dare him to pour his displeasure on them : as if they had a mind to challenge the field with him , and to try the reality , and force of his power and terrours . thus briefly of the malignity and aggravations of the sin of scoffing at religion : there will be an occasion of saying more of it in the sequel ; i therefore descend now , iii. to an account of some effects and consequences of it ; and shall confine my self here also within the bounds of that , which is mention'd as the character of these scoffers in the text — walking after their own lusts — we have seen that mens lusts are the ground and occasion of their scoffing ; and i add , that this again is a cause of the greater heights , and boldness of their lusts ; like water and ice they produce one another . mens lusts put them upon scoffing at that which should restrain them ; and this , through the judgement of god , and the nature of the thing , brings them at last to walk after their lusts in such obsequiousness and intireness , that they follow them , . without any check , or restraint upon their lusts . . without power to forsake , or disobey them . . without , or with very little , hope of remedy , or deliverance from the dominion , and sad consequences of them . these are all dreadful things , and such as frequently ( if not mostly ) follow upon the impious humour of scoffing at relgion . as to the first , the scoffers walk after their own lusts , ( . ) without restraint , or check from the spirit of god. this strives long with sinners ; but it will not always strive with them that strive against it , gen. . . when men move with their lusts , as those that are joyn'd to them , the holy spirit will let them alone , hos . . . and this impiety , in the very nature of it , is of all sins most likely to provoke him to a dereliction of the sinner : since it is the greatest , most direct , and most intolerable affront of the most high ; and if any thing be a fighting against the holy spirit , a vexing , yea a blaspheming of him , this is . moreover , such a sinner becomes a subject incapable of his communications . nothing that is sacr●d or serious makes any impression upon such whiffling spirits ; 't were as good attempt writing on the water , or painting with a pencil on the air , as to think of fastening any sober sense upon the scoffer . and when it is come to this , that the sinner hath made himself incapable of any benefit from the influences of the spirit , he withdraws his solicitations from that miserable person . he will not plough upon a rock , nor sow upon the sands . so that the man hath the advantage now of not being disturb'd in his pursuits by the grand enemy of his lusts ; but is suffer'd to run upon the wrath of god , and everlasting torments without controul from him. . the scoffer gets this priviledge also , to walk after his own lusts , without check from his conscience . this is an inward judge , that summons , censures , and condemns ; and while there is such a court , and such transactions in the sinners breast , he cannot walk after his lusts in quiet . but the scoffer takes a course with conscience : . he debauches it . and , . he makes it stupid . as to the first , it may be consider'd , that when he enters upon the trade of deriding religion , he doth not believe it to be really so contemptible , and ridiculous ; only he follows a fashion , and thinks 't is witty to scoff at it : but in process of time and practice , his understanding , through the withcraft of this vice , and the secret judgement of god , grows into the very nature and temper of the sin ; and he comes insensibly at last , to believe that in earnest , which he entred on at first in jest : and so satan and his lusts have decoy'd him into a down right , serious infidelity . if the horrid articles of impiety and unbelief had been offer'd him at the beginning , in a way of serious argument , he would have entertain'd them with some intellectual detestation and abhorrence : but having a long time droll'd upon religion , and represented it as ridiculous ; rather than so much wit and sport should be lost , he is willing to believe it is so ; and such a will quickly draws such an understanding to it . but especially the consideration of full liberty in his lusts , indears and recommends the opinion to him ; and the intellect so prepar'd is quickly convinc'd , having so great an interest to incline it ; so that now the foolish mind is darkened , rom. . . and the conscience made a party with the lusts . it is become reprobate , rom. . . and given up to strong delusions , thes . . . the scoffer now believes his jests as if they were arguments of reason , and pleads for his lusts , as if they were actions of vertue : and thus his conscience is debauch'd : or , if he have not proceeded so far as this , yet , . he stupifieth it at least . there are two main acts of conscience : to inform us what is our duty ; and to judge how far we do it , or do it not . and this sort of wicked men deal so with conscience as to stupifie both . for duty , they think of none ; who is lord over them ! and for reflection on their actions , they are strangers to it . they follow on with their eyes and thoughts upon their lusts , but never consider whither the way leads . they pursue sense and appetite , but reflect and think no more than beasts . whither am i going ? and what have i done ? are no questions with them . all the soul and mind they have is employ'd in seeking means to gratifie and please their lusts ; and while those are satisfied , the men are content and quiet , be their actions what they will. they feel no inward trouble , or disturbance from the greatest villanies : they can blaspheme the name of god by horrid oaths every moment ; and debauch themselves by drunkenness , and vile sensuality every day , without the least remorse or sense that any thing is a-miss ; yea , they make sport of their sin , prov. . . and glory in their shame , phil. . . they live undisturbedly in a course of hellish wickedness , and die in the same , without any thought or apprehension of sin , death , or judgement . they laugh and debauch themselves into a state past feeling , ephes . . . and sear their consciences as with an hot iron , tim. . . they are twice dead , plucked up by the roots , jude . dead by nature to the spiritual life ; and now by these vile usages , dead to the moral also . and when they are come thus far , they are freed too , . from the restraints of the ministers of gods providence , the holy angels . they are instruments in the distribution of mercies and judgements , by which god restrains sinners from their lusts ; ministring spirits for our good , heb. . . and are perhaps concern'd about us in more things than we imagine ; throwing bars a-thwart the way where danger or temptation lies ; inwardly and secretly exciting good thoughts and desires , as satan doth evil ones , and defending us , in many instances , from the power and subtilty of that enemy : but the derider of religion , who is forsaken of god and conscience , is also left by these . and that there is such a dereliction of incurable sinners , we may see jer. . . we would have healed babylon ; but she is not healed , forsake her , and let her go . spoken , as some of the learned ancients suppose , by the presidential angels ; like the voice in the temple , a little before the last destruction of it , let us go hence . thus psal . . . the septuagint reads — they that keep my soul take counsel together , saying , god hath forsaken him , let us persecute and take him , for there is none to deliver him . the good spirits depart from the incorrigible sinner , and leave him to the evil ones . thus of the first dreadful consequence of scoffing at religion ; the scoffers are given up to follow their lusts without restraint . another is , . that they follow without power to leave or disobey them . they follow as vassals and slaves ; yea they follow as a beast that is led . their wills are but the motions of their lust ; their reasons , but the impure phantasms and imaginations that are raised by their lusts ; and their affections , but the various inclinations of their lusts . so that what ever may be said of the liberty of less degenerate men , these have none . our power consists in the aids of the spirit of god , in the informations , convictions and reproofs of conscience , and in the offices of kindness we receive from the ministring spirits : when these are gone , all our power is gone . so that those reprobate men are dead in sin , eph. . . and sold unto it , rom. . . they are led into captivity , by the law of sin and death , rom. . . they are slaves , and slaves to the worst of tyrants , and the worst of slaves : even to him that is held in the chains of darkness , to the judgement of the great day . being left of god and good angels , the evil ones take possession of them ; on which account they are truly demoniacks , and those of the worst sort : they are mov'd and acted by the devil , as if they had no other soul. and so , . they follow their lusts with none , or very little hope of remedy . the condition of the scoffers ( of some of them at least ) is quite or very near desperate . this follows from what hath been said already ; and we may consider further ; . that there is a day of grace ; a time in which there is ground for hope : when that is done , hope is at an end . now this day is the time , and possibility of repentance : when ever a sinner repents and turns , he shall be accepted and live : but men may out-live , and sin away the power and capacity of repentance ; and then their sun is set , their day is done . now repentance begins in sense , and conviction of sin ; but when a man is arriv'd at a state past feeling , he is incapable of that : the most powerful word , most terrible judgements , and most alluring mercies have no effect on such ; the best physick in the world will not work on a dead carkass ; the loudest voice will not rouze a marble statue ; nor the most soveraign salve , close up a cut in the stump of a tree . the summ is , when one is past the inward sense of duty and danger , sin and misery , he is past repentance , grace , and hope : and this very often is the condition of the scoffer , who hath debauch'd and jested away all feeling of these interests . yea ( . ) there is great cause to think that he commits the sin against the holy ghost ( or a sin that is very near it ) for that consists in the disbelief and contempt of the great and last testimony that was given by the spirit , to the truth of christianity : and that i may not seem to speak this without ground , let us look into the place where the first and fullest account of this sin is . we have it matth. . our saviour had cur'd one that was possest , ver . . the people marvell'd , and were inclin'd to believe upon it , ver . . but the pharisees revil'd , saying , that he cast out devils by belzebub , ver . . christ shews the absurdity and falshood of their suggestion , arguing that then satan would be divided against himself , and his kingdom , so divided , could not stand , ver . , . and having reason'd against that malicious account of his miracle , he infers from the contrary , and true way of his performing it , ver . . if i by the spirit of god , cast out devils , then is the kingdom of god come unto you , viz. then i , that have done this , am the messias : and he concludes by a serious application to them to shew the sad consequence of such bold , and impious suggestions , . wherefore i say unto you , all manner of sin , and blasphemy shall be forgiven unto men : but the blasphemy against the holy ghost shall not be forgiven unto men . where by blasphemy against the holy ghost must be understood , according to the context , that of imputing the operation of the spirit in miracles to the devil , which is therefore so hainous , because it is an expression of the greatest contempt of it , and a bar against the being perswaded by it . now to apply this ; though the scoffer doth not impute the spirits testimony in miracles to the devil ; yet that is not because he hath a greater esteem of the operations of the spirit ; but because he hath less belief of the existence of devils . yea , he will not allow so much as the pharisees did , that any such things were done ; but supposeth all to have been impostures and delusions in the author , or cunningly devised fables in the relators , which is a contempt put upon the operations of the holy spirit , equal to that of ascribing them to the devil , and doth as effectually and incurably strike up the grounds of faith , as that . so that in substance , the sin of the scoffers is the same with that described in the text , though differing in circumstance and form . yea , 't is the sin with aggravation ; since they do not barely speak against the holy ghost , and his operations , but deride them : an expression of the greatest contempt possible . and when men are come thus far , to despise the great testimony of the spirit and ground of faith , after it hath been sufficiently propounded to them , and entertain'd by them , in favour of their lusts ; we have cause to think their infidelity is incurable , and consequently , unpardonable . for so the apostle hath declar'd plainly , heb. . , , . for it is impossible for those who were once enlightened , and have tasted of the heavenly gift , and were made partakers of the holy ghost , viz. in baptism , and have tasted the good word of god , and the powers of the world to come ; ( all which are expressions of the visibly owning christianity , and partaking in the duties and priviledges of it ) if they shall fall away , to renew them again to repentance . and they that are arriv'd at the impudent height of deriding all this , are faln away with a witness ; and therefore , i think , we may conclude safely from the doctrine of the apostle , that they are incurable and unpardonable ; and from this , and the discourse before , that 't is sadly probable , they have committed the sin against the holy ghost . this 't is like may seem very severe doctrine , but i cannot help that : if it be true , i am not to be blam'd for the severity of it . and i 'me sure the book of homilies declares more positively in the case , than i have done : for speaking in the tenth homily , of the scorners of godliness and religion , who are there describ'd ; the author saith of them , [ i think i may without danger of gods judgement pronounce , that never any yet were converted unto god by repentance , but continued still in their abominable wickedness , heaping up to themselves damnation against the day of gods inevitable judgement . ] i come now , iv. to the application ; which shall be ( . ) earnestly to dehort all that have the least sense of vertue , or reason , from scoffing at religion ; or at men for making profession of it . and then , ( . ) i shall conclude with some very brief directions and rules of caution , to secure us from the danger of this sin. concerning the first , i consider that the scoffers , with whom i am further to treat , are of two sorts , . the desperate ; who have debauch'd themselves into down-right infidelity : and . the fashionable ones , ( as i crave leave , for distinction , to call them ) who do not scoff at religion out of enmity or malice , but out of modishness and compliance ; and it may be , out of design to be accounted wits for so doing . i shall deal first , with the former sort ; and in treating with them , shall use none of the acknowledgments of religion ; but from plain unassisted reason , shall shew the extreme vanity and madness of their practice : and i would entreat them to think of the following things . ( . ) be religion true ( as we know ) or false ( as they vainly imagine ) their scoffing at it is exceedingly absurd . every faculty is to be applyed to its proper object : to employ and of them about others that belong not to them is foolish and unnatural . now god hath bestowed upon us reason , and understanding to judge and discourse about things that are serious ; and the faculty of laughter and derision to be exercised upon things that are vain : to employ the former , and discourse gravely about ludicrous , trifling matters is ridiculous : and 't is equally absurd to be sportive about affairs that are serious . now ; whether religion be true or not , 't is a serious thing : if true , the greatest interests of this world and another , are included and concerned in it . or if it be otherwise , it must yet be granted , that it hath much agreeableness with the reasons , and most serious faculties of mankind ; and our greatest and most important concerns in this life , viz. the main affairs of the government of the world are bound up with it , and have relation to it : so that whether true or false , it is no matter of sport , but subject for our most serious considerations and discourses . and from this last hint about government , i mind the scoffer , . that his practice tends to the dissolution of humane society , and the turning of mankind into the condition of wild nature : and if it should succeed , and prevail generally , upon any whole people , it would make them more barbarous than any nation in the world ever yet was . for be religion what it will , government hath strength , security , and reverence from it . take this off , and the fears of it , and no laws can be put in execution ( and without this , government is a meer name , and nothing ) for there can be no assurance of the truth of fact , where there is no restraint from religion upon lying , and false witness : and suppose but this , that there is no reckoning or account hereafter ; every man may say , and testifie , what is for the advantage of his lusts ( for no humane laws can reach him ) and then laws will be useless , or hurtful ; and all government will quickly be at an end . for though , as things are under the acknowledgements of religion , there is much lying , false-witness , and injustice in the world ; yet let all the restraints of conscience and religion be removed , and things will be incomparably worse : no mans life or property will be safe ; mankind would worry and prey upon one another , and we should ere long fall a-sunder into a condition of dissolution and wildness . so that the scoffers at religion are declared enemies of humane nature , and strive to turn us out into the state of savages and cannibals . . the humour is exceedingly rude and uncivil . 't is ill manners to flout and deride what is esteemed by our betters ; especially , if that esteem be in the highest degree of veneration . now religion hath publick acknowledgements of greatest respects from all ages , and all nations ; from the princes and the people ; from the mighty , and the learned ; from the best , and the most ; from the deepest inquirers , and acutest discerners : so that to scoff at religion , as if it were ridiculous and contemptible , is rudely to affront all these , and to publish them for a pack of fools and madmen . 't is to make fopps of all our forefathers , and idiots of the founders of our laws , and government . 't is to defie every man we meet ( except the atheist and the scoffer ) and to proclaim all mankind besides , to be a set of simpletons and superstitious sneaks . let such men quit all pretences to civility and breeding , they are ruder than toryes , and wild americans ; and were they treated according to their deserts from mankind , they would meet every where with chains and strappadoes . . to scoff religion , is ridiculously proud and immodest : and the scorner supposeth , that he sees more with one twinkle of his eye , than the wisest , most learned , and most considering part of mankind have seen in all their most serious and laborious observations . certainly if religion be a deceit , it is not so thin and transparent a one , as to be presently looked through by every whiffler , and swilling buffoon . if it is an imposture , 't is such a one , as hath impos'd upon the wisdom of all ages ; upon all the old world , and upon the greatest part of the present : and be it what it will , it hath made it self very plausible by the helps of reason , and arts of learning ; and it would be very strange , if after all , it should be detected and made so naked by every one that can laugh , and break a jest . it would be wonderful if the mystery hid from ages , the grand cheat of religion , should at last be found out by raileurs , and songsters : that it should so long have been conceal'd from the wise and prudent in all their disquisitions and reasonings , and be reveal'd at last to debauchees and jesters , amid the wild inspirations of wine and ale. suppose the worst ; and let religion be as false and as ridiculous as can be imagin'd : the scoffers that deride it , are impudent to pretend that they have found it out . they find the folly and falshood of religion ! let them find new fashions , or new oaths ( things suitable to their genius and capacities ) but for shame let not them talk of discoveries about religion . or if they must be medling here , let them first learn their catechisms , and know what religion is : and when they understand what they scoff at , let them scoff on if they can . . to deride religion , is a dangerous and unsafe practice . for the scoffer is not sure that he is wiser than all mankind , that hath reverence for it . he hath no demonstration to prove religion false and ridiculous : nor is he absolutely certain , that there is no immortality or future judgement . so that , suppose it should prove true , at last , that there will be a general day of account ; and men shall be summon'd by christ jesus to be judg'd according to his gospel , for a state of eternal happiness , or woe ; what is the case of the scoffer then ? yea what will it be at that day ? will his mirth hold when the judge shall appear ? or will his wit recreate and support him when he shall be call'd to the bar ? will he have any heart to droll when the sentence is past ? or will he applaud himself in having made hell his sport , when he feels it ? will he shew himself good company among the devils and his angels ; or make pastime of heaven and religion , amid the flames of brimstone ? i say , 't is possible ( at least ) that what we have heard of a day of judgement , and a future state of heaven and hell , angels and devils , may be real ; and if it be , the scoffer is undone , to eternity undone . so that he is extreamly a fool , to venture so great a stake , as the life and happiness of his soul for evermore , upon a confidence that may deceive him ; yea he doth it upon a presumption that hath not as much as any good probabilities to incourage it . for if religion be not certain , yet most of the appearances lie that way ; and no wise man would hazard his soul against such shews of truth : especially , when the gain for which he runs the risque , must needs be very little ; and the loss will be infinite and irreparable . if religion proves false , the scoffer gains the satisfaction of a little merriment and sport ; and it may be , of being taken for a wit among his companions ; but if it be true , he loseth the vision and enjoyment of god , and the eternal happiness and perfection of his soul , he falls under the vengeance of the most high , and into the power of devils ; under the stings of conscience , and into the pains of hell. now what man in his wits , would run the venture of such fatal losses and miseries , for such trivial nothings of advantage ? he were mad , that would stake his estate and life to get a pin or a feather , in a case wherein he could have no assurance ; and he were more so , that would do it , when there was odds against him . if there were ten thousand probabilities on the part of infidelity ( without certainty ) no wise man would lay all his interests upon it , when no more could be got by it , than the pleasure of a little laughing : but to do it when so many appearances ( if they are no more ) lie on the other side , is bedlam madness . i have thus represented to the desperate scoffer , whose lusts have made him seriously believe , that religion is contemptible ; that the practice of scoffing at it , ( be it what it will ) is very absurd and dangerous . but there is yet another sort of scoffers to be treated with , who are not yet come so far , as to believe that religion is a fable , and yet scoff at the profession of it out of modishness , and an humour of imitation . they do not in their hearts deny religion , but yet they deride those that practise according to it ; they are not content to laugh at the fopperies , that many times call themselves by that sacred name ; but fleer also , and spend the silly thing , they think to be wit , upon those actions that are undoubtedly religious : such never enter into the consideration of the matter , and therefore i shall endeavour to awaken them ( that they may know what they do ) by the things that follow . . they scoff at the religious for acting according to reason , that is , because they are men and not bruits : because they act like intelligent creatures , and not like the horse and mule that have no understanding . they deride them for passing right judgements , and making a right choice : for preferring god before the creature ; the soul before the body ; and eternity before time : for choosing light before darkness ; beauty before deformity ; and life and happiness before the extreams of death and misery . god hath given to all his creatures a principle to direct their actions ; reason to men , and sense and appetite to beasts ; so that to deride men for governing themselves by their reasons , and not by inferiour principles , is as absurd , as if a man should laugh at the ox for grazing freely in the field , and not standing still to grow like a tree ; or at the bird , because it flies in the air , and doth not creep like the worm on the ground . he that doth so , is an ideot , and a natural , and the scoffer acts at the same rate of folly . . he derides men for living by the most catholick rule of nature , viz. that of self-love , and self-preservation . he flouts them for seeking health and happiness , riches , honours , and pleasures , the truest and the best : for endeavouring to obtain the favour of god , the peace of conscience , and security of future and eternal well being : for striving to avoid the snares of satan , the wrath of god , and pains of hell. he laughs at them , because they will not thrust their heads into the fire , and leap the precipice into the gulph of woe : because they will not be their own executioners , and beat out their own brains . . he scoffs at the religious , because they act for the great ends of their being . god made all things for an end , and man for a noble one , the injoyment of himself for ever : now the exercises of religion are the way to this end ; and to deride men for this , is to laugh at them for acting , and designing pertinently and nobly . the scoffer jeers the religious , because he lives for greater ends , than the beasts ; and indeavours to be happier than his horses and his swine : because he will not be content , only to eat and drink , and revel and die . . the scoffer laughs at the religious for aiming at the perfection of his nature . god made man perfect , but we have corrupted our selves , eccl. . . and debased our noble beings : we have destroyed our makers image , and deform'd our natures . now the design of religion is , to repair our ruines , and to recover us to the integrity , and perfection of our first selves ; to restore light to the mind , and vertue to the will , and order to the affections ; to heal , cleanse , and beautifie the soul : so that to scoff at men for living by this , is as if one should deride the sick for taking physick , and the blind for using a guide . as if a man should be scorn'd for washing , after he had faln into a mire ; or for seeking cure for a foul leprosie that had over-spread him . . the scoffer derides the religious for acting according to his own principles . he saith , there is a god , and jeers those that worship him ; he believes that god is infinitely amiable , wise , great , and good ; and yet laughs at men for loving his beauty , and believing his wisdom , and trusting in his power and goodness . he saith , that christ is the saviour ; and derides those that are willing to be saved by him : that the holy ghost is the sanctifier ; and laughs at that holiness , he teacheth and produceth . he will tell you , he believes there is an heaven of eternal happiness ; and scorns those that seek it : that there is an hell of endless woe and torment ; and makes sport of all endeavours to avoid it . . he derides men , because they are true to their engagements and professions . because , when they have promised to forsake the devil , and all his works , they are not willing in practice to forsake god , and all his : because , when they say , thy will be done , they don't resolve to do all they can to cross it : because after they have pray'd an hundred times , incline our hearts to keep thy laws , they do not set themselves every day to break them . at such extravagant rates as these , doth he act , that retains the belief of religion , and scoffs at the practice of it . and o that they were wise , and would consider this , who so far forget god , and the reasonable natures he hath given them ! i shall now , ii. conclude with some directions and rules of caution for security against this grievous folly . and , . let us be in earnest in religion ; endeavouring to understand what we profess ; to believe what we understand , and to practise what we believe : and then , we shall feel such a sense of religion on our souls , as will beget the highest reverence to it , and effectually secure us from any such impiety . for 't is ignorance , infidelity , and an evil life , that are the great causes of mens contempt of religion . . let us take care , that we place not religion in uncertain opinions , and vain trifles : mens superstitious fondness of such , hath expos'd christianity to much scorn and derision ; while its enemies will not , or can not , distinguish between religion it self , and those fopperies that pretend unto it . this hath been a main ground of most of the contempt that is upon it at this day . there is nothing in substantial , naked religion , that can afford the least just occasion for laughter , or malicious sport , it being in it self the most reasonable , venerable thing in the world . let us take care then that we mingle not any thing that is ridiculous with it . . when we deride the vanities of errour and superstition , let us be cautious , lest we give incouragement , or ground , to others by it , to scoff at religion it self ; and consider , that the lusts of men are ready to catch at any occasion to abuse and vilifie their eternal enemy . . let us beware of too much delight in the humour of drollery and jesting , expresly forbidden by the apostle , eph. . . this sort of wit , in most , is a dangerous and ungovernable lust , and spares nothing sacred or serious , when 't is indulg'd ; it makes the spirit vain and trifling ; and indisposeth it for any weighty exercise either of reason or religion , and from the indisposition it produceth to such imployments , 't is an easie step to the contempt of them . . let us not intimately and frequently converse with the people of this sort . there is infection in such company , and a secret witchcraft in this humour , that may work us insensibly to an imitation of it . and o that the youth of the present age , would be perswaded to put a mark upon those men ; and to avoid their dangerous conversation ! certainly they had better joyn themselves to poisoners , and cut-throats , than to have much to do with those factors for damnation ; a generation so vile , that should satan send the most malignant spirits of hell openly and professedly to trade for him , they could not act with more direct , and declar'd opposition to god and goodness , than these wretched men do . so that one may justly wonder , that they are not shun'd by all sensible men , as desolation , and the plague : and hooted into their wits , or quite out of them , by an universal contempt , and most deserved scorn . i am sure it becomes all that are of a gentile , vertuous , and ingenuous education , to avoid giving them any countenance or incouragement , by any familiarity of acquaintance ; and 't is a duty they owe to god , their nation , and their own present and eternal interests . . take heed of speaking lightly of any thing that appertains to religion . sacred things are never to be mention'd but with seriousness and reverence : if we toy and play in our discourses with them , though without direct scorn or malice , this too familiar use of divine things , will at last bring us to an habitual disvalue of them , which in time will grow into contempt . if we direct our selves by such rules of caution , we may , by the grace of god , escape the epidemical infection that flies almost every where in our days , from the scoffers that walk after their own lusts . i have thus shewn the sin , folly , and danger of scoffing at religion , and given some rules of caution against it . one would think there should be no need of such a discourse among a christian people , who have felt so many judgements , and enjoy so many mercies , who have the gospel preach'd to them with so much power and plainness , and have made so long and so zealous a profession of it . but is there not a cause for all this ? if there be none , i crave pardon for my troubling you so long to no purpose : but if there be , i pray god that we may all lay it to heart , earnestly beseeching him to awaken those that are guilty of this hainous impiety , to see their sin , and their danger , before it be too late ; and to divert from them , and others , the judgements that such bold heights in wickedness do most justly deserve . that he would in mercy find a way to remove this vile abomination and scandal from our land ; and diffuse such an aweful sense of religion through the nation , as may keep us under the power and obedience of it . that he would make us all tender and zealous in the things that refer to his glory , and the honour of his religion ; and assist us by his grace , in all holy endeavours to promote those interests : begging all in the name and mediation of christ our lord , to whom with the father , and holy ghost , be all honour and adoration henceforth , and for ever . sermon v. the churches prayer , and complaint of contempt from prophane and fanatick enemies . the second edition . sermon v. the churches prayer , and complaint . psal. cxxiii . , . have mercy upon us , o lord ! have mercy upon us : for we are exceedingly filled with contempt . our soul is exceedingly filled with the scorning of those that are at ease ; and with the contempt of the proud. the state of the church in this world is militant , and uncertain ; subject to those alterations , and vicissitudes which attend all things that are of a mutable nature . one while , 't is in a fair and flourishing condition ; orderly without , and united within : beautiful in its external appearance , and more so in its inward holiness and peace : and then , its heaven is overcast , clouds and thick darkness rest upon it : it is overwhelm'd by troubles and disorders ; and rent asunder by heresies and divisions : so that the ways of sion mourn , and her gates are desolate . in the afflicted state was the church at the penning of this psalm : whether its afflictions were from the tyranny of antiochus , the babylonish captivity , or its own corruptions , i shall not here dispute . it may suffice for us to take notice , that the church was now in great distress ; and that it took the right way of remedy , by applying it self to god for relief : have mercy upon us , o lord ! have mercy upon us — in which words we have two parts . . a passionate supplication : have mercy upon us , o lord ! have mercy — . the ground and occasion of it : for we are exceedingly fill'd with contempt — this is last in order of words , but first in order of nature ; and therefore i shall begin here , and consider in it : . the matter of trouble and complaint : it was contempt and scorning . . the degree of it : 't was exceeding contempt ; and their souls were fill'd with it . . the character of the persons , by whom the church was so contemn'd : they were , . those at ease . and . the proud. . for the matter of complaint : 't is exprest to be contempt , which consists in a mean and vile opinion of the person contemn'd : and scorning , which may be taken for the shewing of it , in actual derision , and abuse . now contempt supposeth a mean and low condition , and hatred upon it . for misery moves pity , and not contempt , where there is any thing of charity or kindness . so that at this time the church was low , and hated in its lowness , both which together , make up the occasion of contempt , and the scorning that was consequent to it . this is one of the most grievous of all evils , exprest well by him that said , nihil in se gravius habet paupertas , quàm quòd homines efficit ridiculos . want , we may think , is misery enough ; but it is aggravated and heightned by the contempt and scorn that usually goes along with it : even the vertues and the wisdom of the poor are despised . . we have the degree of contempt exprest . they were exceedingly contemn'd : and exceedingly fill'd with contempt . and their souls were exceedingly fill'd with scorning . exceedingly fill'd , glutted with it , 't is a metaphor taken from an oppressive repletion of the stomach , even to nauseating and loathing . their soul was fill'd , the greatest and quickest sense of evil was over-charg'd with this , very grievous one . they are , we see , greatly mov'd and concern'd , and seem to speak , as if there were scarce words enough to declare their trouble : which intimates , that the contempt upon them , was not only from open and gentile enemies ; for from them it was to be expected , and from them not so much to be regarded . the complaint had been too soft , and unspirited , if there had been no more in it . if an open enemy did them this dishonour , they might have born it , without so much expression of tender resentment . 't is likely therefore from the greatness of their concern , that some of them ( at least ) were , or had been , pretended familiar friends , which some time went up to the house of god with them , and made profession of the same general faith and religion . the sufferings of the church and good men , are not only from adversaries , and those without : but very oft from weak , peevish , and mistaken friends : from those that are righteous , and orthodox overmuch : from the superstitious and ignorantly zealous : from those that have more heat than light ; that mean well , but understand little . such , many times , are more troublesome to the church , than declar'd opposers : and satan useth them as instruments of affliction , and disturbance to the wise ; as well as the prophane and unbelieving enemy . this sort we may well suppose to be some of the proud mention'd in the text : which may be consider'd further under the third head , viz. . the persons from whom the church suffer'd this contempt and scorning . . those that were at ease . and . the proud. our soul is exceedingly filled with the scorning of those that are at ease ; and with the contempt of the proud. . those that were at ease : the rich and prosperous in the world . who were inclosed in their own fat ; who had their portion in this life ; whose bellies were fill'd with hid treasure , as the psalmist speaks , psal . . yea , they had more than heart could wish , psal . . and were such , as said unto their souls , soul take thy ease , thou hast goods laid up for many years , eat , drink , and be merry , luke . they were at rest in their enjoyments , and very loth to be disturb'd by the thoughts of leaving them ; and more unwilling to consider , that they were to give an account of their stewardship . so that they must needs look with an evil eye upon religion , the disturber of their quiet , and have a great mind to say in their hearts , there is no god , psal . . . and that religion is but a cunningly devised fable , pet. . or , if they cannot bring themselves to believe that , they will be apt to say , tush god seeth not , he careth not : or , if he do , they will not ; they endeavour to be as careless and as blind as they can , and to put him far from them , for they like not to retain god in their knowledge , rom. . and being thus disposed , they set themselves to quarrel religion , to dispute against it , as far as their wit will give leave ; and when that fails , to scorn and deride it . these envy the church , while it enjoyes any thing of the world with them , and despise it , when they have robb'd it . . the contemners were the proud ; and with the contempt of the proud. they are of two sorts , . such as are made so by their riches and worldly prosperity . . those that are swell'd with the conceit of their knowledge , spiritualities , and graces . for the first , it is an usual effect of worldly fulness . riches make men haughty and insolent , saith aristotle in his rhetorick : and a greater than he , having described the prosperity of the wicked , adds , therefore pride compasseth them about like a chain , psal . . . they speak loftily , verse . and loftily indeed , for they set their mouth against the heavens , ver . . they speak with proud scorn of religion , and those that are retainers to it . proud — despisers of them that are good , tim. . . 't is the vanity of man , that he would fain have others to think him happy : and were it not for the considerations of religion , and another world that it discovers , the rich would be , of all men , the most blessed : but religion denies this , and affronts the vanity of the great . it acquaints us with nobler and surer , with more satisfying and more lasting riches . it pronounceth the wicked rich to be miserable amid their fulness ; that they are set in slippery places ; that they are brought to desolation as in a moment ; that they shall be consum'd with terrours , and their image , viz. the remembrance of them shall be despised , psal . . on the other side , it teacheth , that the righteous is the truly rich and onely happy man ; and that the little he enjoyes , is better than great riches of the ungodly , psal . . . that he is heir to a mighty inheritance , an heavenly inheritance an everlasting one : to the inheritance of a kingdom , to a kingdom of glory , a kingdom among the blessed , whose crown is unmixt and unfading . this outdoth all the splendor and magnificence , all the enjoyments , expectations , and pretences of the proud who are swell'd by their earthly riches ; and their pride inclines them to hate religion for this cause ; and those especially that minister in it . the wicked that are great , take it in scorn , it should be thought any greatness excels theirs ; and that there are riches so much better than those which make them the adored and potent of the world . they cannot bear that the servants of religion , whom they have despis'd for wanting lands and titles , feathers and painted coats , should think of ever being more splendid and more happy than they : and therefore they are ready to scorn rligion , as phantastick delusion ; and to account the hopes of it , as the imagery of dreams . they will talk as if heaven , and the happiness of another world , were only feign'd , to support their spirits , that want the comforts of this . and that the mysterie of living again , was but the crafty contrivance of priests and politicians to gain wealth , and keep mankind in awe and observance by romantick hopes , and causeless fears . or , if the church and its immediate servants partake of the good things of this world , they think it too much , for those that expect so much in another : they would have them live by faith purely ; intirely on the next world , without enjoying any thing in this . so that by all wayes of violence and oppression they endeavour to deprive them of their properties ; and when they have made them poor and naked , they pour all manner of contempt upon them . when the church is wholly spiritual , that is , without all earthy comforts , and enjoyments ; when the ministers of it are cloath'd in sack-cloth , and brought to a morsel of bread , and to an entire dependance upon what they will let them have : then they clap their hands , and cry , ha , ha ! so would we have it ; they treat them with imperious scorn , speaking grievous things proudly , and contemptuously against the righteous , psal . . . thus of the first sort of proud contemners of the church . there is another , viz. . the spiritual proud , that are lifted up above measure , in the thoughts of their priviledges and attainments . pride takes occasion from all things : and when it hath not riches and worldly honours to raise it self upon , it takes even religion to serve its vanity . it sets men upon the pinnacle , yea it carries them into the clouds of imagination : and thence they scornfully look down upon all that are not of the same phanciful height . they choose unto themselves singular wayes , and heap up to themselves teachers of their own ; they put on glorious shews of spirituality and strictness ; and make a more refined form of godliness : and then they phancy , that they worship in a more acceptable and spiritual manner , that they have more knowledge of gods mind , and experience of his wayes , than all others : and so , that they are his special favourites , and more dear unto him than all the rest of mankind . that they only have pure ordinances , and pretious truths ; while the rest of the church are in darkness and the shadow of death , cover'd with the night of ignorance and superstition : and were it not for them , fire and brimstone , destruction and utter desolation would seize on the rest of men . and being thus opinion'd of themselves , they will not mingle with the wicked , but gather into their select companies , and worship after their own fashion : they despise the publick orders of the church , and contemn those that are not in the mode of singularity and separation . but especially , they look on the ministers of the church with the greatest and bitterest scorn : they undervalue their abilities , and defame their lives : they talk of them , as if there were nothing but ignorance and debauchery among them . as if a man were forsaken of god and all goodness , assoon as the church had taken him into her service ; and bereft of all understanding , and all sense of vertue and godliness , assoon as he undertook to minister in the publique legal places of worship . they greedily hunt after stories , to make them odious and contemptible ; and catch the vomit of atheists and drunkards to throw in their faces : i mean , they publish , and authenticate the slanderous lies that those sots make in their more than bestial debauches ; what they intend for sport ; these propagate in malice : they vent the scandalous tales among their friends , for sad certainties ; and confirm them with sighs , and solemn nods ( as the others did with oaths and dammee's ) as if they were troubled at the evil they report , when as indeed they are then most tickled and pleased ! 't is marrow and fatness to them to hear and tell stories of the sons of the church : no one can oblige them more , than he that so entertains them : and when informations fail , they have good inventions to supply that want ; so that no innocence can escape them : no vertue is protection against them . they 'l interpret every harmless action into a miscarriage ; and aggravate every the smallest miscarriage with all the most heinous circumstances of guilt and villany . yea , where no blot is to be found , none to be pretended ; there they vilifie the vertue of those unblamable persons , as dull morality , and them as strangers to the spirit , and mysterie of religion . but besides these , there is another sort of proud , that are occasions of the church's contempt : men that would have themselves thought to be the only friends to it : that will not be satisfied with their brethrens subscriptions and declarations for the articles and constitutions of the church , except they will take their interpretations : and unless you will be of their mind in every disputed doctrine ; you must be publish'd enemies to the church , and suspicions will be raised upon you as secret adversaries , and dangerous persons that undermine the foundations . these would set the church upon an indivisible point , and have it stand like a steeple invers'd . they would shut out those that have serv'd the church to as good purpose , as any of themselves ; that can do it , and will in spight of their peevishness , and conceited folly . such men as these act as if they thought the church had not enemies enough : they would make more divide from it , if they could : and would have themselves accounted the only members and pillars of it . whether this be the way to assert its honour and reputation ; or to lay the ground for more contempt ; let indifferent men judge : and to their thoughts i leave it . i come now to the other general , viz. . the earnest supplication : — have mercy upon us , o lord ! this may be understood as a petition both for , . pardon : and . deliverance . . common contempt is a judgement , of which sin is the ground and occasion : and when men complain of judgements , they should remember their offences : which if they do , with hearty penitence , and due humiliation , they are then prepar'd for pardon , and may , and ought to apply themselves to god for it . this is the first thing to be done in order to deliverance from any evil , and particularly from this : 't is vain to seek for the removal of the effect , while the cause is suffer'd to continue . allow'd sin is contempt thrown upon the majesty of god ; and those that dishonour him , shall be lightly esteem'd . he must first be restored to his honour by our humbling our selves , and renouncing our sins : and then he will be ready to deliver us in his time , from the scorning of those that are at ease , and the contempt of the proud . for those that honour him , he will honour , . sam. . . and when a mans waies please the lord , his enemies shall be at peace with him , prov. . . this seems to be the first thing implied in the petition : have mercy upon us , o lord ; in the pardon of our sins . the second is for deliverance from the contempt , of which they complain : and so the supplication speaks thus : have mercy upon us , o lord ! and help us . they do not trouble themselves with appeals and apologies unto men ; no , 't is a small thing with them to be judged of mans judgement , cor. . . but they make their application to him that judgeth righteously : if he approves , 't is no matter who condemns ; if he honour , let men vilifie and contemn at their peril . the church seeks his favour and his help for deliverance : for vain is the help of man. and it seems to be exceeding earnest , and solicitous to procure it ; which is implied in the reiteration of the request , have mercy upon us , o lord ! have mercy . which earnestness we may not suppose to proceed only from tenderness of their own names and reputation , as if their being disvalued were so very grievous a thing to them : no , there was more in it , the honour of god was concern'd , and they were vilified and despised because of their relation to him : for his sake they suffer'd reproach , psal . . . and the reproaches of them that reproached thee , saith the psalmist , ver . . are faln upon me . those that despise the church , and its servants , first despised god , and religion : and 't is the interest that his glory hath in its contempt , that makes them in the text so sensible , and so earnest . when men hate and contemn their prince , and his government , they will scarce dare to vent their spite immediately against him : but do it against his ministers , and favorites : in like manner , the contemptuous enemies of god carry themselves to him and to his messengers , and servants : they give him a little formality of complement and respect ; but pour all possible scorn and reproach upon them : but 't is for his sake they are thus slain all the day long ; and he knows where the contempt , and enmity begins ; so that when we are scorn'd on the account of religion , we may resent it , and ought so far as to be earnest with god for deliverance , because his honour is concern'd with ours . but this will be matter of particular application and address , and therefore i say no more of it in this place ; but descend to apply the discourse for our instruction and practice . i infer first , that no church upon earth can secure it self from contempt . this of the jews was gods own constitution ; a church of his framing , not only in the essentials , but in the circumstances of it : a church inlightned by prophets , founded on miracles , and incouraged by the more than ordinary presence of god with them : and yet even they were a reproach to their neighbours , a scorn and derision to them that were round about them , psal . . . their souls were filled with the scorning of those that were at ease , and with the contempt of the proud . and the christian church that succeeds into all their priviledges , and hath the addition of more and greater ; that also hath undergone heavy burdens of contempt ever since it appear'd in the world . the author of it was the son of god , god blessed for ever ; the brightness of his fathers glory , and express image of his person ; and yet he was despised and rejected of men , isa . . . they hid their faces from him , and esteemed him not ; as isaiah prophesyed , and the event made good . he came unto his own , and they received him not ; yea , they rejected him with contempt : they reproach'd him in his life , as a wine-bibber , a glutton , a friend of publicans and sinners ; in his doctrines , as a deceiver , and blasphemer ; in his miracles , as a conjurer and magician , and one that cast out devils by belzebub ; in his declarations , and rightful claims , as an ignominious impostor : and at his death , they loaded him with all the marks of contempt and reproach imaginable : seiz'd him with swords and staves , like a murderer or a thief ; condemn'd him by a publique cry , as one not fit to live upon the earth , away with him ; crucifie him , crucifie him ; buffeted him , spit upon him , hung him up on an infamous tree , as a vile person between two notorious malefactors . and if the master had such usage , what were the servants to expect ? if he be call'd belzebub , what must they look for ? matth. . . they could expect no other than contempt and reproach , and they had it in full measure . the apostles , and immediate messengers of the holy jesus , were accounted as madmen , bablers , deceivers of the people ; and setters forth of strange gods ; their way and doctrines , foolishness , cunningly devised fables , every where spoken against . their persons treated infamously with whips , and publique scorns : and the disciples that were made by their ministry and endeavours , had trial of cruel mockings , and scourgings , bonds and imprisonment ; and were forced to wander about in sheep-kins and goat-skins , destitute , afflicted , tormented , as the apostle speaks to the hebrews , heb. . they suffered reproach from the carnal proud , their enemies without , jews and heathens : and from the spiritual proud that pretended to be within , the gnosticks , those vile fanaticks of the first times , who boasted that they were more knowing , and more spiritual than all others ; that they better understood , yea , only understood the mysterie of religion ; they spoke swelling words of vanity , had mens persons in admiration , heap'd up teachers , crept into houses , led captive silly women , despised dominions , spoke evil of dignities , caused divisions , separated themselves , as they are described by the apostles : these despised the true church , and all the sober members of it , as people of a low form , and utterly unacquainted with the heights and spiritualities of the gospel ; and therefore they scorn'd their company , and communion , and went out from among them . i need not further prosecute the relation of the churches usage in those old times : these last accounts lead my thoughts to our own ; and perhaps there have been none from the beginning which more sadly prove , that no church can be secure from contempt , than these . by the blessing of god we enjoy a constitution , apostolical in its doctrine , primitive in its government ; decent in its ceremonies ; grave and pious in its liturgy ; we have the scriptures , the creeds , the sacraments , the main ordinances , and duties of the first and purest times ; we are freed from idolatries , superstitions , and other corruptions of the roman church , on this hand ; and clear from the vanities , and enthusiasms that have overspread some pretended protestants on that ; our church hath rejected the painted bravery of the one ; and provided against the sordid slovenliness of the other . her cloathing is decent and not gaudy ; hath all that which may assist reverence , without any thing that can directly minister to vanity or superstition . it is a church reformed by grave councils , and not by popular tumults ; fram'd to primitive patterns , and not to modern phancies ; conducted by reverend prelates , and not left to the pride and ignorance of novices , or factious multitudes . and now , one would think , that such a church as this , might escape the contempt of the proud , and that it would be rever'd ( at least ) among the professors of the same faith and religion . but alas ! how much otherwise is our case ! we are exceedingly contemn'd ; our soul is exceedingly filled with the scorning of those that are at ease , and with the conptempt of the proud . never any church had more just reason to take up this sad complaint of the text than this . for , its government , the most apostolical , and most catholick , is decryed by the spiritual proud , as antichristian and tyrannical : its worship , the purest and most primitive , reproach'd as idolatrous , and avoided by them as the plague : its liturgy ( the best in the world ) loaded with contempt , and made a common theme of derision : its discipline made void by every one that pleaseth ; observ'd by very few out of conscience , and by none out of fear : its penalties the greatest ( its excommunications that were so justly terrible heretofore ) slighted and despised , as if they were but meer buggs and scare-crows : its ceremonies , those few comely rites it enjoyes , declam'd against with loud outcries , as superstitious and abominable ; and its publick places of worship ( those sacred houses of god ) deserted , as if their walls were infected ; and exchang'd for private corners . such contempt is pour'd upon this excellent church , and all this reproach it suffers from the spiritual proud , who think themselves wiser than the aged , not because they keep , but because they break the laws , and phancy they are inlightned enough to be a law unto themselves , without needing the rules of other governours , than those of their own imaginations . in the last days shall come scoffers , walking after their own lusts , pet. . . pharisaical as well dehauch'd scoffers , who walk after their phantastical , as the others do after their carnal lusts ; and therefore despise and contemn all laws that should bound and restrain them . but the church suffers contempt also from the other sort , the carnal proud have her exceedingly in derision , and make mouths at her . and we are faln into an age , in which to be a church , and to profess religion , not this , or that , but any , is occasion enough , with some ( and god knows not a few ) for contempt and scorning . the fool , in old time , said in his heart , there no god , psal . . . but that folly hath put off its modesty in ours : and vile men now set more than their hearts against the heavens , psal . . . 't is wit to deride religion , and modish accomplishment to make merriment of things sacred . as if we were past the dispensation of disputing against god ; and were so certain that he is not , or not to be worshipped , that there were no more to be done now , but to laugh at the silly belief of his existence , and the vain folly of adoring him. to this height we are come , and by it have out-done the impudence of all former times ; and what we are to expect if this bold impiety be not stopt , is very sad , but very easie to foresee . what are the effects of it at present , we know ; and the church wofully feels in the extream contempt and scorn that is upon it . and by reason of the one sort of proud contemners , and the other , it may too justly complain in the words of the jewish church in the lamentations , i am a derision to all my people ; and their song all the day ; and in the language of the prophet , how do i sit solitary , that was full of people ! my ways mourn because few come to my solemn feasts ; my gates are desolate . my priests sigh , and the precious sons of sion , comparable to fine gold , are esteem'd as earthen pitchers , the work of the hands of the potter . my adversaries are the chief , my enemies prosper ; all my persecutors overtake me between the straights . they hiss , and gnash their teeth , and say , we have swallowed her up : certainly this is the day we looked for , we have found , we have seen it . this is our case , and o lord , have mercy upon us : have mercy upon us ; for none other fighteth for us , but only thou , o god. ii. since we cannot be secure from contempt , let us endeavour not to deserve it ; nor give occasion to that hatred and scorn which is upon the church and its members . this i shall take liberty to address , ( . ) to my brethren of the clergy ; and ( . ) to the people that are yet in communion with us . . as for vs , we are sure to be the first , and deepest sharers of the contempt that is upon the church : and how it is with us at this day by reason of it , is easie to see , but deplorable to consider . i desire not to speak fond , or over-weaning things , but this i think i may say with justice , that no church in the world enjoyes a more truly learned , and sober clergy than this ; and with as much truth i may affirm , that no clergy upon earth undergoes so great a burden of contempt . the heathens of all times , and places of the world have had reverence for their priests : the jews and turks sacred respect for theirs ; the people of the greek churches pay great venerations to the meanest of the priesthood ; the romanists are very respectful to them . yea , even the several classes of sects among us , reverence their teachers : so that the dueness of respect to the ministers of religion , seems to be the common acknowledgement of mankind ; grounded upon the relation they have to god , as his embassadours , and stewards of his mysteries ; and the nobleness and importance of the business they are employed in , the conducting the souls of men to everlasting happiness . but we , the clergy of this church , and only we , seem to be cut off from the common acknowledg'd rights of priesthood : as if there were an exception against us in the general rule , and all the ministers of religion were to be honour'd , except those of the church of england . in all cases else , greatness of relation , and dignity of employment give title to respect : but in this , where the relation is to the highest , and the business is about things most worthy , and most necessary , the practice is quite otherwise : and we are exposed by our character and employment to disesteem and neglect . 't is true , we are guilty of many sins and imperfections , that may occasion disrespect ; but i hope , not in proportion to the contempt that is upon us . in judging of all others , men make abatements in consideration of the weakness of humane nature : but we are under the law ( i mean as to mens censures ) and are judg'd by the strictest severities : there is no mitigation , no pardon for us , and it will not be considered that we are but dust . yea every mote in our eye , is made a beam , every infirmity is blown up to an height of villany ; and every vice of which any person among us is guilty , is reflected upon the whole order . so that were it not for the right we expect at a juster bar , than that of mans judgement , we were of all men the most miserable : for we are treated here , as if we had no claim to the civility and good nature of mankind , but were either another race of creatures , or out laws of this . the apostle suppos'd it reasonable , we should be counted worthy of double honour ; but the world thinks single respect too much for us , and treble contempt scarce enough . we are gone over as the stones in the street , by the carnal proud , and reckon'd as the dirt of it by the spiritual scorners : yea , there are scarce any whose condition is so bad , or so low , but think themselves good enough , and great enough to despise us . we look not for the great honours and venerations of the world , and 't is not fit we should ; but yet , there is no man , that is not stupid , but would be sensible of such treatment , and i think we ought to resent it , since the ground of our reproach is contempt upon religion , if not upon the author of it . abstract us from our relation to that , and our order may without boasting , pretend to as much wisdom , and knowledge , ingenuity and vertue , as other men . our education is as handsome and ingenuous , and i know not why the parts of the clergy should not be equal to those of other ways of breeding : so that we might pass well enough in the world , and , for ought i know , might meet tolerable reception in it , were it not that god hath honour'd us with the dignity of being his immediate servants , and hath employ'd us in the affairs of souls . but for this , i can see no cause , why we should not be as capable of the qualities that procure respect , as others that have a competent measure of it : and therefore upon the whole matter , i must say , that we are so far from having honour for our office and our work sake , that we are lessened by them , and if a minister meet respective entertainment in the world , the kindness is extorted by some personal advantages he owns ; and not given him for his character and function ; no , he 's taken down , and is so much less , in consideration of it . so that god himself is affronted , and religion vilified by the excessive , unreasonable contempt that is put upon the dispensers of his truths and laws : and 't is pity that our concernment in this matter will not permit us without incurring more reproach , roundly to reprove this indignity to our lord and theirs , who hath sent us in the most important errand to them . but alas , all we can do without the loud imputation of preaching up our selves , is to bear our reproach in silence , and to mourn in secret , for that horrid atheism , and scorn of all religion , or of the best , which is the occasion of it : and certainly where there is contempt of the priesthood above board , there is disvalue of religion under it : disrespect to one doth suppose , and will soon produce irreverence to the other . upon the whole , we see , how great reason we have to be cautious , that we contribute not to the contempt that is on religion and our selves , and justifie this impious barbarous age in it . and there is no better advice can be given to secure us from it , than that of st. paul to timothy , tim. . . take heed unto thy self , and to the doctrine . it concerns us first , to take heed of our selves , to our lives and conversations . we have many observers whose malice makes them critical and curious ; they lay in wait for our haltings , and are glad at heart , when they have caught an opportunity to revile us ; we are encompast on all hands by those envious pryers ; by the debauch'd on the one side , and the schismatical on the other . the roaring lyon is before us , and the wily serpent in the next ambush ; one would fain have an occasion from our miscarriages to tear and violate the honour of all religion ; and the other to spit its venome against that which we profess . it behoves us therefore to beware , and to walk circumspectly , not as fools but as wise , because the daies are so evil . in order hereunto i humbly recommend these cautions in paticular , that we take care not to be found guilty of , . pharisaism . . immorality , or , . negligence in our calling . . pharisaick righteousness , and phantastick heights of zeal beget great respects and venerations among the vulgar ; but contempt among those of better-understanding ; and there is nothing whereby religion hath been more expos'd in the present age , than this . plain unaffected righteousness and sincerity is accountable in all times , and hath still reputation among the most knowing : but the flanting shews of the pharisee are despised assoon as they are understood . our righteousness then must exceed his , not in pomp , and appearance , but in reality and sincere practice . there is no one that understands the nature of religion , the constitution of our church , and the temper of the age , but knows it to be the present interest both of church and religion , that pharisaism , which is the general humour that runs through all the proud sects , should be discountenanc'd and detected ; and therefore we should take heed , that we do not encourage the spreading vanity , by any conformity unto it . indeed there is no other way lesenow , to make us popular , and to crown us with the applauses of the people : and those who affect that sort of glory and reputation , are under great temptation to square their discourse and lives according to those vain models : but those ministers deserve to be despis'd that are possest by that low spirited ambition : and do not prefer the pleasing god , and conscience , and the few wise men , before the pacifying the humours , and receiving the caresses and applauses of ignorant and giddy phantasticks : and there are no sort of men worse enemies to this church than these ; who while they pretend to be of it , promote this spirit and humour that destroyes it . . we ought on this , as on all accounts else , to shun all immoralities of practice . vice makes any one contemptible among good men , and us despicable among all . the worst have an abhorrence of debauchery , or any degree of prophaneness in the clergy : the best things degenerated , are worst . 't is true , live we how we will , the malicious world will find accusations against us , but we must take care we do not justifie their reproaches . though ( as things are in the present age ) we are disabled from doing much to promote religion by our doctrine ; yet we may disserve it much by our lives . the best that we can say doth but little good ; but the least evil that we do , is cause of great hurt and mischief . men are hardned by it in their contempt of religion , and we are made incapable of doing it , or them any considerable service . or if we do nothing that is morally evil , yet such is the world now , that advantage will be taken of the least appearance ; every thing shall be urg'd against us that the wit of malice can make criminal ; and therefore it exceedingly concerns us to heed the rule of the apostle , avoid all appearances of evil , thes . . . we should take care not to come within the shadow of it . we live in an age , in which 't is not enough for a clergy-man to be innocent , there is much wisdom and prudence necessary to keep that from having a stain upon it . and though we be as harmless as doves , yet we shall not be thought to be so , except we are as wise as serpents . men were never more careless of their own conversations , and never more exact observers and censurers of ours ; so that nothing will secure us in this age , from the tongues set on fire of hell : our only course is to be as much as we can out of their way ; and as far as our profession will give leave to draw our selves up into privacy and retirement . for the sea is too rough for us to be abroad upon it . the summ is , 't is not possible for us to avoid contempt , but we may avoid being accessary unto it , if we take care that our religion be not pharisaical , nor our practice immoral , in reality or appearance . not that it is sufficient for a minister of the gospel to be thus negatively righteous ; no , besides other considerations , we have a great charge upon us , which will require a very active piety ; and therefore , . we must take heed also that we are not negligent in the great business of our noble calling . that business is so worthy and so necessary , that it requires the chief of our thoughts , the flower of our time , and the vigour of our endeavours , to bestow less upon it is to neglect it : and every neglect of that , deserves a degree of contempt upon our selves . give thy self wholly to these things , was the instruction of the apostle , tim. . . and our whole is little enough : for who is sufficient for these things , cor. . . and when we have done all , we are unprofitable servants , luke . . 't is little we can do , god knows , to make the world wiser or better ; it is too wise , in conceit , to be taught ; and too bad in practice , to be amended by us . however we must labour , and ply the oar , though the tyde be never so strong against us . 't is part of the patience of the gospel , to work even there , where our labour for the present , is in vain . it will not be so always , cor. . no , it shall be rewarded by plentiful glory hereafter , though it were not incouraged by any visible success here . those rewards we publish and expect , and for us to do the work of the lord negligently , is to put a slight upon them , and upon religion , our selves , and to invite contempt from others . and there is none certainly that more justly deserves the extreamest degrees of it , than he that loiters in the lords vineyard , and is negligent in the ministry of souls . i have exprest these cautions in a negative way , but hope it will be understood , that the positive duties are included . when i say , we are not to be pharisaical in our religion ; i intend also , that we are to be very plain , sober , and sincere in it : when i caution against immoral lives , i imply , that ours ought to be very virtuous and religious : when i give the rule against negligence , i have taken care to be understood to mean likewise , that the greatest sedulity and diligence is our duty . to have run out into full comments upon these , would have taken up more than my whole time . i descend to the second head in the apostle's rule . . we ought to take heed to our doctrine , if we would not deserve contempt . we live in a ticklish age for this also ; an age of itching ears , and curious palats : men were never so eritical upon their teaching , though 't is likewise sadly true that they were never so little careful to practise according to it . in the variety and oppositions of opinions , phancies , humours , and capacities , an angel from heaven could not please all ; and as things are , those that are not pleased with the doctrine , will contemn the preacher . so that avoid contempt we cannot ; but we shall not deserve it , if our doctrine be guided by our end ; and that is the glory of god in the salvation of those that hear us . the business of preaching , is to instruct men in what they are to believe and do , in order to their serving god , and being happy . this is the great rule , this the measure . and the discourses that are not directed by it , may be witty orations , and learned entertainments , but they are not good sermons . for every thing is to be judg'd by its fitness for its end . if our doctrines , and publique instructions ▪ are squar'd by that , we shall approve our selves unto god and conscience ; though vain and phantastick men despise us : and so we are to speak not as pleasing men , but god , thes . . . there is nothing by which some preachers have more exposed religion and themselves , than by propounding other ends , and such mean ones as the gaining the reputation of being witty , eloquent , or learned : for when they miss their aim ( as they do always with the wise ) they fall under extream contempt with them . the affectations of words , and metaphors , and cadencies , and● ends of greek , and latin , are now the scorn o● the judicious , and as much despis'd and ( almost ) as generally as they deserve . they are banifh'd from conversation , and are not endured in common matters ; for shame then let us not retain them in our pulpits , and defile sacred subjects with them . let us leave those sorts of fooling , when none but the ignorant can be deceiv'd by them into a good opinion of us ; and by their use we shall deceive our selves into the derision and contempt of all that have either wit or judgement ; and which is infinitely worse , into the displeasure and wrath of god. . our business in preaching is the greatest and most important , and therefore we should be very grave and serious in it ; to be slight , flashy , or affected in so solemn an affair , is to shew our selves vain and contemptible triflers . . we are to instruct all sorts , the most ignorant , as well as the more knowing , in the matters of faith and practice ; and therefore should design and endeavour to be as plain as we can , both in our doctrines and expressions , avoiding hard words , and senseless phrases , and speaking in the proper , natural , easie way , which is most profitable for the ignorant , and most acceptable with the wise . . and for the accommodation of the memories , as well as the understandings of the generality of hearers , our discourses should be in clear , facile , and distinct methods ; not involv'd in confusions , nor spun out into nice divisions , or numerous particulars . . and because the main work is to perswade , and direct an holy life , our sermons should mostly be practical , and affectionate : not but that we may labour to explain , establish , and defend the great principles of faith and practice , especially in an age in which such shipwrack is made of both : but then we must take care that those we teach are such indeed , and that we vent not speculative notions and opinions , as fundamentals of religion . we are not to be concern'd for any doctrines in our pulpits , but for the great and certain articles of faith and life ; as for our opinions , this is not the place for them : for it is not our business to make people in all points , orthodox and knowing ; but to endeavour that they may be sincere and good , which is wisdom to salvation . these i take to be proper measures for preaching , and if he that directs himself by them , be despised for his doctrine , he will have this comfort , that the contempt he suffers is none of his fault . i have done with what i intended for my brethren of the clergy , namely for the younger sort , for i presume not to instruct the elder and graver men . i am ( ii. ) to apply the advice of this general use , to the people , who yet profess themselves of our church . you see the contempt that is upon it , and i beseech you to consider whether its pretended friends have not been , and are not still , great occasions of it . the greatest part of christians are incapable of judging concerning the truth or goodness of any church or constitution of religion : but are inclin'd in their opinion , and affection by the general temper and practice of its professors and adherents : now 't is an almost universal principle among men , that religion and the worship of god require the greatest seriousness and zeal ; where these are observ'd in peoples carriage to their particular church , the most are usually inclin'd to have respect for that : on the other side , when the members of any church are cold and unconcern'd , or wanton and irreverent in their religion ; such a temper when it comes to be general , draws popular contempt upon that church and way . this at present is the sad case of ours ; and i doubt it may be too truly said , that there are no retainers to any church in the world , who are so little concern'd for it , and the worship of god in it , as the pretenders to the church of england . if we survey our several congregations , and consider our people , we shall find but very few that carry themselves , as if they had any conscientious affection to the religion they profess . if the estimate be taken from those that are constant or frequent at the publick prayers in cathedrals , or other churches ; certainly the number must be acknowledg'd to be very small ; and if we reckon only such that carry but the appearance of serious devotion , it will be yet less : so that the church may almost be tempted to say with him , there is not one godly man left , the righteous are minished from among the children of men . there are indeed multitudes , who will tell us they are of this church , when they give us no ground , but their bare word , to believe they are of any : while they talk of owning and adhering to the church , they will not afford the solemn worship of it as much as their bodily presence , as long as the devil and their lusts have employment for them elsewhere : they carry themselves to it , as to a matter of the greatest indifference ; will go to church now and then , when time lies upon their hands , and they are in the humour for it ; and then again never think of religion , or worship , till another accident excites them . and when they come to such sacred places as this , with what rude boldness do they enter gods house ? and how much carelesness and irreverence do they express in their very looks and garb ? confident negligence seems at present to be a fashion ; and the whole carriage after is sutable to this ill beginning . what toying , talking , gazing , laughing , and other rude follies may we observe in the midst of the most solemn parts of worship ? and how much slightness and playsomness in speaking of serving god , being devout , saying prayers , and such like serious things after it ? now when these carriages are observ'd ( not to mention worse ) in those that say they are of the church of england , how readily doth it dispose the generality of men , who judge by bare appearance , to think amiss of the church that is ordinarily thus treated by its members ; and to suppose most others that profess it , to be of the same sort , or not very different ; and so to despise the church , and all that adhere unto it . this certainly is a very great occasion of her present contempt ; and if you would not be accessary to its increase and growth ( if it be capable of any more ) beware of this carelesness and irreverence to the religion you profess . if religion be a real thing , and not a meer imagination ( as nothing is more certain ) it then requires our greatest zeal and venerations ; and the most serious exercise of our faculties , and endeavours : no prostrations can be too low in the adoration of the god of heaven ; no ingagement of soul too intense , in praying for his blessing , and praising him for his bounty ; no attention too serious in hearing of his word ; no deportment too awful in his eye , and special presence . let us all consider this , and demean our selves in our worship , as those that are in earnest : let the light of our zeal and devotion so shine before men , that they , seeing our works , may glorifie god , reverence the church , and vindicate it and us from the scorning of those that are at ease , and the contempt of the proud . let us endeavour so to worship , that the fervour of our piety may equal the truth of our profession ; and our actions in religion , may have some sutableness to our expectations from it . and then though the church and we are filled with contempt , yet we shall be clear from any imputation of the guilt ; and our souls may be at ease , though we are scorn'd by the proud. preach'd at a visitation . sermon vi. moral evidence of a life to come . the second edition . sermon vi. matth . xxii . . — god is not the god of the dead , but of the living — notwithstanding the manifold and immediate transactions of god with the people of the jews ; yet were they a dull and stupid generation , addicted very much to the matters of sense , and indisposed to things of spiritual and invisible nature . yea , there was a great and famous sect among them that denied a life to come , and the existence of immaterial beings , for the sadducees say , there is no resurrection , neither angels , nor spirit , acts . . these put the question here to our saviour in a case of a woman , who successively had seven husbands , whose wife she should be at the resurrection , from ver . . to the . which captious query they intended for an argument against the doctrine of another life . christ answers directly to the objection , by telling them their mistake of the state and condition of that life : since they neither marry , nor are given in marriage , that have attain'd unto it , but are like the angels of god , ver . . and then , takes occasion to prove the resurrection , or living again of the dead , out of the writings of moses , the only scripture the sadducees allow'd , ver . , . " but as touching the resurrection of the dead , have ye not read that which was spoken unto you by god , saying , i am the god of abraham , and the god of isaac , and the god of jacob ? — god is not the god of the dead but of the living . " the former clause of the verse cites the scripture which is the ground of the argument , the latter is a principle of reason ; and both together infer , that there is a resurrection . now the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the resurrection of the dead undertaken to be shewn , was not the resurrection of the body ( though that be a great truth also ) since the argument doth not reach this ; for one who believes that the soul lives after death , may say , that god is the god of abraham , isaac , and jacob , though the body doth not rise ; for they are living in their souls , which are their true selves . and therefore the conclusion our saviour went about to prove was , that there is another life , which the sadducees deny'd and endeavour'd by this question , though very weakly , to overthrow . and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies standing up , and implies , living again , simply , not the resurrection of the body ; except where the body is exprest , or the necessary sense doth otherwise inforce it . so that , though it be a truth that the body shall rise , and demonstrable from many other places , yet it is not meant here ; but the thing intended to be prov'd , is , a life to come ; without determining whether in our bodies or without them . this was undertaken , and this was perform'd , for the sadducees were put to silence , ver . . that they were convinc'd , we do not hear ; arguments from faith or reason prevail little against corrupt interests , and affections . but yet 't is something to stop the mouths of gainsayers ; for others may be fortified in their faith by the confutation of the enemies of it . would to god we could say , there was no need of endeavours of this sort , in our days , and that this subject were quite out of date . but alas ! we see sadducism reviv'd , after light and immortality hath been brought to light through the gospel ; and the holy jesus hath given sensible assurance of it by his own resurrection from the dead . yea , the heresie is improv'd in our time to a great and more dangerous height , and almost to atheism it self . we are faln into an age wherein , among some , and those not a few , 't is a piece of gallantry to be an infidel : and heroically great to have out-grown the panick terrours of another world . we have liv'd to see the doctrine of spirits , professedly and openly derided , and that of living again esteem'd equally vain , and ridiculous . the wantonness of some hath disputed all the articles of the christian creed ; and the lusts of others have taken advantage thence boldly to deny them . so that 't is not unseasonable in such a world as this , to labour in the proof of a future being . for besides those that openly oppose this principle of our faith ; the vileness and debauchery of our days are too sad an argument that many others do not believe it . men could not be so impious , did they believe themselves immortal ; nor live so much like beasts , did they not think also that they should die as such . now as our saviour , dealing with the jewish sadducees , did not make use of the proofs that were most obvious and direct , but of that which was most sutable ; not of the plain and clear places in the other scriptures , of which the sadducees made no account ; but of this from the books of moses , whose authority they granted : in like manner , while we treat with the modern sadducees , we must not offer arguments from the testimony of these or other scriptures , which they value not ; but reckon with them from the principles of reason , which they cannot but acknowledge . and the arguments i shall now use , to prove a future life , shall be of this latter sort : and those not taken from philosophick heights , and remote speculations , but from moral considerations , improving things obvious ; and taking ground from matters of common observation . and though i hope there are none of those infidels in this place ; yet , i suppose , it may not be wholly unprofitable to you to be minded of the reasons of your faith , in days wherein so many make shipwrack of it . this then i shall endeavour , viz. . to shew some moral arguments to enforce the belief of a future life . . the causes and occasions of unbelief , in this article . . what this infidelity infers in the just reasoning and consequence of it . for the first , i prove a life to come , . from some observables in the great world . and , . from the frame and constitution of our own natures . the phaenomena , or observables i argue from , are ( . ) the miseries of this state . and . the unequal distribution of good and evil here . i begin with the miseries of this life . in the description of which , i shall take liberty to enlarge a little , that we may have such a sense of it , as may dispose us to feel the force of the argument . let us consider then , that in whatever condition we look on this poor thing we call man , there is nothing but misery before us : prosperity is temptation to wantonness and excess : adversity to murmuring and impatience : riches are anxiety and care ; and poverty , a complicated misery : labour is pain , and idleness as uneasie as employment : wisdom affords cutting senses of the evils we encounter ; and folly exposeth us to the edge of cross events . he that increaseth knowledge increaseth trouble , eccl. . . and the soul without it is not good , prov. . . our enjoyments satiate , and weary us ; and disappointments are smart afflictions ; so that we want both when we have , and when we have not , and are miserable both in successful issues , and in defeatures : we complain of our misfortunes , and seek rest and ease in the shifting of our condition ; but in a short time we find as many other evils as those we shun'd ; and are convinc'd , that the change of our state yields no happiness , but a different kind of misery . like men in a fever , we toss from side to side , and find rest no where but in the grave . if we have a pleasant moment we pay severely for it in the next , and a short happiness is a torment . we are devour'd by our eager appetites , and torn piece-meal by the contrariety of desires and inclinations : we carry all the beasts of prey within us ; there 's a fire in our breasts that consumes us , and we die by the same flame by which we live . nor is the condition of our bodies less sad and tragical : we are scorch'd by fevers , melted in catarrhs , burn and freeze in agues , are rack'd by gouts , maim'd by gangrenes , and rent asunder by violent pains within our bowels : at last we are made the food of worms , except a consumption deceive them , and send away our flesh before us . the best of our condition is , that we can die , and mingle with insensible rottenness and corruption . the grave is the best bed we find till we turn to ashes ; and the silent darkness of the house of worms and bones , is better than the light of the sun , and comfort of the elements . such is the condition of this mortal life ; this is our portion , and our lot is this . and these miseries of the present state afford us the comfort of the conclusion , that there is another : and that this is not all the life of man. for god hath made us , and not we our selves ; and he is infinitely good , and infinitely powerful : absolutely perfect , and perfection it self , and of his fulness he communicates to his creatures , and takes infinite pleasure in so doing . this our reasons , and the common notions of mankind teach us concerning god : and hence it follows , that he hath made nothing to be miserable ; he hath no pleasure in the vexations , and destruction of the living ; but made all things that they might enjoy their being : there can be no envy , imperfection , or shadow of evil , or defect in the fountain of benignity and fulness . now he that is so absolutely perfect , and so infinitely good , hath plac'd us under these circumstances of present infelicity ; and therefore from that goodness , and that perfection , we may argue , that he hath made other provision for us ; and that there is a life besides this mortal miserable condition . otherwise , with how much reason might we expostulate as job did , job . . why was light given unto man ? why was the sun suffer'd to see a thing so miserable ? why did we not go from the darkness of the womb to that of the grave ; and cease to be , assoon as we had a being ? is our maker pleas'd with our sighs ; or is there any musick or sweetness to him in our groans and tears ? every thing else that he hath made , is perfect in its kind , and enjoyes an happiness sutable to its nature : and must ours be the single excepted case , and man be the only instance of wretchedness and misery ? these suppositions are not consistent with the perfections of the divine nature , and yet would be sad realities if this life were all ; and there were nothing else to succeed it . . i prove there is another life , from the unequal distribution of good and evil in this . the passages of the present world are a very chaos ; there must be a world of light and order . all things here come alike unto all , eccles . . . yea , there is very often a worse event of things to the righteous , than to the wicked . treasons and villanies are crown'd with successful issues : triumphs and victories attend the ensigns of tyrants and usurpers ; the just is made a prey to the sons of violence ; and persecuted in his friends and name , even beyond the grave ; while the injurious are courted by smiling successes , and born to the stars by flatteries and applauses . they lay down their heads upon peaceful pillows , and take farewell of the world in solemn and pompous obsequies : when the persecuted vertue swims in a sea of blood to the tomb , without other ceremony , than the tears and groans of a ruin'd family : there is no answer here to the cries of the fatherless and the widow ; the oppressed go down complaining into darkness ; and providence seems as silent as the grave . wickedness hath vertue 's livery and reward , and the patrimony of innocence is beggery and unhappiness . providence seems now by glorious successes to countenance the alchoran , and the tyrant ottoman spreads his victorious arms , and is flesh'd in triumphs . the race is not to the swift , nor the battel to the strong , nor bread to men of understanding , eccl. . . but the things of earth seem to be distributed by a kind of blind lottery , and to justifie the conclusion of the atheist , that the moral world ( as he supposeth of the natural ) is rul'd by a fortuitous range of undesign'd events . thus things are in the present world ; and yet almighty wisdom and justice governs and presides over it . and thence we may conclude , that all things shall at last be clear'd , and order'd according to the rules of exactest justice and decorum : and since it is not done in this life , we with much reason expect and believe another . we see all things in the world of nature , are carried on in a beautiful well disposed order : there is harmony and elegance in the motion of the sun and stars ; and inferiour creatures are managed by apparent wisdom and contrivance : the universe is a great beauty , made up of regular variety ; there is no monstrousness or unbecoming disharmony in nature . now can we think , that the divine wisdom would be so curious in ordering the world of things below us ; and give up his nobler workmanship to eternal confusions and disorders ? no , certainly , he that gives the hungry beasts their meat in due season , and sends his showers at the appointed time , to refresh the dry and parched ground ; he that waters the spring with his seasonable dews , and ripens the fruit with his benign beams ; he that teacheth the rivers when they shall overflow ; and hath made the swelling ocean know its bounds and limits : will doubtless take care that vertue shall at last be happy ; and that the wicked shall receive the due reward of their impieties . the present disorders are but preparations for that state of order , and like the rude dashes and rudiments of a picture . thus of the arguments i propos'd from the first general , the phaenomena or observables of the world. i descend to the second , the frame and constitution of our own natures . and under this , shall consider our reasons , passions , appetites , and instincts : from each of which i shall infer something for the proof of a future being . i begin i. with our faculty of reason . this is a noble power , and exercis'd not only about the matters of the body , but upon the highest and noblest objects ; in a way that is rais'd , and spiritual , and shews a capacity of far greater heights and improvements : which exercises , and perfections prove , that it is design'd for more than this poor mortal condition . for if this be all the life of man , his end and happiness would then be only to provide for the body , and the gratification of its senses : and if we were made for no more than this , our reasons are a superfluous provision in nature : for what need of the notions of a god , universals , and abstracted theories ; in order to the filling of our bellies , and the pleasing of our senses ? what need of a power of drawing one thing from another in a chain of long dependances ; if we had nothing to do but to eat , and drink , and laugh , and die ? the eye cannot be entertain'd upon abstracted notions ; nor the palate feasted upon geometrick subtilties ; there is no musick to the ear in any demonstration of euclid , nor any recreation to the senses in spiritual contemplations . yea high and intense exercise of our reasons is so far from being serviceable in such low offices and pleasures , that 't is prejudicial to them ; for it spends the spirits , mortifies the body , and flats the pleasure of the senses : so that if this were our only state , and the advantages of the body our end and happiness , our reasons then are not only needless but hurtful ; especially when they are employ'd upon the highest and noblest objects . besides , 't is not agreeing with the divine wisdom , as 't is discover'd in the whole analogy of things , to make such noble faculties for so low and mean services : all things have their proportion in the oeconomy of god , and are in number , weight and measure : every thing is suited to its design and end : and hence we may conclude that our reasons were intended for more than the little business of this inferiour life , and that there is another in which it shall be becomingly employ'd , and gloriously improv'd . ii. our passions in the present temper of them , afford us evidence of another life and being . as to which , we may consider them , ( ) in their natural disorders ; and ( . ) in the regulation of them by reason and vertue . . let us reflect a little upon their present disorders . in our first and growing years we are unavoidably led by sense and bodily affections : and before reason comes to any considerable degree of exercise , our passions are commonly too strong to be govern'd by it . yea , they maintain war against the laws of the mind , and lead us into captivity to the law of sin and death , rom. . they fight against reason and one another , and make a tempestuous troubled sea within us , isa . . . so that we are driven by them upon rocks and quicksands , and our peace and happiness is made a prey to the waves , isa . . . all the evils of the world bear testimony to this reign of passion : and the history of all ages is full of the sad issues of violent affections . which things do plainly prove , that this is not the only , or the proper life of man. for certainly reason was intended to be the ruling principle in reasonable creatures , and this reign of passion is an usurpation in our natures , that must not last always . passion is well defin'd by zeno to be an unnatural , over-boiling motion : and 't is not credible , that reasonable creatures should during their whole being , continue under violent hurries , and brutish force . 't is not to be suppos'd that our light shall always be darkned in an eclipse , and muffled up in clouds ; the moon and stars may rule the night , but if there be a sun there must be a day , in which it shall govern . reason will have its time of rule ; as sense and passion have had theirs ; and that must be in another world , for there is but little of it in this . i say little of it , but some there is ▪ and the empire of conscience is begun in the vertuous . this is the other thing in the temper of our passions to be consider'd , viz. . the regulation of them by vertue and reason . this is the beginning of a new life ; a life proper for men ; which in the best is weak and defective here ; and arrives not to any very considerable height of perfection ; hence also we may conclude that there is another life , in which those divine inchoations shall be compleated . for as from the obscure discoveries of sense , in an infant in the womb , we may argue there is another state , wherein the sensitive faculties that have begun to shew themselves , shall act with more advantage and perfection ; in like manner those essayes of the soul towards a better life in the vertuous , is an argument that indeed there is one ; and that this present state is but the womb of the future . these are the first draughts of the divine nature , and image ; and god will not suffer it to die in imperfect rudiments . the blushes of the morning are an earnest of an ensuing day . the chaldee oracles call these the tokens and symbols that god hath inserted in the soul ; they are the first-fruits , and no doubt the harvest will follow . the tendencies of lower nature do not use to be altogether in vain ; much less shall the beginnings of the divine life , and the resemblances of the immortal deity . all life is immortal , saith plato , and certainly the seed of this noble and spiritual one shall not perish . god will not leave his image in the grave , nor suffer this spark of him to see corruption . the summ is , the regulation and government of passion , is a new life begun ; the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the true , proper rational life ( as plotinus calls it ) but in this world 't is very incompleat and defective ; and therefore there is another , in which it shall grow up to the fulness of its stature and perfection . i come in order to argue the same , iii. from our desires and appetites in two instances , viz. ( . ) their dissatisfactions with the things of the present world ; and ( ) some tendencies of them towards another . . i begin with the unsatisfiedness of them . our desires are too wide for our enjoyments ; and there is a thirst in the soul that is unsatiable . when we have one thing we want another , and our appetites are always craving . there is not bread for the hungry soul , nor any fitting entertainment on this side the sun : we flatter our selves with fancied satisfactions at distance , but when we come near we find not the happiness and content we expected . and as children think that at such a hill they should touch the skies : so we phancy that in compassing such , or such designs we should be happy ; but when that is done , we see as much beyond us , and learn that in appetities there is no term or horizon . now these dissatisfactions with the things of the present world ( which are no sullen or cynick humours , but the complaint of all mankind ( afford an argument of much probability , that we were not made for this state only ; nor chiefly for it . for all faculties are satisfied with the due measures of their proper objects ; and every thing rests in its own element : and therefore the restlesness and inquietudes of men in the present life are an argument that we are not yet where we should be , but that we were design'd to live again in another : which reason we may improve by this further observation : namely , that the better any man is , the less he is pleased with these perishing enjoyments . the noise of fame , the pleasures of sense , and the pageantry of worldly greatness , are to him like the rattles and cherrystones of his child-hood ; he hath lost his taste and relish of such entertainments . and now , if all the delights and comforts we are to expect , were of this sort , the best men are in the worst condition , in losing all their share of their proper pleasure and felicity ; and living without taste among so many relishing enjoyments . . the bent of the desires of good men towards another world , is a probable inducement to believe , there is another . indeed the greatest part of mankind is so miserably sunk into earth and sense , that they feel no such tendencies or propensions , but rather averseness to all things that do not gratifie the body , and serve its interests : but yet there are those who have strong inclinations towards another life ; and the more vertuous any man is , the earnester will his desires be after the state of immortality : which importunities and cravings of their souls , give us some ground to think , that there is another world , and objects in it suited to their desires : otherwise those appetites would be in vain , and the best would be most miserable , while they quitted other satisfactions , and grasp'd after air and delusion , i come now to the last head of proof . iv. our instincts ; or some natural propensions of universal mankind . the instances i shall name are two , ( . ) the general belief and acknowledgement of another life . ( . ) the common desire of memory after death . . for the first , the doctrine of a life to come , hath not been the opinion only of concern'd priests , or designing politicians ; of melancholy superstitionists , or distracted enthusiasts . it hath not been the conceit of a single age , nor confin'd within the limits of one country or region , but is as general as the light , and spread as far as the utmost bounds of the reasonable nature . for those that are strangers to one another laws and customs , and as different in their natures as they are distant in their climes ; yet all alike concur in the expectation , and belief of a future being . the cold russian , and scorch'd moor ; the barbarous american , and spruce graecian ; the soft chinese , and the rough tartar , though vastly different in all other things , yet they agree in this , that there is another world , and that we are immortal . and 't is the observation of pliny , that those barbarous people that have neither cloathes to cover their nakedness , nor laws for a common security ; that live by the rules of ferity and lust , and differ from the beasts , seemingly , in little else but external shape ; that have neither towns nor houses , and but just reason enough to provide for the necessities of nature ; yet these live in expectation and belief of a life after this ; and the latter improvements of navigation , and remote discoveries , confirm the same in the farthest darkest parts of the habitable earth . now this general effect must have some general cause , which cannot be any general deception ; for it is not morally possible , that those who are at so vast a distance in place , and nature , and all other circumstances , should agree in a common deceit , and jump in the same imposture . it must arise then either from some universal explicite revelation , or an universal instinct , or voice of nature . if the former be granted , 't is full proof of the assertion : or if that be not , 't is the other , which seems most probable , viz. that god hath inserted it into our reasonable natures ; or by his providence hath conveyed it into the minds of all men , which is tantamont unto it . and so we are carried to this belief , as the lamb is to the dugg : or other creatures to the food or work of their particular natures . on this account aristotle sets it down for a rule , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and cicero saith the same , quod omnibus videtur , est . that which seems to all , is . for what ever is so universal , is from god , who cannot deceive , or be mistaken . . the desire of memory after death is an instinct in mankind : and whether the former be so properly , or not , this is certainly such : all way have been taken to perpetuate mens names and memories ; children and great houses , and noble deeds , and books , and monuments ; yea , and as if earth wanted things sufficiently lasting to satisfie this appetite of immortality ; men have placed themselves in the regions of incorruption , and have called the stars by their own names . now this universal thirst after such an imaginary immortality is an inducement to believe , there is a real one : since did we cease to be , assoon as we die and disappear to this world , such an appetite would be unreasonable and ridiculous : for why should we desire a precarious being in a name and memory , if our true selves were so shortly to be nothing ? of what concernment is it to us to be remembred , if in a few days all things should be forgotten for ever : and we were to go into an eternal silence and oblivion ? what would a stone be the better for being accounted one of the ancient pillars of seth ? or a piece of wood in beeing esteemed a sacred relique of the cross ? the summ is , mankind hath an appetite of posthumous memory , which would be senseless , and to no purpose if there be no life but this : now god implants no instincts in his creatures that are futilous and in vain ; and therefore hence also we may conclude , that there is a future being . i have now done with the arguments on which i intended to insist : after all , i cannot say that each of them is an absolute demonstration ; or that the evidence of every one is such as is impossible to be avoided : there are few proofs of that nature : but this i do , that all of them together will , i think , make a cord hardly to be broken : and these considerations in conjunction may amount to a moral demonstration , and have force enough to obtain assent from those that are not stupid or unreasonable . but yet the strongest proofs are those from the scripture , and all the arguments that demonstrate the truth of christianity , prove also the certainly of a life after this . for one of the great designs of the holy jesus , was to bring immortality to light , and ( as i noted before ) he gave visible evidence of a future existence by his own resurrection . so that those that could not reason and dispute , and see truth at distance in principles , might however be convinced by a demonstration to the sense ; and those that could not be fully assured by the reasonings of philosophers , which many of them were very deep , and many uncertain , and many unsound and false , might yet be perswaded by the miracles which were wrought by christ and his apostles to confirm those doctrines , which they taught , of rewards and punishments in another life ; and that there are such , every thing in the whole gospel either supposeth or proves . these i say , are the clearest and best evidence , but they are such as are obvious to every understanding , and cannot receive more light than what they have at first fight in themselves : i therefore omit that sort of proof , as not needed by those that embrace the scripture ; and for others that believe it not , the reasons taken thence will be of no force with such men . i have also designedly omitted the arguments that arise from the nature of the soul , philosophically consider'd , for the reason mention'd in the beginning , viz. because they are speculative and nice ; and so not proper for such discourses as this ; nor are they usually of much force upon the mind . i come ii. to shew the causes and occasions of mens not believing a future state . the chief are such as these , . the wickedness and debauchery of the unbelievers : the horrid sins of their present lives make them afraid of another . they are resolv'd on the course of vanity and folly while they live , and would have all to end here . they will crown themselves with rosebuds , and leave tokens of their mirth in every place ; they 'l let no flower of the spring pass by them , nor lose any part of voluptuousness : and this they would have to be their whole portion , and their only lot to be this . away then ye melancholick dreams , and troublesome fancies of another world ! ye are an offence unto us , and savour not the things that are of jollity and good humour : ye damp our joyes , and put bitterness into the sweetest draught of pleasure : therefore away to cloysters and cells ; and dwell there among the superstitious and the ignorant ; but leave us the liberty of our thoughts , and the satisfaction of our enjoyments . this is the reasoning , if not the language of the sadducee . he is not willing that there should be another life , and therefore perswades himself that there is not any : he would not meet himself again , nor have such a restraint upon his appetites , as the dread of an after-reckoning . the fool hath said in his heart , there is no god , psal . . . it follows , they are become abominable . vice is at the root of atheism and unbelief : sensuality drowns all the noble conceptions of the soul , and fills it with foul and bestial imaginations . it ties mens thoughts down to present and sensible things , and hinders their prospect into the regions of immortality . it makes them like to the objects of their pleasures , and renders them unable to resent future and spiritual satisfactions ; they can form no idea of any thing agreeable to them in the other world : all things there are uneasie and unrelishing at the best ; and the worst is not to be endured . so that they bend their force to erase all impressions of so ungrateful a doctrine ; in which , at last , through the power of their endeavours , and the co-operation of satan , they effectually prevail ; and cast off all belief and expectation of any future being . another cause of which is , . vain-glory , and a proud affectation to be something extraordinary . vain men would be wits , and soar above the height of other mortals : their eagle-sight is sharp and piercing , and they espy the deceits and impostures , that the rest of mankind are too dull to descry ! they despise the common doctrines , and proudly pity , or laugh at the easiness of others , who suffer themselves to be sway'd by them ; and by how much the more sacred the truths are which they reject , by so much greater , they reckon , is the honour of their own sagacity , in finding out the deceit , by which so many have been abus'd and misled . these are wits in an instant ; at the top , before they have taken the first step ; and perfect in knowledge as soon , and some of them before they have begun . if their accomplishments be measur'd by their confidence and their scorn , they are the greatest wits among men ; but if by their judgement and real knowledge , they ( of any ) have not the least pretence to that title . for though they may gain the glory among their easie companions , by opposing the great acknowledgements of religion , and particularly this ; yet they will never by such ways obtain it from those who are really that , which they affect to be thought . it is the known observation of one who held a high place among the wits of his age , that a little philosophy and knowledge inclines men to be infidels and atheists , but the greater measures set the mind right in religion , and secure it from the danger of those impieties : so that who takes this way to be accounted a wit , makes himself a fool to the wise ; without gaining the reputation of being wise among other fools besides those of his own sort . or if he could attain the height of that ambition , 't would prove a very dear credit , that is purchased upon such terms , as are the ruine of his soul , the destruction of his best hopes , and the degrading of his noble nature . . another main occasion of infidelity in this article , is enthusiasm , or the entertainment of principles of faith upon the credit of phancies : dangerous is the case of religion , when reason is thrown by , and detested ; and the whole stress laid upon warm imaginations . these indeed will hold up the mind for a while , in great confidence of another world , and fill it with a thousand extravagant images and chimaera's about it , which will be all taken for clear light and solemn certainties , while the wind sits right : but then alas ! anon the scene alters , and a change in the habit of the body disposeth the man to other thoughts ; and so all is flung away as delusion ; and the enthusiast is strongly carried down by the over-bearing of his melancholy , into the doleful conceit of his mortality , and the belief that he shall die like the beasts that perish . and that that humour disposeth men naturally to such apprehensions , we may see in job , who spake in the trouble of his spirit , and in the bitterness of his mind , he said , there is hope of a tree if it be cut down , that it will sprout , and the branches thereof will not cease — but man is sick , and dieth , and man perisheth , and where is he ? job . he seems to speak in this and other passages like an epicurean , or a sadducee : and the question looks comfortless and discouraging , ver . . if a man die , shall be live again ? the good man was under the disorder of a great and just sadness , and that represented all things as dark and dismal to his wounded phancy , and seem'd sometimes to deprive him of the only remaining comfort , the hope of a better condition in another world . the same effects hath melancholy still upon many euthusiastick tempers , on some of which it prevails so far , as to fix those impressions on their minds , which never are worn off . and though job recover'd quickly by the exercise of his faculties , and the reason that god had given him , and expresseth his expectation of a future life , immediately after the passage of greatest doubt ( all the days of my appointed time will i wait till my change come ) yet those whose principles are fastned only by their phancies , and the impulse of present belief , are in great danger to be lost in such temptations . thus are some men disposed to infidelity by their own enthusiasms , and the same too frequently give occasion to others to laugh at the belief of a future being , by representing that state in various shapes , and under very odd disguises . i am next to shew , iii. what the denial of a future life infers , in the reasoning and consequence of it . . it follows hence , that man is but a better beast ; and those wits speak agreeably to this principle , that ( whether in earnest or in jest ) satyrize humane nature , and represent us only as somewhat a more cunning herd of cattle . for if this life be all , we have the same end and happiness with the bruits ; and they are happier of the two , in that they have lesser cares , and fewer disappointments than we . our reason and religion , upon which we so much value our selves , according to this doctrine , are but chains of imaginations ; and those but refined sense : and so the soul and principle of action , is no other in us , than it is in them ; and we differ but little more than one sort of beasts doth from another ; namely , than the more stupid doth from those that are more sprightly and sagacious . and then farewell the prerogatives and dignity of humane nature . man is but a beast of prey , and his use of and dominion over the other creatures , is but a proud usurpation over his equals . so that this opinion degrades our natures , and affronts the whole race of mankind together . and , . in the direct tendency of it , it destroyes humane societies ; for those cannot subsist without laws ; nor laws without some conscience of good and evil , nor would this signifie to any great purpose , without the belief of another world . take away this , and every thing will be good that is profitable , and honest that conduceth to a mans designs . that would be mine that i could get by force ; and i had no right to any thing longer than i had strength to defend it : and thus the world would be ipso facto in a state of war , and fall into endless confusions and disorders . so that the whole earth would quickly be an hell intolerable ; every man would be a devil to another , yea and every man to himself . . it suppresseth mens private happiness and felicity ; and even the rioters of the world have stings and torments from it . if a man live in sensuality and fulness of pleasure , what a cutting thought is it to consider , that in a little time he must bid adieu to this , and to all felicity for ever ? and if his life be in trouble and discomfort ; how terrible is it to reflect , that he must go from being miserable to be nothing ? how can those think of parting with their possessions and enjoyments , that have nothing else to expect ? or , how can they bear up under the burdens and vexations of this state , that cannot relieve themselves by the hopes of a better ? with what sad pangs of sorrow should we lay our friends into the grave ; if we had cause to be assured that they were lost eternally ? and how could we reflect upon our own mortality , if we were to look for no farther being ? the pleasures of the present life are gone in a moment , and leave nothing but dregs and bitterness behind them ; and if there be no further delights besides these mean and fading satisfactions , 't is not worth the while to live ; but we had better to have been nothing for ever . the summ is , the sadducee vilifies mankind , destroyes the peace of societies , and the happiness of every private person : and so professeth himself the common enemy of men , and a renegado to humane nature . it will not be needful for me to say much in applying this discourse ; almost every sermon we hear , is an application of it : for here is the matter and ground of our hopes , and hence are taken the great enforcements of our duty . i presume there are few , or none , in this place , but who are ready to profess their belief of a future life , and ( as i premised ) i have not insisted on the proof , to perswade you of this article ; but to shew , that the confidence is groundless , which affirms , there is no reason for the great doctrines of religion ; and to contribute somewhat towards the settlement of the weak , against such temptations . now if we believe this great truth , as we say ; let us do it to purpose ; and not content our selves with a cold and customary assent , but endeavour to raise our faith to such an height , that it may have an effectual influence upon our lives . the general belief that education hath infused , is but a dead image in the soul that produceth nothing : let us endeavour by fervent prayer , and frequent meditation to invigorate and excite ours to that degree ; that it may be a living representation of eternal things ; that our faith may be the certainty and presence of the invisible world . the substance of things hoped for , the evidence of things not seen , heb. . that we may have such an apprehension of it , as if the prospect were open , and our eyes beheld it ; that we may fix our thoughts there , and fill up our souls with the consideration of that world . such a faith as this , ought to be our aim ; and if we did so believe the other world ; what excellent , what heroical , what happy persons should we be in this ? such a faith would secure us from the flatteries and temptations of this sensual life ; and excite us to more earnest longings , and more vigorous endeavours after the happiness of a better : it would inable us to despise this vain world in comparison ; and to bear all the crosses of it , with magnanimity and steadiness of mind : it would quiet our solicitudes , and answer the objections against providence , and the present unequal distribution of good and evil . it would make the most difficult services of religion easie and pleasant to us ; and fill our lives with sweet hope , and delights infinitely more agreeable than the most relishing sensual joys : it would afford us satisfaction , amid our disappointments ; and rest amid our anxieties and cares : it would raise our designs and thoughts to things generous and noble , and make us live like the inhabitants of an heavenly countrey . such blessed effects as these follow this faith here ; and unmeasurably , unspeakably greater in the other world ; the vision of god , and full enjoyment of his love ; the perfection of our natures , and the compleatment of our happiness ; in the arms of our redeemer , and amidst the triumphant songs of angels and saints ; in the exercise of holy love , admiration and praise : things too great to be exprest , or to be imagin'd , for eye hath not seen , nor ear heard , nor hath it entred into the heart of man to conceive , what god hath reserved for those that love him : to him be all glory , and humble adoration henceforth and for ever . sermon vii . the serious consideration of the future iudgement . the second edition . sermon vii . acts xvii . . — because he hath appointed a day , in which he will judge the world in righteousness , by the man whom he hath ordained — although it might be well expected that the laws of god should abundantly prevail by vertue of his authority , and their own native reason and goodness ; yet such is the stupidity and perverseness of men , that these alone have not ( usually ) any considerable effect upon us : and therefore god who earnestly desires our reformation , and our happiness , hath superadded the greatest sanctions to enforce his laws , glorious rewards on the one hand , and most terrible penalties on the other , and these to be distributed in a most solemn manner , represented in such circumstances as are most apt to work upon our hopes and fears : for — he hath appointed a day . — which words are part of st. paul's speech to the athenians upon the occasion of their superstitions and idolatries : these in the time of gentile ignorance god winked at , vers . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he took no notice of those sins ( in comparison ) he was not so much offended and displeased , but consider'd the general ignorance , and temptations , and made abatements for them . as our saviour said with reference to the jews , joh. . . if i had not come and spoken to them , they had not had sin ; their sin had not been so great , or so inexcusable ; nor would it have been charged upon them with such severity of condemnation . but now that the light hath shined in darkness , the true light that enlightens every one that cometh into the world ; now since the son of god is made manifest , to destroy the works of the devil , and to turn men from those superstitious and idolatrous vanities to the right worship of god in spirit and in truth : the plea of ignorance will no longer excuse or extenuate , but god commands all men every where to repent , which is inforc'd with the most powerful consideration of the text , — he hath appointed a day — in which words we have these things , ( . ) the declaration of a future judgement , because he hath appointed a day , in which he will judge — ( . ) the universality of the subject to be judg'd , the world. ( . ) the person that is to be the judge ; — the man whom he hath ordained . ( . ) the rule and manner of judgement , he will judge the world in righteousness . i begin in order with the decree of a future judgement . of this the heathens had some obscure notions , as appears among other things , by the stories of their fam'd judges , that were to call men to account in the other world . but these were but glimmering apprehensions : 't is the gospel hath brought to light the great doctrine of a coming judgement , in the solemnity and circumstances of it . this hath declared , that there is to be a judgement day , matth. . . jude . that christ jesus is to be the judge of the quick and the dead , acts . . that he shall be revealed from heaven with his mighty angels , in flaming fire , thes . . . that he shall come with ten thousand of his saints , jude . that he shall judge the secrets of men according to the gospel , rom. . . that the dead shall be all raised by a general summons , cor. . . and all shall be judg'd according to their works , rev. . . the just to eternal life , and the wicked to everlasting punishment , matth. . . so that the belief of a judgement day , is no panick fear or melancholy dream : 't is no trick of politicians , or mormo of priests to fright fools and keep the world in awe , but a truth as certain and undoubted as the oracles of truth can make it : 't is plainly declar'd in the most infallible records ; yea , 't is engraven on the minds of universal mankind , who all expect a call to a future judgement . there is therefore no need of further proof of so clear and so acknowledg'd an article ; but it may be worth our while to consider what may be the reasons of this appointment of a judgement day . and the same will serve as arguments to confirm and enforce our faith in it . ( . ) then , 't is reasonable and fit there should be a general judgement , that religion may be vindicated and cleared . the gospel was of old to the jews a stumbling-block , and to the greeks , foolishness , cor. . . and we know , by sad experience , how in latter days , religion is expos'd and scorn'd . it is made ridiculous by some , and laugh'd at by others ; and which do it the greater mischief , those that put it into contemptible cloathing ; or those that pour direct contempt upon it , is not our present business to conjecture . this is certain , that there is nothing hath been pretended in so many vile actions and designs ; nothing in which mankind have been , in any comparison , so out of their wits , as in what they have abusively call'd by this sacred name . religion ! we have seen it dy'd with humane blood , and swoln with spoil and rapine : written on the foreheads of tyrannies and usurpations , and pleaded as the cause , the cause of prosperous villanies . divided into atoms of sects , and disputed into air of opinions : entitled to all the vanities of sick imagination , and claim'd by all the follies of zealous ignorance . and is it not reasonable there should be a time , wherein this over-cast , this clouded light should brighten like the sun at noon ; and dispel those spots and that scumm , which superstition , ignorance and hypocrisie have fastned upon its glorious face ? is it not fit that the gospel should at length appear to have been the power of god , and no creature of melancholy or design ? ought it not to be at last confest and known , that religion was a great reality , and no cunningly devised fable ? no dream of imagination , or interest of any lust ; but as simple as innocence , and as clear as the virgin light ? and it will be so in the coming day , when the light of the other world hath shone in upon the darkness of this . in summ , 't is just to expect that religion will be gloriously celebrated and cleared , and reasonable to believe it will be done by the solemnity of a judgement day . ( . ) a future judgement is ordain'd , that providence may be unridled and absolv'd . the judgements of god are a great deep , psal . . . and his ways past finding out , rom. . . the affairs of providence are full of mystery and meanders , as dark as the midnights of december , and as crooked as the paths of the desart . all the lines of our spinning , all our observations and reasonings are too short to lead us to and fro the labyrinth . the world is govern'd by secret methods that are beyond our most improved knowledge . how are we puzzl'd when we undertake to gloss on providence , and presume to give the reasons of its most ordinary managements ! the wicked lift up their heads against heaven and prosper ; and the just bow the knee ; lifting up their hands unto it , and are undone : folly succeeds , and is applauded , and wisdom is disappointed and contemn'd ; clouds and thick darkness encompass the devout , and a warm sun shines upon him that sacrificeth not ( eccl. . . ) and when vice thrives , and folly triumphs , providence is pleaded to credit ignorance and impiety , and the success of the actions vouches for the goodness of the cause . god is thought to have own'd what , for unknown reasons , he hath permitted , and to have acted that , which in judgement he hath suffer'd . on the other hand , the best designs are thought wicked when they prove unprosperous , and the whitest innocence marked with black characters , when the cloud is upon it . thus shimei accused david for a man of blood , because of the evils of his house , sam. . . and job was concluded as great an instance of sin , as he was of misery , job . the barbarians inferr'd from the viper , that st. paul was a murderer , acts . , . and the unbelieving world from the cross , that the holy jesus was a malefactor . thus do men shoot one another out of this crooked bow , and judge the goodness and badness of things by successes , not by rules ; and thereby traduce and abuse providence by making it speak the language of their affections , and their interests , and serve the ends of malice , and self-love . which things being so in the present world , it is fit that , at last , providence should be disintangled and absolv'd , that all the world may see the living creatures in the wheels , ezek. . . and the eye that is in the scepter , as the aegyptian hieroglyphicks represented providence . that we may at length understand , that its ways are equal , ezek. . . and that all the seeming inequalities prove the shortness of our reasonings , not the unevenness of its managements ; that its strangest , and least accountable issues were the results of counsel , and govern'd by an infinitely wise mind that shoots it self through all things . that we may understand the difference between good and prosperous ; and the reason of the distance between vertue and success . why the fire out of the bramble is permitted to devour the cedar ; and the desert of the wicked is so often the lot of the just . these expectations are reasonable , and in a manner necessary ; that mankind may be convinced the events below were not lotteries , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full of providence ; and that providence acted by an infinite wisdom , justice , and goodness . that wickedness shall , at last , reap the misery it hath sown , and dwell in the flames it hath kindled : and afflicted vertue lift up its head to receive the crown and the glories that are the rewards of its patience : and appear to have shot it self up in another world , when it was deprest in this . and so all shall know that there was a god that judged in the earth , psal . . . and this is another reasonable account of the appointment of a future judgement . ( . ) we may suppose it to be ordain'd for this also , that secret wickedness may be disclos'd , and shamed . the heart of man is as deep waters , hath a smooth surface , but is full of rocks and quicksands at the bottom . the world is a theatre , and the greatest part of men are but actors : for as they cloathe themselves with gold and purple , and put on great names , and are fine things upon the stage , when behind the curtain and in their retiremen●s , they are but common men , and like their ordinary spectators : thus we dress our selves for publique converses , set our looks , and gild our language , and put on the livery of wisdom and saintship , and appear what we would be thought , not what we are : but in our privacies , and more familiar conversations , in the loose and unconstrain'd order of our words , and our actions , we are quite another thing ; we are foolish and frivolous , froward and impatient , sordid and absurd : and in the secret chambers of our souls we are worse . the fairest face would affright us , if the skin were taken off it , and shew us nothing but ghastliness and deformity : and it would amaze us to see the in sides of those , whose outward appearance is fair and plausible . we now seek coverings for our shame , and hide our follies and imperfections under handsome names , devout shews , and fair pretensions ; or excuse them by necessity , temptation , the devil , or providence . and though we see much sin and vileness assoon as we open our eyes , and look out of doors : yet there is another and a worse world of wickedness , shut up from our sight , and hid in its own darkness ; in close designs and private actions ; in the corners of the heart , and recesses of thoughts : these make up a dark region cover'd with fear and shame , and the shadows of death ; open only to him to whom all things are so , and midnight is as bright as noon , ( psal . . . ) and he will provide that so it shall be to all the world ; that all sin may be as odious , as it is ugly ; and unobserv'd impiety may not still lie hid in the secrecie and silence it hath sought : but that its whispers may be proclaim'd by a voice more loud than thunder ; and its conceal'd deformities be brought into the open day : that those hidden iniquities which hitherto have escap'd , may be whipt with the scorpions of guilt and shame ; and the divine purity and patience may appear in their glory and proper lustre . and for this reason also god hath appointed a day wherein he will judge the secrets of men : that sin may not be the more secure , for being close ; but that it may be feared and shunn'd in grots , as well as in most publique places . and i may add , that those actions of vertue that no eye sees , but that which sees all things , and those unknown tendencies and anhelations of divine souls after the adorable object of their love , may be solemnly celebrated and rewarded . again , ( . ) such a day is fit and is appointed , that all rights and claims may be determined . the great controversies are , which , and where is the true church and religion . and if we attend to the zeal , and the confidence , the loud talk , and bold claims of each of the pretenders , all are in the truth , and all mistaken : every sect is in the right , if it may be judg'd by the fondness of its own assurance ; and every one is out , by the sentence of all the rest : here 's religion , sayes one ; nay , but it 's here , sayes the next ; and a third gives the lie to them both ; and then they scuffle and contend till they have talk'd themselves out of sense , out of charity , and out of breath : and when they would say on , but know not what ; when their passions are rais'd , but their reasons lost ; they fall to pelt each other with hard names ; they squabble , and strive , and damn one another by turns ; they gather parties to help up the cry , and fill all places with the noise of their quarrels , and triumph and crow after a conquest in imagination : and after all this bustle , and all this ado , they sit down where they begun ; nothing is gain'd on either side , but an addition of malice and bitter zeal , more rancour , and more damning sentences , while they are , for the most part , as far from truth as from agreement . this is the state of the contending world , nor can we expect it should be otherwise , while ignorance and malice , interest and passion inspire the quarrels . or , if controversies should be ended , the vote would , doubtless , be cast on the side of folly and falshood , for their adherents are most numerous , and most loud ; while the friends of truth and reason are meek and modest , thinly scatter'd among the herd , and still liable to be over-born , and out-nois'd by the tumult . but the coming day will set all right , and effectually resolve pilate's question , what is truth ? and then no doubt , the meek and the peaceable , the charitable and the just , who did not dispute , but live ; who were not swoln with rage and notions , but big of charity , and universal kindness for mankind : then shall these be declar'd the rightful heirs of the kingdom , when the presumed sons of it , who hugg'd themselves , as the only favourites of heaven , and warm'd their hands by their own fantastick fires , who flew aloft on the wings of imagination , and proudly look'd down upon the modest and humble believer ; who were full of mysterie and rapture , scorn and talk , but void of justice , modesty and love : these , we have reason to think , shall then be cast out , and receive their portion with the pharisee , to the shame and disappointment of their confidence , and their hopes . in this day shall the errours , and the follies that were recommended to the deceiv'd embraces of the sons of men , by frauds , and art , paint , and meretricious bravery , be expos'd in their naked deformities to the sight and contempt of all the world : and that truth , and those vertues that were persecuted into corners , and cover'd with dust and shame ; torn piece-meal by wrath and ignorance , and scatter'd up and down in the tents of errour , shall then be brought into the light , and cleansed from all debasing mixtures , and represented in their native loveliness and beauty , that they may receive the praises and acclamations of their ancient friends , and acquaintance ; yea , and the acknowledgements of their now blushing and confounded enemies . upon the whole we see , that the faith of a future judgement is not misbecoming the severest sons of reason and philosophy , but is infinitely agreeable to the faculties of men , and the analogy of things . i come now to the second main thing in the text , ii. the universality of the subject to be judged , the world , so it is here ; and the scripture elsewhere expresseth it in very general terms : the secrets of men , rom. . . every man , rev. . . the dead , small and great , rev. . . the quick and the dead , pet. . . now i shall consider the universality of the subject of judgement in two great solemnities of it : viz. the general summons , and the general resurrection that follows : both mentioned together , cor. . . the trumpet shall sound , and the dead shall be raised — . the trumpet ; either some divine universal vertue ; or the voice of some mighty angel , crying , arise ye dead , and come to judgement . methinks i hear that voice ; 't is full of majesty and terrour ; 't is more loud than fame , and more general than the light of heaven . 't is heard at both the poles ; in the earth , and sea , and air , and all deep places . attend , attend , ye sons of adam ! ye that are afar off , and ye that are near ; ye that begun with the infant world , and ye that liv'd in its latest periods ; ye that freeze under the uncomfortable north , and ye that are hid under the remotest south ; ye that dwell in the temperate regions ; and ye that are scorch'd with the heats of the line ; ye that only cry'd , and ceas'd to breathe ; and ye that went slowly and late to the grave ; ye that are yet alive , and ye that have been ages under ground . hearken , hearken to the proclamation of the great king , the prince of glory , the judge of angels and men : the day , the day of vengeance and recompence is come , the day of terrours and of triumphs . the night is past : arise ye dead , cease sleeping in the grave ; put on our bodies , gather up your scatter'd parts , summon your thoughts together , and make up your accounts . the tribunal is set , the judge is coming . and ye living inhabitants , lay by your designs , let fall your traffique ; quit your pleasures and pursuits ; the time for these is done , for ever done ; eternity is in view ; trim your lamps , the bridegroom is at the door . . and now the general resurrection follows . behold the closest vaults throw away their coverings , and disclose the proud families that lay hid in that stately darkness : see how the loose earth moves about the cloysters of the dead , and the grave opens all its doors to enlarge its prisoners : and lo , a numerous people riseth from under ground to attend the great assize of angels and men ! they arise , but are not yet alive ; death sits upon their faces clad in dread and paleness . they lose that motion with astonishment which they gained with their restored parts ; and are ready to be shaken into their former dust , by the fear that hath seized their unsettled joynts : they wonder at the light , and at themselves ; and are ready to drop back into the graves , from which they just peep'd out . see here the mighty sits trembling by his monument , unconcern'd at the vain epithets it gave to his flatter'd memory ; and the delicate sighs with his first breath , willing to return to darkness , rottenness , and worms ; rather than to the light that will discover the guilt , and the follies of a life of vanity and sin . the hypocrite droops to consider that his painting and his shame are to be brought out of the night and silence of the grave , into a naked , and open day ; and the vitious dies again to think , that he hath taken up his body from one death to carry it to another , and a worse . thus the world of the wicked shall all appear , and all be concern'd in the judgement that follows . the righteous shall rise also , they awake with vigour in their souls , and life in their eyes ; with gayety in their looks , and transports in all their powers . their new warm'd blood moves pleasantly in its ancient chanels ; and the restored spirits dance in the renewed veins . they are glad to meet the old companion of their pleasures , and their miseries , rejoycing at its rescue from the infamous dishonours of corruption , and that 't is ready to pass with them into the promised and long expected glories . these are the first-fruits , and the full crop is near , and their joy is beyond the joy of harvest ; and we must leave the degree to be imagin'd , that cannot be exprest . and thus the universal world both of the wicked and the righteous shall appear on the solemn summons . the earth , and air , and sea , and death , and hell shall give up their dead , rev. . . and so adam and the patriarchs , and all the ancient sages , with their sons , and nephews to the latest posterity , shall stand up together before the judgement seat : for all are subjects of the same general empire , and all are accountable for their actions to the same soveraign judge : and he is the man whom god hath ordain'd to judge the world in righteousness . and this is the next thing in the text to be consider'd , viz. iii. the person appointed , the man whom he hath ordain'd : and this is the man christ jesus , even the man , who being in the form of god , thought it no robberry to be equal with god , phil. . . the same is he who is ordain'd of god to be the judge of the quick and the dead , act. . . and now under this head i shall shew how fit he is , as man , for this great and solemn office , in these two particulars . . he is fit to be the general judge , as man , because he descended to the meanness of our condition . 't is but just that he , who laid by his ancient glory , and cloath'd himself in the livery of guilt and shame , should re-assume that native majesty and splendour in the face of universal mankind : that he , who made an humble stoop from the throne to the manger , from the government of the world , to the life of a mean subject ; should ( at last ) be illustriously advanc'd as much above the heights of humane grandeurs , as then he was below them . 't is fit that that holy and divine person , who was buffeted and affronted , condemned and crucified by an abusive and injurious world , should righteously judge his judges . that herod may see that he persecuted not the infant king of a little province , but the soveraign of angels and men : and that pontius pilate and the jews may be convinc'd that he whom they called king in scorn , is really a greater emperour than caesar : and that those who were scandal'd at the cross , and a verse to the belief of an humble saviour , may see the shame and confutation of their infidelity , and their folly ; in the exaltation of the holy jesus above all the possibilities of worldly glory . upon this account 't is reasonable and becoming that the man christ jesus should be the judge . and it is so upon another , viz. . because he contracted an alliance with our natures , and experimentally knows and felt the infirmities of our state . if the supream naked deity should judge us immediately , we should be confunded and astonished at the mjaesty of his presence , & his greatness would make us afraid . for who can bear that dazzling glory ? who can stand before a throne surrounded with incomprehensible light and flame ? this glory is therefore allay'd by the interposal of humane nature ; and this light wears a veil upon it to encourage our approaches . yea , 't is our brother , and our friend that loved us , and dyed for us , who is the man ordain'd to be our judge . he hath the same compassion , as when he wept over an obstinate city , and the same love , as when he bled and dyed for a rebellious world. he knows the strength of our temptations , and the weakness of our natures , and will make abatements for them . so that the faithful may hearfully appear before his throne , confessing their sins , and relying upon his love. he that loved us , and was like us , is to take our accounts . 't is our redeemer is to be our judge . thus may believing penitents incourage themselves before him , and hold up their heads in that day of terrours , as much reviv'd by the apprehension of his humanity and meekness ; as the wicked will be dejected by the knowledge of his greatness and power . and for this cause also , 't is congruous and fit that the man christ jesus should be judge , when mankind is at the bar. i come now to the iv. general to be consider'd — he will judge the world in righteousness — viz. ( . ) by a rule : not by unaccountable humour , or arbitrary will ; not by hidden decrees , or secret scrowls of predestination . but by those plain and open records that are in our houses , and our hands ; that are preached in publique places , and declar'd in a language we understand . the books shall be opened , rev. . . and the books the rules of righteousness , are the law and the gospel . the one strictly requires perfect obedience , the other accepts of sincere . now while our actions are tried by the law , and measured by its righteousness , our straightest lines are crooked and uneven , and our greatest services are very scant and defective . the best are like the dust in the ballance , and the rest are lighter than vanity . for as magnifying glasses betray roughness , and a ragged surface in the best polish'd marble ; so this glass of the law discovers wrinkles and deformity in the fairest and most even vertue . and while mens lives and actions are compared with this rule , all mankind is distrest , and a cloud hangs upon the brow of the most religious and most innocent . the law concludes all men under sin , and sin under wrath : so that by this all the world is cast ; and were happiness to be had upon no other terms , strait would be the gate indeed , and so narrow the way , that none would find it . and while no other book than this is opened , all the generations of men fall prostrate before the throne , condemn'd by the law , and by themselves . nothing is to be heard but an universal groan , and the suppliant cry of mercy , mercy lord ! when loe ! the other book is opened , and out of it is read grace and peace , and multiplyed pardons to all the followers of the lamb , who have believ'd in the crucified jesus , and testified that faith by their repentance , and sincere obedience : but shame and darkness , and new confusions ; death , horrour , and everlasting destruction from the presence of god and of his christ , to all the stubborn rejecters of his grace , who would not have him to rule over them , nor accept of his offer'd salvation . these are the declarations of this book , and these the measures of that righteousness whereby we are to be judg'd : as the judge himself hath told us , john . . the words that he spake , the same shall judge us in the last day . and god will judge the secrets of men , saith st. paul , according to my gospel , rom. . so that believing penitents that are not perfect according to the law of works , may plead their sincerity , their faith , repentance , and new obedience , which is their perfection according to the law of pardon : and this will be accepted by the judge with a gracious air , and the sweet reviving voice of , well done ye good and faithful servants . he invites them to him with the voice of pity and endearment , and ravisheth their souls with the pleasant sound of come ye blessed of my father , matth. . . o the ecstasies that are in that sentence ! o the killing harmony of that voice ! can a finite spirit bear such excess ? the pleasures of eternity crouded into a moment : did unfaln angels ever know such another ? or can there be more transport in ten thousand hallelujahs ? certainly , the boundless imagination it self cannot form an idea of that rapture , nor the tongue of a cherub express it . the summ is , the world shall be judg'd in righteousness , viz. according to a rule , and not by meer power and will : a rule ! not the strict and severe one of the law , but the sweet and gracious one of the gospel ; whose righteousness is faith , and sincere obedience , which in the great day shall be accepted , and gloriously rewarded . . god will judge the world in righteousness , viz. with impartial equity . to evidence this , let us consider the judge in the three great qualifications of his wisdom , justice , and power . . he is wise , and cannot be abused by witnesses , nor mistaken in law ; cannot be imposed on by false allegations , nor cozened by fair pretensions : he intimately understands the fact , and the cause , and cannot be deceived by malice of enemies , nor subtilty of excuses . . he is just , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pure mind , without interest , or affection . he cannot be aw'd by greatness , nor sway'd by partiality , and fondness . all mankind are equally distant from him , and all stand upon a level before him. he that beggs in raggs , and weeps in the corners of the streets , shall be heard assoon as the proud gallant that lives in luxury , and pomp. he that tugg'd at the oar , assoon as the commander of legions : and the poor fellow that follow'd the plough , shall have as much right done him , as the mighty that sate upon the throne . . he is powerful . all power is in his hands , both in heaven and on earth , mat. . . so that he can execute his sentence without resistance or possibility of rescue . there is no getting out of his reach , who holds the world in the hollow of his hand . there is no opposing of his power , except we had an arm like god , and could thunder like him. there is no quitting his dominions , for his rule , and his presence are universal . the frozen north , and the farthest south ; the desart and the ocean , are all within the bounds of his empire , and his influence . yea , could we climb up into heaven , that is his ; descend we to the centre , he is there ; or if even as far as hell , his power reacheth thither also , psal . . . in summ , the judge cannot be deceiv'd , corrupted , or over-powered , and therefore on this account likewise he will judge the world in righteousness . having thus spoken to the main parts of the text , i descend to enforce all , by some practical improvement . if then there be an appointed day for so universal and righteous a judgement , by so great and just a judge , let us consider , ( . ) how passionately , and differently mankind will be concern'd at that time . of this something hath been said before , but i shall now discourse the matter a little further , and endeavour to give you some description of the terrours of the wicked , and the raptures of the just at that solemnity : though all that can be said will be very short of the passions of that day . and ( . ) how will the careless and ungodly world be appall'd and astonish'd at that unlook'd for summons ! how will the dark gentiles , that never heard of such a day ; and the hardened infidels that heard , but did not believe ; and the dissolute spirit that heard , and believ'd but did not consider , how will they tremble and be confounded at the dread preparations of that day ! methinks i see the pale looks , and the shivering motions , the gazing eye and listening ear , the distracted face and trembling hand of the most proud and daring sinner . the drunkard le ts fall his cup , and the busie worldling stands at gaze , the loud companions are hush'd into silence , and the merry droll into a careful look . the atheist hides his head , and the sleepy sot starts up into anxious wonder . and after this first amazement , see how the trembling-multitude run distracted up and down , some into corners to cover , others into companies to consult : every man asks his neighbour , what is to be done ? and he again repeats the question to every one that is next unto him : the son runs to his amazed father , who needs the advice his dear child seeks ; and the wife clasps about her astonish'd husband , that is as helpless as his frighted consort . the publican beggs counsel of the pharisee , and he , poor soul , is as much at a loss as the reprobate . they all court the mountains to cover them , rev. . . and shuffle into caverns to hide from the presence of the judge . but alas ! they quickly see the vanity of those naked retreats , and find themselves as much expos'd in the closest vaults , as they would be in the body of the sun. mountains are but cobwebb coverings , and rocks and earth but a cypress veil . hills , caves , and all are his , whom the frighted fugitives would avoid , and will not , cannot conceal his enemies from his eye , that strikes through the earth as through a globe of crystal . what shall they do then ; whither shall they go ? they cannot bear his presence , and they cannot avoid it : the light kills , and the darkness will not hide . for the darkness is no darkness to this judge ; the darkness and the day to him are both alike , psal . . . thus will the wicked be confounded by the coming of the great and terrible day , and most of all those that liv'd under the plain and frequent warnings of it . had they never heard of this solemn time , they would have been astonish'd but not so much affrighted ; it would have been their wonder , but not so much their misery . had they not been told of this great appearance , and this judge , they might have look'd on that majesty without those sad degrees of dread , and such mortal shiverings , and hoped for great abatements in consideration of their fatal ignorance : but alas , they were told of this day earnestly , and often . the god of all the world , and this judge of all , acquainted them with this solemnity while 't was future ; and these preachers that were most infallible , and most urgent , prest the truth of these things upon their faith and affections with all evidence and importunity , sutableness of address and accommodation to their reason and their interest ; with all the motives of hope and fear , and all the alliciencies and incentives that use to move reasonable nature . they heard , but did not heed , they heeded a little but forgot the next moment ; they assented , but slept , they were awakened , but sunk again into a careless slumber ; they said they believ'd , but were not concern'd ; convinc'd a little , but not perswaded ; perswaded , but not resolv'd ; resolv'd , and presently let out of mind what they had concluded . and now when the sight of the judgement day shall thorowly awaken them to consider those invitations and warnings they had to prepare for it , what inward anguish will they feel at the thoughts of their sottishness and neglects ? and methinks i hear the sinner thus inveighing against himself : brutish soul ! where was thy reason ? where was thy self-love ? where were thy reflections ? where was thy providence ? couldst thou not look beyond the grates of flesh , or didst thou see , and wouldst betray me into this danger and this misery ? wert thou diverted by greater matters ? or hadst thou any thing of more necessity , or concernment to engage thy thoughts ? was the sordid flesh a better friend than that triumphant jesus ? or the world an enjoyment like those rewards he will now dispense ? were thy pleasures comparable to the joyes of the happy expectants of this time ? or thy little policies of equal moment with the affairs of this day ? o how wild and absurd are these questions now ! and why were they not alwayes such in thy esteem ? yea , why didst thou determine on the unreasonable side ? what can the fondling flesh , and eht world do for thee ? what relish now in those pleasures that are gone out in stenchand shame ? what profit in those designs whose objects are vanish'd with thy hopes ? o how shall i answer this judge ? what shall i say to the black indictment that lies against me ? why did i abuse his love , and reject his addresses ? disregard his promises , and slight his threatnings ? throw off his easie yoke , as an intolerable burthen , and choose darkness , death and misery before light , and life , and glory ? what can i say to my judge ? what to my self ? cover me shame and blushing ; yea let death hide me , and everlasting darkness cast its covering upon me ; but death will not befriend one that hath so sad a reason to seek it ; and darkness flies away from yond glorious presence . o the day that i put far from me ! and the danger that i would not consider ! the wrath i have been treasuring up ! and the evils that i fear'd , but would not endeavour to avoid ! these are come upon me ; mercy is at an end ; and pardon is no more ; excuses are in vain , and prayers insignificant ; the judge is just and inexorable , not mov'd by fond pity , nor weak affections ; he will shew no more favour to those who so long have slighted it ; nor will he have mercy upon them that would have none upon themselves . such reflections of anguish and despair as these , we may suppose the sight of the great day will occasion in the wicked , and be the beginnings to them of a sad and intolerable eternity . on the other side , ( . ) the transports of the faithful will be unspeakable on that day ; when they shall exchange the doleful tone of how long ! how long , o lord ! for the pleasant voice , he is come , he is come . see now how the nimble spirits play in the smiling eyes , that languish'd and droop'd before ; and all the lovers of the holy jesus awaken into chearfulness and vigour . joy warms the cold and liveless blood , and sends it about with a pleasant thrill through all the channels of its motion ; and the enkindled spirit is ready to melt the gross mass that detains it from the adorable object of its love . o my soul ! saith the transported admirer , how reasonable was thy faith ; and how unjust were thy fears ? how small were the troubles of thy night , to the pleasures of this day ? and how injurious were thy complaints to so glorious an expectation ? o blessed tears that end in such triumphs ! o pleasant sorrow that ends in rapture ! was it such comfort that our lord promised to those that mourn ? was this the time i did so coldly expect , and so indifferently regard ? is this the saviour i loved so little ? and was this that lord i was so careless to obey ? is this he whom the flesh and world tempted me so often to deny ; and whose interest could do so little with me ? stupid soul ! how unworthy art thou of this sight of glory ? and how more unworthy of the favour of this glorious and triumphant jesus ? o the grace that pardons such great defects ; and thus rewards such mean services ! o the pleasure of faith when it comes to be in sight , and the transports of hope that is within the reach of enjoyment ! such , and incomprehensibly greater , will be the ecstasies of the faithful in the day when the judge shall appear . let us all then ( ii. ) make it our main care and business to prepare for this time . we are probationers here for another state , and the day of judgement is the great time of trial for it . as we are found then , our condition will be for ever ; and according as our actions have been , the sentence will pass , either to everlasting joyes , or endless woe : what remains then , but that we look on this as our great and most necessary work ; that we have the future judgement alwayes in our eye and thoughts ; that we study the laws whereby we are to be judged ; that we frequently judge our selves before ; and that we square our actions by the directions and example of the judge . and if we thus prepare , that day which will be so dreadful to the wicked , will be the most joyful one to us that we ever saw , and the beginning of an everlasting day of joy , that hath no night of sorrow to succeed it . for at the conclusion of the judgement we shall pass with the judge to those regions of bliss and triumph , where we are to dwell with him to eternal ages , singing hallelujahs to god the father , son , and holy ghost ; to whom are due from us , and all creatures , all glory , honour , praise and adoration , henceforth and for ever . amen . sermon ix . of the necessity of an unfeigned repentance . sermon ix . jonah iii. . so the people of nineveh believed god , and proclaimed a fast , and put on sackcloth , from the greatest of them even to the least of them . nineveh , the ancient and famous city of assyria , was founded by nimrod , the mighty hunter , and supposed first monarch of the earth ; it had its name from ninus , who compleated it , and was the third of that empire . where its particular place was , is not , at this day , certainly known ; but this is certain , it was a great city , of three days journey , saith the sacred history , jonah . and , as was the extent , such were the sins of it ; all great cities abound in vice , but ( it seems ) the wickedness of this was notorious , it made a cry , and that cry came up before god to call for deserved vengeance on their heads ! but he that is slow to wrath , and doth not willingly afflict the children of men , resolves to warn before he strikes , and therefore sends jonah , a prophet of israel , to foretel their approaching ruine ; he ( considering the ungratefulness of the message , and doubting what entertainment he was like to have from a proud , and ( as he might think ) an obdurate city ) diverts another way , and flees toward tarshish ; but the judgement of god overtook him , and plunged him into the deep , where a fish prepared , swallowed the prophet , who having been three days in that belly of hell was by miracle discharg'd upon the shoar : and then the former commission being renewed , he was not disobedient to the heavenly voice , but went to nineveh , cryed against it , and the event was beyond all expectation , and extremely contrary to his own ; for , [ the people of nineveh believed god , and proclaimed a fast , and put on sack-cloth from the greatest of them to the least of them . ] very different was this success from what other messengers of god , patriarchs and prophets , and holy men of ancient , and later times , have had : noah was a preacher of righteousness , and preached many years , while the ark was in preparing , but they were disobedient in the days of noah , and went on in their sins , till the flood came , and swept away that world of the ungodly . the prophets were earnest , and importunate , they cryed aloud , spared not , and god by them stretched out his hand all day long , and yet they were a disobedient and a gain-saying people , and gave them reason to complain , who hath believed our report , or to whom hath the arm of the lord been revealed ? the holy jesus himself , who was greater than jonah , than any of the prophets , than all ; the brightness of his fathers glory , and the express image of his person , who did , as never man did , spake , as never man spake , even he came unto his own , and they received him not ! they many of them believed not his words , nor would they abide his counsel , but gave him occasion to lament their hardness with tears of compassion , when he drew near the city , he beheld , and wept over it , saying , if thou hadst known , even thou in this thy day , the things that belong to thy peace ! and then grief and tenderness breaks off the sentence , they would not know the things belonging to their peace , though the prince of peace was the preacher of them : and therefore elsewhere he passionately expostulated with them upon the score of the same perverseness , o jerusalem , jerusalem , thou that killest the prophets , and stonest them that were sent unto thee , how often would i have gathered thee , as an hen gathereth her chickens under her wings , and ye would not ? the son of god himself could not prevail upon a city , to which he made his frequent and earnest addresses ; all he could do by the methods of his graces was to bewail their obstinacy , resolved impenitency , and unbelief : but jonah succeeds on one , as wicked , and much greater , in the very first attempt he makes on it , v. . and jonah began to enter into the city a days journey , and he cryed , and said , yet forty days and nineveh shall be destroyed : and the very next words are those of my text , [ so the people of nineveh believed god , and proclaimed a fast , and put on sack-cloth , from the greatest of them , to the least of them , &c. ] in discoursing of this wonderful change , and conversion of the ninevites , i shall , ( . ) consider their sins : and , ( . ) their reformation , in the two main parts of it ; their faith , [ they believed god. ] their repentance , exprest by [ fasting , prayer , and turning from evil ways . ] and , ( . ) the universality of both , [ from the greatest of them to the least of them . ] and , as i go , shall humbly compare their circumstances with our own , and consider what duties are suggested to us by that comparison . i begin , ( . ) with their sins ; those were great , and the cry of them was loud , their wickedness is come up before me , chap. . . what their sins were in particular we are not told , but from the circumstances , and the severity of the judgement threatned , we may conclude they were very grievous ; st. paul tell us , that at the times of ignorance god winked [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] he over-lookt , in comparison , he made abatements , and had respect to their frailties ; he considers our frame , our impotency , and temptations , and is not so severe in judging , and punishing men under those circumstances of disadvantage : according to the same scheme of speech , our saviour speaks , if i had not done the works that no man ever did , they had had no sin : ( viz. ) theirs had not been so great , not such in comparison . but now , notwithstanding the allowances the divine goodness makes for a state of ignorance , and consequent infirmity , the sins of these ninevites were such as called for the severest judgements , even desolation [ destruction ] — nineveh shall be destroyed . what this destruction was in particular , whether fire from heaven , such as destroyed sodom and gomorrha ; or an inundation of waters , such as had over-whelmed divers cities and countreys ; whether an earth-quake , such as swallowed corah and his company ; a sudden surprize of foreign enemies , such as that of the barbarous nations among the romans ; or of the europeans on the americans ; or else any unexpected violent commotion among themselves , by massacre , or rebellion ; whether to be extraordinary and miraculous , or in a plain and visible course ; which of these it was , whether any of them in particular , we are not told , only destruction is threatned : things were come to a sad issue with them , their sins were full , and ripe for vengeance . let us now , in the name and fear of god , humbly compare this with our own case . our sins also are very great , great as theirs in their nature , and quality , in their circumstances and aggravations much greater and more heinous : blasphemy , prophane swearing , perjury , luxury , uncleanness , drunkenness , disobedience , murder , treason , violence , oppression , all the deadly sins , whatever is contrary to found religion , and true doctrine , reign , triumph , brave the sun , are fashionable , almost creditable ! fear and shame , all the restraints are gone ; men make a mock of sin , glory in it , are ashamed of nothing : but virtue , sobriety , religion ; religion , matter of the best , highest , truest honour , despis'd , buffoon'd , exposed as ridiculous ! atheism , the greater , the less , formerly hid its head , the fool of old said only in his heart , there is no god : but now it appears openly , and boldly claims the reputation of wit , the only wit , and good sense ; men like not to retain god in their knowledge , but dispute his being , attributes , providence , and you are beholding to them , if they do not bluntly tell you , there is no such thing , or do not say ( at least ) with those in the psalmist , tush , god seeth not , he careth not , is there knowledge in the most high ? such we are , and thus do , after miracles of mercies , and of judgements ; after mighty calamities , and equal deliverances ; frequent warnings , and importunate calls to repentance ! and now , we have not indeed any immediate extraordinary prophet , particularly sent to thunder against us , but we have the warning of moses and all the prophets , of christ , his apostles , and ministers of all sorts ; besides all which , the providence of god , and the circumstances of our affairs , and all things about us call loudly , that we should prepare our selves to meet the lord coming to reckon with us ; but , alas ! how shall we do this ? strength is weakness , policy is folly , and infatuation ; when he is angry , his power is not to be resisted . hast thou an arm like god , or canst thou thunder like him ? job . his presence is not to be avoided . whither shall i flee from thy spirit ? ps . what shall we do then ? must we sit down in despondency , in despair of mercy ? is there no remedy , no way ? blessed be god , there is one ; the same that was taken by the poor ninevites , who did not summon their armed forces , nor put their wits upon the rack for stratagem , and counsel , for publick safety , ( means that may be used , and ought , in their place . ) no , they lookt on the evil threatned , as from the lord , with whom there was no contending , against whom there was no contriving , and applyed themselves to appease the offended majesty ; and they took the right course to do it ; for [ they believed god , &c. ] this was , ( . ) their reformation ; the second thing i was to speak of : in which i consider , first , their faith , [ they believed god , ] his being , attributes , providence , love of virtue , hatred of vice ; and that the way to appease him when he was angry was by the use of prayer , fasting , and turning from evil ways . these they understood without a prophet , and believed before the preaching of jonah . god hath conveyed some main knowledge of himself to all his world , and hath not any where left himself without a witness , his laws are written upon the hearts of men , and all of those we call most heathen . rom. . what is to be known of god , is manifest . chapter the first of the same epistle , all the world is his , the souls of men especially so , of his family , his off-spring ( as it were ) bone of his bone , flesh of his flesh , and he provides for his own , they are worse than infidels that do not . he takes care for oxen , for sparrows , for lillies ; much more then for the souls of his reasonable creatures ; the very hairs of our heads are numbred , certainly then the souls of men are every one considered , every one , some way or other , provided for . the summ is , god hath dispersed some light , some glimmerings ( at least ) of light and truth among universal mankind ; and these men of nineveh had their portion , and by that were prepared for more ; that alone was not sufficient , and therefore god sends them a prophet , not an angel to destroy ( like those sent to sodom , ) not a common ordinary messenger from among themselves , their case required more ; but an extraordinary person , one from far : when men are prepared for repentance , they shall have the proper means , god will not be wanting to his creatures , when the ordinary means will not do , they shall have such as are extraordinary and uncommon ; when the native light , and convictions are not sufficient , they shall have an external preacher , such was philip to the aethiopian eunuch , acts . and an angel sent to cornelius to direct him to an apostle , acts . thus was jonah sent to the ninevites , and doubtless many other good heathens were so assisted . he went , though after a repulse of the divine commission , and they were more ready to hear , than he to preach ; in that they both believed the messenger , and the terrible message that he brought . we alas ! believe what we like , what is grateful , and agreeable to us ▪ and our faith is much in our affections ; but they believe what was dreadful , and amazing , the truth was most opposite to their corrupt inclinations , and carnal interest , and this their belief is interpreted as faith in god. to believe his messengers coming in his name , and with his truth , is believing him , as our saviour saith , he that receiveth you , receiveth me ; and he that receiveth me , receiveth him that sent me : and again , he that despiseth you , despiseth me ; he that despiseth me , despiseth him that sent me . the ninevites did not so by jonah or his message ; consciousness of their own guilt , and their natural apprehensions of divine justice , made them apt to receive impressions of dread ; and doubtless they had ill abodings in their minds before , by which they were prepared for such a message , and a prophet , one coming from another countrey to appear with so much resolution , and to speak with so much authority , and assurance , affected them more than if they had been used to such preachers of errours ; nor are we to suppose , that he only repeated to them these dreadful words , yet forty days and nineveh shall be destroyed . no , these ( more likely ) were but the summ , the text , the burden of his sermon , which probably he amplified with all those considerations , that were apt to move , and awaken : and possibly the mariners that were with him in the ship , and threw him over-board , upon the lot ; that saw the fish swallow him , and the tempest quieted upon it , might have come into nineveh before him , diverted from their intended voyage by the storm , meeting him again , after they had seen him plunged into the ocean , might certifie the people of the miracle , and they thereby assured , that he was an extraordinary person , and was come to them in an extraordinary , and divine errand ; but whether this were so , or not , whether they credited the prophet on these motives , or any other , is not certain ; but this is , they believed upon the preaching of jonah . and now , as god daily preacheth unto us by his various messengers , so he doth by his providence , by which we are sometimes brought into great straits , even to the brink of ruine ; and when it is thus with us , when we are in a state of perplexities under present evil , and fears of greater , let us not abuse our selves with false confidences , put far from us the evil day , and cry peace , peace , when there is no peace : let us not impute our troubles , and disorders to accident , and common causes ; but consider , that the hand of god is in them , who is then about to reckon with us for our sins , and a voice sounding from thence , repent , repent , for your iniquities will be your ruine . let us not be deaf , and stupid , as the careless old world were , till the flood came , and swept them away ; or as those mockers , the apostle speaks of , who scoffingly said , where is the promise ( to them it was threatning ) of his coming ? when he was at the door ; but let us humbly be affected , as these poor creatures were , who believed upon the preaching of jonah . and what was this belief of theirs ? was it cold , indifferent , unconcerned assent only ? no , it was a faith , powerful and active , that wrought a mighty change , and produced the blessed fruits of repentance , and reformation ; their faith had been dead , and unsignifying , if it had not wrought , and wrought this way ; if they had past a complement on the prophet , that they believed him , and gone on in the same course as before ; if they had believed god , and continued in their provocations of him , their faith had been an aggravation , and might justly have heightned , and hastened their ruine ; it had then been a great argument of their impudence , and obduration : but theirs was not a fanatical , pharisaical faith , without works ; but a faith operative , and fruitful , and the effect of it was repentance ; and the expressions of that repentance , fasting and prayer , and turning from evil ways . . fasting . this is a rite of humiliation and repentance , in which we acknowledge our unworthiness , and our vileness , that we merit not common mercies , but deserve the greatest punishments ; and this anciently , and in all times was also exprest by sack-cloth , and vile cloathing , whereby these ninevites likewise set out their wretchedness , and ill deservings . god almighty hath so made us , that we are apt , and cannot help it , to represent our inward affections by outward expressions : and here is the ground in nature , and in reason of sacrifices , and all the rites of external worship , and particularly of this , by which the men of nineveh declared their abasement before god ; and we have need of some eminent signal way to humble our selves before him , in acknowledgement of our greater , and more aggravated crimes ; we have sometimes publick fasts , and days of publick humiliation ; but are they such as god hath chosen ? do we in them afflict our souls with penitence , and godly sorrow ? do we as much as impose any penance upon our external persons ? alas ! we generally do not so much as the pharisees , and hypocritical jews did , who hung down their heads , covered them with ashes , put on sack-cloth , and sad looks , and abstained from all things that were grateful , and agreeable to the body , but we will not give our selves the trouble as much as to appear , or look like it ; our fasts are not only not the thing , but not the resemblance , or meer name , in effect a mockery ; other kind of fasting and humiliation is expected , and required from us ; and the greatest , the deepest is not low enough , nor great enough to signifie the sence , and sorrow , that is due to so much guilt ! the ninevites declared theirs solemnly , the king descended from his throne , and put on sack-cloth , sate in ashes , and proclaimed general abstinence to man , and beast ; and we see , that the whole people conformed to the penitent example , and put on sack-cloth from the greatest of them to the least of them : this was one expression of their repentance , and it was accompanied with another , which also was very proper , and significant , ( viz. ) ( . ) prayer . earnest , affectionate prayer , exprest by crying mightily unto god , v. . this also is a duty generally acknowledg'd through the world , in all the ages , and places of it , part of the law written on the heart , a branch of the religion of mankind : these heathens knew the necessity , and virtue of it ; we have no reason to think they learnt it from this prophet , whose message was destruction ; and by the consequent story , we see , he thought of nothing less ; they knew , that their sins were against god , as all are ; against thee , and thee only have i sinned . he was offended , and he threatned ; he was to be appeased , or they were undone ; and prayer is the way , that all the world is taught to seek pardon , and favour by ; this they took , they cryed unto god , not unto saints and angels , unto god , one , the true god ; that there is but one supreme deity hath ever been the belief of mankind , even of the heathen world ; the various gods , we read of , are but the divers representations of the one all-perfect being , or of his different attributes , and manifestations in the world ; or they are of lower signification , and mean only angels , or nobler souls departed , in which sense the scripture saith , there are gods many . so that the romanists cannot this way justifie themselves from the imputation of idolatry , by alledging , that they worship one , and the true god , as the ultimate object of their adorations ; for even the heathens , the ninevites believed god , and they cryed mightily unto god : indeed the mariners in the storm cryed every one to his god , viz. his tutelar angel , and genius , such many of the heathens had ; and ( it seems ) these were heathen mariners : but these here direct their devotions to the one supreme immediately ; so they were required , and so by the consequence , we find , they did ; for god saw their works , and this among the rest : and he rerepented him of the evil he had threatned , and sent it not : this was the blessed answer of their prayers ! and now , if they , or any other people had ever reason to cry mightily unto god , we have ; let us humbly do this , he is ready to bestow pardon , and deliverance , but he will be sought unto . let us do it in faith and fervour , we have great advantages , and encouragement , which the ninevites had not ; we are taught how to pray , and in whose name . we have a mediator at gods right hand , that ever lives to make intercession for us ; we have through him free admission to the throne of grace , with boldness , and many promises , that we shall be heard , and receive the blessing , if we ask in faith , and in the sons name : let us then pray fervently , humbly , and incessantly , for our prince , and nation , for our selves , and posterity ; that god would pity , and pardon , divert his judgements , and deliver us from all our enemies , and all our fears , establish our religion and government , and all our interests in those . and , o thou that stillest the raging of the sea , and the madness of the people , be merciful to us , do thou save us , or we perish ; the seas swell , and rage horribly , and the deep is ready to swallow us up quick , do thou , o lord , put forth thy hand , and stay us , or we sink , and perish in the great waters , we sink into the depth of the abysse , and there is no help , be thou our helper and deliverer , for vain is the help of man ! thus prayer , earnest , affectionate prayer is necessary ; not that god can be moved thereby , but thereby we are prepared for his mercies , and he is always ready to give , when we are fit to receive . but besides this , the men of nineveh did somewhat else , and it was that which made the rest significant . ( . ) they turned from their evil ways . this was the main thing , and without it , fasting and prayer had been to little purpose , yea they had been abominations as the sacrifices , oblations , fasts and services of the jews were , because they did not loose the bands of wickedness , or let the oppressed go free ; they did not do justice , and love mercy , and walk humbly with their god , which he principally required from them , but these ninevites did ; they humbled themselves , and turned from their evil ways , and from the violence that was in their hands . it seems , some of their principal sins were cruelty and injustice , and therefore their reformation is particularly noted : they knew where the root of the distemper grew , which was the cause of approaching judgements , and therefore here they apply the remedy , in renouncing those sins they were so notoriously guilty of . the light and law of nature told them , how displeasing sin was to the almighty , and that there was no atonement , but by repentance ; no repentance , but in turning , and they did this : they thought it not enough to cry out upon their sins , to roar like bears , and mourn like doves : as the expression is in the prophet : this ( 't is like ) they did , but stopt not here , they went on to what was more to purpose , they turned from their evil ways . repentance is turning , turn ye , turn ye , why will ye dye ? let this practice of theirs be a pattern to us , let us seriously consider the common crying national sins , and how far we are guilty of those provocations , and resolve in the strength of god to cease from them , to destroy them our selves , and to endeavour every one in his place , to suppress them in others : thus far each man is his brothers keeper ; and charity , and the common interest require this endeavour from us , by reproof , by advice , by the exercise of our power : let us consider , what are our particular sins , the sins of our education , of our complexion , of our condition , and apply the grace of god , and our chief warchfulness , and diligence against them , that we may strike at the root , and destroy the strong holds ; let us do the work throughly , and effectually . this our present safety , ours , our kings , our government , our religion , our posterity require from us ; for if we continue to do wickedly , we may expect to be destroyed , both we and our king. this , all the considerations of the next state demand , loudly call for , all manner of reasons from both the worlds urge and enforce this : let us not be still stupid , and deaf to such calls , but hear , and fear , and do no more so wickedly . let us put a stop to the course of our sins , and then we may expect that a stop will be put to our troubles , and the judgements threatned and feared , will be turned from us . the summ of all is , to urge us to be as wise in our generation , as those poor heathens were in theirs , who believed , fasted , prayed , reformed ; and we may consider further , ( . ) the universality of these [ from the greatest of them , to the least of them . ] they were all affected , they all did something , and so much as was accepted . this is a wonderful instance of conversion , somewhat like it is that of st. peters in one sermon ; the king humbled himself , and the people fasted , and put on sack-cloth . the greatest is not too great to humble himself before the god of heaven , nor the least too little to be consider'd by him , all flesh had corrupted it self , all were become abominable in their doings , and therefore all were concern'd to be greatly affected , and deeply humbled , from the greatest to the least [ from the greatest . ] there the humiliation begun , the king descended from his throne , and put on sack-cloth , laid by his majesty , and glory , debased himself in the dust , and put on vile array , significations of sorrow and repentance ; from the great , 't is like , their enormous sins begun , thence they had their examples , thence their encouragement . the great draw their trains after them , natural pride and ambition , make all desirous to imitate them , their example is largely diffusive and infectious , and makes sins fashionable : their sins quickly over-spread , and debauch a nation , and therefore , 't was fit , that repentance should begin here , where , probably , many of their sins did ; that the great should cure by their good example those they had hurt by their bad , and theirs being against more mercy , and more expectation are the greatest , and most aggravating : and therefore there was reason , and need , that they should be most penitent , and first so : and accordingly here it commenc'd . reformation is like to be general and effectual , when the great begin it in themselves : it doth not stop there , but passeth through the middle degrees , to the least of men , the meanest , and least considerable , those also add to the common heap of provocations , and those have therefore reason to be humbled also ; and when gods hand is lifted up , and his judgements are near , he requires , and expects that all , and every one , from him that sits on the throne , to him that grinds in the mill , should repent , and turn to him ; the sins of the meanest contribute to the publick guilt , and their repentance helps forward to publick deliverance . let us duly consider this circumstance of the repentance of the men of nineveh : and , o that god in his mercy to us and them would open the eyes of the great among us to see this their duty , and the things that belong to their peace before they are hidden from their eyes : as their guilt is often greatest , so the publick consequent judgements ( many times ) fall heaviest upon them . two late dreadful judgements we have been under , fire and pestilence : these fell chiefly upon the middle and meaner sort . the judgements we have now reason to fear threaten all , but chiefly the great . in the name of god let us all pray that a deep spirit of humiliation may be upon them , that they may reflect on the greatest of their sins in their nature , and the mischief they have done by their influence ; that they may strive to go before all the rest in repentance , and shew the inferiour souls the way to safety and happiness ; that they may lay aside all vanity , luxury , and intemperance , rioting and drunkenness , chambering and wantonness , the dalilahs , the dearest sins , those of pride and pleasure , the sins by which the nation hath been made drunk , poysoned , debauched and depraved , that they may mourn for these great crying iniquities , and in the strength of divine grace resolve to turn from them : this would be the happiest sight that ever england saw , and the most hopeful . oh that our eyes were blest with it . and let not us of the middle and inferiour sort content our selves to desire their reformation and amendment , but resolve also on our own : 't is generally very grateful to us to hear the faults of the great ript up , of our governours especially : it will concern us more to affect our hearts duly with those we are guilty of our selves . and in this we the ministers of religion , the guides of the people ( at least , who ought to be so ) should lead the way ; our unworthiness also hath been great , and our provocations have been many , we have not returned unto the lord according to his benefits , or made a right use of his mercies , we have not been so strict in our lives , or so diligent in our great and most weighty imployment , so much concern'd for the good of the church or interests of mens souls as we ought to have been ; many have been loyterers , some rioters , scarce any have imploy'd proportionable zeal and circumspect diligence : our faults are published and aggravated to the height ( i hope beyond it ) by our enemies of all sorts , and we may expect still a greater load of criminations and reproaches . let us consider that this evil is from the lord for our sins : he said to the lying spirits go ; and david reflected that he might have bid shimei curse him . let us look at his hand and humble our selves before him , and not spend our breath in invectives against the instruments of our troubles and fears , but apply the proper remedy to the root of our distemper , which we know is to bring forth fruit meet for repentance . and let not the people spend their , all their heat , and zeal against the sins of their governours and their misdeeds ; in these they are apt to exceed , and run beyond bounds , and multiply their own sins in so doing : but let them lay their hands on their hearts , and say , we have all sinned and done wickedly , we have been all as sheep going astray , but we will return to the great shepherd and bishop of our souls : let them make themselves deeply sensible , not only of the gross carnal evils , but of the spiritual iniquities , malice , bitter zeal , contempt of rulers , and betters , schism , separation , waywardness , and the like ; and not excuse and extenuate their sins ; charge others , and lessen their own by pharisaical comparisons ; but let all sorts and degrees of men charge themselves with their own guilt , and deeply abase themselves before the almighty in the sense of it ; and when it is thus , when penitential acknowledgements and humiliations are universal , then a people is prepared for the mercy of deliverance , and the evils threatned shall not come . and in order to this we should not look and stay till the rest begin , but every one should endeavour to be the first ; and if we do take this course and proceed in it , whatever others do , whatever they suffer , we shall be safe , if not for this world , yet for the next certainly ( which is better ) and probably for both . and now i shall endeavour to enforce this great , this most seasonable , this most necessary duty , by several considerations taken from the circumstances of the repentance of the men of nineveh , . they were heathens , such as the prophet speaks , had not the knowledge of gods law , ( viz. ) in the fulness and expressness of it ; and yet they repented . but we are christians , whose are the law and the prophets , to whom christ is come , eternal life is made manifest , and the everlasting gospel is revealed : and shall we continue our impenitency and obduration ? are there flowers in the wilderness and none in the garden ? do the wild beasts of the forest hear his voice , and shall not the sheep of his own fold obey him ? this will be an aggravation of our sins , if we impenitently continue in them ; those rude heathens did not so . . they repented upon preaching : we do not read of any fiery tryals they had been under , of any dreadful judgements that had been upon them ; we hear not of any prodigies in the heavens , or any portents in the earth , blazing stars , or fiery swords , or earth-quakes , or dreadful apparitions , or other terrible sights to predict their approaching ruine ; such as have been fore-runners of destruction to many nations . no , we hear only of preaching , jonah preaches , and they repent . but now god hath pleased to vouchsafe unto us great plenty , as to the declarations of his word and will by preaching ; 't is as common as gold in solomon's time , as the stones in the street , and we trample on it , and make it as vile . preaching is customary , grown a thing of form , hath lost its force upon us , we believe not the report of it , we refuse to hear , or hear with carlesness and unconcernment , with no design , or with a wrong one to entertain our curiosity , or to gratifie our fancies with the same affection that they see and hear plays ; otherwise generally we neither heed nor mind what we hear : the most powerful preaching hath little or no authority or effect with us or upon us . besides which , we have been exercised with great and grievous judgements ; when his word would not prevail , god was pleased to take the rod into his hand , we were harrass'd with twenty years civil war , that drew our blood , and wasted our strength , and consumed our treasure , and filled us with horrour and desolation , that brought in oppression , tyranny , and sad confusions ; from the aforesaid war was the overthrow of the best of governments , the murder of the best of kings , suppression of laws , and destruction of the best patriot and subjects , and an universal slavery , misery and disorder . and after our deliverance from those evils by a wheel of providence , we continuing still in our sins , and growing the worse for our mercies , he sent a raging pestilence among us ; the destroying angel poured forth his viols of wrath , and poyson'd the publick air of our chief city , and destroyed thousands and ten thousands in our streets , and such a mortal contagion as had not been in all the days of our fore-fathers . and that judgement was followed on the heels by another as dreadful , and by a devouring fire we were made as sodom , and like unto gomorrha : the strength , the glory , the beauty of our land laid in ashes , and made an heap of stones . notwithstanding which and many other providences , mercies and judgements , we have sinned yet more and more , as if we dared the most high , and resolv'd to provoke him to destroy us utterly . thus we have done , and if this is the ground of our present troubles and fears , and if we persist in our hardness , and do not at last return by repentance , what can we expect but the utmost extremities of his vengeance ? the poor ninevites repented upon preaching , and 't will be a mighty aggravation of our sins if we continue impenitent , not only under the most awakening preachers , but the most dreadful judgements . . the people of nineveh repented upon the preaching of a single prophet , they had but one jonah , not so much testimony as useth to be expected in common business , in the mouth or two or three witnesses shall every thing be confirmed ; and yet they did not call for more evidence : there was a jonah within ( their own conscience ) that preach't the same doctrine for the main with the other without , and they repented upon the preaching , external preaching of a single jonah . but now among us , great hath been the number of the preachers , patriarchs and prophets , the son of god himself , and a whole army of apostles , ministers , confessors , martyrs in former , in latter , in present times , a whole cloud of witnesses , with a firmament thick of stars and glories , lights of all sorts and sizes . and now did those poor heathens hear the voice of a little brook , and shall not we the noise of many waters ? were they enlightened by a single planet , and we not so by numerous constellations ? this also will be another and great aggravation , if we still persist and go on harden'd in our sins . . the ninevites repented when they might have doubted , who is this jonah ? he is a stranger to our countrey , to our laws , to our religion , and shall he lead us ? this jonah is a sinner , and god doth not use to send his mind and messages by such . he saith he is a prophet , but how shall we know it , where are his miracles ? where are his credentials from heaven to justifie our belief of him ? thus they might have question'd and disputed the matter , but they took the better course , and repented on the preaching of jonah . they knew that though jonah was a stranger , yet one that was not so , the preacher within , taught the same doctrine , that they might expect gods judgements on them for their sins ; that though jonah were a sinner , yet they might learn their duty from such ; that though he should not be a prophet , yet there needed no prophecy or extraordinary messenger or message to make them acknowledge the divine justice , and their own guilt : so that instead of cavilling and disputing , they repented and turned from their evil ways . but now god hath given us a sure word of prophecie , and mighty and undoubted miracles have confirm'd the ministry of moses and the prophets , and the gospel is established by the greatest that ever were , and we have highest reason to believe for the works sake , and the divine testimony that was given to the holy jesus and apostles , by the uncontroulable miracles which they wrought especially : we are assur'd by that greatest , of our saviours resurrection from the dead , by which he is declared the son of god with power , all his doctrines and all his actions , and the whole scope of his designs do infinitely confirm it unto us : and yet we doubt and dispute , and cavil when we should repent . this also greatly heightens our sins , and will our condemnation , if we do not seasonably , speedily take another course . . the ninevites repented upon the preaching of a temporal judgement , forty days and nineveh shall be destroyed . it was the destruction of their city , no express mention of the ruine of their persons and posterities , much less of the damnation of their souls ; and yet upon this lesser threatning they repented . but now besides the many temporal evils our sins threaten us with , we have denounc'd against us the loss of our souls to eternal ages . the wicked shall be turned into hell , and all the nations that forget god , ps . . . and terrible is that sentence pass'd on the impenitent , mat. . . depart from me ye cursed into everlasting fire prepared for the devil and his angels : every word speaks terrour , depart and depart cursed into fire , into everlasting fire , and fire prepared for the devil and his angels , in their company and under their condemnation and torment . such threatnings one would think should effectually restrain men from their sins , and bring them to repentance ; and woe to us if those or gods other methods do not effect it . . the people of nineveh repented upon uncertainty of success ; they were not sure that their repentance would be accepted ; yea they had great reason to fear it would not ; for the threatning in the form seem'd to be absolute . but they knew that there was certain ruine in the way in which they were going , and some probability , possibility at least , that the divine goodness might interpose for them upon their repentance , and they acted wisely , and took the safer course , they repented and repented upon the faint encouragement of a peradventure , who knows but the lord may repent and turn , v. . but now god hath pleased to give us the fullest , the greatest assurance of pardon and favour upon repentance : for this we have his repeated word and his oath , and the blood of his son and the testimony of his spirit : this is the covenant he hath made with us , and his son came into the world to give us the assurance , and his spirit hath always confirmed it , that by these immutable things by which it is impossible for god to lye , we might have strong confidence that our repentance will be accepted and rewarded . and 't will be a very great instance and aggravation of our hardness , if notwithstanding we go on impenitently in our accustomed sins . . the men of nineveh repented , and they did it speedily , when the prophet began to enter into the city a days journey , it follows immediately , so the people of nineveh believed god : they did not stand to consult and deliberate about the business , they did not say to jonah as foelix did to st. paul , we will hear thee some other time of this matter ; no , they heard and repented presently . but we are apt to procrastinate and delay , and put the work off from one day to another , from youth to manhood , from thence to old age ; from the time of health to sickness , from thence to a death-bed , and still cry to morrow and hereafter . but if we think to do it at all , let us take the next time , delays here are most dangerous , and the work will still grow the more difficult : we are call'd by present providences to instant repentance , if we delay yet longer it may be too late , immediate reformation is expected and required from us , or immediate judgements are to befal us . and the same encouragement have we for the work of speedy repentance as these ninevites had ; for this is most certain , that if we repent of the evil we have done , god will also repent of the evil he hath said . both which gracious acts of penance on our part , and pardon on gods , that they may be done , god of his infinite mercy grant through the merits and mediation of his son jesus christ our lord , to whom with the holy ghost be ascribed by angels and men , by all things in heaven and earth , as is most due , all possible praise and power , might and majesty , dominion and adoration to eternal ages . amen . sermon x. the various methods of satan's policy detected . sermon x. cor. ii. . for we are not ignorant of his devices . the great and known enemy of mankind at tempts our ruine by a double method , that of confest opposition , and flattering insinuation ; and what he cannot compass by main strength , he endeavours by stratagem , and by artifice . in which latter , he hath always been most unhappily successful , prevailing more by policies , than by power . satan is most dangerous in the livery of religion , and the appearing angel of light hath done more execution , than the known prince of darkness . indeed in the early times of christianity , it 's enemy and ours thought to have over-born and crusht it by open ways of violence ; and therefore vigorously assaulted this new and naked religion , with all the force that wit and interest , power and malice combined , could draw together ; and with all that rage , that hellish zeal could inspire , flew upon the naked infant , that had no captivating arts to recommend , no visible aids to assist it : but innocence was too powerful for arms , and truth and vertue for assault ; and the designer perceiving that this persecuted christianity did but brighten and grow more conspicuous by the flames he kindled against it : that the injured innocents prevail'd more on the world by their patience , than their enemies did on them by their cruelties : that this hated , this maligned religion stood like a rock in the sea , while the spightful waves and foaming billows did but dash and break themselves against it . i say , perceiving how little success he had in his assaults , he betakes him to his arts and his devices . he pretends to that which he designs against : and gets into religion that he might overthrow it : and this design he hath been ever since carrying on in the world , viz. to destroy religion by it self . and if ever christianity be exploded , 't is like to be by a spirit that highly pretends unto it : so that the roaring of the lyon is not so formidable as the wily subtilties of the serpent : and the deceiver in the close pharisee is more dangerous than satan in the publican and open sinner . now the way to defeat frauds and wiles , is to understand them , and the designer is disappointed assoon as his practices are discovered ; we therefore owe this care to the interest of our souls , to endeavour to be acquainted with the arts of our enemy ; and we shall be secure from the danger of their influence , when we are not ignorant of his devices . now the chief devices of the grand designer are levell'd against the glory of god , the peace of the church , our faith and a good life . all which in some of their main branches , i shall endeavour faithfully to discover ; and though i foresee my discourse will light on things which are very sacred with some who will be angry with every one that is not fond of their darling devices , yet i shall not keep the devils counsel , because i know they are not so much theirs , as his . and the more men are taken with the pretence , in the greater danger are they of the mischief . to begin then with the first head proposed , satan deviseth against the glory of god , and that in these instances , viz. against his goodness , his grace , his spirit , and his worship . ( . ) satan designs against the glory of gods goodness . the goodness of god is his nature , and the fountain of his actions , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith the philosopher , and god is love , saith the apostle . and the most suitable apprehension we can form of god , is to look on him as an infinite , eternal , and almighty love , as that benign fountain that is continually overflowing , and that glorious sun that is always shedding abroad its beams and brightness . indeed the dry essence of god we cannot know , 't is hid from our sight , and our approaches in dazling glory , and light inaccessible : but his nature , that is , the principle of his actions , is his goodness ; and his attributes are but the several modes and variegations of almighty love , from which they differ but as the colours of the rain-bow do from the light of the sun. this then is the dearest and most god-like attribute , and the divine glory is most concern'd in the honour of his goodness ; and against this satan hath in these latter days especially been most subtilly and unhappily designing . for perceiving that the notion of a god was so deeply prest upon the souls of men , that there was no erasing , no plucking it thence : he endeavours to corrupt and undermine what he could not otherwise destroy . and if he cannot obtain of the world to say with the fool , there is no god , he 'l attempt to perswade them to believe , that god is like him , or themselves , and so is worse than none : which he doth by instilling notions into the minds of men , vastly prejudicial to the honour of his goodness , and representing him as cruel , merciless , and tyrannical , as one that hath made myriads of excellent creatures , to make them miserable for ever , and who delights in triumphing over the wretched and calamitous whom meer unaccountable will hath made so . as one that hath involv'd the greatest part of his best creation in black and dismal fates , before they sin'd or had a being , that do what they can , will dragg them into the regions of endless woe and pain . thus representing the god of love , under the character of the most detestable cruelty and injustice , and making him who is a lover of men , an almighty cannibal , and an idol more black than the god of the barbarous americans . which sowre and injurious apprehensions of god had never enter'd upon the minds of men , by profest and open ways of opposing that goodness which shines with so clear a beam into our souls , and is writ upon every leaf of the sacred volume , and external nature ; and therefore the cunning agent hath insinuated them by a device ; pretending himself a mighty zelot for the glory of god's absolute will , power , and prerogative over his creatures , which he hath strain'd and forc'd beyond all the bounds of right , just , and good. and by such representations he knows he doth no real honour to these attributes , but reflects a certain disparagement upon the divine goodness . for a will that is arbitrary , and not govern'd by goodness and wisdome , is meer unaccountable humour and womanish impotence , and not becoming him who acts by the council of his own will according to the apostle ; yea and the heathen poet , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and that power and prerogative , that is a perfection of the divine nature , is always in conjunction with the milder and sweeter attributes , he cannot lye , he cannot destroy him , saith the apostle : he cannot act contrarily to the rules of his infinitely perfect essence . and indeed to act inconsistently with the eternal laws of right and good , is not only cruelty and injustice , but impotency , and weakness . so that this mighty noise of the glory of gods absolute power and prerogative , in contriving and resolving the ruine of his creatures , is no exaltation of any perfection in god , but a sad and particular execution upon his goodness , and consequently upon religion , the foundation of which is laid in love to god , which is fatally overthrown by such sowre and surly notions of him , as represent him as the hater of his creatures . and when such apprehensions ( as one hath well observ'd ) meet with stout and resolute tempers , they do but canker them against such a being , so that first they wish he were not , and then easily perswade themselves he is not . or , if such opinions of god light on the more timorous and passive spirits , they do but fright them into some poor sneaking , forc'd and feminine devotions , which are devoid of all heart and life . and thus the success of the first device against the glory of the divine goodness , is either atheism , or a superstition that is near it . but ( . ) satan deviseth against the glory of god , by disparaging his grace ; which he doth by detracting from the fulness , under pretence of exalting the freeness of it . the enemy of mankind is envious at that grace the divine goodness affords us , and denies him , and because he cannot confine the bounty of heaven , or hinder the beams from descending from above , he 'l endeavour to raise clouds below that shall intercept them , and deprive us of their influence , which he doth by suggesting narrow and diminishing apprehensions of the grace of god , and representing it as an arbitrary , contracted desultory thing , bestowed only here and there by humoursome measures , and directed by no rule but that of meer unaccountable will , by which abusive representation , the glory of the divine grace , which consists in its universal diffusion , is clouded and eclipst , and the minds of men hindred from apprehending what they enjoy , and from enjoying what without such an abuse they could not but apprehend . this is the design and the mischievous issue which to cover and to propagate , the cunning machinator pretends the exaltation of the freeness of that grace which he designs to dishonour and defeat . he raiseth a mighty cry of free grace , and intitles the libellings of divine goodness by the specious name of vindiciae gratiae . he fills mens heads and mouths with grace , grace : o the freeness of gods grace ! nothing will be admitted but what comes in the livery of grace ; men are pleased with the very word , and tickled with that dear and agreeable sound : all discourses are insipid that are not full of free grace ; and he will not be allow'd to know any thing of it , that is not rapt up into the ecstasie of admiring it . who would think now that such a spirit as this , that so highly pretends to exalt grace , should really disparage it , and undermine it ? who would think that the enemy of gods grace , blew in this humour upon the world , and kinled this mighty zeal that seems so gloriously to illustrate and recommend it ? and yet we may see reason to believe so , when we shall consider that this free grace , that is so magnificently talkt of , is infinitely unworthy god , and prejudicial to his glory , both in the notion of free , and in the notion of grace . for a thus admired , thus celebrated freeness , is but an humoursome doating on a party , which self-admirers are pleas'd to call the elect , that is , those of their own fashion and likeness . they first fansie themselves the favourites and special darlings of heaven , not from any reason they have to think so from the goodness of their lives , but the strength of their imaginations , which furnish them with strong and proud presumptions ; and then they admire ( and well they may ) the freeness of that grace which chooseth them to be the darlings , and peculiar people , with as little reason , as they can conceit themselves to be so . and thus the freeness they commend in god , is that we call childish and unreasonable fondness in our selves ; which is infinitely unbecoming him , who is a lover of righteousness , and no respecter of persons : who acts by the eternal laws of right and good , and not by the feminine measures of impotent humour and indulgence , and the freeness of whose grace consists not in loving or favouring us , without reason , but for reasons drawn from the benignity and perfection of his own nature , which communicates without external motive or constraint , without bounds or possibility of impediment . and thus we see how a corrupt and abusive notion of the freedom of gods grace , hath been insinuated by this device to the prejudice of his glory . and as free grace has been misrepresented in the notion of free , so also hath it been corruptly taught in the notion of grace , which some have represented as a violence the divine power offers unto our wills ; at least , superinducing a foreign quality upon us , to which we contribute nothing , which makes us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the heathen expresses it , good and happy by a certain fate . so that good men are but a better sort of engines . by which notion of grace god is supposed to contradict the laws himself hath establisht in the universe , which have provided that every thing act consonantly to the rules of their own natures . besides which , such an irresistible impulse as this , defeats the doctrine of rewards and punishments . for who is rewarded for actions that are prefectly anothers , or who is punish'd for what he could not help ? and if grace be such a force as makes men good irresistibly , and this grace bestow'd only on one here , and another there , meerly as arbitrary will shall dispose it ; the greatest part of men ( for ought i see ) will have fair apology for their sins , at least for their neglects , since they wanted that which was necessary to make them better , and god alone could have given them . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — was the apology of the heathen , and might be all mens else upon this supposal . and to this i add , that such a notion of gods grace , lays a foundation for sloth and remission of all endeavour . for whoever believes that the grace of god where it comes is like a mighty current that bears down all before it , irresistibly forceth our wills to a compliance , and makes such sudden and miraculous changes upon our natures : i say whoever believes this , and thinks also that this grace is necessary to make him good and happy , and that nothing he can do can obtain it , or draw it near him ; what can we expect , but that such a man should neglect all care and diligence in order to the making himself better , in expectation of this necessary irresistible grace , without which his endeavours are at the best impertinent ? and who is so ridiculous to digg for the wind to fill his sails , or to endeavour to set to sea without it ? we see then how the fulness and glory of the divine grace have been undermined by plausible and dangerous conceits that have crept into the world under the notion of free grace , dishonourable to god , and injurious to the interest of mens souls . and this is the second device i proposed to detect . thirdly then , another design satan manageth against gods glory , is to disparage and vilifie his spirit , which he doth by ascribing to it the foolish , and sometimes wicked impulses , the fond and extravagant conceits of the sons of imagination . for as of old when he perceived he could not overcome the belief and acknowledgement of a deity : he multiplied gods , and deified things of the meanest and vilest rank and nature ; even stocks and stones , vices and diseases : in like manner perceiving now that he cannot hinder the influence of the spirit of god from being acknowledg'd in the world : he crys up every folly and hot imagination , for the work of the spirit : he entitles it to boyling passion , under the name of zeal , and to the diseases of mens fancies , melancholy , and phrensie under the name of the spirits motions . thus when kindled melancholly hath inflamed the imagination with hot and scalding conceits , and the fired fancy gets into the revelations , opens the seals , pours out the viols , and fantastically interprets the fates of kingdoms ; when 't is mounted on the wings of the wind , flys into the clouds , and flutters there in mystical non-sense , when it flows into the tongue in an extravagant ramble , and abuseth the name and word of god , mingling it with canting , unintelligible babble ; i say , when the diseased and the disturbed fancy thus variously displays it self , satan makes men believe they are acted by the spirit , and that those wild agitations of sick imagination are divine motions . and when this fire is descended from the fancy to the affections , and these , being extreamly moved by those vain and proud conceits , cause tremblings and foamings , convulsions and ecstasies in the body ( all which are but natural diseases , if not worse , and just such as were those odd ecstatical motions of the devils priests , when they came foaming from his altars . ) these i say the same wicked designer hath taught these wild phantasticks blasphemously to ascribe to the blessed , and adorable spirit . and when , their fancies being full of turgid notions and their bodies in an ecstasie , they dream of strange sights , voices , and wonderful discoveries , which are nothing but the unquiet agitations of their disorder'd brains . these also satan perswades them to be divine revelations , and effects of the spirit of god shewing it self miraculously in them . briefly then and in summ : every humour and fantastick unaccountable motion hath by this device been represented as the work of that spirit , to which they are most opposite . thus when warm and brisk sanguine presents a chearful scene , and fills the imagination with pleasant dreams , these are taken for divine illapses , for the joys and incomes of the holy ghost . when heated melancholly hath kindled the busie and active fancy ; the enthusiast then talks of illuminations , new lights , revelations , and many wonderful fine things , which are ascribed to the same spirit . but when flegm predominates , and quencheth the fantastick fire , rendering the mad man more dull , lumpish and unactive ; then the spirit is withdrawn , and the man under spiritual darkness and desertion . and when again choler is boiled up into rage and fury , against every thing that is not of the fantastick cut and measure , this also is presumed to be an holy fervour kindled by that spirit , whose real fruits are gentleness and love. thus then doth the devil devise to disgrace the spirit of god and its influence , by those numerous , vile , and vain pretensions , which he thinks a likely means to extirpate the belief of the agency of the spirit , and to render it ridiculous . but again ( . ) satan deviseth against gods own glory by designing against his worship . which he doth by endeavouring to destroy its reverence under pretence of spirituality . god requires to be glorified in body , and in soul , which are his , and satan sets the worship of one against the other , that he may destroy both . thus when under the law religion required the pomp and solemnity of external rites and usages , the subtle designer drives it on in that method so far , that at last the spirit of religion was lost in the ceremony , and the life and substance in the circumstance . but when christianity came into the world to abolish that ceremonial oeconomy in order to the establishing a more spiritual frame of worship , then doth satan turn with the tyde , and puts on the semblance of a zealot for spirituality , which he prosecutes so far , till at last in the gnosticks and other aiery hereticks , he had run religion out into meer empty fantastick notionality . in like manner where in these latter ages the world hath been disabused , and hath detected the vanity of the formal outside religion of rome . there doth the designer fall in with the current , sets up for a reformer , and mightily contends for the spirituality of worship . he gets into the pulpit , and there with hot and sweating zeal he crys up the purity , the purity of religion , and never leaves canting on the subject till he hath fired mens tongues against every matter of decency and order , as formal and antichristian . and when he is shut out of those high places , he creeps into corners , and inflames the spirits of the zealous and the ignorant , against all harmless circumstances of reverence and decorum . and so far hath he prevailed in this device , as to drive those of warm affections , and weak heads , from all due external reverence to god and things sacred . for these well-meaning people being frighted by the terrible noise of popery , antichristianism , superstition , ( things they have learnt to hate , but not to understand ) boggle , and fly off from every thing their furious guides have marked with this abhorred character . and thus a rude and slovenly kind of religion hath made its way into the world , and such a sordid carlesness in matters of divine worship , that should a stranger come into the assemblies that are acted by this spirit . he could not by their carriage imagine what they were a doing ; and that they were about holy offices , would perhaps be one of the last things he could conjecture . thus bold and sawcy talk hath crept into mens prayers , under the pretence of holy familiarity with god , nauseous impertinent bawling , under the cover of praying by the spirit , and all kind of irreverences in external demeanour , under the shelter of a pretended spiritual worship . and thus the design of satan is successfully carried on in the world , which is , to subtilize religion till he hath destroyed it . to make it invisible that he may make it nothing . and this is another way whereby be betrays those who are ignorant of his devices . and thus i have dispatcht the first general , viz. satans devices against gods glory . from which i descend to the second , viz. satans devices against the peace of the church , which , while it stands in its main and united body , is like a mighty mountain unconcern'd in the tumults in the air , while the blustering winds and tempests assault , but cannot prejudice or disorder it . and therefore the designer endeavours to divide , what he cannot deal with in its knit and combined strength : he strives to crumble it into sects and atoms , that this mountain may become an heap of sands , which he may blow up and down , and scatter with his winds , and so at last become a plain before him . for which design he hath two main instruments and devices , viz. ( . ) pharisaical pride under the cover of religious strictness : and ( . ) intemperate heat , under the notion of holy and divine zeal . these are the chief engines for the dividing purposes . ( . ) then he hatches , and fosters a spirit of pride and sectarian insolence , ( a sure and fatal divider ) under the specious pretence of religious strictness . for where he perceives he cannot succeed in his designs of debauching the world , and propagating open prophaneness and impiety : he shifts his shape , puts on the cloathing of light , and wraps himself in a cloak spun of strict and severe pretensions ; and in this habit puts himself among the proud and conceited professors . these he and their own vanity gild and adorn , with all the glorious names and priviledges of the gospel ; and when they have incircled their heads with their own fantastick rays , and are swoln in their imaginations , with a tympany of ridiculous greatness : they then proudly contemn all , but their darling selves , under the notion of the formal , the moral , and the wicked ; and scornfully pity the poor and carnal world , that is , all that are not arrived to their conceited pitch and elevation : and now having thus dignified themselves , and debased others , they herd together , draw the church into their little corners , and proudly withdraw from the communion of others , who have less conceit , though more christianity . they bid us stand off , lest we pollute them with our unhallowed approaches , and having made us as the heathen and publican , they cry , come out from among them . the true church , soundness of judgement , purity of doctrine , and of worship ( if we will believe them ) is confined to their gange ; just as it was to the corners of africa of old , when their friends the gnosticks were there . thus they swell and swagger in their fantastick imaginations , till some other sect as well conceited as themselves endeavour to take their plumes from them , and to appropriate these glorious prerogatives unto their own party ; and then they bustle and contend , here 's the church crys one , nay but 't is here crys another , till a third gives the lye to them both , and then the scuffle grows warm of pride against hypocrisie , and the self-conceit of one sect against the pride of another , and all against sobriety and truth : and thus is the church divided , the interest of religion weakned , and the world prepared for atheism . but ( . ) another instrument and device , satan useth to imbroil the church , is fantastick heat under the name and notion of divine zeal . fire is a subtile and powerful divider , and no fire like that which is supposed to come from the altar , though it be but a passionate flame kindled in a fiery temper that is only tinctured with religion . for every thing that is hot and vehement about religious matters wears the name and livery of zeal ; and zeal when 't is directed by good principles , to the ends of sobriety and vertue , is a noble and generous temper ; but when 't is actuated by ignorance and evil principles , and hurried on by blind impulses , to the ends of rage and animosity , 't is a dangerous , and killing evil . and like a fire-brand in a magazine of powder , which destroys without distinction , and blows up every thing that resists the fury of its motion . this then being fair in its pretence , and mischievous in its effects , satan useth in his designs of dividing . he kindleth some little religious warmths in eager and violent constitutions , and blows the coals till natural passion be concerned and fired : so that at last what was at first only a spark of religion , becomes a mighty flame of rage . then breaks he out upon the church with this holy fire , destroys that charity which is the bond of peace , and fills all with smoak and vapour , darkness and confusion . he christens this jehu-like fury , a zeal for god , and declaims against every thing that is sober and temperate , as luke-warmness and indifference . he gets into the populace ( who have many grains of rage for one of judgement ) and hurries the poor mistaken bigot , together with the proud pharisaical dissenter , and the silly conceited schismatick , into the same unavoidable ruine , to eternal ages . from which , &c. sermon xi . the antiquity of our faith stated and cleared . sermon xi . jude i. . beloved when i gave all diligence to write unto you of the common salvation , it was needful for me to write unto you , and exhort you , that you should earnestly contend for the faith which was once delivered to the saints . our saviour tells us in the parable , that where the husbandman had sown the good seed , there the enemy scatter'd tares , where god by his spirit and messengers hath planted sacred and divine truths , there satan sets errours , heresies , and doctrines not according to godliness : these were early in the christian church , even in the original purity and simplicity of it . there were then deceivers , lying spirits , seducers , who separated themselves from the communion of the church , crept into houses , led captive silly men , and silly women ; privily brought in damnable heresies , even to the denying the lord that bought them ; turned many from the faith to follow fables , dreams , and sensless imaginations . such there were then , and st. paul tells us that there must be heresies , cor. . . the lusts and various corruptions of men , in conjunction with the permissions of god , make them unavoidable . some of the first we read of in the christian church , were the judaizing christians , who taught the necessity of retaining the mosaical law , the denyers of the resurrection , and the vile gnosticks who under pretence of more knowledge , and higher priviledges , abused christian liberty to all licentiousness , and vileness of living , making shipwrack both of faith and conscience . against these , st. peter , st. james , st. john , particularly write in their epistles , and this of our apostle st. jude , is all directed against that heresie . in opposition to which , writing of the common salvation , he saith , it was needful to write unto them ( the true catholicks ) and exhort them , that they should earnestly contend for the faith , which was once deliver'd to the saints . this was needful in his days , and 't is certainly as necessary in ours , in which all the old heresies are revived , with the addition of new , on which account the subject is too seasonable , and i chose it at this time , as a preface to the discourses , i intend on all the main principles of the christian religion , as i have already treated , in order , on all the principal heads of the natural , in the words read , two main propositions are implyed . . that there was a faith anciently deliver'd to the saints . . that all christians are bound to contend , and earnestly , for that faith which was deliver'd to those saints . i begin with the first . there was a faith deliver'd to the saints . now aimidst the great diversity , and contrariety of opinions , that at present are in the christian church , each entitling it self to the faith that was originally deliver'd to the saints , it may seem a matter of difficulty to determine which is the right , the true faith : which difficulty doth not arise so much from the nature of the thing , as it doth from mens corrupt interests and affections , disputing about it . and therefore abstracting from these , i shall endeavour to set before you , the chief characters of the true faith , by which you may judge what that is , and where it is to be found . and . the faith we treat of , is an ancient , primitive faith. quod verum id prius : truth was from the beginning . divers of the doctrines with which our saviour hath enlightned every one that cometh into the world , were before his personal appearance in it . before abraham was i am , saith he ; and abraham saw his day , the discovery of his great truths and ways . he was the author and finisher of our faith : in him it begun ; and it was consummate in his personal teaching and instructions of his immediate disciples and apostles , who by the spirit deliver'd to us what they had received from him . natural truths are more and more discover'd by time : for many go to and fro , and science shall be encreased . but those divine verities are most perfect in their fountain and original . they contract impurities in their streams and remote derivations ; and the way to discover the corruptions is to stand upon the old ways , and see how it was in the beginning . by this character of the faith ; that of the roman church is condemn'd . for all the doctrines and usages of that church that are denyed and opposed by ours , are in comparison novelties and innovations ; and whatever antiquity they pretend to , they were not primitive . their image-worship , invocation of saints , half-communion , and prayer in an unknown tongue , are directly , palpably contrary to the holy scriptures : their pretended infallibility , and universality , their indulgences , purgatory , and transubstantiation , with divers others of their doctrines , and usages are by plain consequence condemn'd by those sacred writings , which are the repository of the ancient faith and practice ; and both the one and the other were unknown to the first and purest times , those of the first three hundred , nay six hundred years : which assertions , i have in this place particularly and largely made good ; and divers of our learned divines have in their writings fully proved it : nor is there any one thing which we condemn in the roman belief or practice , but what hath arose by the corruption of times , long since the beginning ; and indeed in the the church of rome , there is an eternal fountain of innovations , in the authority they assume , of declaring ; that is in good earnest , in making new articles of faith. so that their people can never know when they have all ; new things may still be obtruded as necessary and essential , without end . on the other side , the character of antiquity condemns the sects also . among them there are some old heresies received , but their principles and practices , as opposite to those of our church of england , were not in the first , best times . presbytery , independency , anabaptism , quakerism may have been here , and there of old in the brains of some particular conceited men , but never were in any general practice any where ; the eldest not two hundred years ago ; and some have arose in our own time . their ways they pretend to , be contain'd in the holy scriptures ; and if so , we would presently acknowledge them to be primitive : but they are in the scriptures , only as those are interpreted by their private spirits ; that is , not there , but in the fancies of the innovators ; and these being their guide , in interpreting , lo ! here also is a fountain of perpetual novellizing . and as long as the imaginations of men can frame novelties , we shall never be at the end of new sects . we have seen the rise of some in our late times of confusions , and if ever we should be so unhappy as to see such again ( which god forbid ) in all likelihood from the same source ; other new , yet unheard of , sects and heresies would arise , to the further dividing of the chncurh , ad scandal of religion . there is nothing so pregnant with novelties as imagination , and the sectarian private spirit is no better nor worse than fancy . i deny not , but these , all sorts of them , do retain some of the primitive doctrines , as the roman church also doth ; but their opinions and ways that are opposite to the church of england , are not such . this our church , without fondness or overweening , i may say , doth profess and teach the ancient , apostolical , primitive christianity , and hath admitted no new things that are contrary to it . it was reformed according to the scriptures ; the scriptures , as they are interpreted by the first general councils , and fathers , those next the apostles , who , we ought to believe , understood best what were their doctrines and ways . this church in its constitutions is therefore truly ancient , so in every main , every considerable thing ; and truly protestant , protesting both against roman and sectarian innovations . . another character of the faith delivered to the ancient saints , is , that it was pure : 't was delivered to the saints , and it made them such . the wisdom that is from above is first pure . it teacheth and produceth purity , holiness , and real goodness , in heart and life . the business of it is to conform us unto god , and to make us like him : and the lord our god is holy . and by this character also is popery condemn'd . for this teacheth some direct impieties and immoralities , and by the consequence of some other of its doctrines , the necessity of reformation of life , is quite taken away ; the reins are laid on mens necks , and gods laws are made void by their traditions . of the first sort are their idolatries , and invocation of saints and angels , which god both in the old testament and the new , hath so earnestly declared against ; as the highest dishonour to his majesty , and affront to his glory ; and which he stigmatizeth as the greatest impurities ; and frequently calls fornication and whoredome ; they are spiritually so : likewise their doctrines and practices of deposing and murdering of princes , and absolving the people from their allegiance , their dispensing with perjuries , rebellions , and other sorts of wickedness , are highest immoralities , and most antichristian ; that is , most contrary to the spirit , genius , and designs of the holy jesus , which were to redeem unto himself a peculiar people , zealous of good works . besides which direct and point blank oppositions , to the christian principles and rules , they strike at the root and main design of christianity , by those their doctrines that render repentance and change of life unnecessary . for according to them , the favour of god and eternal salvation may be had upon easier terms : crossings , pilgrimages , ave maries , whippings , fastings , with confession and absolution , will do the business . there is no need of cutting off right hands , of plucking out of right eyes , and mortifying the body , in our saviours spiritual sence ; that is , of subduing and rescinding all inordinate appetites and affections , ( which are the great difficulties of religion ) the bodily exercises will suffice ; we may be safe , and sainted without obedience to those hard sayings . or , if the other things should be omitted , 't is but going to purgatory at last , and if you have money to leave for masses and dirge's , you are secure of being pray'd out thence . so that here the greatest design of the gospel , which is real , inward holiness , and purity , is destroyed : and without holiness 't is here made possible to see god. and this is the worst thing that any thing that pretends to religion can be guilty of . on the other hand the sects , whatever purity and spirituality they pretend , do many , most of them , teach doctrines , and walk in ways that are contrary to the purity of heart and life , that becomes a christian . the gnosticks , who were some of the first fanaticks in the christian church , pretended that they were the spiritual , the pure people , and that all things to them were pure , on which account they gave themselves up to all immorality and filthiness : sensual , saith the apostle , having not the spirit . they denyed there was any moral good and evils in the nature of things , and estimate of god. and this heresie is received among some of our sects , god they think and say , sees no sin in them his elect people . he loves not for the sake of holiness and vertue , but freely , that is , for no reason but meer unaccountable will ; and if so , 't is in vain to amend our lives , to live soberly , righteously , and godly , in order to our acceptance with him : though we are the quite contrary in all manner of evil conversation , we may yet be his beloved , his chosen : this hath the malignity of the worst of popery or heathenism . and such a principle is among some of the sects : i accuse not all others that do not affirm so much as this , do in a manner make good works unnecessary : faith , their airy faith , that prescinds from moral goodness is all . all is believing , receiving , trusting , relying ; which are great duties , parts of faith , but this , as justifying implys more , viz. an entire obedience to the gospel . such a faith as this is that which st. james writes so earnestly against , as dead , and unsignifying ( of it self alone ) to the purpose of justification , and acceptance with god. again the imputed righteousness of christ , is a great truth rightly understood , but by divers sectaries 't is abused to this false notion , that all righteousness that christ wrought , is formally and properly ours , as if we had done it : so that we may be holy and vertuous by his holiness , though we have none of our own , contrary to that of st. john , little children , let no man deceive you , he that doth righteousness , is righteous , even as he is righteous . joh. . . but these fancy they are righteous , without doing righteousness : if they can lay hold on christ , roll upon him , ( as they phrase it ) and firmly believe that he is theirs , they are then compleatly righteous , by the imputation of his , though they have none of their own : which solifidian , antinomian notions , that are lately spread among the sects , place religion in the fancy , as the popish doctrines do in some external services ; and as effectually as theirs , take away the necessity of real reformation , and true goodness . i might add a great deal more under this head , as their doctrines of infirmities , by which they excuse themselves in their spiritual sins , their decrying morality , as a dull , low , graceless thing , the immoral practices of schism , disobedience , &c. that they indulge and defend themselves in . these are impurities that are contrary to that faith which was once deliver'd to the saints . but now the church of england teacheth all the duties we owe to god , our neighbour , and our selves , in the just latitude and extent of them . it hath no shifts or evasions of repentance , and reformation . it allows no hopes of salvation but upon those terms . it teacheth no practice that is impious , or immoral , nor indulgeth any ; whoever is an evil man in this church , knows he is so , by his own principles he is condemn'd ; and hath no hopes of salvation , but what are grounded on effectual repentance , and reformation . . the faith deliver'd to the saints is peaceable . those saints were so ; sheep , lambs , doves . such was their lord , the prince of peace , and his religion , the wisdome from above pure and peaceable . by this character also popery is confuted , which tends to the destruction both of ecclesiastical , and civil peace . the former , the peace of the church , they pretend to have best provided for , by the supremacy and infallibility they have erected in theirs . and by these all controversies in religion , are ( they tell us ) quickly ended . but the misery on 't is , that that which should end the controversies , is it self , one , and the greatest . they have an effectual engine for union , but they themselves are not agreed where it is ; and they are incurably divided about this their ground of uniting . for some place the supremacy and infallibility in the pope , some in the council , some in both ; and this hath not been only the opposition of petty doctors and disputers , but church is against church : the french and the german for one ; and the spaniard and the italian for another : yea pope hath decreed against pope in this matter ; and pope and general council against pope and general council . lo ! here is the catholick union , the certain and infallible way of ending controversies in religion . a way they have , but they cannot find it : yea , they are together by the ears about that infallible way of ending all strife . and notwithstanding this rare receipt that is in their hands , the disease , the great differences and disputes of their several disorders , remains still uncured . and indeed that church hath laid a foundation for everlasting differences and disagreements , by bringing numerary , speculative , and doubtful tenents into their creeds ; an engine for endless divisions . there is no possible uniting , but upon the few , main , certain articles contain'd in the primitive creeds . additions to these are the chief grounds of the divisions of christendome . so that the roman church provides not for ecclesiastical peace , but destroys it by its disputable articles of faith ; and further so , by its other intollerable terms of communion , the various idolatries and superstitions it imposeth , by which they drive the best and most intelligent christians from them : and so are themselves the schismaticks : they make the breaches in the church they complain of . and for civil peace , 't is clear in all histories , that the popes , and their agents and emissaries ( especially the jesuites ) have been the great embroylers and incendiaries of christendome : the combustions and troubles of every nation in it , can sadly witness this . the fore-mention'd doctrines of deposing kings , and absolving the people from their allegiance , are principles of everlasting rebellions , and disturbance . but let us look on the other side . how is it with the sects in respect of peaceableness ? why , they may say unto strife , thou art our mother , and to feuds and animosities , you have brought us into the world . unpeaceabless of principles , and temper , breed and maintain them . they are broken from the church , and divided each from other , and amongst themselves subdivided , minc't almost into atoms . there is nothing but endless divisions , animosities , jarrings , disputes among them : the ways of peace they have not known , they will not know . they have causlesly separated from the communion of the church of england , and for the same reasons must have left the fellowship of the saints mention'd in the text , and of all the christians of the primitive times , to whom both in doctrine and many practices , they are most unlike . and upon the same principles , new sects grow out of them , that divided first , and more evils spring from those others from time to time , to the worlds end . i deny not but that there are diverse misled abused persons of peaceable , and quiet spirits , drawn in among them , and we are to pray , and to endeavour that such may be regain'd ; and if the government should think fit to abate some lesser things in consideration of such , to satisfie and recover them , it would be charity and kindness , that i know not who would dislike . but those that are of the right sectarian stamp and temper , will never rest , or settle any where , nor be satisfied with any concession . god almighty may change their hearts and minds by his power , but nothing less can ; and all that we can do is to pray to him for them : nothing less than their whole wills , and an entire subjection to their fancies , will content them : and if those were granted , we could not be assured they would please them long ; nothing useth to do so . they are clouds carried about with winds , jude v. . let the wind be where it will to day , no one can say from what point it will blow to morrow . they are acted by a private spirit that is as little certain : the opinions it suggests are numerous , and all accounted divine and sacred , ( gods truth , gospel ways ) they must not be parted with , or silenc't ; no , all laws and constitutions of government must be thwarted , overthrown rather : love and peace and all must be sacrificed to the idols ; which being so , what quietness can there be from hence ? what peace or temper among such principles ? these perpetually annoy , and disturb the church ; and to know what they do in the state , let us consider germany , scotland , and 't is to be hoped ( though we have frail memories on this side ) we shall not forget how peaceable the sectaries have been in england , or not observe how quiet they are at this day . remember i hope we shall for caution ; i urge no other remembrance . i wish they themselves did not remember them so well , as we find they do by many of the same actions and discourses : that kings hold from the people ; are only trustees for them , and may be resisted and deposed , when they fail in that trust , are politicks that do not much tend to civil peace , and we know whose principles those were ; and we have no great reason to think they have quitted them . i can give but brief hints of things that would afford matter enough to fill volumes , as both popish and sectarian disloyalty , rebellions and disturbances would do . but into these mens secrets let not our souls come . the church that we ( some of us at least ) profess our selves to be members of , teacheth no unpeaceable doctrines , is guilty of no such practices . it imposeth no articles on our belief , as necessary to our salvation , but the ancient creeds ; no terms of communion , but such reasonable orders and decencies as are free from all appearance of idolatry and superstition , or any thing else that is unlawful ; as will appear to any rational man , that shall take the pains to consider , and will judge impartially : nothing that is more burthensome or grievous , than the rites and usages of the primitive christian church were ; which assertions i have in this place lately proved , and divers of our divines in their books have fully done it , to the shame of fanatical gainsayers . as to the concerns of civil peace , our church , with christ and his apostles , teacheth active , chearful , conscientious obedience to the king , and subordinate rulers in all lawful things , and quiet submission to the penalties of not obeying , when the things required are unlawful , plainly , certainly so : and that we are not in this , nor in any case to resist . suitable to this have been the practices of the people of this peaceable church : among whom there hath not yet been found a rebel . we never heard of a church of england-man in the late wars against the king , nor of a sectary for him . but . the faith deliver'd to the saints , was a reasonable faith ; the understanding of man is the candle of the lord , prov. . . the light of reason is his light ; with this the true light hath enlightned every one that cometh into the world , joh. . . and one light is not contrary to another , there is difference in degree , but no opposition of nature . faith and reason accord : yea , faith is an act of reason : 't is the highest reason to believe in god : and the belief of our reason , is an act of faith , viz. faith in the truth and goodness of god , that would not give us faculties to delude and deceive us , when we rightly exercise and employ them . by faith reason is further enlightned , and by the use of reason faith is applyed . religion and reason sweetly agree ; and nothing can be religious that is unreasonable . religion is a reasonable service . and by this character popery is disproved also . for that imposeth on the practice and minds of men , things that are extreamly unreasonable and absurd , as articles of religion : such are the worship of invisible beings , by images of wood or stone , and especially the doctrine of transubstantiation which is full of contradictions ; as that the same body can be in a thousand places at once ; that at the same time it may be bigger , and less than it self ; that it may move towards and from it self ; that it may be divided not into parts , but wholes : these , and numerous other absurdities and contradictions , to the reason of mankind are contain'd in the sensless mystery of popish transubstantiation . to defend which , the doctors of that church are put upon this miserable shift of denying all reason in religion , even the greatest and most fundamental article of it , that the same thing can be , and not be : which some of them say is the only method to confute hereticks . and while reason and our faculties are acknowledg'd , we cannot entertain their non-sence , nor be answer'd in our just oppositions of their gross absurdities . on the other side , the character of a reasonable faith condemns the sects , the greatest part of whose divinity is made up of sensless , absurd notions , set forth in unintelligible fantastical phrases ; and these they account the heights of spirituality and mystery , upon which they value and boast themselves , as the only knowing , the only spiritual people . when there is nothing in all their pretended heights and spiritualities , but vain imagination and dreaming ; and in v. . of this epistle they are described by this character , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , dreamers . and as the light of sense and reason dispels the vain images of dreams , so these admitted would cure fanatical impostures and delusions . for which cause there is nothing they so vehemently declaim against as reason , under the notion of carnal , and as an enemy to the spirit , and the things of it . there is indeed a carnal reason , that is enmity to truth and goodness ; but that is not the reason of our minds , but the reason of our appetite , passion , and corrupt interest ; which is not reason truly so called , no more than an ape is a man. but for want of thus distinguishing the things that so differ , enthusiasts rail violently against all reason , as the grand adversary of the truths and mysteries of the gospel . their tenents that she calls so will not bear that light . but the church of england teacheth no opinions , no mysteries that need such a desperate course to defend them . its articles of faith are all contain'd in the ancient christian creeds , which are no way opposite to reason in any article , yea , reason either proves or defends them all . so that we never give out at this weapon , but are ready to use it upon all occasions against atheists and infidels of all sorts . the church of england owns no religion but what is reasonable . . the faith deliver'd to the saints was certain ; it was deliver'd to them by those that had it from the holy spirit of god , in the way of immediate inspiration . those holy men spake as they were inspired . and that they were really so , was no fond imagination , or bold presumption , but a truth assured by those mighty miracles they were enabled to perform . those are gods seal , and the grand confirmation of a commission from him : and to this proof of their doctrines , both christ and his apostles continually appealed . here is the firm reasonable foundation of the christian certainty : the truths we believed are confirmed by miracles , than which there can be no greater evidence . but now the roman church destroys this ground of certainty by a multitude of lying wonders , which they impudently obtrude upon the belief of the people , for proof and confirmation of their false and corrupt religion ; the immediate consequence of which is a suspicion thereby brought upon the true miracles ; and here is way made for scepticism and uncertainty in the greatest , and most sacred christian doctrines . and besides , the church of rome having introduced among these many doubtful , uncertain , and many certainly false opinions , and imposed them upon the faith of its votaries , under the same obligations as it doth the most fundamental articles ; what can be the consequence , but that those who discover the errour , or uncertainty of some of those pretended propositions of faith , should doubt all the rest ? and indeed since the main assurance is placed in the infallibility of that church , for which there is so no reason , and so much plain evidence to the contrary : since themselves cannot tell where that boasted infallibility is , whether in pope or council , if we should allow them any such , it follows that their faith is precarious , and hath no foundation at all . in like manner the sects among us resolve all their assurance either into a bare belief , or the testimony of a private spirit ; for their ground of crediting the scriptures is but this testimony ; and consequently whatever they receive from hence bottoms here . the papists believe the scripture on the testimony of the church , and these believe them on the testimony of the spirit , that is in earnest , the suggestions and resolutions of their own , viz. they believe because they will believe , and they find themselves inclin'd unto it . and upon the same reason , when the imagination and humour alters they may cease to believe , or believe the contrary . and there is not any thing in the world more various and uncertain than the suggestions and impulses of a private spirit . besides , the sects also have vastly multiplied articles of faith , and made all their private opinions sacred , calling them gospel truths , precious truths , saving truths , and the like ; when they are but uncertainties at the best , and usually false , and sensless imaginations ; by which way also they expose the whole body of christian principles to suspicion , and so weaken the faith of some , and destroy the faith of others . but the church of england secures the certainty of our faith , by resolving it into the scriptures , the true seats of infallibility , and the belief of that into the testimony of the spirit in the true sense , viz. that testimony that god gave by his spirit to christ and his apostles , in those miraculous works he enabled them to perform : they did not only bear witness of themselves , that , as our saviour argues with the jews , luk. . . would not have signified much : the father bore witness with them , john . . and the works they performed by his power , were the sure testimony : believe me for the works sake , saith our saviour . here is the ground of certainty . and the church of england entertains no articles of faith , but those principles that have been so confirm'd , that is , none but what are evidently contain'd in the holy scriptures . whereas the roman church ( to mention no other ) have made the absurd doctrine of transubstantiation , sacred , though it is not only not contained in scripture but contrary to the reason , and even to the sound senses of mankind . and if neither reason , nor so much as our senses , may be believ'd , what assurance can we have of any thing ? a ground is here laid for everlasting scepticism and uncertainty . and the sects have laid the same in their numerous , silly tenents , that are contrary to some of the most fundamental principles of reason . nothing of which , can with any shew , be objected against this church . . the faith delivered to the saints , was catholick . 't was deliver'd to all the saints , entertain'd by all : and was not only the opinion and belief of a prevailing faction , or of particular men in corners . the commission given the disciples , was to go and teach all nations , and to preach the gospel to every creature , and accordingly it was widely diffused , and all that profest the name of christ , were instructed in his faith and religion ; in all the articles and duties of it , that were essential and necessary : in these they joyn'd in holy love and communion , till sects came among them , that introduced damnable heresies , contrary to the doctrine they had received : these divided from the unity of the pure catholick church , and separated themselves from it , gathering into select companies of their own , under pretence of more truth and holiness . after this manner , the church of rome ; which had for some ages been eminent in the catholick church , did at last corrupt , and introduce divers unsound doctrines and usages , unknown to the ancient catholicks ; and being great and powerful , it assumed the name of the catholick church to it self , and condemn'd all other christians as hereticks , when it was it self but a grand sect , against whose depraved doctrines and ways , there was a church in all ages that did protest . for the greek churches , which are of as large extent as theirs , never assented to them ; and divers other christians in all times , bore testimony against those errours and depravations . this sect was large and numerous indeed , but 't is not the number , but the principles , make the catholick ; principles conformable to those that were deliver'd to the saints . from these they have departed . and the lesser sects among us have done the same , by the many vain additions that they have made to the faith , and their unjust separation from that church , which retains the whole body of catholick doctrines and main practices ; without the mixture of any thing heretical or unlawful . a church that doth not damn all the world besides her own members , as the roman church , and divers of the sects do , but extends her charity to all christians , though many of them are under great mistakes , and so is truly catholick both in her principles and affections , i mean the church of england as now established by law , which god preserve in its purity . amen . finis . a sermon preached at the funeral of m r. jos . glanvil , late rector of bath , and chaplain in ordinary to his majesty : who dyed at his rectory of bath , the fourth of november , . and was buried there the ninth of the same month. by jos . pleydell , arch-deacon of chichester . london , printed for henry mortlock at the sign of the phoenix in st. pauls church-yard , and the white hart in westminster-hall . . revel . xiv . ver. . and i heard a voice from heaven , saying unto me , write , blessed are the dead which dye in the lord , from henceforth , yea saith the spirit , that they may rest from their labours , and their works do follow them . the more attentively we consider the christian religion in any of its parts , we find greater grounds for the confirmation both of its author and excellency ; so infinitely does it surpass all those writings of that nature , which the great sages of the world , have , with so much superciliousness on their part , and admiration from their respective followers , i may add too ( all things considered ) not without meriting due praise from us , delivered to their scholars . and this will appear evident and undeniable if we but parallel them in any of the chief heads ; for instance , in the principles upon which our religion does proceed , the precepts it contains , and the rewards it appoints ; which division will comprize the summ of what we profess : in all which the great masters of heathen wisdom , do plainly discover , either a great deal of ignorance , or malice , in prevaricating that light they had reflected upon them from jewish tradition , so that it may be well doubted whether their symbolick divinity were not design'd rather to concel their own ignorance in what they pretended to , than to secure the rites and mysteries thereof from the vulgar's profanation . for example : . take first the principles , those truths that are the basis and foundation of our religion ; such as are the being and nature of god , the creation of the world , the fall of man , and his redemption by a messias , the immortality of the soul , and the resurrection ; 't is plain the whole philosophick world had none , or but a very imperfect knowledge of almost all of them ; however some , of their lavish charity , have endeavour'd to squeeze as much from their writings : nay , that they were not without some knowledge of our greatest mysteries , viz. of a messias under their daimono-latria , and even of the trinity in plato's triad , and the resurrection of the body , under the indians palin-genesis : but no body that has any veneration either for the scriptures , or but for truth in general , but must see and acknowledge that all this is but tortur'd from them . nor may we deny this further , that whatever notions of this kind they had , were but traditional in respect of their origine , and conjectural in reference to their ambiguity and uncertainty . . the like is to be said of their rules and precepts of virtuous living . for we may not detract thus much from them , that they have recommended many excellent institutes to their sects . you shall collect among them many very admirable sayings , such as these ; to know our selves ; to abstain from vice ; to bear afflictions : to do justly , and speak truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do as we would be done by ; and many more . indeed for that kind of divinity which was deducible from the rules of common prudence and observation , and depended not chiefly or solely upon divine revelation , they have done extraordinary well : and if they had not furnish'd us with so many famous examples of vertue too , it would not reflect so much upon the professors of christianity , which in the spirituality of its precepts has as far exceeded all that they have writ , as some of their lives have most of ours ; though that be not to be imputed to our religion , unless it were justly chargeable upon the vitiosity or defect of its principles or rules . thus miserably however do we compensate the divine culture ; and as if nature abhorring so great a disparity betwixt mankind , would thus ballance the heathen with the christian world ; by opposing their imperfect knowledge , but severer vertue , to our diviner laws , but greater licentiousness in practice : many of them having , by as great proportions exceeded us in their endeavours after goodness , as we do them in the knowledge and other means of it . . last of all ( which brings it to our present subject ) christianity propounds nothing but upon the fairest and surest encouragement imaginable . for the happiness of our religion is both transcendently superiour to their discoveries and accompts of it ; and then also we are sufficiently and unquestionably assur'd hereof , i.e. 't is not recommended to us upon plausible perswasions and inconclusive arguments , but in the genuine sence of st. paul's expressions , corinth . . . in demonstration of the spirit and power . so that we see there is a kind of peculiar excellency in the holy scriptures , above all the systems of the greatest moralists ; the foundation of our obedience being laid upon clearer and better principles , the practice of our obedience being carried higher by the spirituality of its commands , and the rewards of our obedience being incomparably greater , than what we can conceive , much less could they promise or bestow . 't is the last of these that is contain'd in the text , and for which i am to be further accomptable to ye in the prosecution of the words i have read . and i heard a voice from heaven , saying unto me , write , blessed , &c. wherein we have these following particulars principally to be observed . . the happiness of good men describ'd by its general nature , they are blessed , and by its integral parts , they rest from their labours , and their works do follow them . . the security and evidence upon which this happiness is promis'd and asserted , yea saith the spirit . . the time of its perfection and accomplishment , partly in this life , but not fully nor completely till death , saying blessed are the dead that dye in the lord. . and lastly , the influence which the consideration of these premisses ought to have upon us , both in life and death , in reference to obedience and patience . and i. to begin with the description of that happiness , those rewards , which are propounded to us for the encouragement of our obedience and patience : which are so great , that i am utterly ignorant by what measures to describe them to ye . the nature of that celestial bliss as far transcending all our present felicities , by which we should judge of it ; as it does the very capacity of our meriting it . sir francis bacon has observ'd , we can have but a very imperfect accompt of those things , which receed any whit near those extreams of nothing and infinity : because either by their parvity or immensity , they elude or confound our knowledge . and especially the latter , which choak the understanding ; and is like the beholding of the sun , whose light and lustre , by which we discern other objects , marrs , and dimms our sight . such is the transcendent excellency of our future bliss , at once the delight and amazement of our intellectuals . in the description whereof our highest expressions are so far from being hyperbolical , that they amount but to a litotes ; so that after our utmost endeavours we must content our selves with st. pauls account of it , in his first and second epistles to the corinthians , his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unutterable , for that i take to be the meaning ( and not as we render it unlawful ) of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and also unconceiveable . so inevitably should we diminish the glory of heaven , by any expression , illustration , or parallel whatever . which happiness of ours consists of , and is integrated by these two parts . the total privation of all evil . and the aggregate enjoyment of all good . both which as they are necessarily requisite to the nature of the things , so are they contain'd in the very notion of the word . for as the plurality of the hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ ashrei ] ostendit omnigenam beatitudinem ; so more expresly does the etymology of the greek word answer hereunto , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immunity from evil , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extremity of joy ; and accordingly 't is describ'd in my text , first privatively , and then positively . . for the privative part , rest from their labours , or which is all one , immunity from evil , by which this happiness is oft-times describ'd : for though the privation hereof simply and absolutely signifie no part hereof , the absence especially ; for by that reason you might call a stock or stone or any other insensible creature happy , as by the other a horse or dog might be said to be so when dead : yet inasmuch as it is more than a negation , namely the being deliver'd from a world of misery wherewith we are now infested , and more which we had deserved , and were once obnoxious to , which we also then behold in others of the same make and nature with us ; the contemplation hereof , by which it so widely differs from both the instances , must needs fill our mind with an ineffable delight and satisfaction . or at least if this indolency be no part of our happiness , yet is it so absolutely needful to it , that we cannot tell well how to conceive of it without this ; and much less can such a thing be as perfect happiness and degrees of misery conjoyn'd together . nor did ever any sect of philosophers think otherwise , but those sullen and self will'd stoicks . that ever any body should be so mad to cry out in the extremity of pain and misery , quàm suave , quàm dulce hoc est , quàm hoc non curo ! and i cannot but laugh at possidonius his rant , nil agis , o dolor , &c. there are divers instances of such who have born most exquisite miseries even to admiration , as well out of a kind of hardiness of nature , as greatness of mind ; and in that they were less miserable than the delicate and impatient : but whence was it ? either from necessity , or hope , or both ; this is christian-like , but that is bruitish , if it were sufficient without t'other , but 't is not , for perpetuity would certainly render any evil intolerable . so that we are so far from being completely happy as long as any disease or inquietude of mind or body does attend us ; that the hope of being delivered is the only argument that can afford us any solid and rational comfort in our afflictions : for as to fatality , hoc ipsum est , said augustus when one urg'd it ; and for the disease of impatiency , 't is ( as one has excellently observ'd ) no proper consideration of comfort , but only an art of managing our trouble ; so as not to make it greater than really it is . . the other part of our happiness , and indeed the main , we call positive , and consists in the enjoyment of all good ; and is what st. john intends by their works following them ; i. e. they shall then receive all those glorious rewards that god has promis'd to good and righteous men for all their service and obedience . we should in vain go about to recount them , they are so many and so great . in two things the scriptures chiefly place it ; in the vision , and in the fruition of god. this is life eternal , saith this very st. john in his gospel , to know thee the only true god , and jesus christ ; and again in his ep. ch. . v. . it doth not yet appear what we shall be ; but we know that when he doth appear we shall be like him , for we shall see him as he is . the other is call'd the being with christ , and the being united to him . st. john . . that they all may be one , as thou father art in me , and i in thee , that they also may be one in us . but this is not to exclude the other instances of our happiness , indeed it comprehends all the rest . for what are all the pleasures and contentments of the world , but as so many rays of that sun and emanations of that fountain ? they are all contain'd with much more perfection in god , than they were created in their own natures : whereupon it follows that they which are admitted into his presence , have all the goodness and perfections of all the creatures in the world united in god. so that whatever can delight either body or mind , there it is ; nor will there be any room to wish for or imagine more than what we have ; there being in him ( as an ingenious man expresseth it ) such a various identity , that the fruition of him at once satisfies and creates desires , that without satiety , this without disquiet . . to which if we add the eternal duration of this state , we attribute unto it a kind of complication of infinities , a potential infinity in the subject , actual in the object , and eternal in the continuance of it : which single consideration is sufficient to advance it to an infinite preference above all earthly things imaginable ; because these things being founded in matter , and that being in continual flux and motion , here can be nothing permanent and lasting . nor indeed would that be any addition to our present felicity . 't is variety that makes these things appear excellent ; their mutability , is both the life and death of all present delights . a few repetitions make us abhor our food ; in less than a night and a day we grow weary of our beds ; and 't is so in all the other instances of our nature , and 't is more so in those of our corruption . but 't is otherwise in the attainment of the ultimate end , where all our appetites are arrested and detain'd . indeed we no sooner experience these things in the fruition , but we straightway nauseate them ; finding them so pitifully allay'd with mixtures of evil , and prove so miserably short of what we desire and expect from them . but 't is otherwise there , the excellency of those celestial objects will disappoint our expectation by their transcendency , as much as in all other fruitions their emptiness is wont to do . so that eternity , though but a circumstance which does only superinduce a kind of extremity or perfection to what it is conjoyn'd with ; and may as well be drawn in to enhanse our misery , ( for what more than this makes the condition of the damn'd so horribly dreadful , whereby they are excluded from all hope , the very seed and lowest degree of felicity ? ) yet is it so necessary to what we are speaking of , as that without it those joys of heaven , though otherwise absolute and infinite , would suffer a contradiction , and become imperfect : and that not only for the future , but the present , by introducing such passions as must needs debase and allay the highest delights . so that by being thus secur'd in the possession of our happiness , we receive thereby an unspeakable addition to it . ii. proceed we next to shew you the security and evidence , upon which this happiness is promis'd and asserted , and whether it bear any proportion to our duty and the rewards of it , for so we are allow'd to call them ; though not upon the account of merit , yet by reason of their necessary connexion with , dependance upon , and that kind ( such a one as 't is ) of proportion they bear to each other . there is a two-fold evidence god almighty has given us , for the strengthning of our hope , and confirming of our faith , in the belief and expectation of the other world. the first moral , grounded upon the testimony of the spirit ; the other i call natural , and is grounded in the things themselves . . the first evidence of our future bliss , is the testimony of the spirit , express in the text , yea , saith the spirit . but then we must have a care of what kind of testimony of the spirit we understand it : for , understand it as 't is vulgarly taken , for some act or operation wrought in and upon us , besides the enthusiasm of it , fain would i be satisfy'd , what validity can there be in such a testimony , as it self needs something else to confirm it ? for so this testimony of the spirit is to be tryed by its concordance and agreement to the word of god : nor do i know any other way to distinguish it from a motion or suggestion of the devil 's besides . and though to err thus in this single instance may not be very pernicious , for i am not mighty solicitous , how it was wrought , so there be a firm perswasion in us of this truth ; yet in other cases i know how dangerous it is , nor is it safe in this , for it leaves a passage open and unguarded to down-right atheism . by the testimony of the spirit therefore i understand the word of god , or the scriptures as made known and prov'd to us to be deriv'd from this divine spirit , which we may call the outward testimony thereof : for though st. john knew this by the other way , as most certainly all others did who received any revelation ; yet never was any other than the person himself assur'd that way . nor do i make degrees of more or less certainty in the way or manner of the spirit 's revealing a thing ; for the apostles were as well assur'd of the infallibility of their doctrine before they wrought any miracles , as we are by them : but we were not nor could be so . but this notwithstanding , in respect of us we must admit of such degrees ; for no body i hope will be so blasphemous to equal such private dictates they have in their own breast to the divine authority of the holy scriptures . so then i make this to be the moral evidence of future happiness : god hath said it in his word . and this i call a moral certainty , not in opposition to divine and infallible ; as they are sometimes contradistinguish'd ; but only to natural : for we can desire no greater evidence , we cannot have a higher confirmation of any truth , than the veracity of heaven to attest it . i do not know any proposition that carries greater self-evidence than this , that god ought to be believ'd in what he says ; and therefore though we may question the truth of the revelation , 't is impossible to do so of any thing we acknowledge to be so revealed . so that the stress of this point lyes upon that great and necessary praecognition in our religion ▪ namely , the divine authority of the holy scriptures . upon which postulate if we proceed , there is as great certainty of the truth of this proposition , that good men shall enjoy eternal happiness after this life ; as if we should again hear that daughter of voice , and god himself should sensibly attest it . . but there is another ground or evidence of our future happiness which i call natural , because it depends upon that intrinsick relation and consent there is between goodness and it ; the difference between them being only in degree , like the dawning of the morning to the lustre of the noon . for what is it to be happy but to be united to god ? and what does unite us to god but love ? and what is the love of god but religion ? and if you remove but all inward imperfections , and all outward impediments , there remains no difference at all . so that virtue and piety do not only dispose and prepare us for heaven and salvation , but we thereby receive and experience the very beginnings and anticipations of it . and though in respect of the mutability of our will and affections toward god and goodness in this world , we cannot be infallibly assur'd of it as to our own particulars ; because every alteration in the one produceth a like answerable effect as to the other : yet in the general we may , even from hence , be very well assur'd hereof ; because there is nothing more requir'd to the compleating of our essential happiness , than an advance and progression in the same vertuous tract . and however it looks in a divine , if we will speak rationally to the thing , we must allow the love and hatred of god to be the true natural causes of our salvation and damnation , even of their very eternity ; it being naturally impossible to be other than happy while we love god , and contrariwise if we hate him ; and this is the only instant cause of its continuation through all the durations of eternity . and to remove your astonishment , see , how in this lower world , many stupendous and admirable works are daily produc'd which were mean and unnoted while they lay hid and contain'd in the seminal beginnings ; after the same wonderful manner by divers minute gradations does this divine creature grow up from its first formation in our trembling and unstable desires , to the stature and perfection of everlasting glory . and yet there remains less doubt if we take in the consideration of the divine nature . how else will you vindicate the justice of god in all the odd and confused occurrences of this world ? where 's your infinite goodness and bounty , that suffers its servants always to be neglected ? what will become of an almighty and omniscient justice if sinners are never call'd to an accompt ? or one , or t'other cannot be . iii. 't is true indeed the compleating of this bliss ( which brings us to our next head ) is neither promis'd , nor to be had in this life . 't is at death these rewards become due and payable . — dicique beatus ante obitum nemo , supremáque funera possit . it has been the constant method of divine providence , to cause the most excellent things to follow and arise from the most uncouth and unlikely . thus in the creation order springs from confusion , and the light is made to attend the darkness . contrary to the methods observ'd by nature , where the causes are ever more worthy than their effects from their first beginning downward . now as he is pleas'd to transcend and deviate from the tracts and capacities of natural agents , thereby to assert his prerogative , and render his omnipotency more conspicuous to the world : so is he no less delighted to use the same recesses in displaying his grace ; evermore ushering in his mercies with the black rod , thereby inhansing and endearing our subsequent refreshments . and though the goodness of those celestial inhabitants , and the happiness of their condition , need neither foyl nor artifice to render that or their acknowledgements of the divine favour greater : yet however if we consider these things as a reward and incouragement of our obedience , the proceeding thus is but regular and necessary ; that we should do our work before we receive our wages , and finish our undertaking , before we demand satisfaction . earnest and security heaven has vouchsaf'd us , but to deposite the whole in hand , this were , not to encourage but bribe our obedience . this were to destroy morality , and turn vertue into nature . nor yet is the divine goodness less communicable in this life , but we are not so capable of receiving it . for look as in nature neither the single excellency of the object or the agent alone is sufficient to produce any notable effect , but both are requir'd : so likewise in religion , all the effects of the divine grace and bounty ( though that be free and infinite ) are limited and determin'd by our capacities and reception . so that while our appetites , those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as they are call'd in scripture , that are to be the receptacles of all this glory , are , either replenish'd with the vain and sinful objects of this life , or , are straitned and contracted by the weakness and imperfection of this dull and lumpish matter , they must be rid of the one and devested of the other , and then , we should be instantly happy . you have seen the happiness of the christian man ; there are indeed encouragements of another nature , namely , earthly blessings and temporal rewards , our whole present interest , unless it happen to interfere at any time with the other . religion has descended to the securing of these too , and that not only by moral designation , but by a proper and natural efficiency ; so that we cannot better prosecute our present interest , than by the methods of religion . and by this gracious and happy complication of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together , they are made to become helpful and assisting to each other , serving reciprocally as a means or motive either to other . but this encouragement is neither proper nor adequate to christianity ; since it may be as well pursu'd by natural , as by divine rules , better perhaps by diabolical arts than either , nothing experimentally so inriching men , as sordidness , oppression , and other violences and frauds . the devil in all likelihood , giving the fairest prospect , and most likely possession of the kingdoms and glory of this world . but they are things , i have shewn you , of a nature infinitely more sublime , that christianity propounds to its observers ; the rewards of our religion ; exceeding as well the capacities of our nature , as all those other things . to the attainment whereof , as all vicious practices are extremely contrary ; so have all the others philosophick transactions been miserably vain . some weak and glimmering light the heathen had of these things ; which it is not certain whether they collected from some fragments of tradition , or extracted from the principles of natural reason ; but which way ever it came , it was so weak and imperfect , as serv'd to shadow , not help to discover , but eclipse the transcendent excellency of that state ; till , as the great apostle of the gentiles saith , life and immortality were brought to light by the gospel . and indeed without this all other proposals were unsuitable to its professors , and disproportionate to the difficulty and severities of religion . cicero saith , " none ought to be deem'd a vertuous or a just man , that will be allur'd or affrighted from his duty , by any advantage or disadvantage whatever : " but who , trow ye , would abide both these , upon no other consideration , than barely to have acted according to the sentiments of right reason , or in hope to acquire an insignificant fame of vertue , of which they could have no knowledge or remembrance after death ? and for this cause i judge the stoicks more absurd in their morals , than the epicureans , considering the principles that is upon which they built . for 't is the premise and not the inference of theirs , that 's so urg'd by the apostle , let us eat and drink , cor. . . but now the christian religion propounds such overtures to our obedience and patience , as may justly and reasonably encourage us thereunto . iv. for a conclusion , let us take in the importance of that phrase of [ dying in the lord ] which relates primarily to martyrdome ; but must also be extended to as many as live and dye in the faith of the holy jesus . the result of all is this : that we would so consider this happiness , as every of our great interest , that we forfeit not our propriety therein , by a vicious and sinful life . there 's nothing else can render it hazardous or doubtful , but that , which indeed in the very nature of the thing renders it impossible . let us not repeat esau's folly , sell our birth-right for a trifle ; and for the sake of some pitiful lust proscribe our selves out of our celestial inheritance . neither let us contemn our happiness for being feasible . were wilful poverty and certain martyrdome , part of our duty , and inseparable appendages of our religion , there is tentation enough in the proposals , to make us conflict with the greatest difficulties , and overcome them . when christianity was thus attended , and had nothing else to recommend it self to the world , besides the reasonableness of its injunctions , with what holy violence did those blessed saints storm heaven , and with a strange eagerness pursue martyrdome ! but now as if the fervour of our devotion were only kindled and maintain'd by antiperistasis : now i say the impediments are remov'd , and religion is become a part of our civil obedience , and made necessary to our secular interests , and guarded with a great many other temporal phylacteries , men are yet more hardly wrought upon to be religious , the consideration of a single lust shall be able to weigh down all . and if any would seem to have a greater zeal for it than ordinary , as if they were in love with the troubles of religion , and not the thing ; they suffer their heat to spend it self in little piques and contentions , and about things of none or ill moment , in maintaining of parties , and opposing their superiours , and not in devotion , obedience , charity , humility , and the like , as they ought . in short , christians , let the thoughts of this blessedness , excite our affections heaven-ward , and quicken our endeavours : let it animate us against all difficulties , and buoy us up above all adversities ; let it cheer us in our duty , quiet us in affliction , and comfort us in death . that so living unto christ , we may at last dye in him , and in the end be for ever blessed . and now to accommodate all to our present case . it has pleas'd god to take away this extraordinary man , for such , considering all things , we must needs allow him ; and because 't was some we what early , i think of dr. hammond's notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the text , the sooner the better , the better for him , no doubt . i had once thought to have given you his character , but i am not asham'd to tell you , i found me not able to do it worthy of him . and calling to mind a saying of one of the roman historians , i soon desisted from any further attempt of it ; who when he was reckoning up some of the great men of that age , virgil and ovid , livie and salust , and going to commend them , stops , and concludes thus : " but of men of eminency , as their admiration is great , so is their censure full of difficulty . " as to those relations that are more nearly interessed in this solemnity ; i would beseech them to remember , that all indecency and excess of grief , for our deceased friends , must needs reflect upon the memory of the dead , or the discretion of the survivers . god enable them to bear it : and supply this loss to them by his grace and providence : let me say , and to the church of england , by increasing the number of such men , of no worse learning , integrity , and courage ; that are able , and dare defend her against the encroachments of popery and fanaticisme . now to god only wise be glory through jesus christ for ever . amen . finis . notes, typically marginal, from the original text notes for div a -e ep. c. . v. . ep. ch . . v. . joh. . . phil. . . tim. . . saducismus triumphatus, or, full and plain evidence concerning witches and apparitions in two parts : the first treating of their possibility, the second of their real existence / by joseph glanvil. with a letter of dr. henry more on the same subject and an authentick but wonderful story of certain swedish witches done into english by anth. horneck. glanvill, joseph, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing g estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) saducismus triumphatus, or, full and plain evidence concerning witches and apparitions in two parts : the first treating of their possibility, the second of their real existence / by joseph glanvil. with a letter of dr. henry more on the same subject and an authentick but wonderful story of certain swedish witches done into english by anth. horneck. glanvill, joseph, - . more, henry, - . horneck, anthony, - . v. (various pagings) : ill. printed for j. collins and s. lownds, london : . reproduction of original in the british library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng witchcraft. apparitions. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - john latta sampled and proofread - john latta text and markup reviewed and edited - pfs batch review (qc) and xml conversion saducismus triumphatus : or , full and plain evidence concerning witches and apparitions . in two parts . the first treating of their possibility , the second of their real existence . by joseph glanvil late chaplain in ordinary to his majesty , and fellow of the royal society . with a letter of dr. henry more on the same subject . and an authentick , but wonderful story of certain swedish witches ; done into english by anth. horneck preacher at the savoy . london : printed for j. collins at his shop under the temple-church , and s. lownds at his shop by the savoy-gate , . and saul perceiued that it was samuel , and he stouped with his face to the ground . and bowed himself . st samuel . chap : : ● . . w. faith orne . fecit to the right reverend father in god seth lord bishop of sarum , chancellor of the garter . this new and compleated edition of saducismus triumphatus is most humbly dedicated to your lordship , by , my lord , your lordships most obliged and humble servant ( the publisher ) james collins . the publisher to the reader . reader , that thou hast no sooner enjoyed this long-expected edition , thou canst not justly blame either the author or my self . not my self , for i could not publish the book before i had it ; nor the author , because many unexpected occasions drove off his mind to other matters , and interrupted him in his present design , insomuch that he was snatcht away by death before he had quite finished it . but though the learned world may very well lament the loss of so able and ingenious a writer , yet as to this present point , if that may mitigate thy sorrow , in all likelihood this book had not seen the light so soon if he had lived , so many emergent occasions giving him new interruptions , and offering him new temptations to further delay . indeed it had been desirable that it might have had the polishing of his last hand , as the peruser of his papers signifies in his last advertisement . but to compensate this loss , the said peruser , a friend as well to his design as to his person , as digested those materials he left , into that order and distinctness , and has so tied things together , and supplied them in his advertisements , that , to the judicious reader , nothing can seem wanting that may serve the ends of his intended treatise . not to intimate what considerable things are added , more than it is likely had been , if he had finished it himself : for , besides the advertisements of the careful peruser of his papers , and that notable late story of the swedish witches translated out of german into the english tongue , there is also added a short treatise of the true and genuine notion of a spirit , taken out of dr. more 's enchiridion metaphysicum , to entertain those that are more curious searchers into the nature of these things . the number also of the stories are much increased above what was designed by mr. glanvil , though none admitted , but such as seemed very well attested and highly credible to his abovesaid friend , and such , as rightly understood , contain nothing but what is consonant to right reason and sound philosophy , as i have heard him earnestly avouch , though it had been too tedious to have explained all ; and it may be more grateful to the reader to be left to exercise his own wit and ingeny upon the rest . these are the advantages this edition of mr. glanvil's daemon of tedworth , and his considerations about witchcraft have , above any edition before , though the last of them was so bought up , that there was not a copy of them to be had in all london and cambridge , but the peruser of his papers was fain to break his own to serve the press with ; if these intimations may move thy appetite to the reading so pleasant and useful a treatise . and yet i can add one thing more touching the story of the daemon of tedworth which is very considerable . it is not for me indeed to take notice of that meanness of spirit in the exploders of apparitions and witches , which very strangely betrayed it self in the decrying of that well-attested narrative touching the stirrs in mr. mompesson's house . where , although they that came to be spectators of the marvelous things there done by some invisible agents , had all the liberty imaginable ( even to the ripping of the bolsters open ) to search and try if they could discover any natural cause or cunning artifice whereby such strange feats were done ; and numbers that had free access from day to day , were abundantly satisfied of the reality of the thing , that the house was haunted and disturbed by daemons or spirits ; yet some few years after the stirrs had ceased , the truth of this story lying so uneasie in the minds of the disgusters of such things , they raised a report , ( when none of them , no not the most diligent and curious could detect any trick or fraud themselves in the matter ) that both mr. glanvil himself , who published the narrative , and mr. mompesson , in whose house these wonderful things happened , had confessed the whole matter to be a cheat and imposture . and they were so diligent in spreading abroad this gross untruth , that it went currant in all the three kingdoms of england , scotland , and ireland . an egregious discovery of what kind of spirit this sort of men are ! which , as i said , though it be not for me to take notice of , yet i will not stick to signifie ( it being both for mine own interest and the interest of truth ) that those reports raised touching mr. glanvil and mr. mompesson , are by the present edition of this book demonstrated to be false to all the world . that concerning mr. glanvil , by his preface to the second part of the book ; that touching mr. mompesson , by two letters of his own , the one to mr. glanvil , the other to my self , which are subjoyned to the said preface : which thing alone may justly be deemed to add a very great weight to the value , as of that story , so of this present edition . but i will not , upon pretence of exciting thy appetite , keep thee from the satisfying it by an overlong preface : which yet if it may seem to be defective in any thing , the doctors letter ( where amongst other things you shall meet with that famous and well-attested story of the apparition of anne walker's ghost to the miller ) will , i hope make an abundant supply . i shall add nothing more my self , but that i am your humble servant j. c. dr. h. m. his letter with the postscript , to mr. j. g. minding him of the great expedience and usefulness of his new intended edition of the daemon of tedworth , and briefly representing to him the marvellous weakness and gullerie of mr. webster's display of witchcraft . sir , when i was last at london , i called on your book-seller , to know in what forwardness this new intended impression of the story of the daemon of tedworth was , which will undeceive the world touching that fame generally spread abroad , as if mr. mompesson and your self had acknowledged the business to have been a meer trick or imposture . but the story , with your ingenious considerations about witchcraft , being so often printed already , he said , it behoved him to take care how he ventured on a new impression , unless he had some new matter of that kind to adde , which might make this new edition the more certainly salable ; and therefore he expected the issue of that noised story of the spectre at exeter , seen so oft for the discovering of a murther committed some thirty years ago . but the event of this business , as to juridical process , not answering expectation , he was discouraged from making use of it , many things being reported to him from thence in favour to the party most concerned . but i told him a story of one mrs. britton her appearing to her maid after her death , very well attested , though not of such a tragical kind as that of exeter , which he thought considerable . but of discoveries of murther i never met with any story more plain and unexceptionable than that in mr. john webster his display of supposed witchcraft . the book indeed it self , i confess , is but a weak and impertinent piece ; but that story weighty and convincing , and such as himself ( though otherwise an affected caviller against almost all stories of witchcraft and apparitions ) is constrained to assent to , as you shall see from his own confession . i shall for your better ease , or because you haply may not have the book , transcribe it out of the writer himself , though it be something long , chap. . page . about the year of our lord , ( as near as i can remember , having lost my notes and the copy of the letter to serjeant hutton , but am sure that i do most perfectly remember the substance of the story ) near unto chester in the street , there lived one walker a teoman-man of good estate , and a widower , who had a young woman to his kinswoman that kept his house , who was by the neighbours suspected to be with child , and was towards the dark of the evening one night sent away with one mark sharp , who was a collier , or one that digged coals under ground , and one that had been born in blakeburn - hundred in lancashire ; and so she was not heard of a long time , and no noise or little was made about it . in the winter-time after , one james graham or grime ( for so in that countrey they call them ) being a miller , and living about two miles from the place where walker lived , was one night alone very late in the mill grinding corn ; and as , about twelve or one a clock at night , he came down the stairs from having been putting corn in the h●…pper , the mill-doors being shut , there stood a woman upon the midst of the floor with her hair about her head hanging down and all bloody , with five large wounds on her head. he being much affrighted and amazed , began to bless him , and at last asked her who she was , and what she wanted ? to which she said , i am the spirit of such a woman , who lived with walker ; and being got with child by him , he promised to send me to a private place , where i should be well lookt to until i was brought in bed and well again , and then i should come again and keep his house . and accordingly , said the apparition , i was one night late sent away with one mark sharp , who , upon a moor ( naming a place that the miller knew ) slew me with a pick , ( such as men dig coals withal ) and gave me these five wounds , and after threw my body into a coal-pit hard by , and hid the pick under a bank : and his shoes and stockings being bloudy , he endeavoured to wash ; but seeing the bloud would not wash sorth , he hid them there . and the apparition further told the miller , that he must be the man to reveal it , or else that she must still appear and haunt him . the miller returned home very sad and heavy , but spoke not one word of what he had seen , but eschewed as much as he could to slay in the mill within night without company , thinking thereby to escape the seeing again of that frightful apparition . but notwithstanding , one night when it began to be dark , the apparition met him again , and seemed very fierce and cruel , and threatned him . that if he did not reveal the murder , she would continually pursue and haunt him . tet for all this , he still concealed it until st. thomas - eve before christmas , when being soon after sun set walking in his garden , she appeared again , and then so threatned him and affrighted him , that he faithfully promised to reveal it next morning . in the morning he went to a magistrate , and made the whole matter known , with all the circumstances ; and diligent search being made , the body was found in a coal-pit with five wounds in the head , and the pick , and shoes , and stockings yet bloody , in every circumstance as the apparition had related unto the miller . whereupon walker and mark sharp were both apprehended , but would confess nothing . at the assizes following ( i think it was at durham ) they were arraigned , found guilty , condemned , and executed , but i could never hear that they confessed the fact. there were some that reported that the apparition did appear to the judge , or the foreman of the jury , ( who was alive in chester in the street about ten years ago , as i have been credibly informed ) but of that i know no certainty . there are many persons yet alive that can remember this strange murder , and the discovery of it ; for it was , and sometimes yet is , as much discoursed of in the north-countrey , as any thing that almost hath ever been heard of , and the relation printed , though now not to be gotten . i relate this with the greater confidence . ( though i may fail in some of the circumstances ) because i saw and read the letter that was sent to serjeant hutton , who then lived at goldsbrugh in yorkshire , from the judge before whom walker and mark sharp were tried , and by whom they were condemned ; and had a copy of it until about the year ●… , when i had it and 〈◊〉 other books and papers taken from me . and this i confess to be one of the most convincing stories ( being of undoubted verity ) that ever i read , heard , or knew of , and carrieth with it the most evident force to make the most incredulous spirit to be satisfied that there are really sometimes such things as apparitions . thus far he. this story is so considerable , that i make mention of it in my scholia on my immortality of the soul , in my volumen philosophicum , tom. . which i acquainting a friend of mine with , a prudent intelligent person , dr. j. d. he of his own accord offered me , it being a thing of such consequence , to send to a friend of his in the north for greater assurance of the truth of the narration ; which motion i willingly embracing , he did accordingly . the answer to his letter from his friend mr. shepherdson , is this . i have done what i can to inform my self of the passage of sharp and walker . there are very few men that i could meet , that were then men , or at the tryal , saving these two in the inclosed paper , both men at that time , and both at the tryal . and for mr. lumley , he lived next door to walker ; and what he hath given under his hand , can depose if there were occasion . the other gentleman writ his attestation with his own hand ; but i being not there , got not his name to it . i could have sent you twenty hands that could have said thus much and more by hearsay , but i thought these most proper that could speak from their own eyes and ears . thus far mr. shepherdson , the doctor 's discreet and faithful intelligencer . now for mr. lumley's testimony , it is this . mr. william lumley of lumley , being an ancient gentleman , and at the tryal of walker and sharp upon the murder of anne walker , saith , that he doth very well remember that the said anne was servant to walker , and that she was supposed to be with child , but would not disclose by whom . but being removed to her aunts in the same town , called dame carie , told her aunt that he that had got her with child , would take care both for her and it , and bid her not trouble her self . after some time she had been at her aunts , it was observed that sharp came to lumley one night , being a sworn brother of the said walker ' s ; and they two that night called her forth from her aunts house , which night she was murdered . about fourteen days after the murder , there appeared to one graime a fuller , at his mill , six miles from lumley , the likeness of a woman , with her hair about her head , and the appearance of five wounds in her head , as the said graime gave it in evidence . that that appearance bid him go to a justice of peace , and relate to him how that walker and sharp had murthered her , in such a place as she was murthered : but he fearing to disclose a thing of that nature against a person of credit as walker was , would not have done it ; but she continually appearing night by night to him , and pulling the clothes off his bed , told him , he should never rest till he had disclosed it . upon which he the said graime did go to a justice of peace , and related the whole matter . whereupon the justice of peace granted warrants against walker and sharp , and committed them to prison . but they found bail to appear at the next assizes . at which time they came to their tryal , and upon evidence of the circumstances with that of graime of the appearance , they were both found guilty , and executed . will. lumley . the other testimony is of mr. james smart of the city of durham ; who saith , that the trial of sharp and walker was in the moneth of august , before judge davenport . one mr. fairhair gave it in evidence upon oath , that he see the likeness of a child stand upon walker ' s shoulders during the time of the trial : at which time the judge was very much troubled , and gave sentence that night the trial was ; which was a thing never used in durham before nor after . out of which two testimonies several things may be corrected or supplied in mr. websters story , though it be evident enough that in the main they agree : for that is but a small disagreement as to the year , when mr. webster says about the year of our lord . and mr. smart , . but unless at durham they have assizes but once in the year , i understand not so well how sharp and walker should be apprehended some little while after st. thomas day , as mr. webster has it , and be tried the next assizes at durham , and yet that be in august according to mr. smarts testimony . out of mr. lumley ' s testimony the christen name of the young woman is supplied , as also the name of the town near chester in the street , namely lumley . the circumstances also of walker ' s sending away his kinswoman with mark sharp , are supplied out of mr. lumley ' s narrative ; and the time rectified , by telling it was about fourteen days till the spectre appeared after the murther , whenas mr. webster makes it a long time . two errours also more are corrected in mr. webster ' s narration , by mr. lumley ' s testimony : the distance of the miller from lumley where walker dwelt , which was six miles , not two miles , as mr. webster has it . and also , that it was not a mill to grinde corn in , but a fullers mill. the apparition night by night pulling the clothes off graime ' s bed , omitted in mr. webster ' s story , may be supplied out of mr. lumley ' s. and mr. smart ' s testimony puts it out of controversie that the trial was at durham , and before judge davenport , which is omitted by mr. webster . and whereas mr. webster says , there were some ●…hat reported that the apparition did appear to the judge , or the fore man of the jury , but of that he knows no certainty : this confession of his , as it is a sign he would not write any thing in this story of which he was not certain for the main , so here is a very seasonable supply for this out of mr. smart , who affirms that he heard one mr. fairhair give evidence upon oath , that he saw the likeness of a child stand upon walker ' s shoulders during the time of the trial. it is likely this mr. fairhair might be the fore man of the jury ; and in that the judge was so very much troubled , that himself also might see the same apparition as mr. webster says report went , though the mistake in mr. webster is , that it was the apparition of the woman . but this of the child was very fit and apposite , placed on his shoulders , as one that was justly loaded or charged with that crime of getting his kinswoman with child , as well as of complotting with sharp to murder her . the letter also which he mentions writ from the judge before whom the trial was heard , to serjeant hutton , it is plain out of mr. smart ' s testimony , that it was from judge davenport ; which in all likelihood was a very full and punctual narrative of the whole business , and enabled mr. webster , in some considerable things , to be more particular than mr. lumley . but the agreement is so exact for the main , that there is no doubt to be made of the truth of the apparition . but that this , forsooth , must not be the soul of anne walker , but her astral spirit , this is but a fantastick conceit of webster and his paracelsians , which i have sufficiently shewn the folly of in the scholia on my immortality of the soul , volum . philos. tom. . p. . this story of anne walker i think you will do well to put amongst your additions in the new impression of your daemon of tedworth , it being so excellently well attested , and so unexceptionably in every respect ; and to hasten as fast as you can that impression , to undeceive the half-witted world , who so much exult and triumph in the extinguishing the belief of that narration , as if the crying down the truth of that story of the daemon of tedworth , were indeed the very slaying of the devil , and that they may now with more gaiety and security than ever sing in a loud note that mad drunken catch , hay ho ! the devil is dead , &c. which wild song , though it may seem a piece of levity to mention , yet believe me , the application thereof bears a sober and weighty intimation along with it , viz. that these sort of people are very horribly afraid there should be any spirit , lest there should be a devil , and an account after this life ; and therefore they are impatient of any thing that implies it , that they may with a more full swing , and with all security from an after-reckoning , indulge their own lusts and humours in this . and i know by long experience , that nothing rouzes them so out of that dull lethargy of atheism and sadducism , as narrations of this kind . for they being of a thick and gross spirit , the most subtile and solid deductions of reason does little execution upon them ; but this sort of sensible experiments cuts them and stings them very sore , and so startles them , that by a less considerable story by far than this of the drummer of tedworth , or of anne walker , a doctor of physick cry'd out presently , if this be true , i have been in a wrong box all this time , and must begin my account anew . and i remember an old gentleman in the country of my acquaintance , an excellent justice of peace , and a piece of a mathematician ; but what kind of philosopher he was , you may understand from a rhyme of his own making , which he commended to me at my taking horse in his yard ; which rhyme is this , ens is nothing till sense finde it out : sense ends in nothing , so nought goes about . which rhyme of his was so rapturous to himself , that at the reciting of the second verse , the old gentleman turned himself about upon his toe a , nimbly as one may observe a dry leaf whisked round in the corner of an orchard-walk by some little whirlwind . with this philosopher i have had many discourses concerning the immortality of the soul , and its distinction from the body , and of the existence of spirits . when i have ran him quite down by reason , he would but laugh at me , and say , this is logick , h. calling me by my christen-name . to which i replied , this is reason , father l. ( for so i used , and some others , to call him ) but it seems you are for the new lights , and immediate inspiration . which , i confess , he was as little for as for the other ; but i said so onely in way of drollery to him in those times . but truth is , nothing but palpable experience would move him : and being a bold man , and fearing nothing , he told me he had used all the magical ceremonies of conjuration he could to raise the devil or a spirit , and had a most earnest desire to meet with one , but never could do it . but this he told me , when he did not so much as think of it , while his servant wa●… pulling off his boots in the hall , some invisible hand gave him such a clap upon the back , that it made all ring again . so , thought he , now i am invited to the converse of some spirit ; and there fore so soon as his boots were off and his shoes onout goes he into the tard and next field , to finde out the spirit that had given him this familiar clap on the back , but found none , neither in the yard nor field next to it . but though he did not , this stroak , albeit he thought it afterwards ( finding nothing come of it ) a mere delusion ; yet not long before his death it had more force with him than all the philosophical arguments i could use to him , though i could winde him and nonplus him as i pleased ; but yet all my arguments , how solid soever , made no impression upon him . wherefore after several reasonings of this nature , whereby i would prove to him the souls distinction from the body and its immortality , when nothing of such subtile consideration did any more execution on his mind , than some lightning is said to do , though it melt the sword , on the fuzzy consistency of the scabbard : well , said i , father l. though none of these things move you , i have something still behind , and what your self has acknowledged to me to be true , that may do the business . do you remember the clap on your back when your servant was pulling off your boots in the hall ? assure your self , said i , father l. that goblin will be the first that will bid you welcome into the other world. upon that his countenance changed most sensibly , and he was more confounded with this rubbing up his memory , than with all the rational or philosophical argumentations that i could produce . indeed , if there were any modesty left in mankind , the histories of the bible might abundantly assure men of the existence of angels and spirits . but these wits , as they are taken to be , are so jealous , forsooth , and so sagacious , that whatsoever is offered to them by way of established religion , is suspected for a piece of politick circumvention ; which is as silly notwithstanding , and as childish , as that conceit of a friend of yours when he was a school boy in the lowest form of a country gramar school , who could not believe scarce that there were any such men as cato , and aesop , and ovid , and virgil , and tully , much less that they wrote any such books , but that it was a trick of our parents to keep us up so many hours of the day together , and hinder us from the enjoying our innocent pastime in the open air , and the pleasure of planting little gardens of flowers , and of hunting of butter-flies and bumble-bees . besides , though what is once true never becomes false , so that it may be truely said it was not once true ; yet these shrewd wits suspect the truth of things for their antiquity , and for that very reason think them the less credible : which is as wisely done as of the old woman the story goes of , who being at church in the week before easter , and hearing the tragical description of all the circumstances of our saviour's crucifixion , was in great sorrow at the reciting thereof ; and so sollicitous about the business , that she came to the priest after service with tears in her eyes , dropping him a courtsie , and asked him how long ago this sad accident hapned ; to whom he answering about fifteen or sixteen hundred years ago , she presently began to be comforted , and said , then in grace of god it may not be true . at this pitch of wit in children and old wives is the reason of our professed wit-would-be's of this present age , who will catch at any slight occasion o●… pretence of misbelieving those things that they cannot endure should be true . and for asmuch assuch course-grain'd philosophers as those hobbians and spinozians , and the rest of that rabble , slight religion and the scriptures , because there is such express mention of spirits and angels in them , things that their dull souls are so inclinable to conceit to be impossible ; i look upon it as a special piece of providence that there are ever and anon such fresh examples of apparitions and witchcrafts as may rub up and awaken their benummed and lethargick mindes into a suspicion at least , if not assurance that there are other intelligent beings besides those that are clad in heavy earth or clay . in this , i say , methinks the divine providence does plainly outwit the powers of the dark kingdom , in permiting wicked men and women and vagrant spirits of that kingdom to make leagues or covenants one with another , the confession of witches against their own lives being so palpable an evidence , ( besides the miraculous feats they play ) that there are bad spirits , which will necessarily open a door to the belief that there are good ones , and lastly that there is a god. wherefore let the small philosophick sir fopling of this present age deride them as much as they will , those that lay out their pains in committing to writing certain well-attested stories of witches and apparitions , do real service to true religion and sound philosophy , and the most effectual and accommodate to the confounding of infidelity and atheism , even in the judgement of the atheists themselves , who are as much afraid of the truth of these stories as an ape is of a whip ; and therefore force themselves with might and main to disbelieve them by reason of the dreadful consequence of them as to themselves . the wicked fear where no fear is , but god is in the generation of the righteous . and he that fears god and has faith in jesus christ , need not fear how many devils there be , nor be afraid of himself or his own immortality . and therefore it is nothing but a foul dark conscience within , or a very gross and dull constitution of blood , that makes men so averse from these truths . but however , be they as averse as they will , being this is the most accommodate medicine for this disease , their diligence and care of mankind is much to be commended that make it their business to apply it , and are resolved , though the peevishness and perversness of the patients makes them pull off their plaister , ( as they have this excellent one of the story of the daemon of tedworth by decrying it as an imposture , so acknowledged by both your self and mr. mompesson ) are resolved , i say , with meekness and charity to binde it on again , with the addition of new filletting , i mean other stories sufficiently fresh and very well attested and certain . this worthy design therefore of yours , i must confess , i cannot but highly commend and approve , and therefore wish you all good success therein ; and so , committing you to god , i take leave , and rest your affectionate friend to serve you , h. m. c. c. c. may . . the postscript . this letter lying by me some time before i thought it opportune to conveigh it , and in the mean while meeting more than once with those that seemed to have some opinion of mr. webster's criticisms and interpretations of scripture , as if he had quitted himself so well there , that no proof thence can hereafter be expected of the being of a witch , which is the scope that he earnestly aims at ; and i reflecting upon that passage in my letter , which does not stick to condemn webster's whole book for a weak and impertinent piece , presently thought fit , ( that you might not think that censure over-rash or unjust ) it being an endless task to shew all the weaknesses and impertinencies of his discourse , briefly by way of postscript , to hint the weakness and impertinency of this part which is counted the master-piece of the work , that thereby you may perceive that my judgement has not been at all rash touching the whole . and in order to this , we are first to take notice what is the real scope of his book : which if you peruse , you shall certainly finde to be this : that the parties ordinarily deemed witches and wizzards , are onely knaves and queans , to use his phrase , and arrant cheats , or deep melancholists ; but have no more to do with any evil spirit , or devil , or the devil with them , than he has with other sinners or wicked men , or they with the devil . and secondly , we are impartially to desine what is the true notion of a witch or wizzard , which is necessary for the detecting of webster's impertinencies . as for the words witch and wizzard , from the notation of them , they signifie no more than a wise man , or a wise woman . in the word wizzard , it is plain at the very first sight . and i think the most plain and least op●…rose deduction of the name witch , is from wit , whose derived adjective might be wittigh or wittich , and by contraction afterwards , witch ; as the noun wit is from the verb to weet , which is , to know . so that a witch , thus far , is no more than a knowing woman ; which answers exactly to the latine word saga , according to that of festus , sag●… dictae anus quae multa sciunt . thus in general : but use questionless had appropriated the word to such a kind of skill and knowledge , as was out of the common road or extraordinary . nor did this peculiarity imply in it any unlawfulness . but there was after a further restriction and most proper of all , and in which alone now adays the words witch and wizzard are used . and that is , for one that has the knowledge or skill of doing or telling things in an extraordinary way , and that in vertue of either an express or implicite sociation or consederacy with some evil spirit . this is a true and adequate definition of a witch or wizzard , which to whomsoever it belongs , is such , & vice versâ . but to prove or defend , that there neither are , nor ever were any such , is , as i said , the main scope of webster's book : in order to which , he endeavours in his sixth and eighth chapters to evacuate all the testimonies of scripture : which how weakly and impertinently he has done , i shall now shew with all possible brevity and perspicuity . the words that he descants upon , are deut. ch . . v. , . there shall not be found among you any one that useth divination , or an observer of times , or an enchanter , or a witch , or a charmer , or a consulter with familiar spirits , or a wizzard , or a necromancer . the first word or name in the hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ kosem kesamim ] a diviner . here because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ kasam ] sometimes has an indifferent sen●…e , and signifies to divine by natural knowledge or humane prudence and sagacity ; therefore nothing of such a witch as is imagined to mak●… a visible league with the devil , or to have her body suckt by him , or have carnal copulation with him , or is really turned into a cat , hare , wolf , or dog , can be deduced from this word . a goodly inference indeed , and hugely to the purpose , as is apparent from the foregoing definition . but though that cannot be deduced , yet in that this divination that is here forbidden , is plainly declared abominable and execrable , as it is v. . it is manifest that such a divination is understood that really is so ; which cannot well be conceived to be , unless it imply either an express or implicite inveaglement with some evil invisible powers who assist any kind of those divinations that may be comprehended under this general term . so that this is plainly one name of witchcraft according to the genuine desinition thereof . and the very words of saul to the witch of endor , are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say , divine to me , i pray thee , by thy familiar spirit . which is more than by natural knowledge or humane sagacity . the next word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ megnonen ] which though our english translation renders ( from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ gnon ] tempus ) an observer of times ; ( which should rather be a declarer of the seasonableness of the time , or unseasonableness as to success ; a thing which is enquired of also from witches ) yet the usual sence rendred by the learned in the language , is praestigiator , an imposer on the sight , sapientes prisci , says buxiorf , a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ gnajin , oculus ] deduxerunt & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ megnonen ] esse eum dixerunt , qui tenet & praestringit oculos , ut falsum pro vero videant . lo another word that signifies a witch or a wizzard , which has its name properly from imposing on the sight , and making the by-stander believe he sees forms or transformations of things he sees not . as when anne bodenham transformed herself before anne styles into the shape of a great cat ; anne styles her sight was so imposed upon , that the thing to her seemed to be done , though her eyes were onely deluded . but such a delusion certainly cannot be performed without confederacy with evil spirits . for to think the word signifies praestigiator in that sence we translate it in english , juggler , or an hocus-pocus , is so fond a conceit , that no man of any depth of wit can endure it . as if a merry juggler that plays tricks of legerdemain at a fair or market , were such an abomination to either the god of israel , or to his law-giver moses ; or as if an hocus-pocus were so wise a wight as to be consulted as an oracle : for it is said v. . for the nations which thou shalt possess , they consult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ megnonenim ] . what , do they consult jugglers and hocus-pocusses ? no certainly they consult witches or wizzards , and diviners , as anne styles did anne bodenham . wherefore here is evidently a second name of a witch . the third word in the text , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ menachesh ] which our english translation renders , an enchanter . and with mr. webster's leave , ( who insulteth so over their supposed ignorance ) i think they have translated it very learnedly and judiciously : for charming and enchanting , as webster himself acknowledges , and the words intimate , being all one , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ menachesh ] here , may very well signifie enchanters or charmers ; but such properly as kill serpents by their charming , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ nachash ] which signifies a serpent , from whence comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ nichesh ] to kill serpents or make away with them . for a verb in pihel , sometimes ( especially when it is formed from a noun ) has a contrary signification . thus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 radix is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 radices cvulsit , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cinis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 removit cineres , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peccavit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expiavit à peccato ; and so lastly from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 serpens , is made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 liberavit à serpentibus , nempe occidendo vel fugando per incantationem . and therefore there seems to have been a great deal of skill and depth of judgment in our english translators that rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ menachesh ] an enchanter , especially when that of augur or south-sayer , which the septuagint call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( there being so many harmless kinds of it ) might seem less suitable with this black list : for there is no such abomination in adventuring to tell , when the wild geese sly high in great companies and cackle much , that hard weather is at hand . but to rid serpents by a charm , is above the power of nature ; and therefore an indication of one that has the assistance of some invisible spirits to help him in this exploit , as it happens in several others ; and therefore this is another name of one that is really a witch . the fourth word is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ mecasseph ] which our english translators render , a witch ; for which i have no quarrel with them , unless they should so understand it that it must exclude others from being so in that sence i have defined , which is impossible they should . but this , as the foregoing , is but another term of the same thing ; that is , of a witch in general , but so called here from the prestigious imposing on the sight of beholders . buxtorf tells us , that aben ezra defines those to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ mecassephim ] qui mutant & transformant res naturales ad aspectum oculi . not as jugglers and hocus-pocusses , as webster would ridiculously insinuate , but so as i understood the thing in the second name : for these are but several names of a witch , who may have several more properties than one name intimates . whence it is no wonder that translators render not them always alike . but so many names are reckoned up here in this clause of the law of moses , that , as in our common law , the sence may be more sure , and leave no room to evasion . and that here this name is not from any tricks of legerdemain as in common jugglers that delude the sight of the people at a market or fair , but that it is the name of such as raise magical spectres to deceive mens sight , and so are most certainly witches , is plain from exod. . . thou shalt not suffer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ mecassephah ] that is , a witch to live . which would be a law of extream severity , or rather cruelty , against a poor hocus-pocus for his tricks of legerdemain . the fifth name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ chobher chebher ] which our english translators render charmer , which is the same with enchanter . webster upon this name is very tedious and slat , a many words , and small weight in them . i shall dispatch the meaning briefly thus : this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ chobher chebher ] that is to say , socians societatem is another name of a witch , so called specially either from the consociating together serpents by a charm , which has made men usually turn it ( from the example of the septuagints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) a charmer , or an enchanter : or else from the society or compact of the witch with some evil spirits ; which webster acknowledges to have been the opinion of two very learned men , martin luther , and perkins ; and i will adde a third , aben-ezra , ( as martinius hath noted ) who gives this reason of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ chobher ] an enchanter , which signifies socians or jungens , viz. quòd malignos spiritus sibi associat . and certainly one may charm long enough , even till his heart ake , e're he make one serpent assemble near him , unless helpt by this confederacy of spirits that drive them to the charmer . he keeps a pudder with the sixth verse of the fifty eighth psalm to no purpose : whenas from the hebrew , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if you repeat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you may with ease and exactness render it thus ; that hears not the voice of muttering charmers , no not the voice of a confederate wizzard or charmer that is skilful . but seeing charms , unless with them that are very shallow and sillily credulous , can have no such effects of themselves , there is all the reason in the world ( according as the very word intimates , and as aben-ezra has declared ) to ascribe the effect to the assistance , confederacy , and co-operation of evil spirits , and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ chobher chabharim ] or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ chobher chebher ] will plainly signifie a witch or a wizzard according to the true definition of them . but for j. webster's rendring this verse p. . thus , quae non audiet vocem mussitantium incantationes docti incantantis , ( which he saith is doubtless the most genuine rendring of the place ) let any skilful man apply it to the hebrew text , and he will presently find it grammatical nonsence . if that had been the sence , it should have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the sixth word is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ shoel obh ] which our english translation renders , a consulter with familiar spirits ; but the septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . which therefore must needs signifie him that has this familiar spirit : and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ shoel obh ] i conceive , ( considering the rest of the words are so to be understood ) is to be understood of the witch or wizzard himself that asks counsel of his familiar , and does by vertue of him give answers unto others . the reason of the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ obh ] 't is likely was taken first from that spirit that was in the body of the party , and swelled it to a protuberancy like the side of a bottle . but after , without any relation to that circumstance , obh signisies as much as pytho ; as pytho also , though at first it took its name from the pythii vates , signifies no more than spiritum divinationis , in general , a spirit that tells hidden things or things to come . and obh and pytho also agree in this , that they both signisie either the divinatory spirit itself , or the party that has that spirit . but here in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ shool obh ] it being rendred by the septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , obh is necessarily understood of the spirit itself , as pytho is acts . . if you read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with isaac casaubon ; but if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it may be understood either way . of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is recorded in that place , that paul being grieved , turned and said to that spirit , i command thee , in the name of jesus christ , to come out of her , and he came out at the same hour ; which signifies as plainly as any thing can be signified , that this pytho or spirit of divination , that this obh was in her : for nothing can come out of the sack that was not in the sack , as the spanish proverb has it ; nor could this pytho come out of her , unless it was a spirit distinct from her : wherefore i am amazed at the profane impudence of j. webster , that makes this pytho in the maid there mentioned , nothing but a wicked humour of cheating and couzening divination : and adds , that this spirit was no more cast out of that maid , than the seven devils out of mary magdalen , which he would have understood onely of her several vices ; which foolish familistical conceit he puts upon beza , as well as adie . wherein as he is most unjust to beza , so he is most grosly impious and blasphemous against the spirit of christ in st. paul and st. luke , who makes them both such fools as to believe that there was a spirit or divining devil in the maid , when according to him there is no such thing . can any thing be more srantick or ridiculous than this passage of st. paul , if there was no spirit or devil in the damsel ? but what will this prosane shussler stick to do in a dear regard to his beloved hags , of whom he is a sworn advocate and resolved patron ●…ght or wrong ? but to procced , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ obh ] signifies the spirit itself that divines , not onely he that has it , is manifest from levit. . v. . vir autem sive mulier cùm fuerit [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] in eis pytho . and sam. ch . . v. . divina quaeso mihi [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] per pythonem . in the septuagint it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , by that spirit that sometimes goes into the body of the party , and thence gives answers ; but here it onely signifies a familiar spirit . and lastly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ bagnalath obh ] sam. . v. . quae habet pythonem ; there obh must needs signifie the spirit it self , of which she of endor was the owner or possessor ; that is to say , it was her familiar spirit . but see what brazen and slupid impudence will do , here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ bagnalath obh ] with webster must not signifie one that has a familiar spirlt , but the mistriss of the bottle . who but the master of the bottle , or rather of whom the bottle had become master , and by guzling had made his wits excessively muddy and frothy , could ever stumble upon such a foolish interpretation ? but because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ obh ] in one place of the scripture signifies a bottle , it must signifie so here , and it must be the instrument , forsooth , out of which this cheating quean of endor does whisper , peep , or chirp like a chicken coming out of the shell , p. , . and does she not , i beseech you , put her neb also into it sometimes , as into a reed , as it is said of that bird , and cry like a butterbump ? certainly he might as well have interpreted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ bagnalath obh ] of the great tun of heydleberg , that tom. coriat takes such special notice of , asof the bottle . and truly so far as i see , it must be some such huge tun at length , rather than the bottle , that is , such a spacious tub as he in his deviceful imagination fancies manasses to have built ; a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forsooth , or oracular aedifice , for cheating rogues and queans to play their couzening tricks in ; from that place chron. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et fecit pythonem . now , says he , how could manasses make a familiar spirit , or make one that had a familiar spirit ? therefore he made a bottle , a tun or a large tub , a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or oracular aedifice for cheating rogues and queans to play their couzening tricks in . very wisely argued and out of the very depth of his ignorance of the hebrew tongue ! whenas if he had lookt but into buxtorf's dictionary , he might have understood that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not onely fecit , but also paravit , comparavit , acquisivit , magnifecit , none of which words imply the making of obh in his sence , but onely the appointing them to be got , and countenancing them . for in webster's sence he did not make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ jidegnoni ] neither , that is wizzards , and yet manasses is said to make them both alike . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et fecit pythonem & magos . so plain is it that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ obh ] signifies pytho , and that adequately in the same sence that pytho does , either a familiar spirit , or him that has that spirit of divination . but in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ bagnalath obh ] it necessarily signifies the familiar spirit itself , which assisted the witch of endor ; whereby it is manifest she is rightly called a witch . as for his stories of counterfeit ventriloquists , ( and who knows but some of his counterfeit ventriloquists may prove true ones ) that is but the threadbare sophistry of sadducees and atheists to elude the faith of all true stories by those that are of counterfeits or seigned . the seventh word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ jidegnoni ] which our english translators render a wizzard . and webster is so kind as to allow them to have translated this word aright . wizzards then webster will allow , that is to say , he-witches , but not she-witches . how tender the man is of that sex ! but the word invites him to it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ jidegnoni ] coming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scire , and answering exactly to wizzard or wise-man . and does not witch , from wit and weet , signifie as well a wise woman , as i noted above ? and as to the sence of those words from whence they are d●…rived , there is no hurt therein ; and theresore if that were all , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ jidegnoni ] had not been in this black list. wherefore it is here understood in that more restrict and worst sence : so as we understand usually now adays witch and wizzard , such wise men and women whose skill is from the confed●…racy of evil spirits , and therefore are real wizzards and witches . in what a bad sence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ jidegnoni ] is understood , we may learn from levit. . . a man also or woman that hath a familiar spirit , or that is a wizzard [ jidegnoni ] shall be put to death , they shall stone them with stones , &c. the last word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ doresh hammethim , ] which our translators rightly render necromancers ; that is , those that either upon their own account , or desired by others , do raise the ghosts of the deceased to consult with ; which is a more particular term than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ bagnal obh : ] but he that is bagnal obh , may be also doresh hammethim a necromancer , as appears in the witch of endor . here webster by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ hammethim ] the dead , would understand dead statues ; but let him , if he can , any where shew in all the whole scripture where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ hammethim ] is used of what was not once alive . he thinks he hits the nail on the head in that place of isaias , ch . . v. . and when they shall say unto you , seek unto ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such as the witch of endor was ) them that have familiar spirits , and to wizzards that peep and that mutter ; ( the hebrew has it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is , that speak with a querulous murmurant or mussitant voice , when they either conjure up the spirit , or give responses . if this be to peep like a chicken , isaiah himself peept like a chicken , ch . . . ) should not a people seek unto their god ? for the living , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] to the dead ? where hammethim is so far from signifying dead statues , that it must needs be understood of the ghosts of dead men , as here in deuteronomy . none but one that had either stupidly , or wilfully forgot the story of samuel's being raised by that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ bagnalath obh ] the witch of endor , could ever have the face to affirm that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ hammethim ] here in isaiah is to be understood of dead statues , when wizzards or necromancers were so immediately mentioned before , especially not webster , who acknowledges that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ shoel obh ] signisies a necromancer in this deuteronomical list of abominable names . and therefore , forsooth , would have it a tautologie that doresh hammethim should signisie so too . but i say it is no tautologie , this last term being more express and restrict . and besides , this enumeration is not intended as an accurate logical division of witches or witchcraft into so many distinct kinds , but a reciting of several names of that ill trade , though they will intersere one with another , and have no significations so precisely distinct . but , as i said before , this fuller recounting of them is made , that the prohibition in this form might be the surer sence against the sin . and now therefore what will j. webster get by this , if doresh hammethim will not signific a witch of endor , when it must necessarily signifie a necromancer , which is as much against his tooth as the other ? nay indeed this necromancer is also a witch or wizzard , according to the definition produced above . the rest of the chapter being so inconsiderable , and i having been so long already upon it , i shall pass to the next , after i have desired you to take notice how weak and childish , or wild and impudent , mr. webster has been in the interpretation of scripture hitherto , in the behalf of his sage dames , to fence off their reproach of being termed witches ; whenas there is scarce one word in this place of deuteronomy that does not imply a witch or wizzard according to the real definition thereof . and truly he seems himself to be conscious of the weakness of his own performance , when after all this ado , the sum at last amounts but to this ; that there are no names in all the old testament that signifie such a witch that destroys men or beasts , that makes a visible compact with the devil , or on whose body he suckcth , or with whom he hath carnal copulation , or that is really changed into a cat , hare , dog , or such like . and to shew it amounts to no more than so , was the task we undertook in this chapter . but assure your self , if you peruse his book carefully , you shall plainly find that the main drist thereof is to prove , as i above noted , that there is no such witch as with whom the devil has any thing more to do than with any other sinner ; which notwithstanding , this conclusion of his a little before recited , comes infinitely short of : and therefore this sixth chapter , consisting of about thirty pages in folio , is a mere piece of impertinency . and there will be witches for all this , whether these particularities be noted in them or no : for it was susficient for moses to name those ill sounding terms in general , which imply a witch according to that general notion i have above delivered ; which if it be prohibited , namely the having any thing to do with evil spirits , their being suckt by them , or their having any lustful or venereous transactions with them , is much more prohibited . but for some of these particularities also they may seem to be in some manner hinted at in some of the words , especially as they are rendred sometimes by skilful interpreters : for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ mecasseph ] is translated by vatablus and the vulgar latine maleficus , by the septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , veneficus ; which words signifie mischievously enough both to man and beast . besides that mecasseph carries along with it the signification of transformation also ; and haply this may be the difference betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ mecasseph ] and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ megnonen ] that the former uses prestigious transformations to some great mischief , as where olaus magnus tells of those that have transformed themselves into wolves to mens thinking , and have presently fall'n upon worrying of sheep . others transformed in their astral spirit , into various shapes , get into houses , and do mischief to men and children , as i remember remigius reports . and therefore it is less wonder that that sharp law of moses is against the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ mecassephah ] such a witch as this is , thou shalt not suffer a witch to live ; this may be a more peculiar signification of that word . and now for making a compact with the devil , how naturally does that name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ chobher chebher ] signifie that feat also ? but for sucking and copulation , though rightly stated it may be true , yet i confess there is nothing hinted towards that , so far as i see , as indeed it was neither necessary that the other should be . but these are the very dregs , the foex magorum & sagarum that sink into those abominations , against which a sufficient bar is put already by this prohibition of witchcraft in general by so many names . and the other is so silthy , base , and nasty , that the mention thereof was neither fit for the sacred style of moses his law , nor for the ears of the people . in my passing to the eighth chapter i will onely take notice by the way of the shameless impudence of j. webster , who in favour to his beloved hags , that they may never be thought to do any thing by the assistance of the devil , makes the victory of moses , with whom the mighty hand of god was , or of christ , ( who was the angel that appeared first to moses in the bush , and conducted the children of israel out of aegypt to the promised land ) to be the victory onely over so many hocus-pocusses , so many jugglers that were , as it seems , old excellent at the tricks of legerdemain ; which is the basest derogation to the glory of that victory , and the vilest reproach against the god of israel and the person of moses , that either the malicious wit of any devil can invent , or the dulness of any sunk soul can stumble upon . assuredly there was a real conflict here betwixt the kingdom of light and the kingdom of darkness and the evil spirits thereof , which assisted the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ hartummim ] the magicians of aegypt ; who before that name is named , that no man may mistake , are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ mecassephim ] such kind of magicians as can exhibit to the sight manifold prestigious transformations through diabolical assistance ▪ and are rendred malesici by good interpreters ▪ as i noted above ; that is , they were wizzards or he-witches . the self same word being used in that severe law of moses , thou shall not suffer a witch to live . are not these magicians then examples plain enough that there are witches ; that is to say , such wretc●…d wights as do strange miraculous things by the assistance or consociation of evil spirits . o no , says mr. webster , these are onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ chacamim ] wise men , and great naturalists , who all what they did , they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by their bright glittering laminae , for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forsooth must signifie . but what necessity thereof that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should signifie lamina ? there is onely the pretence of that one place , gen. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , where it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely that signifies the lamina , and that of a long form , scarce usual in those magical laminae with signatures celestial upon them , which j. webster would be at ; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies meerly flamma ; so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by this account must signifie by their slames , if it be from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ardere , flammare : and therefore buxtorfius judiciously places the word under 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abscondit , obvolvit , reading not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is as much as to say , occult is suis rationibus magicis , which is briefly rendred in english , by their enchantments ; which agrees marvellously well with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ mecassephim , ] which is as much as praestigiatores magici , or such as do strange wonderous things in an hidden way by the help of evil spirits . but that the aegyptian magicians should do those things that are there recorded of them in exodus , by vertue of any lamels or plates of metal with certain sculptures or figures under such or such a cons●…ellation , is a thing so sottish and foolish , that no man that is not himself bewitched by some old hag or hobgoblin , can ever take sanctuary here to save himself or his old dames from being in a capacity , from this history in exodus , of being accounted witches . for if there may be he-witches , that is , magicians , such as these of aegypt were , i leave j. webster to scratch his head to find out any reason why there may not be she-witches also . and indeed that of the witch of endor , to pass at length to the eighth chapter , is as plain a proof thereof as can be desired by any man whose mind is not blinded with prejudices . but here j. webster , not impertinently , i confess , for the general , ( abating him the many tedious particular impertinencies that he has clogged his discourse with ) betakes himself to these two ways , to shew there was nothing of a witch in all that whole narration . first , by pretending that all the transaction on the woman of endor's part was nothing but collusion and a cheat , saul not being in the same room with her , or at least seeing nothing if he was . and then in the next place , that samuel that is said to appear , could neither be samuel appearing in his body out of the grave , nor in his soul ; nor that it was a devil that appeared : and therefore it must be some colluding knave suborned by the witch . for the discovering the weakness of his former allegation , we need but to appeal to the text , which is this , sam. . v. . and saul said , i pray thee , divine unto me by the familiar spirit , and bring me up whom i shall name unto thee , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is , do the office of a divineress or a wise woman , i pray thee , unto me , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ beobh ] by vertue of the familiar spirit , whose assistance thou hast , not by vertue of the bottle , as mr. webster would have it . does he think that damsel in the acts which is said to have had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , to have had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ obh ] carried an aquavitae-bottle about with her , hung at her girdle , whereby she might divine and mutter , chirp , or peep out of it , as a chicken out of an egg-shell , or put her neb into it to cry like a bittern , or take a dram of the bottle to make her wits more quick and divinatory ? who but one that had taken too many drams of the bottle could ever fall into such a fond conceit ? wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ obh ] in this place does not , as indeed no where else , signifie an oracular bottle or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , into which saul might desire the woman of endor to retire into , and himself expect answers in the next room ; but signifies that familiar spirit by vertue of whose assistance she was conceived to perform all those wondrous offices of a wise woman . but we proceed to verse . then said the woman , whom shall i bring up unto thee ? and he said , bring me up samuel . surely as yet saul and the woman are in the same room ; and being the woman askt , whom shall i bring up unto thee ? and he answering , bring up unto me samuel , it implies that samuel was so to be brought up that saul might see him , and not the witch onely . but we go on , verse . and when the woman saw samuel , she cried with a loud voice : and the woman spake to saul , saying , why hast thou deceived me ? for thou art saul . though the woman might have some suspicions before that it was saul , yet she now seeing samuel did appear , and in another kind of way than her spirits used to do , and in another hue , as it is most likely so holy a soul did , she presently cried out with a loud voice , ( not muttered , chirpt , and peept as a chicken coming out of the shell ) that now she was sure it was saul : for she was not such a fool as to think her art could call up real samuel , but that the presence of saul was the cause thereof : and josephus writes expresly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; i. e. the woman seeing a grave god like man , is startled at it , and thus astonished at the vision , turned her self to the king , and said , art not thou king saul ? verse . and the king said unto her , be not afraid : for what sawest thou ? and the woman said unto saul , i saw gods ascending out of the earth . the king here assures the woman , that though he was saul , yet no hurt should come to her , and therefore bids her not be afraid : but she turning her face to saul , as she spake to him , and he to her , and so her sight being off from the object , saul asked her , what sawest thou ? and she in like manner answered , i saw gods , &c. for gods i suppose any free translator in greek , latine and english would say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , genios , spirits . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies angels as well as gods ; and it is likely these wise women take the spirits they converse with to be good angels , as anne bodenham the witch told a worthy and learned friend of mine , that these spirits , such as she had , were good spirits , and would do a man all good offices all the days of his life ; and it is likely this woman of endor had the same opinion of hers , and therefore we need not wonder that she calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ elohim ] especially samuel appearing among them , to say nothing of the presence of saul . and that more than one spirit appears at a time , there are repeated examples in anne bodenham's magical evocations of them , whose history , i must confess , i take to be very true . the case stands therefore thus : the woman and saul being in the same room , she turning her face from saul , mutters to her self some magical form of evocation of spirits ; whereupon they beginning to appear and rise up , seemingly out of the earth , upon the sight of samuels countenance , she cried out to saul , and turning her face towards him spoke to him . now that saul hitherto saw nothing , though in the same room , might be either because the body of the woman was interposed betwixt his eyes and them ; or the vehicles of those spirits were not yet attempered to that conspissation that they would strike the eyes of saul , though they did of the witch . and that some may see an object others not seeing it , you have an instance in the child upon walker's shoulders appearing to mr. fairhair , and , it may be , to the judge , but invisible to the rest of the court ; and many such examples there are : but i proceed to verse . and he said unto her , what form is he of ? and she said , an old man cometh up , and is covered with a mantle . he asks here in the singular number , because his mind was onely sixt on samuel . and the womans answer is exactly according to what the spirit appeared to her , when her eye was upon it , viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an old man coming up ; for he was but coming up when she looked upon him , and accordingly describes him : for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is a participle of the present tense , and the woman describes samuel from his age , habit , and motion he was in , while her eye was upon him . so that the genuine sense and grammatical in this answer to , what form is he of ? is this , an old man coming up , and the same covered with a mantle , this is his form and condition i saw him in . wherefore saul being so much concerned herein , either the woman or he changing their postures or standings , or samuel by this having sufficiently conspissated his vehicle and fitted it to saul's sight also , it follows in the text , and saul perceived it was samuel , and he stooped with his face to the ground and bowed himself . o the impudent profaneness and sottishness of perverse shufflers and whifflers , that upon the hearing of this passage can have the face to deny that saul saw any thing , and merely because the word [ perceived ] is used , and not [ saw ; ] when the word [ perceived ] plainly implies that he saw samuel , and something more , namely , that by his former familiar converse with him , he was assured it was he . so exquisitely did he appear and overcomingly to his senses , that he could not but acknowledge ( for so the hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies ) that it was he , or else why did he stoop with his face to the very ground to do him honour ? no no , says j. webster , he saw nothing himself , but stood waiting like a drowned puppet ( see of what a base rude spirit this squire of hags is , to use such language of a prince in his distress ) in another room , to hear what would be the issue : for all that he understood was from her cunning and lying relations . that this gallant of witches should dare to abuse a prince thus , and feign him as much foolisher and sottisher in his intellectuals as he was taller in stature than the rest of the people even by head and shoulders , and merely , forsooth , to secure his old wives from being so much as in a capacity of ever being suspected for witches , is a thing extreamly coarse , and intolerably sordid . and indeed upon the consideration of saul's being said to bow himself to samuel , ( which plainly implies that there was there a samuel that was the object of his sight and of the reverence he made ) his own heart misgives him in this mad adventure . and he shifts o●…f from thence to a conceit that it was a confederate knave that the woman of endor turned out into the room where saul was , to act the part of samuel , having first put on him her own short cloak , which she used with her maund under her arm to ride to fairs or markets in . to this country-slouch in the womans mantle , must king saul , stooping with his face to the very ground , make his profound obeysance . what , was a market-womans cloak and samuel's mantle , which josephus calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a sacerdotal habit , so like one another ? or if not , how came this woman , being so surprized o●… a suddain , to provide her self of such a sa●…rdotal habit to cloak her consederate kna●… i●… 〈◊〉 was saul as well a blind as a drowned puppet , that he could not discern so gross and bold an imposture as this ? was it possible that he should not perceive that it was not samuel when they came to confer together , as they did ? how could that confederate knave change his own face into the same figure , look , and mien that samuel had , which was exactly known to saul ? how could he imitate his voice thus of a suddain , and they discoursed a very considerable time together ? besides , knaves do not use to speak what things are true , but what things are pleasing and moreover , this woman of endor , though a pythoness , yet she was of a very good nature and benign , which josephus takes notice of , and extols her mightily for it , and therefore she could take no delight to lay further weight on the oppressed spirit of distressed king saul : which is another sign that this scene was acted bonâ fide , and that there was no couzening in it . as also that is another ; that she spoke so magnificently of what appeared to her , that she saw gods ascending . could she then possibly adventure to turn out a country-slouch with a maund-womans cloak to act the part of so god-like and divine a personage as samuel , who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the woman describes him in josephus antiqu. judaic . lib. . c. . unto all which you may add , that the scripture itself , which was written by inspiration , says expresly , v. . that it was samuel . and the son of sirach , ch . . that samuel himself prophesyed after his death , referring to this story of the woman of endor . but for our new-inspired seers , or saints , s. scot , s. adie , and if you will s. webster sworn advocate of the witches , who thus madly and boldly , against all sense and reason , against all antiquity , all interpreters , and against the inspired scripture itself , will have no samuel in this scene , but a cunning confederate knave , whether the inspired scripture , or these inblown buffoons , puffed up with nothing but ignorance , vanity , and stupid infidelity , are to be believed , let any one judge . we come now to his other allegation , wherein we shall be brief , we having exceeded the measure of a postscript already . it was neither samuel's soul , says he , joyned with his body , nor his soul out of his body , nor the devil ; and therefore it must be some confed●…rate knave suborned by that cunning cheating quean of endor . but i briesly answer , it was the soul of samuel himself ; and that it is the fruitfulness of the great ignorance of j. webster in the sound principles of theosophy and true divinity , that has enabled him to heap together no less than ten arguments to disprove this assertion , and all little to the purpose : so little indeed , that i think it little to the purpose particularly to answer them , but shall hint onely some few truths which will rout the whole band of them . i say therefore , that departed souls , as other spirits , have an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in them , such as souls have in this life ; and have both a faculty and a right to move of themselves , provided there be no express law against such or such a design to which their motion tends . again , that they have a power of appearing in their own personal shapes to whom there is occasion , as anne walker's soul did to the miller ; and that this being a faculty of theirs either natural or acquirable , the doing so is no miracle . and thirdly , that it was the strong piercing desire , and deep distress , and agony of mind in saul , in his perplexed circumstances , and the great compassion and goodness of spirit in the holy soul of samuel , that was the effectual magick that drew him to condescend to converse with saul in the womans house at endor ; as a keen sense of justice and revenge made anne walker's soul appear to the miller with her sive wounds in her head . the rigid and harsh severity that webster sancies samuel's ghost would have used against the woman , or sharp reproofs to saul ; as for the latter , it is somewhat expressed in the text , and saul had his excuse in readiness , and the good soul of samuel was sensible of his perplexed condition . and as for the former , sith the soul of samuel might indeed have terrified the poor woman , and so unhinged her , that she had been sit for nothing after it , but not converted her , it is no wonder if he passed her by ; goodness and forbearance more befitting an holy angelical soul , than bluster and fury , such as is fancied by that rude goblin that actuates the body and pen of webster . as for departed souls , that they never have any care or regard to any of their fellow-souls here upon earth , is expresly against the known example of that great soul , and universal pastor of all good souls , who appeared to stephen at his stoning , and to s. paul before his conversion , though then in his glorified body ; which is a greater condescension than this of the soul of samuel , which was also to a prince , upon whose shoulders lay the great affairs of the people of israel : to omit that other notable example of the angel raphael so called , ( from his office at that time , or from the angelical order he was adopted into after his death ) but was indeed the soul of azaria●… the son of ananias the great , and of tobit's brethren , tobit ch . . . nor does that which occurs , tob. . . at all clash with what we have said , if rightly understood : for his saying , i am raphael one of the seven holy angels which present the prayers of the saints , and which go in and out before the glory of the holy one , in the cabbalistick sence signisies no more than thus , that he was one of the universal society of the holy angels , ( and a raphael in the order of the raphaels ) which minister to the saints , and reinforce the prayers of good and holy men by joyning thereto their own ; and as they are moved by god , minister to their necessities , unprayed to themselves , which would be an abomination to them , but extream prone to second the petitions of holy sincere souls , and forward to engage in the accomplishing of them , as a truly good man would sooner relieve an indigent creature , overhearing him making his moan to god in prayer , than if he begged alms of himself , though he might do that without sin . this cabbalistical account , i think , is infinitely more probable , than that raphael told a downright lye to tobit , in saying he was the son of ananias when he was not . and be it so , will j. webster say , what is all this to the purpose , when the book of tobit is apocryphal , and consequently of no authority ? what of no authority ? certainly of infinitely more authority than mr. wagstaf , mr. scot , and mr. adie , that mr. webster so srequently and reverently quoteth . i but , will he further add , these apparitions were made to good and holy men , or to elect vessels ; but king saul was a wretched reprobate . this is the third liberal badge of honour that this ill-bred advocate of the witches has beslowed on a distressed prince . first , a drowned puppet , p. . then a distracted bedlam , in the same page , which i passed by before ; and now , a wretched reprobate : but assuredly saul was a brave prince and commander , as josephus justly describes him , and reprobate onely in type , as ismael and esau ; which is a mystery , it seems , that j. webster was not aware of . and therefore no such wonder that the soul of samuel had such a kindness for him , as to appear to him in the depth of his distress , to settle his mind , by telling him plainly the upshot of the whole business , that he should lose the battle , and he and his sons be slain , that so he might give a specimen of the bravest valour that ever was atchieved by any commander , in that he would not suffer his countrey to be over-run by the enemy , while he was alive , without resistance ; but though he knew certainly he should fail of success , and he and his sons dye in the fight , yet in so just and honourable a cause as the defence of his crown and his countrey , would give the enemy battle in the field , and sacrifice his own lise for the safety of his people . out of the knowledge of which noble spirit in saul , and his resolved valour in this point , ●…hose words haply may come from samuel , to morrow shalt thou and thy sons be with me , ( as an auspicious insinuation of their savourable reception into the other world ) in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in thalamo justorum , as munster has noted out of the rabbins . lastly , as for that weak imputation that this opinion of its being samuel's soul that appeared , is popish , that is very plebeianly and idiotically spoken , as if every thing that the popish party are for , were popish . we divide our zeal against so many things that we fancy popish , that we scarce reserve a just share of detestation against what is truly so : such as are that gross , rank , and scandalous impossibility of transubstantiation , the various modes of fulsome idolatry and lying impostures , the uncertainty of their loyalty to their lawful soveraigns by their superstitious adhesion to the spiritual tyranny of the pope , and that barbarous and ferine cruelty against those that are not either such fools as to be perswaded to believe such things as they would obtrude upon men , or are not so false to god and their own consciences , as knowing better , yet to profess them . as for that other opinion , that the greater part of the reformed divines hold , that it was the devil that appeared in samuel's shape ; and though grotius also seems to be enclined thereto , alledging that passage of porphyrius , de abstinentia animalium , where he describes one kind of spirit to be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ( which is , i confess , very apposit●… to this story ; nor do doubt but that in many of these necromantick apparitions , they are ludicrous spirits , not the souls of the deceased that appear ) yet i am clear for the appearing of the soul of samuel in this story , from the reasons above alledged , and as clear that in other necromancies it may be the devil , or such kind of spirits as porphyrius above describes , that change themselves into omnifarious forms and shapes , and one while act the parts of daemons , another while of angels or gods , and another while of the souls of the deceased : and i confess such a spirit as this might personate samuel here , for any thing webster has alledged to the contrary . for his arguments indeed are wonderfully weak and woodden , as may be understood out of what i have hinted concerning the former opinion . but i cannot further particularize now . for i have made my postscript much longer than my letter , before i was aware ; and i n●…d not enlarge to you , who are so well vers●…d in these things already , and can by the quickness of your parts presently collect the whole m●…asure of h●…ules by his foot , and sufficiently understand by this time it is no rash censure o●… mine in my letter , that ●…ster's book is but a weak impertinent piece of work , the very 〈◊〉 thereof being so weak and impcrti●… ▪ and falling so short of the scope h●… aims it , which was really to prove that there was no such thing as a witch or wizzard , that is , not any mention thereof , in scripture , by any name of one that had more to do with the devil , or the devil with him , than with other wicked men ; that is to say , of one who in vertue of covenant either implicit or explicit did strange things by the help of evil spirits , but that there are many sorts of deceivers and impostors , and diverse persons , under a passive delusion of melancholy and fancy , which is part of his very title-page . whereby he does plainly insinuate , there is nothing but couzenage or melancholy in the whole business of the feats of witches . but a little to mitigate or smother the grossness of this false assertion , he adds , and that there is no corporeal league betwixt the devil and the witch ; and that he does not suck on the witches body , nor has carnal copulation with her , nor the witches are turned into dogs or cats , &c. all which things , as you may see in his book , he understands in the grossest manner imaginable , as if the imps of witches had mouths of slesh to suck them , and bodies of slesh to lye with them . and at this rate he may understand a corporeal league , as if it were no league or covenant , unless some lawyer drew the instrument , and engrossed it in vellum or thick parchment , and there were so many witnesses with the hand and seal of the party : nor any transformation into dogs or cats , unless it were real and corporeal , or grosly carnal ; which none of his witchmongers , as he rudely and slovenly calls that learned and serious person dr. casaubon and the rest , do believe . onely it is a disputable case of their bodily transformation , bctwixt bodinus and remigius ; of which more in my scholia . but that without this carnal transmutation a woman might not be accounted a witch , is so foolish a supposition , that webster himself certainly must be ashamed of it . wherefore if his book be writ onely to prove there is no such thing as a witch that covenants in parchment with the devil by the advice of a lawyer , and is really and carnally turned into a dog , cat , or hare , &c. and with carnal lips sucked by the devil , and is one with whom the devil lies carnally ; the scope thereof is manifestly impertinent , when neither dr. casaubon nor any one else holds any such thing . but as for the true and adequate notion of a witch or wizzard , such as at first i described , his arguments all of them are too too weak or impertinent , as to the disproving the existence of such a witch as this , who betwixt his deceivers , impostours , and melancholists on one hand , and those gross witches he describes , on the other hand , goes away shere as a hare in a green balk betwixt two lands of corn , none of his arguments reaching her or getting the sight of her , himself in the mean time standing on one side amongst the deceivers and impostours , his book , as to the main design he drives at , being a mere cheat and impostour . advertisement . this letter of dr. moor being left amongst other papers appertaining to this new-intended edition by mr. glanvil , and i perceiving in a letter of his to the doctor that he had a mind this letter should be published together with his book , it is done accordingly , and prefixed at the beginning thereof , as natural method requires , the letter being hortatory to quicken mr. glanvil to dispatch his intended new edition for the undeceiving of the world , and the postscript containing many things of a general insluence upon the whole book . but that the doctor may suffer no prejudice through this publishing of his letter and postscript , from the sharpness and satyricalness of them in some places , i shall for the more rightly understanding his meaning in the using that mode of writing upon this occasion , transcribe a passage of a letter of his to his friend mr. glanvil , relating thereto . i pray you send me word whether that postscript will not meet with all the elusory cavils of that profane busfoon , upon those places of holy scripture : his unworthy usage of the holy writ , and his derisorious interpretations of it in the behalf of his beloved hags , provoked my indignation to such schemes of deriding and exposing him , as otherwise i should never have condescended to . this is a sufficient testimony of the doctor 's aversness from such manner of writing . but as divines tell us , that anger and punishment are god's opus alienum , his strange work , as being more abhorrent from his nature ; but yet for the good of the universe he steps out sometimes into that dispensation : so i think it not misbecoming good men , sometimes to condescend , as the doctor calls it , to the chastising prophane drolls and abusers of holy things , by a just derision and satyrical reprehension for their freakish and impious sauciness , provided it be done sincerely , and sor the publick good . saducismus triumphatus : or , full and plain evidence concerning witches and apparitions . the first part thereof conteining philosophical considerations which defend their possibility . whereunto is added , the true and genuine notion , and consistent explication of the nature of a spirit , for the more full confirmation of the possibility of their existence . london : printed , . to the illustrious charles duke of richmond and lenox . my lord , your grace having been pleased to command the first , and more imperfect , edition of this discourse , i have presumed that your candour will accept the draught that hath had my last hand upon it . and though i am not fond enough to phancy any art or ornament in the composure to recommend it ; yet , i know , the essay is seasonable , and contains things which relate to our biggest interests ; the design being to secure some of the out-works of religion , and to regain a parcel of ground which bold infidelity hath invaded . and , my lord , i cannot but observe sadly , that while the sects are venting their animosities against each other , and scrambling for their conceits , and the particular advantages of their way , they perceive not that atheism comes on by large strides , and enters the breaches they have made . sober and considerate men see the formidable danger , and some of them have strenuously endeavoured to maintain the walls , while the factions within are so busie and so divided , that they cannot attend the desperate hazard , and will not joyn in a common defence . among those generous defendants i desire to pitch , and have undertaken to make good one of the forts upon which the enemy hath made impetuous assaults , and i hope with no contemptible success . for my part , my lord , i am very little concerned for the small pedlaries that some mens fondness calls religion , by which that sacred thing hath been exposed to a great deal of contempt and dishonour . but yet i think it my duty to have a zeal for those great and certain matters upon which our hopes in an other world are grounded : and that our expectations of a future being , are not imaginary and fantastick , we have reasonable evidence enough from the attributes of god , the phaenomena of providence , and the nature of our souls , to convince any , but those who will stupidly believe that they shall dye like beasts , that they may live like them . i confess the philosophick arguments that are produced for the desirable article , though very cogent , are many of them speculative and deep , requiring so great an attention and sagacity , that they take no hold upon the whissling spirits , that are not used to consider ; nor upon the common sort , that cannot reach such heights of argument : but they are both best convinced by the proofs that come nearest the sence , which indeed strike our minds fullest , and leave the most lasting impressions ; whereas high speculations being more thin and subtile , easily slide off even from understandings that are most capable to receive them . for this reason , among some others , i appear thus much concerned for the justification of the belief of witches , it suggesting palpable and current evidence of our immortality , which i am exceedingly sollicitous to have made good . for really , my lord , if we make our computes like men , and do not suffer our selves to be abused by the slatteries of sense , and the deceitful gay●…ties that steal us away from god , and from our selves , there is nothing can render the thoughts of this odd life tolerable , but the expectation of another . and wise men have said , that they would not live a moment , if they thought they were not to live again . this perhaps some may take to be the discontented paradox of a melancholick , vext and of mean condition , that is pinched by the straitness of fortune , and envies the heights of others selicity and grandeurs ; but by that time those that judge so , have spent the heats of frolick youth , and have past over the several stages of vanity ; when they come to sit down , and make sober reflections upon their pleasures and pursuits , and sum up the accomp●… of all that is with them , and before them , i doubt not but their considering thoughts will make solomon's conclusion , and find , that 't is but a misery to live , if we were to live for nothing else . so that if the content of the present life were all i were to have for the hopes of immortality . i should even upon that account be very unwilling to believe that i was mortal : for certainly the pleasures that result from the thoughts of another world in those that not onely see it painted in their imaginations , but feel it begun in their souls , are as far beyond all the titillations of sense , as a real lasting happiness is beyond the delusive images of a dream . and therefore they that think to secure the injoyment of their pleasures by the insamy of our natures in the overthrow of our future hopes , indeavour to dam up the fountain of the fullest and cleanest delights ; and seek for limpid waters in the sinks and puddles of the strects . you see , my lord , how my zeal for this mighty interest transports me to a greater length in th●… address , than perhaps may consist with strict decorum ; and i indulge my pen the rather in th●… licence , because possibly your grace's name may draw some eyes hither that have need of such suggestions , and those that have not need a great deal more . it cannot be proper to add here those large accounts which would be requisite in a design of full conviction : but for the present , if they shall please to look forward , they may likely meet some things not unfit for their serious thoughts ; and i intend to take a season to present them others , more particularly suitable to what i know is as much their interest , as i doubt it is their want . but , my lord , i fear i am importunate , and beseech your grace to pardon the boldness of my lord , your grace's most obedient servant , jos. glanvil . preface . there are a sort of narrow and confin'd spirits , who account all discourses needless , that are not for their particular purposes ; and judge all the world to be of the size and genius of those within the circle of their knowledge and acquaintance ; so that with a pert and pragmatique insolence , they censure all the braver designs and notices that lie beyond their ken , as nice and impertinent speculations : an ignorant and proud injustice ; as if this sort were the onely persons , whose humour and needs should be consulted . and hence it comes to pass , that the greatest and worthiest things that are written or said , do always meet with the most general neglect and scorn , since the lesser people , for whom they were not intended , are quick to shoot their bolt , and to condemn what they do not understand , and because they do not . whereas on the other side , those that are able to judge and would incourage , are commonly reserv'd and modest in their sentences ; or , if they should seek to do right to things that are worthy , they are sure to be out-voiced by the rout of ignorant contemners . upon which accounts i have often thought that he that courts and values popular estimation , takes not the right way if he endeavour any thing that is really excellent : but he must study the little plausibilities , and accommodate the humour of the mant , who are active ministers of fame , being zealous and loud in their applauses , as they are clamorous and impetuous in their oppositions . as for these , 't is one of my chief cares to make my self as much unconcern'd at their censures , as i am at the cacklings of a flock of geese , or at the eager displeasure of those little snarling animals , that are angry when i go along the streets . nor can any man be either wise or happy , till he hath arrived to that greatness of mind , that no more considers the tattling of the multitude than the whistling of the wind . not that i think the common people are to be contemned for the weakness of their understandings ; 't is an insolent meanness of spirit that doth that : but w●…n conceited ignorance sits down in the judgment seat , and gives peremplory verdicts upon things beyond its line ▪ the wise man smiles and passeth by . for such ( if that may signifie any thing to keep them from troubling themselves about the following considerations ) i desire they would take notice from me , that i writ not those things for such as they ; and they will do well to throw up the book upon this advertisement , ex●…pt they will stay to hear , that though philosophical discourses to justifie the common belief about witches , are nothing at all to them , or those of their measure ; yet they are too seasonable and necessary for our age , in which atheism is begun in sadducism : and those that dare not bluntly say , there is no god , content themselves ( for a sair step and introduction ) to deny there are spirits , or witches . which sort of infidels , though they are not ordinary among the meer vulgar , yet are they numerous in a little higher rank of understandings . and those that know any thing of the world , know , that most of the looser gentry , and the small pretenders to philosophy and wit , are generally deriders of the belief of witches and apparitions . and were this a slight or mere speculative mistake , i should not trouble my self or them about it . but i fear this errour hath a core in it that is worse than heresie : and therefore how little soever i care what men believe or teach in matters of opinion , i think i have reason to be concern'd in an affair that toucheth so near upon the greatest interests of religion . and really i am astonisht sometimes to think into what a kind of age we are fallen , in which some of the greatest impieties are accounted but bugs , and terrible names , invisible tittles , peccadillo's , or chimera's . the sad and greatest instances , are sacriledge , rebellion , and witchcraft . for the two former , there are a sort of men ( that are far from being profest enemi●…s to religion ) who , i do not know whether they own any such vices . we find no mention of them in their most particular confessions , nor have i observed them in those sermons that have contained the largest catalogues of the sins of our age and nation . 't were dangerous to speak of them as sins , for fear who should be found guilty . but my business at present is not with these , but the other , witchcraft , which i am sure was a sin of elder times ; and how comes it about that our age , which so much outdoes them in all other kinds of wickedness , should be wholly innocent in this ? that there may be witches and apparitions in our days , notwithstanding the objections of the modern sadduce , i believe i have made appear in the considerations following ; in which i did not primarily intend direct proof , but defence , as the title of the first edition , which is reslor'd in these later mention'd . and if it should be objected , that i have for the most part used onely supposals and conjectural things in the vindication of the common belief , and speak with no point-blank assurance in my particular answers , as i do in the general conclusion ; i need onely say , that the proposition i desend is matter of fact , which the disbelievers impugne by alledging that it cannot be , or it is not likely : in return to which , if i shew how those things may be , and probably , notwithstanding their allegations , though i say not downright that they are in the particular way i offer , yet 't is enough for the design of defence , though not for that of proof : for when one saith a thing cannot be , and i tell him how possibly it may , though i hit not the just manner of it , i yet defeat the objection against it , and make way for the evidence of the thing de facto ; which now i have added from the divine oracles , and two modern relations that are clear and unexceptionable . i have no humour nor delight in telling stories , and do not publish these for the gratification of those that have ; but i record them as arguments for the confirmation of a truth which hath indeed been attested by multitudes of the like evidences in all places and times . but things remote , or long past , are either not believed or forgotten : whereas these being fresh and near , and attended with all the circumstances of credibility ▪ it may be expected they should have the more success upon the obstinacy of unbelievers . but after all this , i must consess , there is one argument against me , which is not to be dealt with , viz. a mighty confidence grounded upon nothing , that swaggers , and huffs , and swears there are no witches . for such philosophers as these , let them enjoy the opinion of their own superlative judgements , and enter me in the first rank of fools for crediting my senses , and those of all the world , before their sworn dictates . if they will believe in scott , hobbes , and osborne , and think them more infallible than the sacred oracles , the history of all ages , and the full experience of our own , who can help it ? they must not be contradicted , and they are resolved not to be perswaded . for this sort of men , i never go about to convince them of any thing . i●… i can avoid it , i throw nothing before them , lest they should turn again , and rend me . their opinions came into their heads by chance , when their little reasons had no notice of their entrance ; and they must be let alone to go out again of themselves , the same way they ●…ntred . therefore not to make much noise to disturb these infallible hufsers ( and they cannot hear a little for their own ) i softly step by them , leaving onely this whisper behind me ; that though their worshipful ignorance and sottishness can relish nothing of a discourse that doth not minister to sensuality and unbelief , yet my considerations have had the good ●…ortune of a better reception from the braver and more generous spirits , than my fondest hopes could have expected ; and persons whose good thoughts i have reason to value , have assured me that their kindness to my book hath improved upon second and more careful perusals : which i mention for this purpose , that those that need my remarques , and cannot feel them in a running reading , may please to turn their eyes back , and deliberately think over what i have offered ; from which course i dare promise them more satisfaction than from their haste . bath june . . j. g. some considerations about witchcraft . in a letter to robert hunt , esq sect . i. sir , the frequent and late dealings you have had in the examination of witches , and the regards of one that hath a very particular honour for you , have brought you the trouble of some considerations on the subject . and though what i have to say , be but the unaccurate product of a little leisure ; yet i hope it may afford you some , not unreasonable , accounts of the odd phaenomena of witchcraft and fascination , and contribute to the defence of the truth and certainty of matters , which you know by experiments that could not deceive , in spite of the petty exceptions of those that are resolved to believe nothing in affairs of this nature . and if any thing were to be much admired in an age of wonders , not onely of nature , ( which is a constant prodigie ) but of men and manners ; it would be to me matter of astonishment , that men , otherwise witty and ingenious , are fallen into the conceit that there is no such thing as a witch or apparition , but that these are the creatures of melancholy and superstition , foster'd by ignorance and design ; which comparing the confidence of their disbelief with the evidence of the things denied , and the weakness of their grounds , would almost suggest that themselves are an argument of what they deny ; and that so confident an opinion could not be held upon such inducements , but by some kind of witchcraft and fascination in the fancy . and perhaps that evil spirit whose influences they will not allow in actions ascribed to such causes , hath a greater hand and interest in their proposition than they are aware of . for that subtile enemy of mankind ( since providence will not permit him to mischief us without our own concurrence ) attempts that by stratagem and artifice , which he could never effect by open ways of acting ; and the success of all wiles depending upon their secrecy and concealment , his influence is never more dangerous than when his agency is least suspected . in order therefore to the carrying on the dark and hidden designs he manageth against our happiness and our souls , he cannot expect to advantage himself more , than by insinuating a belief , that there is no such thing as himself , but that fear and fancy make devils now , as they did gods of old . nor can he ever draw the assent of men to so dangerous an assertion , while the standing sensible evidences of his existence in his practices by and upon his instruments are not discredited and removed . 't is doubtless therefore the interest of this agent of darkness to have the world believe , that the notion they have of him is but a phantôme and conceit ; and in order thereunto , that the stories of witches , apparitions , and indeed every thing that brings tidings of another world , are but melancholick dreams , and pious romances . and when men are arrived thus sar to think there are no diabolical contracts or apparitions , their belief that there are such spirits rests onely upon their faith and reverence to the divine oracles , which we have little reason to apprehend so great in such assertors , as to command much srom their assent ; especially in such things in which they have corrupt interests against their evidence . ●…o that he that thinks there is no witch , believes a devil gratis , or at least upon inducements , which he is like to find himself disposed to deny when he pleaseth . and when men are arrived to this degree of dissidence and infidelity , we are beholden to them if they believe either angel , or spirit , resurrection of the body , or immortality of souls . these things hang together in a chain of connexion , at least in these mens hypothesis ; and 't is but an happy chance if he that hath lost one link holds another . so that the vitals of religion being so much interessed in this subject , it will not be unnecessary employment particularly to discourse it . and in order to the proof that there have been , and are , unlawful confederacies with evil spirits , by vertue of which the hellish accomplices perform things above their natural powers : i must premise , that this being matter of fact , is onely capable of the evidence of authority and sense : and by both these the being os witches and diabolical contracts is most abundantly confirm'd . all histories are full of the exploits of those instruments of darkness ; and the testimony of all ages , not onely of the rude and barbarous , but of the most civiliz'd and polish'd world , brings tidings of their strange performances . we have the attestation os thousands of eye and car-witnesses , and those not of the easily deceivable vulgar onely , but of wise and grave discern●…rs ; and that , when no interest could oblige them to agree together in a common lye. i say , we have the light of all these circumstances to confirm us in the belief of things done by persons of despicable power and knowledge , beyond the reach of art and ordinary nature . standing publick records have been kept of these well-attested relations , and epocha's made of those unwonted events . laws in many nations have been enacted against those vile practices ; those among the jews and our own are notorious ; such cases have been often determined near us , by wise and reverend judges , upon clear and convictive evidence : and thousands in our own nation have suffered death for their vile compacts with apostate spirits . all these i might largely prove in their particular instances , but that 't is not needful , since those that deny the being of witches , do it not out of ignorance of these heads of argument , of which probably they have heard a thousand times ; but from an apprehension that such a belief is absurd , and the things impossible . and upon these presumptions they contemn all demonstrations of this nature , and are hardned against conviction . and i think , those that can believe all histories are romances ; that all the wiser world have agreed together to juggle mankind into a common belief of ungrounded fables ; that the sound senses of multitudes together may deceive them , and laws are built upon chimera's ; that the gravest and wisest judges have been murderers , and the sagest persons fools , or designing impostors : i say , those that can believe this heap of absurdities , are either more credulous than those whose credulity they reprehend ; or else have some extraordinary evidence of their perswasion , viz. that 't is absurd and impossible there should be a witch or apparition . and i am confident , were those little appearances remov'd which men have form'd in their fancies against the belief of such things , their own evidence would make its way to mens assent , without any more arguments than what they know already to enforce it . there is nothing then necessary to be done , in order to the establishing the belief i would reconcile to mens minds , but to endeavour the removal of those prejudices they have received against it : the chief of which i shall particularly deal with . and i begin with that bold assertion , that sect . ii. i. ( i. ) the notion of a spirit is impossible and contradictious , and consequently so is that of witches , the belief of which is founded on that doctrine . to which objection i answer , ( ) if the notion of a spirit be absurd as is pretended , that of a god and a soul distinct from matter , and immortal , are likewise absurdities . and then , that the world was jumbled into this elegant and orderly fabrick by chance ; and that our souls are onely parts of matter that came together we know not whence nor how , and shall again shortly be dissolv'd into those loose atoms that compound them ; that all our conceptions are but the thrusting of one part of matter against another ; and the idea's of our minds mere blind and casual motions . these , and a thou●…and more the grossest impossibilities and absurdities ( consequents of this proposition , that the notion of a spirit is absurd ) will be sad certainties and demonstrations . and with such assertors i would cease to discourse about witches and apparitions , and address my self to obtain their assent to truths infinitely more sacred . and yet ( ) though it should be granted them , that a substance immaterial is as much a contradiction as they can fancy ; yet why ●…hould they not believe that the air and all the regions above us , may have their invisible intellectual agents , of nature like unto our souls , be that what it will , and some of them at least as much degenerate as the vilest and most mischievous among men ? this hypothesis wil be enough to secure the possibility of witches and apparitions . and that all the upper stories of the universe are furnish'd with inhabitants , 't is infinitely reasonable to conclude , from the analogy of nature ; since we see there is nothing so contemptible and vile in the world we reside in , but hath its living creatures that dwell upon it ; the earth , the water , the inferiour air , the bodies of animals , the flesh , the skin , the entrails ; the leaves , the roots , the stalks of vegetables ; yea , and all kind of minerals in the subterraneous regions . i say , all these have their proper inhabitants ; yea , i suppose this rule may hold in all distinct kinds of bodies in the world , that they have their peculiar animals . the certainty of which , i believe the improvement of microscopical observations will discover . from whence i infer , that since this little spot is so thickly peopled in every atome of it , 't is weakness to think that all the vast spaces above , and hollows under ground , are desert and uninhabited . and if both the superiour and lower continents of the universe have their inhabitants also , 't is exceedingly improbable , arguing from the same analogy , that they are all of the meer sensible nature , but that there are at least some of the rational and intellectual orders . which supposed , there is good foundation for the belief of witches and apparitions , though the notion of a spirit should prove as absurd , and unphilosophical , as i judge the denial of it . and so this first objection comes to nothing . i descend then to the second prejudice , which may be thus formed in behalf of the objectors . sect . iii. ii. ( ii. ) there are actions in most of those relations ascribed to witches , which are ridiculous and impossible in the nature of things ; such are ( ) their flying out of windows , after they have anointed themselves , to remote places . ( ) their transformation into cats , hares , and other creatures . ( ) their feeling all the hurts in their own bodies which they have received in those . ( ) their raising tempests , by muttering some nonsensical words , or performing ceremonies alike impertinent as ridiculous . and ( ) their being suck'd in a certain private place of their bodies by a familiar . these are presumed to be actions inconsistent with the nature of spirits , and above the powers of those poor and miserable agents . and therefore the objection supposeth them performed onely by the fancy ; and that the whole mystery of witchcraft is but an illusion of crasie imagination . to this aggregate objection i return , ( ) in the general , the more absurd and unaccountable these actions seem , the greater confirmations are they to me of the truth of those relations , and the reality of what the objectors would destroy for these circumstances being exceeding unlikely , judging by the measures of common belief , 't is the greater probability they are not fictitious : for the contrivers of fictions use to form them as near as they can conformably to the most unsuspected realities , endeavouring to make them look as like truth as is possible in the main supposals , though withal they make them strange in the circumstance . none but a fool or madman would re●…ate , with a purpose of having it believed , that he saw in ireland men with hoofs on their heads , and eyes in their breasts ; or if any should be so ridiculously vain , as to be serious in such an incredible romance , it cannot be supposed that all travellers that come into those parts after him should tell the same story . there is a large field in fiction ; and if all those relations were arbitrary compositions , doubtless the first romancers would have framed them more agreeable to the common doctrine of spirits ; at least , after these supposed absurdities had been a thousand times laugh'd at , people by this time would have learn'd to correct those obnoxious extravagancies ; and though they have not yet more veracity than the ages of ignorance and superstition , yet one would expect they should have got more cunning . this suppos'd impossibility then of these performances , seems to me a probable argument that they are not wilful and designed forgeries . and if they are fancies , 't is somewhat strange , that imagination , which is the most various thing in all the world , should infinitely repeat the same conceit in all times and places . but again ( ) the strange actions related of witches , and presumed impossible , are not ascribed to their own powers ; but to the agency of those wicked confederates they imploy . and to affirm that those evil spirits cannot do that which we conceit impossible , is boldly to stint the powers of creatures , whose natures and faculties we know not ; and to measure the world of spirits by the narrow rules of our own impotent beings . we see among our selves the performances of some out-go the conceits and possibilities of others ; and we know many things may be done by the mathematicks and mechanick artifice , which common heads think impossible to be effected by the honest ways of art and nature . and doubtless , the subtilties and powers of those mischievous fiends are as much beyond the reach and activities of the most knowing agents among us , as theirs are beyond the wit and ability of the most rustick and illiterate . so that the utmost that any mans reason in the world can amount to in this particular , is onely this , that he cannot conceive how such things can be performed ; which onely argues the weakness and imperfection of our knowledge and apprehensions , not the impossibility of those performances : and we can no more from hence form an argument against them , than against the most ordinary effects in nature . we cannot conceive how the foetus is form'd in the womb , nor as much as how a plant springs from the earth we tread on ; we know not how our souls move the body , nor how these dislant and extream natures are united ; as i have abundantly shewn in my scepsis scientifica . and if we are ignorant of the most obvious things about us , and the most considerable within our selves , 't is then no wonder that we know not the constitution and powers of the creatures , to whom we are such strangers . briesly then , matters of fact well proved ought not to be denied , because we cannot conceive how they can be performed . nor is it a reasonable method of inserence , first to presume the thing impossible , and thence to conclude that the fact cannot be proved . on the contrary , we should judge of the action by the evidence , and not the evidence by the measures of our fancies about the action . this is proudly to exalt our own opinions above the clearest testimonies and most sensible demonstrations of fact : and so to give the lye to all mankind , rather than distrust the conceits of our bold imaginations . but yet further , ( ) i think there is nothing in the instances mention'd , but what may as well be accounted for by the rules of reason and philosophy , as the ordinary affairs of nature . for in resolving natural phaenomena , we can onely assign the probable causes , sheing how things may be , not presuming how they are . and in the particulars under our examen , we may give an account how 't is possible , and not unlikely , that such things ( though somewhat varying from the common road of nature ) may be acted . and if our narrow and contracted minds can furnish us with apprehensions of the way and manner of such performances , though perhaps not the true ones , 't is an argument that such things may be effected by creatures whose powers and knowledge are so vastly exceeding ours . i shall endeavour theresore briefly to suggest some things that may render the possibility of these performances conceivable , in order to the removal of this objection , that they are contradictions and impossible . for the first then , that the confederate spirit should transport the witch through the air to the place of general rendezvous , there is no difficulty in conceiving it ; and if that be true which great philosophers affirm , concerning the real separability of the soul from the body without death , there is yet less ; for then 't is easie to apprehend , that the soul having left its gross and sluggish body behind it , and being cloath'd onely with its immediate vehicle of air , or more subtile matter , may be quickly conducted to any place it would be at by those officious spirits that attend it . and though i adventure to affirm nothing concerning the truth and certainty of this supposition , yet i must needs say , it doth not seem to me unreasonable . and our experience of apoplexies , epilepsies , ecstasies , and the strange things men report to have seen during those deliquiums , look favourably upon this conjecture ; which seems to me to contradict no principle of reason or philosophy ; since death consists not so much in the actual separation of soul and body , as in the indisposition and unfitness of the body for vital union , as an excellent philosopher hath made good . on which hypothesis , the witches anointing her self before she takes her flight , may perhaps serve to keep the body tenantable , and in fit disposition to receive the spirit at its return . these things , i say , we may conceive , though i affirm nothing about them ; and there is not any thing in such conceptions but what hath been own'd by men of worth and name , and may seem fair and accountable enough to those who judge not altogether by the measures of the populace and customary opinion . and there 's a saying of the great apostle that seems to countenance this platonick notion ; what is the meaning else of that expression , [ whether in the body or out of the body , i cannot tell ] except the soul may be separated from the body without death ? which if it be granted possible , 't is sufficient for my purpose . and ( ) the transformations of witches into the shapes of other animals , upon the same supposal is very conceivable , since then 't is easie enough to imagine , that the power of imagination may form those passive and pliable vehicles into those shapes , with more ease than the fancy of the mother can the stubborn matter of the foetus in the womb , as we see it frequently doth in the instances that occur of signatures and monstrous singularities ; and perhaps sometimes the confederate spirit puts tricks upon the senses of the spectators , and those shapes are onely illusions . but then ( ) when they feel the hurts in their gross bodies , that they receive in their airy vehicles , they must be supposed to have been really present , at least in these latter ; and 't is no more difficult to apprehend how the hurts of those should be translated upon their other bodies , than how diseases should be inflicted by the imagination , or how the fancy of the mother should wound the foetus , as several credible relations do attest . and ( ) for their raising storms and tempests , they do it not , be sure , by their own , but by the power of the prince of the air , their friend and allie ; and the ceremonies that are enjoyn'd them are doubtless nothing else but entertainments for their imaginations , and are likely design'd to perswade them , that they do these strange things themselves . and ( lastly ) for their being suck'd by the familiar , i say ( ) we know so little of the nature of doemons and spirits , that 't is no wonder we cannot certainly divine the reason of so strange an action . and yet ( ) we may conjecture at some things that may render it less improbable . for some have thought that the genii ( whom both the platonical and christian antiquity thought embodied ) are recreated by the reeks and vapours of humane blood , and the spirits that proceed from them : which supposal ( if we grant them bodies ) is not unlikely , every thing being refresh'd and nourish'd by its like . and that they are not perfectly abstract from all body and matter , besides the reverence we owe to the wisest antiquity , there are several considerable arguments i could alledge to render it exceeding probable . which things supposed , the devil 's sucking the sorceress is no great wonder , nor difficult to be accounted for . or perhaps ( ) this may be onely a diabolical sacrament and ceremony to confirm the hellish covenant . to which i add , ( ) that which to me seems most probable , viz. that the familiar doth not onely suck the witch , but in the action infuseth some poysonous ferment into her , which gives her imagination and spirits a magical tincture , whereby they become mischievously influential ; and the word venefica intimates some such matter . now that the imagination hath a mighty power in operation , is seen in the just now mention'd signatures and diseases that it causeth ; and that the fancy is modified by the qualities of the blood and spirits , is too evident to need proof . which things supposed , 't is plain to conceive that the evil spirit having breath'd some vile vapour into the body of the witch , it may taint her blood and spirits with a noxious quality , by which her infected imagination , heightned by melancholy and this worse cause , may do much hurt upon bodies that are impressible by such influences . and 't is very likely that this ferment disposeth the imagination of the sorceress to cause the mentioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or separation of the soul from the body , and may perhaps keep the body in sit temper for its re-entry ; as also it may facilitate transformation , which , it may be , could not be effected by ordinary and unassisted imagination . thus we see , 't is not so desperate to form an apprehension of the manner of these odd performances ; and though they are not done the way i have describ'd , yet what i have said may help us to a conceit of the possibility , which sufficeth for my purpose . and though the hypotheses i have gone upon will seem as unlikely to some , as the things they attempt to explain are to others ; yet i must desire their leave to suggest , that most things seem improbable ( especially to the conceited and opinionative ) at first proposal : and many great truths are strange and odd , till custome and acquaintance have reconciled them to our fancies . and i 'le presume to add on this occasion , ( though i love not to be confident in assirming ) that there is none of the platonical supposals i have used , but what i could make appear to be fair and reasonable , to the capable and unprejudic'd . sect . iv. iii. but ( iii. ) i come to another prejudice against the being of witches , which is , that 't is very improbable that the devil , who is a wise and mighty spirit , should be at the beck of a poor hag , and have so little to do , as to attend the errands and impotent lusts of a silly old woman . to which i might answer , ( ) that 't is much more improbable that all the world should be deceiv'd in matters of fact , and circumstances of the clearest evidence and conviction ; than that the devil , who is wicked , should be also unwise ; and that he that perswades all his subjects and accomplices out of their wits , should himself act like his own temptations and perswasions . in brief , there is nothing more strange in this objection , than that wickedness is baseness and servility ; and that the devil is at leisure to serve those , he is at leisure to tempt , and industrious to ruine . and again , ( ) i see no necessity to believe that the devil is always the witches confederate ; but perhaps it may fitly be considered , whether the familiar be not some departed humane spirit , forsaken of god and goodness , and swallowed up by the unsatiable desire of mischief and revenge , which possibly by the laws and capacity of its state it cannot execute immediately . and why we should presume that the devil should have the liberty of wandring up and down the earth and air , when he is said to be held in the chains of darkness ; and yet that the separated souls of the wicked , of whom no such thing is affirm'd in any sacred record , should be thought so imprison'd , that they cannot possibly wag from the place of their confinement , i know no shadow of conjecture . this conceit i 'm confident hath prejudic'd many against the belief of witches and apparitions ; they not being able to conceive that the devil should be so ludicrous as appearing spirits are sometimes reported to be in their frolicks ; and they presume , that souls departed never revisit the free and open regions ; which confidence , i know nothing to justifie : for since good men in their state of separation are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , why the wicked may not be supposed to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the worst sense of the word , i know nothing to help me to imagine . and if it be supposed that the imps of witches are sometimes wicked spirits of our own kind and nature , and possibly the same that have been sorcerers and witches in this life : this supposal may give a fairer and more probable account of many of the actions of sorcery and witchcraft , than the other hypothesis , that they are always devils . and to this conjecture i 'le adventure to subjoyn another , which also hath its probability , viz. ( ) that 't is not impossible but the familiars of witches are a vile kind of spirits , of a very inferiour constitution and nature , and none of those that were once of the highest hierarchy , now degenerated into the spirits we call devils . and for my part i must confess , that i think the common division of spirits much too general ; conceiving it likely there may be as great a variety of intellectual creatures in the invisible world , as there is of animals in the visible : and that all the superiour , yea , and inferiour regions , have their several kinds of spirits differing in their natural perfections , as well as in the kinds and degrees of their depravities ; which being supposed , 't is very probable that those of the basest and meanest orders are they , who submit to the mention'd servilities . and thus the sagess and grandeur of the prince of darkness need not be brought into question . sect . v. iv. but ( iv ) the opinion of witches seems to some , to accuse providence , and to suggest that it hath exposed innocents to the fury and malice of revengeful fiends ; yea , and supposeth those most obnoxious , for whom we might most reasonably expect a more special tutelary care and protection ; most of the cruel practices of those presum'd instruments of hell , being upon children , who as they least deserve to be deserted by that providence that superintends all things , so they most need its guardian influence . to this so specious an objection i have these things to answer . ( ) providence is an unfathomable depth ; and if we should not believe the phaenomena of our senses , before we can reconcile them to our notions of providence , we must be grosser scepticks than ever yet were extant . the miseries of the present life , the unequal distributions of good and evil , the ignorance and barbarity of the greatest part of mankind , the fatal disadvantages we are all under , and the hazard we run of being eternally miserable and undone ; these , i say , are things that can hardly be made consistent with that wisdom and goodness that we are sure hath made and mingled it self with all things . and yet we believe there is a beauty and harmony , and goodness in that providence , though we cannot unriddle it in particular instances ; nor , by reason of our ignorance and imperfection , clear it from contradicting appearances ; and consequently , we ought not to deny the being of witches and apparitions , because they will create us some difficulties in our notions of providence . but to come more close , ( ) those that believe that infants are heirs of hell , and children of the devil as soon as they are disclosed to the world , cannot certainly offer such an objection ; for what is a little tri●…ling pain of a moment , to those eternal tortures , to which , if they die assoon as they are born , according to the tenour of this doctrine , they are everlastingly exposed ? but however the case stands as to that , 't is certain , ( ) that providence hath not secured them from other violences they are obnoxious to , from cruelty and accident ; and yet we accuse it not when a whole townful of innocents fall a victim to the rage and ferity of barbarous executioners in wars and massacres . to which i add ( ) that 't is likely the mischief is not so often done by the evil spirit immediately , but by the malignant influence of the sorceress , whose power of hurting consists in the fore-mention'd ferment , which is infused into her by the familiar . so that i am apt to think there may be a power of real fascination in the witches eyes and imagination , by which for the most part she acts upon tender bodies . nescio quis teneros oculus — for the pestilential spirits being darted by a spightful and vigorous imagination from the eye , and meeting with those that are weak and passive in the bodies which they enter , will not fail to infect them with a noxious quality that makes dangerous and strange alterations in the person invaded by this poisonous influence : which way of acting by subtile and invisible instruments , is ordinary and familiar in all natural efficiencies . and 't is now past question , that nature for the most part acts by subtile streams and aporrhoea's of minute particles , which pass from one body to another . or however that be , this kind of agency is as conceivable as any of those qualities ignorance hath call'd sympathy and antipathy , the reality of which we doubt not , though the manner of action be unknown . yea , the thing i speak of is as easie to be apprehended , as how infection should pass in certain tenuious streams through the air from one house to another ; or , as how the biting of a mad dog should fill all the blood and spirits with a venomous and malign ferment ; the application of the vertue doing the same in our case , as that of contact doth in this ▪ yea , some kinds of fascination are perform'd in this grosser and more sensible way , as by striking , giving apples , and the like , by which the contagious quality may be transmitted , as we see diseases often are by the touch . now in this way of conjecture a good account may be given why witches are most powerful upon children and timorous persons , viz. because their spirits and imaginations being weak and passive , are not able to resist the fatal invasion ; whereas men of bold minds , who have plenty of strong and vigorous spirits , are secure from the contagion ; as in pestilential airs clean bodies are not so liable to infection as other tempers . thus then we see 't is likely enough , that very often the sorceress her self doth the mischief ; and we know , de facto , that providence doth not always secure us from one anothers injuries : and yet i must confess , that many times also the evil spirit is the mischievous agent ; though this confession draw on me another objection , which i next propose . sect . vi. v. ( v. ) then it may be said , that if wicked spirits can hurt us by the direction , and at the desire of a witch , one would think they should have the same power to do us injury without instigation or compact ; and if this be granted , 't is a wonder that we are not always annoy'd and infested by them . to which i return , ( ) that the laws , liberties , and restraints of the inhabitants of the other world are to us utterly unknown ; and this way we can onely argue our selves into confessions of our ignorance , which every man must acknowledge that is not as immodest as ignorant . it must be granted by all that own the being , power , and malice of evil spirits , that the security we enjoy is wonderful , whether they act by witches or not ; and by what laws they are kept from making us a prey , to speak like philosophers , we cannot tell : yea , why they should be permitted to tempt and ruine us in our souls , and restrain'd from touching or hurting us in our bodies , is a mystery not easily accountable . but yet ( ) though we acknowledge their power to vex and torment us in our bodies also ; yet a reason may be given why they are less frequent in this kind of mischief , viz. because their main designs are levell'd against the interest and happiness of our souls ▪ which they can best promote , when their actions are most sly and secret ; whereas did they ordinarily persecute men in their bodies , their agency and wicked influence would be discover'd , and make a mighty noise in the world , whereby men would be awaken'd to a suitable and vigorous opposition , by the use of such means as would engage providence to rescue them from their rage and cruelties ; and at last defeat them in their great purposes of undoing us eternally . thus we may conceive that the security we enjoy may well enough consist with the power and malice of those evil spirits ; and upon this account we may suppose that laws of their own may prohibit their unlicens'd injuries , not from any goodness there is in their constitutions , but in order to the more successful carrying on the projects of the dark kingdom ; as generals forbid plunder , not out of love to their enemies , but in order to their own success . and hence ( ) we may suppose a law of permission to hurt us at the instance of the sorceress , may well s●…and with the policy of hell , since by gratifying the wicked person , they encourage her in malice and revenge , and promote thereby the main ends of their black confederacy , which are to propagate wickedness , and to ruine us in our eternal interests . and yet ( ) 't is clear to those that believe the history of the gospel , that wicked spirits have vexed the bodies of men , without any instigation that we read of ; and at this day 't is very likely that many of the strange accidents and diseases that befal us , may be the infliction of evil spirits , prompted to hurt us onely by the delight they take in mischief . so that we cannot argue the improbability of their hurting children and others by witches , from our own security and freedom from the effects of their malice , which perhaps we feel in more instances than we are aware of . sect . vii . vi. but ( vi ) another prejudice against the belief of witches , is , a presumption upon the enormous force of melancholy and imagination , which without doubt can do wonderful things , and beget strange perswasions ; and to these causes some ascribe the presum'd effects of sorcery and witchcraft . to which i reply briefly ; and yet i hope sufficiently , ( i. ) that to resolve all the clear circumstances os fact , which we find in well-attested and confirm'd relations of this kind , into the power of deceivable imagination , is to make fancy the greater prodigie ; and to suppose , that it can do stranger feats than are believed of any other kind of fascination . and to think that pins and nails , for instance , can by the power of imagination be convey'd within the skin ; or that imagination should deceive so many as have been witnesses in objects of sense , in all the circumstances of discovery ; this , i say , is to be infinitely more credulous than the assertors of sorcery and demoniack contracts . and by the same reason it may be believ'd , that all the battles and strange events of the world , which our selves have not seen , are but dreams and fond imaginations , and like those that are fought in the clouds , when the brains of the deluded spectators are the onely theatre of those fancied transactions . and ( ) to deny evidence of act , because their imagination may deceive the relators , when we have no reason to think so but a bare presumption that there is no such thing as is related , is quite to destroy the credit of all humane testimony , and to make all men liars in a larger sence than the prophet concluded in his haste . for not onely the melancholick and the fanciful , but the grave and the sober , whose judgements we have no reason to suspect to be tainted by their imaginations , have from their own knowledge and experience made reports of this nature . but to this it will possibly be rejoyn'd , and the reply will be another prejudice against the belief for which i contend , viz. sect . viii . vii . ( vii . ) that 't is a suspicious circumstance that watchcraft is but a fancy , since the persons that are accused are commonly poor and miserable old women , who are overgrown with discontent and melancholy , which are very imaginative ; and the persons said to be bewitch'd are for the most part children , or people very weak , who are easily imposed upon , and are apt to receive strong impressions from nothing : whereas were there any such thing really , 't is not likely , but that the more cunning and subtil desperado's , who might the more successfully carry on the mischievous designs of the dark kingdom , should be oftner engaged in those black confederacies , and also one would expect effects of the hellish combination upon others than the innocent and ignorant . to which objection it might perhaps be enough to return ( as hath been above suggested ) that nothing can be concluded by this and such like arguings , but that the policy and menages of the instruments of darkness are to us altogether unknown , and as much in the dark as their natures ; mankind being no more acquainted with the reasons and methods of action in the other world , than poor cottagers and mechanicks are with the intrigues of government , and reasons of state. yea peradventure ( ) 't is one of the great designs , as 't is certainly the interest of those wicked agents and machinators , industriously to hide from us their influences and ways of acting , and to work , as near as is possible , incognito : upon which supposal 't is easie to conceive a reason , why they most commonly work by , and upon the weak and the ignorant , who can make no cunning observations , or tell credible tales to detect their artifice . besides ( ) 't is likely a strong imagination , that cannot be weaken'd or disturb'd by a busie and subtile ratiocination , is a necessary requisite to those wicked persormances ; and without doubt an heightned and obstinate fancy hath a great influence upon impressible spirits ; yea , and as i have conjectur'd before , on the more passive and susceptible bodies . and i am very apt to believe , that there are as real communications and intercourses between our spirits , as there are between material agents ; which secret influences , though they are unknown in their nature and ways of acting , yet they are sufficiently felt in their effects : for experience attests , that some by the very majesty and greatness of their spirits , discovered by nothing but a certain noble air that accompanies them , will bear down others less great and generous , and make them sneak before them ; and some , by i know not what stupifying vertue , will tie up the tongue , and consine the spirits of those who are otherwise brisk and voluble . which thing supposed , the influences of a spirit possess'd of an active and enormous imagination , may be malign and fatal where they cannot be resisted ; especially when they are accompanied by those poysonous reaks that the evil spirit breathes into the sorceress , which likely are shot out , and applied by a fancy heightned and prepared by melancholy and discontent . and thus we may conceive why the melanchclick and envious are used upon such occasions , and for the same reason the ignorant , since knowledge checks and controuls imagination ; and those that abound much in the imaginative faculties , do not usually exceed in the rational . and perhaps ( ) the daemon himself useth the imagination of the witch so qualified for his purpose , even in those actions of mischief which are more properly his ; for it is most probable , that spirits act not upon bodies immediately , and by their naked essence , but by means proportionate , and sutable instruments that they use ; upon which account likely 't is so strictly required , that the sorceress should believe , that so her imagination might be more at the devotion of the mischievous agent . and sor the same reason also ceremonies are used in inchantments , viz. for the begetting this diabolical faith , and heightning the fancy to a degree of strength and vigour sufficient to make it a fit instrument for the design'd performance . those i think are reasons of likelihood and probability , why the hellish confederates are mostly the ignorant and the melancholick . to pass then to another prejudice . sect . ix . viii . ( viii . ) the frequent impostures that are met with in this kind , beget in some a belief , that all such relations are forgeries and tales ; and if we urge the evidence of a story for the belief of witches or apparitions . they will produce two as seemingly strong and plausible , which shall conclude in mistake or design ; inferring thence , that all others are of the same quality and credit . but such arguers may please to consider , ( ) that a single relation for an assirmative , sufficiently confirmed and at tested , is worth a thousand tales of forgery and imposture , from whence an universal negative cannot be concluded . so that , though all the objectors stories be true , and an hundred times as many more such deceptions ; yet one relation , wherein no fallacy or fraud could be suspected for our assirmative , would spoil any conclusion could be erected on them . and ( ) it seems to me a belief sufficiently bold and precarious , that all these relations of forgery and mistake should be certain , and not one among all those which attest the assirmative reality , with circumstances as good as could be expected , or wish'd , should be true ; but all fabulous and vain . and they have no reason to object credulity to the assertors of sorcery and witchcraft , that can swallow so large a morsel . and i desire such objectors to consider , ( ) whether it be fair to infer , that because there are some cheats and impostures , that therefore there are no realities . indeed frequency of deceit and fallacy will warrant a greater care and caution in examining ; and scrupulosity and shiness of assent to things wherein fraud hath been practised , or may in the least degree be suspected : but , to conclude , because that an old woman's fancy abused her , or some knavish fellows put tricks upon the ignorant and timorous , that theresore whole assises have been a thousand times deceived in judgements upon matters of fact , and numbers of sober persons have been forsivorn in things wherein perjury could not advantage them ; i say , such inferences are as void of reason , as they are of charity and good manners . sect . x. ix . but ( ix ) it may be suggested further , that it cannot be imagin'd what design the devil should have in making those solemn compacts , since persons of such debauch'd and irreclaimable dispositions as those with whom he is supposed to confderate , are pretty securely his , antecedently to the bargain , and cannot be more so by it , since they cannot put their souls out of possibility of the divine grace , but by the sin that is unpardonable ; or if they could so dispose and give away themselves , it will to some seem very unlikely , that a great and mighty spirit should oblige himself to such observances , and keep such ado to secure the soul of a filly body , which 't were odds but it would be his , though he put himself to no further trouble than that of his ordinary temptations . to which suggestions 't were enough to say , that 't is sufficient if the thing be well prov'd , though the design be not known . and to argue negatively à fine , is very unconclusive in such matters . the laws and affairs of the other world ( as hath been intimated ) are vastly differing from those of our regions , and therefore 't is no wonder we cannot judge of their designs , when we know nothing of their menages , and so little of their natures . the ignorant looker-on can't imagine what the limner means by those seemingly rude lines and scrawls which he intends for the rudiments of a picture ; and the figures of mathematick operation are nonsence , and dashes at a venture , to one uninstructed in mechanicks . we are in the dark to one anothers purposes and intendments ; and there are a thousand intrigues in our little matters , which will not presently confess their design even to sagacious inquisitors . and therefore 't is folly and incogitancy to argue any thing one way or other ●…rom the designs of a sort of beings , with whom we so little communicate ; and possibly we can take no more aim , or guess at their projects and designments , than the gazing beasts can do at ours , when they see the traps and gins that are laid for them , but understand nothing what they mean. thus in general . but i attempt something more particularly , in order to which i must premise , that the devil is a name for a body politick , in which there are very different orders and degrees of spirits , and perhaps in as much variety of place and state , as among our selves ; so that 't is not one and the same person that makes all the compacts with those abused and seduced souls , but they are divers , and those 't is like of the meanest and basest quality in the kingdom of darkness : which being supposed , i offer this account of the probable design of those wicked agents , viz. that having none to rule or tyrannize over within the circle of their own nature and government , they affect a proud empire over us , ( the desire of dominion and authority being largely spread through the whole circumference of degenerated nature , especially among those , whose pride was their original transgression ) every one of these then desires to get him vassals to pay him homage , and to be employ'd like slaves in the services of his lusts and appetites ; to gratifie which desire , 't is like enough to be provided and allowed by the constitution of their state and government , that every wicked spirit shall have those souls as his property , and particular servants and attendants , whom he can catch in such compacts ; as those wild beasts that we can take in hunting , are by the allowance of the law our own ; and those slaves that a man hath purchas'd , are his peculiar goods , and the vassals of his will. or rather those deluding fiends are like the seducing fellows we call spirits , who inveigle children by their false and slattering promises , and carry them away to the plantations of america , to be servilely employed there in the works of their profit and advantage . and as those base agents will humour and flatter the simple unwary youth , till they are on shipboard , and without the reach of those that might rescue them from their hands : in like manner the more mischievous tempter studies to gratifie , please , and accommodate those he deals with in this kind , till death hath lanch'd them into the deep , and they are past the danger of prayers , repentance , and endeavours ; and then he useth them as pleaseth him. this account i think is not unreasonable , and 't will fully answer the objection . for though the matter be not as i have conjectur'd , yet 't will suggest a way how it may be conceiv'd ; which nulls the pretence , that the design is unconceivable . sect . xi . x. but then ( x ) we are still liable to be question'd , how it comes about , that those proud and insolent designers practise in this kind upon so few , when one would expect , that they should be still trading this way , and every where be driving on the project , which the vileness of men makes so feisable , and would so much serve the interest of their lusts . to which , among other things that might be suggested , i return , ( ) that we are never liable to be so betrayed and abused , till by our vile dispositions and tendencies we have forfeited the tutelary care , and oversight of the better spirits ; who , though generally they are our guard and defence against the malice and violence of evil angels , yet it may well enough be thought , that sometimes they may take their leave of such as are swallowed up by malice , envie , and desire of revenge , qualities most contrary to their life and nature ; and leave them exposed to the invasion and solicitations of those wicked spirits , to whom such hateful attributes make them very sutable . and if there be particular guardian angels , as 't is not absurd to fancy , it may then well be supposed , that no man is obnoxious to those projects and attempts , but onely such whose vile and mischievous natures have driven from them their protecting genius . and against this dereliction to the power of evil spirits , 't is likely enough what some affirm , that the royal psalmist directs that prayer , psal. lxxi . ix , x. cast me not off in the time of old age ; forsake me not when my strength faileth . for — they that keep my soul [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the lxx and the vulgar latine , qui custodiunt animam meam ] they take counsel together , say ing , god hath forsaken him , persecute him and take him ; for there is none to deliver him . but i add , ( ) that 't is very probable , that the state wherein they are , will not easily permit palpable intercourses between the bad genii and mankind , since 't is like enough that their own laws and government do not allow their frequent excursions into this world. or , it may with as great probability be supposed , that 't is a very hard and painful thing for them , to force their thin and tenuious bodies into a visible consistence , and such shapes as are necessary for their designs in their correspondencies with witches . for in this action their bodies must needs be exceedingly compress'd , which cannot well be without a painful sense . and this is perhaps a reason why there are so few apparitions , and why appearing spirits are commonly in such haste to be gone , viz. that they may be deliver'd from the unnatural pressure of their tender vehicles ; which i confess holds more , in the apparitions of good than evil spirits ; most relations of this kind , describing their discoveries of themselves , as very transient , ( though for those the holy scripture records , there may be peculiar reason , why they are not so ) whereas the wicked ones are not altogether so quick , and hasty in their visits : the reason of which probably is , the great subtilty and tenuity of the bodies of the former , which will require far greater degrees of compression , and consequently of pain , to make them visible ; whereas the latter are more foeculent and gross , and so nearer allied to palpable consistencies , and more easily reduceable to appearance and visibility . at this turn , sir , you may perceive that i have again made use of the platonick hypothesis , that spirits are embodied , upon which indeed a great part of my discourse is grounded : and therefore i hold my self obliged to a short account of that supposal . it seems then to me very probable , from the nature of sense , and analogy of nature . for ( ) we perceive in our selves , that all sense is caused and excited by motion made in matter ; and when those motions which convey sensible impressions to the brain , the seat of sense , are intercepted , sense is lost : so that , if we suppose spirits perfectly to be disjoyn'd from all matter , 't is not conceivable how they can have the sense of any thing ; for how material objects should any way be perceived , or felt , without vital union with matter , 't is not possible to imagine . nor doth it ( ) seem suitable to the analogy of nature , which useth not to make precipitious leaps from one thing to another , but usually proceeds by orderly steps and gradations : whereas were there no order of beings between us , who are so deeply plunged into the grossest matter , and pure unbodied spirits , 't were a mighty jump in nature . since then the greatest part of the world consists of the finer portions of matter , and our own souls are immediately united unto these , 't is infinitely probable to conjecture , that the nearer orders of spirits are vitally joyned to such bodies ; and so nature by degrees ascending still by the more refin'd and subtile matter , gets at last to the pure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or immaterial minds , which the platonists made the highest order of created beings . but of this i have discoursed elsewhere , and have said thus much of it at present , because it will enable me to add another reason of the unfrequency of apparitions and compacts , viz. ( ) because 't is very likely , that these regions are very unsuitable , and disproportion'd to the frame and temper of their senses and bodies ; so that perhaps , the courser spirits can no more bear the air of our world , than bats and owls can the brightest beams of day . nor can the purer and better any more endure the noisom steams , and poysonous reeks of this dunghil earth , than the delicate can bear a confinement in nasty dungeons , and the foul squalid caverns of uncomfortable darkness . so that 't is no more wonder , that the better spirits no oftner appear , than that men are not more frequently in the dark hollows under ground . nor is 't any more strange that evil spirits so rarely visit us , than that fishes do not ordinarily sly in the air , as 't is said one sort of them doth ; or that we see not the batt daily fluttering in the beams of the sun. and now by the help of what i have spoken under this head , i am provided with some things wherewith to disable another objection , which i thus propose . sect . xii . xi . ( xi . ) if there be such an intercourse between evil spirits and the wicked , how comes it about that there is no correspondence between good angels and the vertuous ? since without doubt these are as desirous to propagate the spirit and designs of the upper and better world , as those are to promote the interest of the kingdom of darkness . which way of arguing is still from our ignorance of the state and government of the other world , which must be confest , and may , without prejudice to the proposition i defend . but particularly , i say , ( ) that we have ground enough to believe , that good spirits do interpose in , yea , and govern our affairs . for that there is a providence reaching from heaven to earth , is generally acknowledged ; but that this supposeth all things to be ordered by the immediate influence , and interposal of the supream deity , some think , is not very philosophical to suppose ; since , if we judge by the analogy of the natural world , all things we see are carried on by the ministery of second causes , and intermediate agents . and it doth not seem so magnificent and becoming an apprehension of the supream numen , to fancy his immediate hand in every trivial management . but 't is exceeding likely to conjecture , that much of the government of us , and our affairs , is committed to the better spirits , with a due subordination and subserviency to the will of the chief rector of the universe . and 't is not absurd to believe , that there is a government runs from highest to lowest , the better and more perfect orders of being still ruling the inferiour and less perfect . so that some one would fancy that perhaps the angels may manage us , as we do the creatures that god and nature have placed under our empire and dominion . but however that is , that god rules the lower world by the ministery of angels , is very consonant to the sacred oracles , thus , deut. xxxii . , . when the most high divided the nations their inheritance , when he separated the sons of adam , he set the bounds of the people , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to the number of the angels of god , as the septuagint renders it ; the authority of which translation , is abundantly credited and asserted , by its being quoted in the new testament , without notice of the hebrew text ; even there where it differs from it , as learned men have observed . we know also , that angels were very familiar with the patriarchs of old ; and jacob's ladder is a mystery , which imports their ministring in the affairs of the lower world. thus origen and others understand that to be spoken by the presidential angels , jerem. li. . we would have healed babylon , but she is not healed : forsake her , and let us go . like the voice heard in the temple before the taking of jerusalem by titus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and before nebuchadnezzar was sent to learn wisdom and religion among the beasts , he sees a watcher , according to the . an angel , and an holy one come down from heaven , dan. iv. . who pronounceth the sad decree against him , and calls it the decree of the watchers , who very probably were the guardian-genii of himself and his kingdom . and that there are particular angels that have the special rule and government of particular kingdoms , provinces , cities , yea and of persons , i know nothing that can make improbable : the instance is notorious in daniel , of the angels of persia and graecia , that hindred the other that was engaged for the concerns of judaea : yea , our saviour himself tells us , that children have their angels ; and the congregation of disciples supposed that st. peter had his . which things , if they be granted , the good spirits have not so little to do with us , and our matters , as is generally believed . and perhaps it would not be absurd , if we referr'd many of the strange thwarts , and unexpected events , the disappointments and lucky co-incidences that befal us , the unaccountable fortunes and successes that attend some lucky men , and the unhappy fates that dog others that seem born to be miserable ; the fame and favour that still waits on some without any conceivable motive to allure it , and the general neglect of others more deserving , whose worth is not acknowledg'd ; i say , these , and such like odd things , may with the greatest probability be resolved into the conduct and menages of those invisible supervisors , that preside over , and govern our affairs . but if they so far concern themselves in our matters , how is it that they appear not to maintain a visible and confest correspondence with some of the better mortals , who are most fitted for their communications and their influence ? to which i have said some things already , when i accounted for the unfrequency of apparitions ; and i now add what i intend for another return to the main objection , viz. ( ) that the apparition of good spirits is not needful for the designs of the better world , whatever such may be for the interest of the other . for we have had the appearance and cohabitation of the son of god ; we have moses and the prophets , and the continued influence of the spirit , the greatest arguments to strengthen faith , the most powerful motives to excite our love , and the noblest encouragements to quicken and raise our desires and hopes , any of which are more than the apparition of an angel ; which would indeed be a great gratification of the animal life , but 't would render our ▪ faith less noble and less generous , were it frequently s●… assisted : blessed are they that believe , and yet have not seen . besides which , the good angels have no such ends to prosecute , as the gaining any vassals to serve them , they being ministring spirits for our good , and no self-designers for a proud and insolent dominion over us . and it may be perhaps not impertinently added , that they are not always evil spirits that appear , as is , i know not well upon what grounds , generally imagined ; but that the extraordinary detections of murders , latent treasures , falsified and unfulfilled bequests , which are sometimes made by apparitions , may be the courteous discoveries of the better and more benign genii . yea , 't is not unlikely , that those warnings that the world sometimes hath of approaching judgements and calamities by prodigies , and sundry odd phaenomena , are the kind informations of some of the inhabitants of the upper world . thus , was jerusalem forewarned before its sacking by antiochus , by those airy horsemen that were seen through all the city , for almost forty days together , mac. v. , . and the other prodigious portents that fore-ran its destruction by titus : which i mention , because they are notorious instances . and though , for mine own part , i scorn the ordinary tales of prodigies , which proceed from superstitious fears , and unacquaintance with nature , and have been used to bad purposes by the zealous and the ignorant ; yet i think that the arguments that are brought by a late very ingenious author , to conclude against such warnings and predictions in the whole kind , are short and inconsequent , and built upon too narrow hypotheses . for if it be supposed , that there is a sort of spirits over us , and about us , who can give a probable guess at the more remarkable futurities , i know not why it may not be conjectured , that the kindness they have for us , and the appetite of foretelling strange things , and the putting the world upon expectation , which we find is very grateful to our own natures , may not incline them also to give us some general notice of those uncommon events which they foresee . and i yet perceive no reason we have to fancy , that whatever is done in this kind , must needs be either immediately from heaven , or from the angels , by extraordinary commission and appointment . but it seems to me not unreasonable to believe , that those officious spirits that oversee our affairs , perceiving some mighty and sad alterations at hand , in which their charge is much concerned , cannot chuse , by reason of their affection to us , but give us some seasonable hints of those approaching calamities ; to which also their natural desire to foretel strange things to come , may contribute to incline them . and by this hypothesis , the fairest probabilities , and strongest ratiocinations against prodigies , may be made unserviceable . but this onely by the way . sect . xiii . i desire it may be considered further , ( ) that god himself affords his intimacies and converses to the better souls , that are prepared for it ; which is a priviledge infinitely beyond angelical correspondence . i confess the proud and phantastick pretences of many of the conceited melancholists in this age , to divine communion , have prejudiced divers intelligent persons against the belief of any such happy vouchsafement ; so that they conclude the doctrine of immediate communion with the deity in this life to be but an high-flown notion of warm imagination , and over-luscious self-flattery ; and i acknowledge i have my self had thoughts of this nature , supposing communion with god to be nothing else but the exercise of vertue , and that peace , and those comforts which naturally result from it . but i have considered since , that god's more near and immediate imparting himself to the soul that is prepared for that happiness by divine love , humility , and resignation , in the way of a vital touch , and sense , is a thing possible in it self , and will be a great part of our heaven . that glory is begun in grace , and god is pleased to give some excellent souls the happy antepast . that holy men in ancient times have sought and gloried in this enjoyment , and never complain so sorely as when it was with held , and interrupted . that the expressions of scripture run infinitely this way , and the best of modern good men , do from their own experience attest it . that this spiritualizeth religion , and renders its enjoyments more comfortable and delicious . that it keeps the soul under a vivid sense of god , and is a grand security against temptation . that it holds it steady amid the flatteries of a prosperous state , and gives it the most grounded anchorage and sup port amid the waves of an adverse condition . that 't is the noblest encouragement to vertue . and the biggest assurance of an happy immortality . i say , i considered these weighty things , and wondred at the carelesness and prejudice os thoughts that occasion'd my suspecting the reality of so glorious a priviledge ; i saw how little reason there is in denying matters of inward sense , because our selves do not feel them , or cannot form an apprehension of them in our minds . i am convinced that things of gust and relish must be judg'd by the sentient and vital faculties , and not by the noetical exercises of speculative understandings : and upon the whole , i believe infinitely that the divine spirit affords its sensible presence , and immediate beatifick touch to some rare souls , who are divested of carnal self , and mundane pleasures , abstracted from the body by prayer and holy meditation ; spiritual in their desires , and calm in their affections ; devout lovers of god , and vertue , and tenderly affectionate to all the world ; sincere in their aims , and circumspect in their actions ; inlarged in their souls , and clear in their minds : these i think are the dispositions that are requisite to fit us for divine communion ; and god transacts not in this near way , but with prepared spirits who are thus disposed for the manifestation of his presence , and his influence : and such , i believe , he never fails to bless with these happy foretastes of glory . but for those that are passionate and conceited , turbulent and notional , confident and immodest , imperious and malicious ; that doat upon trifles , and run fiercely in the ways of a sect , that are lifted up in the apprehension of the glorious prerogatives of themselves and their party , and scorn all the world besides ; for such , i say , be their pretensions what they will , to divine communion , illapses , and discoveries , i believe them not ; their fancies abuse them , or they would us . for what communion hath light with darkness , or the spirit of the holy one with those whose genius and ways are so unlike him ? but the other excellent souls i described , will as certainly be visited by the divine presence , and converse , as the crystalline streams are , with the beams of light , or the fitly prepar'd earth whose seed is in it self , will be actuated by the spirit of nature . so that there is no reason to object here the want of angelical communications , though there were none vouchsafed us , since good men enjoy the divine , which are infinitely more satisfactory and indearing . and now i may have leave to proceed to the next objection , which may be made to speak thus : sect . xiv . xii . ( xii . ) the belief of witches , and the wonderful things they are said to perform by the help of the confederate daemon , weakens our faith , and exposeth the world to infidelity in the great matters of our religion . for if they by diabolical assistance , can inflict and cure diseases , and do things so much beyond the comprehension of our philosophy , and activity of common nature ; what assurance can we have , that the miracles that confirm our gospel were not the effects of a compact of like nature , and that devils were not cast out by beelzebub ? if evil spirits can assume bodies , and render themselves visible in humane likeness ; what security can we have of the reality of the resurrection of christ ? and if , by their help , witches can enter chambers invisibly through key-holes and little unperceived crannies , and transform themselves at pleasure ; what arguments of divinity are there in our saviour ' s shewing himself in the midst of his disciples , when the doors were shut , and his transfiguration in the mount ? miracles are the great inducements of belief , and how shall we distinguish a miracle from a lying wonder ; a testimony from heaven , from a trick of the angels of hell ; if they can perform things that astonish and confound our reasons , and are beyond all the possibilities of human nature ? this objection is spiteful and mischievous ; but i thus endeavour to dispatch it . ( ) the wonders done by confederacy with wicked spirits , cannot derive a suspicion upon the undoubted miracles that were wrought by the author and promulgers of our religion , as if they were performed by diabolical compact , since their spirit , endeavours , and designs , were notoriously contrary to all the tendencies , aims , and interests of the kingdom of darkness . for , as to the life and temper of the blessed and adorable jesus , we know there was an incomparable sweetness in his nature , humility in his manners , calmness in his temper , compassion in his miracles , modesty in his expressions , holiness in all his actions , hatred of vice and baseness , and love to all the world ; all which are essentially contrary to the nature and constitution of apostate spirits , who abound in pride and rancour , insolence and rude ness , tyranny and baseness , universal malice , and hatred of men. and their designs are as opposite , as their spirit and their genius . and now , can the sun borrow its light from the bottomless abyss ? can heat and warmth flow in upon the world from the regions of sno●… and ice ? can fire freeze , and water burn ▪ can natures , so infinitely contrary , communicate , and jump in projects that are destructive to each others known interests ? is there any balsom in the cockatrices egg ? or , can the spirit of life slow from the venome of the asp ? will the prince of darkness strengthen the arm that is stretcht out to pluck his usurpt scepter , and his spoils from him ? and will he lend his legions , to assist the armies of his enemy against him ? no , these are impossible supposals ; no intelligent being will industriously and knowingly contribute to the contradiction of its own principles , the defeature of its purposes , and the ruine of its own dearest interests . there is no fear then , that our faith should receive prejudice from the acknowledgement of the being of witches , and power of evil spirits , since 't is not the doing wonderful things that is the onely evidence that the holy jesus was from god , and his doctrine true ; but the conjunction of other circumstances , the holiness of his life , the reasonableness of his religion , and the excellency of his designs , added credit to his works , and strengthned the great conclusion , that he could be no other than the son of god , and saviour of the world . but besides , i say , ( ) that since infinite wisdom and goodness rules the world , it cannot be conceived , that they should give up the greatest part of men to unavoidable deception . and if evil angels by their confederates are permitted to perform such astonishing things , as seem so evidently to carry god's seal and power with them , for the confirmation of falshoods , and gaining credit to impostors , without any counter-evidence to disabuse the world ; mankind is exposed to sad and fatal delusion . and to say that providence will suffer us to be deceived in things of the greatest concernment , when we use the best of our care and endeavours to prevent it , is to speak hard things of god ; and in effect to affirm , that he hath nothing to do in the government of the world , or doth not concern himself in the affairs of poor forlorn men . and if the providence and goodness of god be not a security unto us against such deceptions , we cannot be assured , but that we are always abused by those mischievous agents , in the objects of plain sense , and in all the matters of our daily converses . if one that pretends he is immediately sent from god , to overthrow the ancient fabrick of established worship , and to erect a new religion in his name , shall be born of a virgin , and honour'd by a miraculous star ; proclaimed by a song of seeming angels of light , and worshipped by the wise sages of the world ; revered by those of the greatest austerity , and admired by all for a miraculous wisdom , beyond his education and his years : if he shall feed multitudes with almost nothing , and fast himself beyond all the possibilities of nature : if he shall be transformed into the appearance of extraordinary glory , and converse with departed prophets in their visible forms : if he shall cure all diseases without physick or endeavour , and raise the dead to life after they have stunk in their graves : if he shall be honoured by voices from heaven , and attract the universal wonder of princes and people : if he shall allay tempests with a beck , and cast out devils with a word : if he shall foretel his own death particularly , with its tragical circumstances , and his resurrection after it : if the veil of the most famous temple in the world shall be rent , and the sun darkned at his funeral : if he shall , within the time foretold , break the bonds of death , and lift up his head out of the grave : if multitudes of other departed souls shall arise with him , to attend at the solemnity of his resurrection : if he shall after death , visibly converse , and eat and drink with divers persons , who could not be deceived in a matter of clear sense , and ascend in glory in the presence of an astonisht and admiring multitude : i say , if such a one as this should prove a diabolical impostor , and providence should permit him to be so credited and acknowledged ; what possibility were there then for us to be assured , that we are not always deceived ? yea , that our very faculties were not given us onely to delude and abuse us ? and if so , the next conclusion is , that there is no god that judgeth in the earth ; and the best , and most likely hypothesis will be , that the world is given up to the government of the devil . but if there be a providence that superviseth us . ( as nothing is more certain ) doubtless it will never suffer poor helpless creatures to be inevitably deceived by the craft and subtilty of their mischievous enemy , to their undoing ; but will without question take such care , that the works wrought by divine power for the confirmation of divine truth , shall have such visible marks and signatures , if not in their nature , yet in their circumstances , ends , and designs , as shall discover ▪ whence they are , and sufficiently distinguish them from all impostures and delusions . and though wicked spirits may perform some strange things that may excite wonder for a while , yet he hath , and will so provide , that they shall be baffled and discredited ; as we know it was in the case of moses and the aegyptian magicians . these things i count sufficient to be said to this last , and shrewdest objection ; though some , i understand , except , that i have made it stronger than the answer i have applied . that i have urged the argument of unbelievers home , and represented it in its full strength , i suppose can be no matter of just reproof : for to triumph over the weakness of a cause , and to overlook its strength , is the trick of shallow and interessed disputers , and the worst way to defend a good cause , or confute a bad one . i have therefore all along urged the most cogent things i could think of , for the interest of the objectors , because i would not impose upon my reader or my self ; and the stronger i make their premises , the more shall i weaken their conclusion , if i answer them ; which whether i have done , or not , i refer my self to the judgments of the ingenious and considerate ; from whom i should be very glad to be informed in what particular points my discourse is defective . general charges are no proofs , nor are they easily capable of an answer . yet , to the mention'd exception i say that the strength of the objection is not my fault , for the reasons alledg'd ; and for the supposed incompetency of my return , i propose , that if the circumstances of the persons , ends , and issues be the best notes of distinction between true miracles and forgeries , divine and diabolical ones , i have then said enough to secure the miracles of our saviour , and the holy men of ancient times . but if these objectors think , they can give us any better , or more infallible criteria , i desire them to weigh what i have offer'd about miracles in some of the following leaves , before they enter that thought among their certainties . and if their other marks of difference will hold , notwithstanding those allegations , i suppose the inquisitive believing world would be glad to know them ; and i shall have particular obligations to the discoverer , for the strength with which he will thereby assist my answer . but till i see that , i can say nothing stronger ; or if i saw it , which i shall not in haste expect , i should not be convinced but that the circumstances of difference which i have noted , are abundantly sufficient to disarm the objection ; and to shew , that though apparitions , witchcraft , and daibolical wonders are admitted : yet none of these can fasten any slurre , or ground of dangerous doubt upon the miraculous performances of the h. jesus and his apostles . if the dissatisfied can shew it , i shall yield my self an humble - proselyte to their reasons ; but till i know them , the general suggestion will not convince me . now , besides what i have directly said to the main objection , i have this to add to the objectors , that i could wish they would take care of such suggestions ; which , if they overthrow not the opinion they oppose , will dangerously affront the religion they would seem to acknowledge . for he that saith , that if there are witches , there is no way to prove that christ jesus was not a magician , and diabolical impostor , puts a deadly weapon into the hands of the infidel , and is himself next door to the sin against the holt ghost : of which , in order to the perswading greater tenderness and caution in such matters , i give this short account . sect . xv. the sin against the holy ghost is said to be unpardonable ; by which sad attribute , and the discourse of our saviour , matth●… xii . from the . to the . verse , we may understand its nature . in order to which we consider , that since the mercies of god , and the merits of his son , are infinite , there is nothing can make a sin unpardonable , but what makes it incurable ; and there is no sin but what is curable by a strong faith , and a vigorous endeavour : for all things are possible to him that believeth . so that , that which makes a sin incurable , must be somewhat that makes faith impossible , and obstructs all means of conviction . in order to the sinding which , we must consider the ways and methods the divine goodness hath taken , sor the begetting faith , and cure of infidelity : which it attempted , first , by the prophets , and holy men of ancient times , who , by the excellency of their doctrine , the greatness of their miracles , and the holiness of their lives , endeavoured the conviction and reformation of a stubborn and unbelieving world. but though few believed their report , and men would not be prevail'd on by what they did , or what they said ; yet their insidelity was not hitherto incurable , because further means were provided in the ministry of john the baptist , whose life was more severe , whose doctrines were more plain , pressing , and particular ; and therefore 't was possible that he might have succeeded . yea , and where he failed , and could not open mens hearts and their eyes , the effect was still in possibility , and it might be expected from him that came after , to whom the prophets and john were but the twilight and the dawn . and though his miraculous birth , the song of angels , the journey of the wise men of the east , and the correspondence of prophecies , with the circumstances of the first appearance of the wonderful infant : i say , though these had not been taken notice of , yet was there a further provision made for the cure of infidelity , in his astonishing wisdom , and most excellent doctrines ; for , he spake as never man did . and when these were despised and neglected , yet there were other means towards conviction , and cure of unbelief , in those mighty works that bore testimony of him , and wore the evident marks of divine power in their foreheads . but when after all , these clear and unquestionable miracles which were wrought by the spirit of god , and had eminently his superscription on them , shall be ascribed to the agency of evil spirits , and diabolical compact , as they were by the malicious and spightful pharisees in the periods above-mentioned ; when those great and last testimonies against infidelity , shall be said to be but the tricks of sorcery , and complotment with hellish confederates , this is blasphemy in the highest , against the power and spirit of god , and such as cuts off all means of conviction , and puts the unbeliever beyond all possibilities of cure. for miracles are god's seal , and the great and last evidence of the truth of any doctrine . and though , while these are onely disbelieved as to the fact , there remains a possibility of perswasion ; yet , when the fact shall be acknowledg'd , but the power blasphemed , and the effects of the adorable spirit maliciously imputed to the devils ; such a blasphemy , such an infidelity is incurable , and consequently unpardonable . i say , in sum , the sin against the holy ghost seems to be a malicious imputation of the miracles wrought by the spirit of god in our saviour , to satanical confederacy , and the power of apostate spirits ; than which nothing is more blasphemous , and nothing is more like to provoke the holy spirit that is so abused , to an eternal dereliction of so vile and so incurable an unbeliever . this account , as 't is clear and reasonable in it self , so it is plainly lodg'd in the mention'd discourse of our saviour . and most of those that speak other things about it , seem to me to talk at random , and perfectly without book . but to leave them to the fondness of their own conceits , i think it now time to draw up to a conclusion of the whole . sect . xvi . therefore briefly , sir , i have endeavoured in these papers , which my respect and your concernment in the subject have made yours , to remove the main prejudices i could think of , against the existence of witches and apparitions : and i 'm sure i have suggested much more against what i defend , than ever i heard or saw in any that opposed it ; whose discourses , for the most part , have seemed to me inspired by a lofty scorn of common belief , and some trivial notions of vulgar philosophy . and in despising the common faith about matters of fact , and fondly adhering to it in things of speculation , they very grosly and absurdly mistake : for in things of fact , the people are as much to be believed , as the most subtile philosophers and speculators ; since here , sense is the judge . but in matters of notions and theory , they are not at all to be heeded , because reason is to be judge of these , and this they know not how to use . and yet thus it is with those wise philosophers , that will deny the plain evidence of the senses of mankind , because they cannot reconcile appearances with the fond crotchets of a philosophy , which they lighted on in the high-way by chance , and will adhere to at adventure . so that i profess , for mine own part , i never yet heard any of the confident declaimers against witcheraft and apparitions , speak any thing that might move a mind , in any degree instructed in the generous kinds of philosophy and nature of things . and sor the objections i have recited , they are most of them such as rose out of mine own thoughts , which i obliged to consider what was possible to be said upon this occasion . for though i have examined scot's discovert , fancying that there i should find the strong reasons of mens disbelief in this matter ; yet i profess i met not with the least suggestion in all that farrago , but what it had been ridiculous for me to have gone about to answer : for the author doth little but tell odd tales , and silly legends , which he confutes and laughs at , and pretends this to be a confutation of the being of witches and apparitions in all which , his reasonings are trifting and childish ; and when he ventures at philosophy , he is little better than absurd : so that 't will be a wonder to me , if any but boyes and buffoons imbibe any prejudices against a belief so infinitely confirmed , from the loose and impotent suggestions of so weak a discourser . but however , observing two things in that discourse that would pretend to be more than ordinary reasons , i shall do them the civility to examine them . it is said then , ( ) that the gospel is silent , as to the being of witches ; and 't is not likely , if there were such , but that our saviour or his apostles had given intimations of their existence . the other is , ( ) miracles are ceased , and therefore the prodigious things ascribed to witchcraft are supposed dreams and impostures . for answer to the first in order , i consider ( ) that though the history of the new testament were granted to be silent in the business of witches and compacts , yet the records of the old have a frequent mention of them . the law , exod. xxii . . against permitting them to live ( which i mention'd in the beginning ) is famous . and we have another remarkable prohibition of them , deut. xviii . , . there shall not be found among you any one that maketh his son or his daughter pass through the fire , or that useth divination , or an observer of times , or an enchanter , or a witch , or a charmer , or a consulter with familiar spirits , or a wizzard , or a necromancer . now this accumulation of names , ( some of which are of the same sence and import ) is a plain indication that the hebrew witch was one that practised by compact with evil spirits . and many of the same expressions are put together in the charge against manasses , ii chron. xxxiii . viz. that he caused his children to pass through the fire , observed times , used enchantments , and witchcraft , and dealt with familiar spirits , and with wizzards . so that though the original word which we render witch and witchcraft , should , as our sadducees urge , signifie onely a cheat and a potsoner ; yet those others mention'd , plainly enough speak the thing ; and i have given an account in the former considerations , how a witch in the common notion is a poysoner . but why mere poysoning should have a distinct law against it , and not be concluded under the general one against murder ; why mere legerdemain and cheating should be so severely animadverted on , as to be reckon'd with enchantments , converse with devils , and idolatrous practices : i believe the denier of witches will find it hard to give a reason . to which i may add some other passages of scripture that yield sufficient evidence in the case . the nations are forbid to hearken to the diviners , dreamers , enchanters , and sorcerer's , jer. xxvii . . the chaldoeans are deeply threatned for their sorceries and enchantments , isa. xlvii . . and we read that nebuchadnezzar called the magicians , astrologers , sorcerers , and chaldoeans , to tell his dream . my mention of which last , minds me to say , that for ought i have to the contrary , there may be a sort of witches and magicians that have no familiars , that they know , nor any express compact with apostate spirits ; who yet may perhaps act strange things by diabolick aids , which they procure by the use of those forms , and wicked arts that the devil did first impart to his confederates : and we know not but the laws of that dark kingdom may enjoyn a particular attendance upon all those that practise their mysteries , whether they know them to be theirs , or not . for a great interest of their empire may be served by this project , since those that find such success in the unknown conjurations , may by that be toll'd on to more express transactions with those fiends , that have assisled them incognito : or , if they proceed not so far , yet they run upon a rock by acting in the dark , and dealing in unknown and unwarranted arts , in which the effect is much beyond the proper efficiency of the things they use , and affords ground of more than supicion that some evil spirit is the agent in those wondrous performances . upon this account i say , it is not to me unlikely but that the devils may by their own constitution be bound to attend upon all that use their ceremonies and forms , though ignorantly , and without design of evil ; and so conjuration may have been performed by those who are none of the covenant-sorcerers and witches . among those perhaps we may justly reckon balaam , and the diviners . for balaam , moncoeus hath undertaken to clear him from the guilt of the greater sorcery . and the diviners are usually distinctly mentioned from those that had familiar spirits . the astrologers also of elder times , and those of ours , i take to have been of this sort of magicians , and some of them under the colour of that mystical science , worse . and i question not , but that things are really done , and foretold by those pretended artists , that are much beyond the regular possibilities of their art ; which in this appears to be exceedingly uncertain and precarious , in that there are no less than six ways of erecting a scheme , in each of which the prediction of events shall be different , and yet every one of them be justifiable by the rules of that science . and the principles they go upon , are found to be very arbitrary and unphilosophical , not by the ordinary declaimers against it , but by the most profound inquirers into things , who perfectly understand the whole mystery , and are the onely competent judges . now those mystical students may in their first addresses to this science , have no other design , but the satisfaction of their curiosity to know remote and hidden things ; yet that in the progress being not satisfied within the bounds of their art , doth many times tempt the curious inquirer to use worse means of information ; and no doubt those mischievous spirits that are as vigilant as the beasts of prey , and watch all occasions to get us within their envious reach , are more constant attenders , and careful spyes upon the actions and inclinations of such , whose genius and designs prepare them for their temptations . so that i look on judicial astrology as a fair introduction to sorcery and witchcraft . and who knows but that it was first set on foot by the infernal hunters , as a lure to draw the curioso's into those snares that lie hid beyond it . and yet i believe also , it may be innocently enough studied by those , that aim onely to understand what it is , and how far it will honestly go ; and are not willing to condemn any thing which they do not comprehend . but that they must take care to keep themselves within the bounds of sober enquiry , and not indulge irregular solicitudes about the knowledge of things which providence hath thought fit to conceal from us ; which whoever doth , lays himself open to the designs and solicitations of evil spirits ; and i believe there are very few among those who have been addicted to those strange arts of wonder , and proediction , but have found themselves attacqued by some unknown solicitors , and inticed by them to the more dangerous actions and correspondencies . for as there are a sort of base and sordid spirits that attend the envy and malice of the ignorant , and viler sort of persons , and betray them into compacts by promises of revenge : so , no doubt , there are a kind of more airy , and speculative fiends , of an higher rank and order than those wretched imps , who apply themselves to the curious ; and many times prevail with them by offers of the more recondite knowledge . as we know it was in the first temptation . yea , and sometimes they are so cautious , and wary in their conversations with more refined persons , that they never offer to make any express covenants with them . and to this purpose i have been informed by a very learned and reverend doctor , that one mr. edwards a master of arts of trin. coll. in cambridge being reclaimed from conjuration , declared in his repentance , that the doemon always appeared to him like a man of good fashion , and never required any compact from him . and no doubt , they sort themselves agreeably to the state , port , and genius of those with whom they converse : yea , 't is like , as i conjectured , are assistant sometimes to those , to whom they dare not shew themselves in any openness of appearance , lest they should fright them from those ways of sin and temptation . so that we see , that men may act by evil spirits without their own knowledge that they do so . and possibly nebuchadnezzar's wisemen might be of this sort of magicians ; which supposal i mention the rather , because it may serve me against some things that may be objected : for , it may be said , if they had been in consederacy with devils , it is not probable , that daniel would have been their advocate , or in such inoffensive terms have distinguisht their skill , from divine revelation ; nor should he , one would think , have accepted the office of being provost over them . these circumstances may be supposed to intimate a probability , that the magi of babylon were in no profest diabolical complotment , and i grant it . but yet they might , and in all likelihood did , use the arts and methods of action , which obtain demonaick co-operation and assistance , though without their privity , and so they were a less criminal sort of conjurers ; for those arts were conveyed down along to them from one hand to another , and the successours still took them up from those that preceded without a philosophical scrutiny , or examen . they saw strange things were done , and events predicted by such forms , and such words ; how , they could not tell , nor 't is like , did not inquire ; but contented themselves with this general account , that 't was by the power of their arts , and were not sollicitous for any better reason . this i say was probably the case of most of those predictors , though , it may be , others of them advanced further into the more desperate part of the mystery . and that some did immediately transact with appearing evil spirits in those times , is apparent enough from express mention in the scriptures i have alledg'd . and the story of the witch of endor , sam. xxviii . is a remarkable demonstration of the main conclusion ; which will appear when we have considered and removed the fancy , and glosses of our author about it , in his discovert : where to avoid this evidence , he affirms , this witch to be but a cozener , and the whole transaction a cheat and imposture , managed by her self and a confederate . and in order to the perswading this , he tells a fine tale , viz. that she departed from saul into her closet , where doubtless , says he , she had a familiar , some lewd crafty priest , and made saul stand at the door like a fool , to hear the cozening answers . he saith , she there used the ordinary words of conjuration ; and after them , samuel appears , whom he affirms to be no other than either the witch her self , or her confederate . by this pretty knack and contrivance he thinks he hath disabled the relation from signifying to our purpose . but the discoverer might have considered , that all this is an invention , and without book . for there is no mention of the witches closet , or her retiring into another room , or her confederate , or her form of conjuration : i say , nothing of all this , is as much as intimated in the history ; and if we may take this large liberty in the interpretation of scripture , there is scarce a story in thē bible but may be made a fallacy , and imposture , or any thing that we please . nor is this fancy of his onely arbitrary , but indeed contrary to the circumstances of the text. for it says , saul perceived it was samuel , and bowed himself , and this samuel truly foretold his approaching fate , viz. that israel should be delivered with him into the hands of the philistines ; and that on the morrow he and his sons should be in the state of the dead , which doubtless is meant by the expression , that [ they should be with him . ] which contingent particulars , how could the cozener and her confederate foretel , if there were nothing in it extraordinary and preternatural ? it hath indeed been a great dispute among interpreters , whether the real samuel was rai sed , or the devil in his likeness ? most later writers suppose it to have been an evil spirit , upon the supposition that good and happy souls can never return hither from their coelestial abodes ; and they are not certainly at the beck and call of an impious hagg. but then those of the other side urge , that the piety of the words that were spoke , and the seasonable reproof given to despairing saul , are indications sufficient that they come not from hell ; and especially they think the prophecie of circumstances very accidental to be an argument , that it was not utter'd by any of the infernal predictors . and for the supposal that is the ground of that interpretation , 't is judged exceedingly precarious ; for who saith that happy departed souls were never employed in any ministeries here below ? and those dissenters are ready to ask a reason , why they may not be sent in messages to earth , as well as those of the angelical order ? they are nearer allied to our natures , and upon that account more intimately concerned in our assairs ; and the example of returning lazarus is evidence of the thing de facto . besides which , that it was the real samuel they think made probable by the opinion of jesus the son of syrac , ecclus. xlvi . , . who saith of him , that after his death he prophesied and shewed the king his end : which also is likely from the circumstance of the womans astonishment , and crying out when she saw him , intimating her surprize , in that the power of god had over-ruled her enchantments , and sent another than she expected . and they conceive there is no more incongruity in supposing god should send samuel to rebuke saul for this his last folly , and to predict his instant ruine , than in his interposing elias to the messengers of ahazias when he sent to beelzebub . now if it were the real samuel , as the letter expresseth , ( and the obvious sence is to be followed when there is no cogent reason to decline it ) he was not raised by the power of the witches enchantments , but came on that occasion in a divine errand . but yet attempts and endeavours to raise her familiar spirit , ( though at that time over-ruled ) are arguments that it had been her custom to do so . or if it were as the other side concludes , the devil in the shape of samuel , her diabolical confederacy is yet more palpable . sect . xviii . i have now done with scot , and his presumptions ; and am apt to fancy , that there is nothing more needful to be said to discover the discoverer . but there is an author infinitely more valuablè , that calls me to consider him , 't is the great episcopius , who , though he grants a sort of witches and magicians , yet denies compacts . his authority , i consess , is considerable , but let us weigh his reasons . his first is , that there is no example of any of the prophane nations that were in such compact ; whence he would infer , that there are no express covenants with evil spirits in particular instances . but i think that both proposition and consequence , are very obnoxious and defective . for that there were nations that did actually worship the devil is plain enough in the records of ancient times , and some so read that place in the psalms , the gods of the heathen are devils ; and sathan we know is call'd the god of this world. yea , our author himself confesseth that the nation of the jews were so strictly prohibited witchcraft , and all transaction with evil spirits ; because of their proneness to worship them . but what need more ? there are at this day that pay sacrifice , and all sacred homage to the wicked d●…e in a visible appearance ; and 't is well known to those of our own that traffick , and reside in those parts , that the caribbians worship the devil under the name of maboya , who frequently shews himself , and transacts with them ; the like travellers relate concerning divers other parts of the barbarous indies : and 't is confidently reported by sober intelligent men that have visited those places , that most of the laplanders , and some other northern people , are witches . that 't is plain that there are national confederacies with devils ; or , if there were none , i see not how it could be inferred thence , that there are no personal ones , no more , than that there were never any doemoniacks , because we know of no nation universally possessed ; nor any lunaticks in the world , because there is no country of madmen . but our author reasons again , ( ) to this purpose ; that the profligate persons who are obnoxious to those gross temptations , are fast enough before ; and therefore such a covenant were needless , and of no avail to the tempters projects . this objection i have answered already , in my remarques upon the ix prejudice ; and mind you again here , that if the designs of those evil spirits were onely in general to secure wicked men to the dark kingdom , it might better be pretended that we cannot give a reason for their temptations , and endeavours in this kind ; but it being likely , as i have conjectur'd , that each of those infernal tempters hath a particular property in those he hath seduced , and secured by such compacts , their respective pride and tyrannical desire of slaves , may reasonably be thought to engage them in such attempts in which their so peculiar interest is concerned . but i add what is more direct , viz. that such desperate sinners are made more safe to the infernal kingdom at large , by such hellish covenants and combinations ; since thereby they confirm , and harden their hearts against god , and put themselves at greater distance from his grace , and his spirit ; give the deepest wound to conscience , and resolve to wink against all its light and convictions ; throw a bar in the way of their own repentance , and lay a train for despair of mercy . these certainly are sure ways of being undone , and the devil we see , hath great interest in a project , the success of which is so attended . and we know he made the assault de facto upon our saviour , when he tempted him to fall down , and worship . so that this learned author hath but little reason to object ( ) that to endeavour such an express covenant is contrary to the interests of hell ; which indeed are this way so mightily promoted . and whereas he suggests , that a thing so horrid is like to startle conscience , and awaken the soul to consideration and repentance : i reply , that indeed considering man in the general , as a rational creature , acted by hopes , and fears , and sensible of the joyes and miseries of another world , one would expect it should be so : but then , if we cast our eyes upon man as really he is , sunk into flesh and present sense ; darkned in his mind , and governed by his imagination ; blinded by his passions , and besotted by sin and folly ; hardned by evil customs , and hurried away by the torrent of his inclinations and desires : i say , looking on man in this miserable state of evil , 't is not incredible that he should be prevailed upon by the tempter , and his own lusts to act at a wonderful rate of madness , and continue unconcerned and stupid in it ; intent upon his present satisfactions , without sense or consideration of the dreadfulness and danger of his condition ; and by this i am furnished also to meet a fourth objection of our author's , viz. ( ) that 't is not probable upon the witches part , that they will be so desperate to renounce god and eternal happiness , and so , everlastingly undo their bodies and souls , for a short and trivial interest ; which way of arguing will onely infer , that mankind acts sometimes to prodigious degrees of brutishness ; and actually we see it in the instances of every day . there is not a lust so base , and so contemptible , but there are those continually , in our eyes , that feed it with the sacrifice of their eternity , and their souls ; and daring sinners rush upon the blackest villanies with so little remorse , or sense , as if it were their design to prove , that they have nothing left them of that whereby they are men . so that nought can be inferred from this argument , but that humane nature is incredibly degenerate ; and the vileness and stupidity of men is really so great , that things are customary , and common , which one could not think possible , if he did not hourly see them . and if men of liberal education , and acute reason , that know their duty , and their danger , are driven by their appetites , with their eyes open , upon the most fatal rocks , and make all the haste they can from their god , and their happiness ; if such can barter their souls for trifles , and sell everlastingness for a moment , sport upon the brink of a precipice , and contemn all the terrours of the future dreadful day ; why should it then be incredible that a brutish , vile person , sotted with ignorance , and drunk with malice , mindless of god , and unconcerned about a future being , should be perswaded to accept of present , delightful gratifications , without duly weighing the desperate condition ? thus , i suppose , i have answered also the arguments of this great man , against the covenants of witches ; and since a person of such sagacity and learning , hath no more to say against what i defend , and another of the same character , the ingenious mr. s. parker , who directed me to him , reckons these the strongest things that can be objected in the case , i begin to arrive to an higher degree of confidence in this belief ; and am almost inclined to fancy , that there is little more to be said to purpose , which may not by the improvement of my considerations be easily answered ; and i am yet the more fortified in my conceit , because i have since the former edition of this book , sent to several acute and ingenious persons of my acquaintance , to beg their objections , or those they have heard from others , against my discourse or relations , that i might consider them in this : but i can procure none save onely those few i have now discuss'd , most of my friends telling me , that they have not met with any that need , or deserve my notice . sect . xix . by all this it is evident , that there were witches in ancient times under the dispensation of the law ; and that there were such in the times of the gospel also , will not be much more difficult to make good . i had a late occasion to say something about this , in a letter to a person of the highest honour , from which i shall now borrow some things to my present purpose . i say then ( ii ) that there were compacts with evil spirits in those times also , is methinks intimated strongly in that saying of the jews concerning our saviour , that he cast out devils by beelzebub . in his return to which , he denies not the supposition or possibility of the thing in general ; but clears himself by an appeal to the actions of their own children , whom they would not tax so severely . and i cannot very well understand why those times should be priviledged from witchcraft , and diabolical compacts , more than they were from possessions , which we know were then more frequent ( for ought appears to the contrary ) than ever they were before or since . but besides this , there are intimations plain enough in the apostles writings of the being of sorcery and witchcraft . st. paul reckons witchcraft next idolatry , in his catalogue of the works of the flesh , gal. v. . and the sorcerers are again joyn'd with idolaters in that sad denunciation , rev. xxi . . and a little after , rev. xxii . . they are reckoned again among idolaiers , murderers , and those others that are without . and methinks the story of simon magus , and his diabolical oppositions of the gospel in its beginnings , should af●…ord clear conviction . to all which , i add this more general consideration , ( ) that though the new testament had mention'd nothing of this matter , yet its silence in such cases is not argumentative . our saviour spake as he had occasion , and the thousandth part of what he did , and said , is not recorded , as one of his historians intimates . he said nothing of those large unknown tracts of america , nor gave he any intimations of as much as the existence of that numerous people ; much less did he leave instructions about their conversion . he gives no account of the affairs and state of the other world , but onely that general one of the happiness of some , and the misery of others . he made no discovery of the magnalia of art or nature ; no , not of those , whereby the propagation of the gospel might have been much advanced , viz. the mystery of printing , and the magnet ; and yet no one useth his silence in these instances as an argument against the being of things , which are evident objects of sense . i confess , the omission of some of these particulars is pretty strange , and unaccountable , and concludes our ignorance of the reasons , and menages of providence ; but i suppose , nothing else . i thought , i needed here to have said no more , but i consider , in consequence of this objection , it is pretended ; that as christ jesus drive the devil from his temples , and his altars , ( as is clear in the cessation of oracles , which dwindled away , and at last grew silent shortly upon his appearance ) so in like manner , 't is said , that he banisht him from his lesser holds in sorcerers , and witches ; which argument is peccant both in what it affirms , and in what it would infer . for ( ) the coming of the h. jesus did not expel the devil from all the greater places of his residence and worship ; for a considerable part of barbarous mankind do him publick , solemn homage , to this day : so that the very foundation of the pretence fails , and the consequence without any more ado comes to nothing . and yet besides , ( ) if there be any credit to be given to ecclesiastick history , there were persons possessed with devils some ages after christ , whom the disciples cast out by prayer , and the invocation of his name : so that sathan was not driven from his lesser habitations , assoon as he was forced from his more famous abodes . and i see no reason ( ) why , though divine providence would not allow him publiquely to abuse the nations , whom he had designed in a short time after , for subjects of his son's kingdom , and to stand up in the face of religion in an open affront to the divinity that planted it , to the great hindrance of the progress of the gospel , and discouragement of christian hopes ; i say , though providence would not allow this height of insolent opposition ; yet i see not why we may not grant , that god however permitted the devil to sneak into some private skulking holes , and to trade with the particular more devoted vassals of his wicked empire : as we know that when our saviour had chased him from the man that was possessed , he permitted his retreat into the herd of swine . and i might add , ( ) that 't is but a bad way of arguing , to set up phancied congruities against plain experience , as is evidently done by those arguers , who , because they think that christ chased the devil from all his high places of worship when he came ; that 't is therefore fit he should have forced him from all his other less notorious haunts : and upon the imagination of a decency , which they frame , conclude a fact , contrary to the greatest evidence of which the thing is capable . and once more ( ) the consequence of this imagined decorum , if it be pursued , would be this , that sathan should now be deprived of all the ways , and tricks of cozenage , whereby he abuseth us ; and mankind since the coming of christ , should have been secure from all his temptations ; for there is a greater congruity in believing , that , when he was sorced from his haunts in temples and publick places , he should be put also from those nearer ones , about us and within us in his daily temptations of universal mankind ; than , that upon relinquishing those , he should be made to leave all profest communication and correspondence with those profligate persons , whose vileness had fitted them for such company . so that these reasoners are very fair for the denial of all internal diabolical temptations . and because i durst not trust them , i 'le crave your leave here to add some things concerning those . in order to which , that i may obtain the favour of those wary persons , who are so coy , and shy of their assent , i grant ; that men frequently out of a desire to excuse themselves , lay their own guilt upon the devil , and charge him with things of which in earnest he is not guilty : for , i doubt not but every wicked man hath devil enough in his own nature to prompt him to evil , and needs not another tempter to incite him . but yet , that sathan endeavours to further our wickedness , and our ruine by his inticements , and goes up and down seeking whom he may devour , is too evident in the holy oracles , to need my endeavours particularly to make it good ; only those diffident men cannot perhaps apprehend the manner of the operation , and from thence are tempted to believe , that there is really no such thing . therefore i judge it requisite to explain this , and 't is not unsutable to my general subject . in order to it i consider , that sense is primarily caused by motion in the organs , which by continuity is conveyed to the brain , where sensation is immediately performed ; and it is nothing else , but a notice excited in the soul by the impulse of an external object . thus it is in simple outward sense . but imagination , though caused immediately by material motion also , yet it differs from the external senses in this , that 't is not from an impress directly from without , but the prime , and original motion is from within our selves : thus the soul it self sometimes strikes upon those strings , whose motion begets such , and such phantasms ; otherwhile , the loose spirits wandring up and down in the brain , casually hit upon such filments and strings whose motion excites a conception , which we call a fancy , or imagination ; and if the evidence of the outward senses be shut out by sleep or melancholy , in either case , we believe those representations to be real and external transactions , when they are onely within our heads ; thus it is in enthusiasms , and dreams . and besides these causes of the motions which s●…ir imagination , there is little doubt , but that spirits good , or bad can so move the instruments of sense in the brain , as to awake such imaginations , as they have a mind to excite ; and the imagination having a mighty influence upon the affections , and they upon the will and external actions , 't is very easie to conceive how good angels may stir us up to religion and vertue , and the evil ones tempt us to lewdness and vice , viz. by representments that they make upon the stage of imagination , which invite our affections , and allure , though they cannot compel , our wills . this i take to be an intelligible account of temptations , and also of angelical encouragements ; and perhaps this is the onely way of immediate influence that the spirits of the other world have upon us . and by it , 't is easie to give an account of dreams both monitory , and temperamental , enthusiasms , fanatick ecstasies , and the like , as i suggested . thus sir , to the first . but the other pretence also must be examined . sect . xx. ( ) miracles are ceast , therefore the presumed actions of witchcraft are tales , and illusions . ] to make a due return to this , we must consider a great and difficult problem , which is , what is a real miracle ? and for answer to this weighty question , i think , ( . ) that it is not the strangeness , or unaccountableness of the thing done simply , from whence we are to conclude a miracle . for then , we are so to account of all the magnalia of nature , and all the mysteries of those honest arts , which we do not understand . nor , ( ) is this the criterion of a miracle , that it is an action or event beyond all natural powers ; for we are ignorant of the extent and bounds of natures sphere , and possibilities : and if this were the character , and essential mark of a miracle , we could not know what was so ; except we could determine the extent of natural causalities , and six their bounds , and be able to say to nature , hitherto canst thou go , and no further . and he that makes this his measure whereby to judge a miracle , is himself the greatest miracle of knowledge , or immodesty . besides , though an essect may transcend really all the powers of meer nature ; yet there is a world of spirits that must be taken into our account . and as to them also i say , ( ) every thing is not a miracle that is done by agents supernatural . there is no doubt but that evil spirits can make wonderful combinations of natural causes , and perhaps perform many things immediately which are prodigious , and beyond the longest line of nature : but yet these are not therefore to be called miracles ; for , they are sacred wonders , and suppose the power to be divine . but how shall the power be known to be so , when we so little understand the capacities , and extent of the abilities of lower agents ? the answer to this question will discover the criterion of miracles , which must be supposed to have all the former particulars ; ( they are unaccountable , beyond the powers of meer nature , and done by agents supernatural ) and to these must be superadded , ( ) that they have peculiar circumstances that speak them of a divine original . their mediate authors declare them to be so , and they are always persons of simplicity , truth , and holiness , void of ambition , and all secular designs . they seldom use ceremonies , or natural applications , and yet surmount all the activities of known nature . they work those wonders , not to raise admiration , or out of the vanity to be talkt of ; but to seal and confirm some divine doctrine , or commission , in which the good and happiness of the world is concern'd . i say , by such circumstances as these , wonderful actions are known to be from a divine cause ; and that makes , and distinguisheth a miracle . and thus i am prepared for an answer to the objection , to which i make this brief return , that though witches by their confederate spirit do those odd , and astonishing things we believe of them ; yet are they no miracles , there being evidence enough from the badness of their lives , and the ridiculous ceremonies of their performances , from their malice and mischievous designs , that the power that works , and the end for which those things are done , is not divine , but diabolical . and by singular providence they are not ordinarily permitted , as much as to pretend to any new sacred discoveries in matters of religion , or to act any thing for confirmation of doctrinal impostures . so that whether miracles are ceased , or not , these are none . and that such miracles as are onely strange , and unaccountable performances , above the common methods of art or nature , are not ceas'd , we have a late great evidence in the famous greatrak ; concerning whom it will not be impertinent to add the following account which i had in a letter from the reverend dr. r. dean of c. a person of great veracity , and a philosopher . this learned gentleman then is pleased thus to write . the great discourse now at the coffee-houses , and every where , is about mr. g. the famous irish stroker , concerning whom it is like you expect an account from me . he undergoes various censures here , some take him to be a conjurer , and some , an impostor , but others again adore him as an apostle . i confess i think the man is free from all design , of a very agreeable conversation , not addicted to any vice , nor to any sect or party ; but is , i believe , a sincere protestant . i was three weeks together with him at my lord conwayes , and saw him , i think , lay his hands upon a thousand persons ; and really there is something in it more than ordinary ; but i am convinc'd it is not miraculous . i have seen pains strangely sly before his hand till he hath chased them out of the body , dimness cleared , and deafness cured by his touch ; twenty persons at several times in fits of the falling sickness , were in two or three minutes brought to themselves , so as to tell where their pain was , and then he hath pursued it till he hath driven it out at some extream part ; running sores of the kings evil dried up , and kernels brought to a suppuration by his hand ; grievous sores of many moneths date , in few days healed ; obstructions and stoppings removed , cancerous knots in the breast dissolved , &c. but yet i have many reasons to perswade me , that nothing of all this is miraculous : he pretends not to give testimony to any doctrine , the manner of his operation speaks it to be natural , the cure seldom succeeds without reiterated touches , his patients often relapse , he fails frequently , he can do nothing where there is any decay in nature , and many distempers are not at all obedient to his touch . so that , i confess , i refer all his vertue to his particular temper and complexion , and i take his spirits to be a kind of elixir , and universal ferment ; and that he cures ( as dr. m. expresseth it ) by a sanative contagion . enthusiasm . triumphat . sect. . this , sir , was the first account of the healer , i had from that reverend person , which with me signifies more , than the attestations of multitudes of ordinary reporters ; and no doubt but it will do so likewise , with all that know that excellent man's singular integrity and judgment . but besides this , upon my enquiry into some other particulars about this matter , i received these further informations . as for mr. g. what opinion he hath of his own gift , and how he came to know it ? i answer , he hath a different apprehension of it from yours , and mine , and certainly believeth it to be an immediate gift from heaven ; and 't is no wonder , for he is no philosopher . and you will wonder less , when you hear how he came to know it , as i have often received it from his own mouth . about three or sour years ago he had a strong impulse upon his spirit , that continually pursued him whatever he was about , at his business , or devotion , alone , or in company , that spake to him by this inward suggestion [ i have given thee the gift of curing the evil. ] this suggestion was so importunate , that he complained to his wife , that he thought he was haunted : she apprehended it as an extravagancy of fancy , but he told her he believed there was more in it , and was resolved to try . he did not long want opportunity . there was a neighbour of his grievously afflicted with the kings-evil , he stroked her , and the effect succeeded . and for about a twelve-moneth together he pretended to cure no other distemper . but then the ague being very rife in the neighbourhood . the same impulse after the same manner spoke within him , [ i have given thee the gift of curing the ague ; ] and meeting with persons in their fits , and taking them by the hand , or laying his hand upon their brasts , the ague left them . about half a year after the accustomed impulse became more general , and suggested to him [ i have given thee the gift of healing : ] and then he attempted all diseases indifferently . and though he saw strange effects , yet he doubted whether the cause were any vertue that came srom him , or the peoples fancy : to convince him of his incredulity , as he lay one night in bed , one of his hands was struck dead , and the usual impulse suggested to him to make trial of his vertue upon himself , which he did , stroking it with his other hand , and then it immediately returned to its former liveliness . this was repeated two or three nights ( or mornings ) together . this is his relation , and i believe there is so much sincerity in the person , that he tells no more than what he believes to be true . to say that this impulse too was but a result of his temper , and that it is but like dreams that are usually according to mens constitutions , doth not seem a probable account of the phoenomenon . perhaps some may think it more likely , that some genius who understood the sanative vertue of his complexion , and the readiness of his mind , and ability of his body , to put it in execution , might give him notice of that which otherwise might have been for ever unknown to him , and so the gift of god had been to no purpose . this , sir , is my learned and reverend friend's relation , and i judge his reflections as ingenious as his report is sincere . i shall say no more about it but this , that many of those matters of fact , have been since critically inspected and examined by several sagacious and deep searches of the royal society , whom we may suppose as unlikely to be deceived by a contrived imposture , as any persons extant and now , sir , 't is fit that i relieve your patience ; and i shall do so , when i have said , that you can abundantly prove , what i have thus attempted to defend : and that among the many obligations your country hath to you , for the wisdom and diligence of your endeavours in its service ; your ingenious industry for the detecting of those vile practisers , is not the least considerable . to which i will add no more , but the confession who it is that hath given you all this trouble ; which i know you are ready to pardon , to the respect and good intentions of sir , your affectionate and obliged honourer and servant , j. g. advertisement . hitherto reacheth the author's ingenious considerations about witchcraft . but understanding by his letters and papers , that he intended something further to enlarge this first part of his saducismus triumphatus , which concerns the possibility of the existence of spirits , apparitions , and witches , but that he has done nothing therein , being prevented by death , i thought it might prove not an unuseful supplement , to translate most of the two last chapters of dr. h. m. his enchiridion metaphysicum into english , and add it to this first part , as a suitable appendage thereto . which is as follows . an appendage to this first part , concerning the possibility of apparitions and witchcraft . containing the easie , true , and genuine notion , and consistent explication of the nature of a spirit , whereby the possibility of the existence of spirits , apparitions , and witchcraft is further confirmed . london : printed , . the easie , true , and genuine notion and consistent explication of the nature of a spirit . sect . i. the opinions of the nullibists and holenmerians proposed . that we may explicate the essence or notion of incorporeal beings or spirits , with the greater satisfaction and success , we are first to remove two vast mounds of darkness , wherewith the ignorance of some hath encumbred and obscured their nature . and the first is of those who though they readily acknowledge there are such things as incorporeal beings or spirits , yet do very peremptorily contend that they are no where in the whole world. which opinion , though at the very first sight it appears ridiculous , yet it is stiffly held by the maintainers of it , and that not without some fastuosity and superciliousness , or at least some more sly and tacite contempt of such philosophers as hold the contrary , as of men less intellectual and too too much indulging to their imagination . those other therefore because they so boldly affirm that a spirit is nullibi , that is to say , nowhere , have deservedly purchased to themselves the name or title of nullibists . the other mound of darkness laid upon the nature of a spirit , is by those who willingly indeed acknowledge that spirits are somewhere ; but add further , that they are not onely entirely or totally in their whole ubi or place , ( in the most general sence of the word ) but are totally in every part or point thereof , and describe the peculiar nature of a spirit to be such , that it must be totus in toto & totus in qualibet sui parte . which therefore the greeks would fitly and briefly call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ an essence that is all of it in each part ] and this propriety thereof ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) the holenmerism of incorporeal beings . whence also these other philosophers diametrically opposite to the former , may most significantly and compendiously be called holenmerians . sect . ii. that cartesius is the prince of the nullibists , and wherein chiefly consists the force of their opinion . the opinions of both which kind of philosophers having sufficiently explained , we will now propose and confute the reasons of each of them ; and first of the nullibists . of whom the chief author and leader seems to have been that pleasant wit renatus des cartes , who by his jocular metaphysical meditations , has so luxated and distorted the rational faculties of some otherwise sober and quick-witted persons , but in this point by reason of their over-great admiration of des cartes not sufficiently cautious , that deceived , partly by his counterfeit and prestigious subtilty , and partly by his authority , have perswaded themselves that such things were most true and clear to them ; which had they not been blinded with these prejudices , they could never have thought to have been so much as possible . and so they having been so industriously taught , and diligently instructed by him , how they might not be imposed upon , no not by the most powerful and most ill-minded fallacious deity , have heedlesly , by not sufficiently standing upon their guard , been deceived and illuded by a mere man , but of a pleasant and abundantly-cunning and abstruse genius ; as shall clearly appear after we have searched and examined the reasons of this opinion of the nullibists to the very bottom . the whole force whereof is comprised in these three axioms . the first , that whatsoever thinks is immaterial , and so on the contrary . the second , that whatever is extended is material . the third , that whatever is unextended is nowhere . to which third i shall add this fourth , as a necessary and manifest consectary thereof , viz. that whatsoever is somewhere is extended . which the nullibists of themselves will easily grant me to be most true . otherwise they could not seriously contend for their opinion , whereby they affirm spirits to be nowhere ; but would be found to do it only by way of an oblique and close derision of their existence , saying indeed they exist , but then again hiddenly and cunningly denying it , by affirming they are nowhere . wherefore doubtlesly they affirm them to be nowhere , if they are in good earnest , for this reason onely ; for fear they granting them to be somewhere , it would be presently extorted from them , even according to their own principles , that they are extended , as whatever is extended , is material , according to their second axiome . it is therefore manifest that we both agree in this , that whatever real being there is that is somewhere , is also extended . sect . iii. the sophistical weakness of that reasoning of the nullibists , who , because we can conceive cogitation without conceiving in the mean while matter , conclude , that whatsoever thinks is immaterial . with which truth notwithstanding we being furnished and supported , i doubt not but we shall with ease quite overthrow and utterly root out this opinion of the nullibists . but that their levity and credulity may more manifestly appear , let us examine the principles of this opinion by parts , and consider how well they make good each member . the first is , whatever thinks is immaterial , and on the contrary . the conversion of this axiome i will not examine , because it makes little to the present purpose . i will onely note by the by , that i doubt not but it may be false , although i easily grant the axiome itself to be true . but it is this new method of demonstrating it i call into question , which from hence , that we can conceive cogitation , in the mean time not conceiving matter , concludes that whatever thinks is immaterial . now that we can conceive cogitation without conceiving matter , they say is manifest from hence , that although one should suppose there were no body in the universe , and should not flinch from that position , yet notwithstanding he would not cease to be certain ; that there was res cogitans , a thinking being , in the world , he sinding himself to be such . but i further add , though he should suppose there was no immaterial being in nature , ( nor indeed material ) and should not flinch from that position , yet he would not cease to be certain that there was a thinking being , ( no not if he should suppose himself not to be a thinking being ) because he can suppose nothing without cogitation . which i thought worth the while to note by the by , that the great levity of the nullibists might hence more clearly appear . but yet i add further , that such is the nature of the mind of man , that it is like the eye , better fitted to contemplate other things than itself ; and that therefore it is no wonder that thinking nothing of its own essence , it does fixedly enough and intently consider in the mean time and contemplate all other things , yea , those very things with which she has the nearest affinity , and yet without any reflection that herself is of the like nature . whence it may easily come to pass , when she is so wholly taken up in contemplating other things without any reflection upon herself , that either carelesly she may consider herself in general as a mere thinking being , without any other attribute , or else by resolvedness afterwards , and by a force on purpose offered to her own faculties . but that this reasoning is wonderfully weak and trifling as to the proving of the mind of man to be nothing else ; that is to say , to have no other attributes but mere cogitation , there is none that does not discern . sect . iv. the true method that ought to be taken for the proving that matter cannot think . lastly , if cartesius with his nullibists would have dealt bona fide , they ought to have omitted all those ambagious windings and meanders of feigned abstraction , and with a direct stroke to have saln upon the thing itself , and so to have sisted matter , and searched the nature of cogitation , that they might thence have evidently demonstrated that there was some inseparable attribute in matter that is repugnant to the cogitative faculty , or in cogitation that is repugnant to matter . but out of the mere diversity of idea's or notions of any attributes , to collect their separability or real distinction , yea their contrariety and repugnancy , is most foully to violate the indispensable laws of logick , and to confound diversa with opposita , and make them all one . which mistake to them that understand logick must needs appear very coarse and absurd . but that the weakness and vacillancy of this method may yet more clearly appear , let us suppose that which yet philosophers of no mean name seriously stand for and assert , viz. that cogitative substance is either material or immaterial ; does it not apparently follow thence , that a thinking substance may be precisely conceived without the conception of matter , as matter without the conception of cogitation , when notwithstanding in one of the members of this distribution they are joyned sufficiently close together ? how can therefore this newfangled method of cartesius convince us that this supposition is false , and that the distribution is illegitimate ? can it from thence , that matter may be conceived without cogitation , and cogitation without matter ? the first all grant , and the other the distribution itself supposes ; and yet continues sufficiently firm and sure . therefore it is very evident , that there is a necessity of our having recourse to the known and ratified laws of logick , which many ages before this new upstart method of des cartes appeared , were established and approved by the common suffrage of mankind ; which teach us that in every legitimate distribution the parts ought consentire cum toto , & dissentire inter se , to agree with the whole , but disagree one with another . now in this distribution that they do sufficiently disagree , it is very manifest . it remains onely to be proved , that one of the parts , namely that which supposes that a cogitative substance may be material , is repugnant to the nature of the whole . this is that clear , solid and manifest way or method according to the known laws of logick ; but that new way , a kind of sophistry and pleasant mode of trisling and prevaricating . sect . v. that all things are in some sort extended , demonstrated out of the corollary of the third principle of the nullibists , as for the second axiome or principle , viz. that whatsoever is extended is material ; for the evincing the falsity thereof , there want no new arguments , if one have but recourse to the sixth , seventh , and eighth chapters of enchiridium metaphysicum , where by unanswerable reasonings it is demonstrated , that there is a certain immaterial and immovable extensum distinct from the movable matter . but however , out of the consectary of their third principle , we shall prove at once , that all spirits are extended as being somewhere , against the wild and ridiculous opinion of the nullibists . whos 's third principle , and out of which immediately and precisely they conclude spirits to be nowhere , is , whatsoever is unextended is nowhere . which i very willingly grant ; but on this condition , that they on the other side concede ( and i doubt not but they will ) that whatsoever is somewhere is also extended ; from which consectary i will evince with mathematical certainty , that god and our soul , and all other immaterial beings , are in some sort extended : for the nullibists themselves acknowledge and assert , that the operations wherewith the soul acts on the body , are in the body ; and that power or divine vertue wherewith god acts on the matter and moves it , is present in every part of the matter . whence it is easily gathered , that the operation of the soul and the moving power of god is somewhere , viz. in the body , and in the matter . but the operation of the soul wherewith it acts on the body and the soul itself , and the divine power wherewith god moves the matter and god himself , are together , nor can so much as be imagined separate one from the other ; namely , the operation from the soul , and the power from god. wherefore if the operation of the soul is somewhere , the soul is somewhere , viz. there where the operation . and if the power of god be somewhere , god is somewhere , namely , there where the divine power is ; he in every part of the matter , the soul in the humane body . whosoever can deny this , by the same reason he may deny that common notion in mathematicks , quantities that are singly equal to one third , are equal to one another . sect . vi. the apert confession of the nullibists that the essence of a spirit is where its operation is ; and how they contradict themselves , and are forced to acknowledge a spirit extended . and verily that which we contend for , the nullibists seem apertly to assert , even in their own express words , as it is evident in lambertus velthusius in his de initiis primae philosophiae , in the chapter de ubi . who though he does manifestly affirm that god and the mind of man by their operations are in every part or some one part of the matter ; and that in that sence , namely , in respect of their operations , the soul may be truly said to be somewhere , god everywhere ; as if that were the onely mode of their presence : yet he does expresly grant that the essence is nowhere separate from that whereby god or a created spirit is said to be , the one everywhere , the other somewhere ; that no man may conceit the essence of god to be where the rest of his attributes are not . that the essence of god is in heaven , but that his vertue diffuses itself beyond heaven . no by no means , saith he , wheresoever god's power or operation is , there is the nature of god ; forasmuch as god is a substance devoid of all composition . thus far velthusius . whence i assume , but the power or operation of god is in or present to the matter , therefore the essence of god is in or present to the matter , and is there where the matter is , and therefore somewhere . can there be any deduction or illation more close and coherent with the premises ? and yet that other most devoted follower of the cartesian philosophy , ludovicus de-la-forge , cannot abstain from the offering us the same advantage of arguing , or rather from the inferring the same conclusion with us , in his treatise de mente humana , chap. . where occur these words : lastly , when i say that god is present to all things by his omnipotency , ( and consequently to all the parts of the matter ) i do not deny but that also by his essence or substance he is present to them : for all those things in god are one and the same . dost thou hear , my nullibist , what one of the chiefest of thy condisciples and most religious symmists of that stupendious secret of nullibism plainly professes , namely , that god is present to all the parts of matter by his essence also , or substance ? and yet you in the mean while blush not to assert , that neither god nor any created spirit is any where ; than which nothing more contradictious can be spoke or thought , or more abhorring from all reason . wherefore whenas the nullibists come so near to the truth , it seems impossible they should , so all of a suddain , start from it , unless they were blinded with a superstitious admiration of des cartes his metaphysicks , and were deluded , effascinated and befooled with his jocular subtilty and prestigious abstractions there : for who in his right wits can acknowledge that a spirit by its essence may be present to matter and yet be nowhere , unless the matter were nowhere also ? and that a spirit may penetrate , possess , and actuate some determinate body , and yet not be in that body ? in which if it be , it is plainly necessary it be somewhere . and yet the same ludovicus de-la-forge does manifestly assert , that the body is thus possest and actuated by the soul , in his preface to his treatise de mente humana , while he declares the opinion of marcilius ficinus concerning the manner how the soul actuates the body in marsilius his own words , and does of his own accord assent to his opinion . what therefore do these forms to the body when they communicate to it their esse ? they throughly penetrate it with their essence , they bequeath the vertue of their essence to it . but now whereas the esse is deduced from the essence , and the operation flows from the vertue , by conjoyning the essence they impart the esse , by bequeathing the vertue they communicate the operations ; so that out of the congress of soul and body , there is made one animal esse , one operation . thus he . the soul with her essence penetrates and pervades the whole body , and yet is not where the body is , but nowhere in the universe ! with what manifest repugnancy therefore to their other assertions the nullibists hold this ridiculous conclusion , we have sufficiently seen , and how weak their chiefest prop is , that whatever is extended is material ; which is not onely confuted by irresragable arguments , chap. , , and . enchirid. metaphys . but we have here also , by so clearly proving that all spirits are somewhere , utterly subverted it , even from that very concession or opinion of the nullibists themselves , who concede or aver that whatsoever is somewhere is extended . which spirits are and yet are not material . sect . vii . the more light reasonings of the nullibists whereby they would confirm their opinion . the first of which is , that the soul thinks of those things which are nowhere . but we will not pass by their more slight reasonings in so great a matter , or rather so monstrous . of which the first is , that the mind of man thinks of such things as are nowhere , nor have any relation to place , no not so much as to logical place or ubi . of which sort are many truths as well moral as theological and logical , which being of such a nature that they are nowhere , the mind of man which conceives them is necessarily nowhere also . but how crazily and inconsequently they collect that the humane soul is nowhere , for that it thinks of those things that are nowhere , may be apparent to any one srom hence , and especially to the nullibists themselves ; because from the same reason it would follow that the mind of man is somewhere , because sometimes , if not always in a manner , it thinks of those things which are somewhere , as all material things are . which yet they dare not grant , because it would plainly follow from thence , according to their doctrine , that the mind or soul of man were extended , and so would become corporeal and devoid of all cogitation . but besides , these things which they say are nowhere , namely , certain moral , logical , and theological truths , are really somewhere , viz. in the soul itself which conceives them ; but the soul is in the body , as we proved above . whence it is manifest that the soul and those truths which she conceives are as well somewhere as the body itself . i grant that some truths as they are representations , neither respect time nor place in whatever sence . but as they are operations , and therefore modes of some subject or substance , they cannot be otherwise conceived than in some substance . and forasmuch as there is no substance which has not some amplitude , they are in a substance which is in some so●…t extended ; and so by reason of their subject they are necessarily conceived to be somewhere , because a mode is inseparable from a subject . nor am i at all moved with that giddy and rash tergiversation which some betake themselves to here , who say we do not well in distinguishing betwixt cogitation ( such as are all conceived verities ) and the substance of the soul cogitating : for cogitation itself is the very substance of the soul , as extension is of matter ; and that therefore the soul is as well nowhere as any cogitation , which respects neither time nor place , would be , if it were found in no subject . but here the nullibists , who would thus escape , do not observe that while they acknowledge the substance of the soul to be cogitation , they therewithal acknowledge the soul to have a substance , whence it is necessary it have some amplitude . and besides , this assertion whereby they assert cogitation to be the very substance of the soul , is manifestly false . for many operations of the soul , are , as they speak , specifically different ; which therefore succeeding one after another , will be so many substances specifically different . and so the soul of socrates will not always be the same specifical soul , and much less the same numerical ; than which what can be imagined more delirant , and more remote from common sense ? to which you may adde , that the soul of man is a permanent being , but her cogitations in a flux or succession ; how then can the very substance of the soul be its successive operations ? and when the substance of the soul does so perpetually cease or perish , what i beseech you will become of memory ? from whence it is manifestly evident , that there is a certain permanent substance of the soul , as much distinct or different from her succeeding cogitations , as the matter itself is from its successive figures and motions . sect . viii . the second reason of the nullibists , viz. that cogitation is easily conceived without extension . the second reason is somewhat coincident with some of those we have already examined ; but it is briefly proposed by them thus : there can be no conception , no not of a logical place , or ubi , without extension . but cogitation is easily conceived without conceiving any extension : wherefore the mind cogitating , exempt from all extension , is exempt also from all locality whether physical or logical ; and is so loosened from it , that it has no relation nor applicability thereto ; as if those things had no relation nor applicability to other certain things without which they might be conceived . the weakness of this argumentation is easily deprehended from hence , that the intensness of heat or motion is considered without any respect to its extension , and yet it is referred to an extended subject , viz. to a bullet shot , or red hot iron . and though in intent and defixed thoughts upon some either difficult or pleasing object , we do not at all observe how the time passeth , nor take the slightest notice of it , nothing hinders notwithstanding but those cogitations may be applied to time , and it be rightly said , that about six a clock , suppose , in the morning they began , and continued till eleven ; and in like manner the place may be defined where they were conceived , viz. within the walls of such an ones study , although perhaps all that time this so fixt contemplator did not take notice whether he was in his study or in the fields . and to speak out the matter at once , from the precision of our thoughts to infer the real precision or separation of the things themselves , is a very putid and puerile sophism ; and still the more enormous and wilde , to collect also thence , that they have no relation nor applicability one to another . for we may have a clear and distinct apprehension of a thing which may be connected with another by an essential tye , that tye being not taken notice of , ( and much more when they are connected onely with a circumstantial one ) but not a full and adequate apprehension , and such as sees through and penetrates all the degrees of its essence with their properties ; which unless a man reach to , he cannot rightly judge of the real separability of any nature from other natures . from whence it appears how soully cartesius has imposed , if not upon himself , at least upon others , when from this mental precision of cogitation from extension , he defined a spirit ( such as the humane soul ) by cogitation onely , matter by extension , and divided all substance into cogitant and extended , as into their first species or kinds . which distribution notwithstanding is as absonous and absurd , as if he had distributed animal into sensitive and rational . whenas all substance is extended as well as all animals sensitive . but he fixed his animadversion upon the specifick nature of the humane soul ; the generical nature thereof , either on purpose or by inadvertency , being not considered nor taken notice of by him , as hath been noted in enchiridion ethicum , lib. . cap. . sect . . sect . ix . the third and last reason of the nullibists , viz. that the mind is conscious to herself , that she is nowhere , unless she be disturbed or jogged by the body . the third and last reason , which is the most ingenious of them all , occurs in lambertus velthusius , viz. that it is a truth which god has infused into the mind itself , that she is nowhere , because we know by experience that we cannot tell from our spiritual operations where the mind is . and for that we know her to be in our body , that we onely perceive from the operations of sense and imagination , which without the body or the motion of the body the mind cannot perform . the sence whereof , if i guess right , is this ; that the mind by a certain internal sense is conscious to herself that she is nowhere , unless she be now and then disturbed by the motions or joggings of the body ; which is , as i said , an ingenious presage , but not true : for it is one thing to perceive herself to be nowhere , another not to perceive herself to be somewhere . for she may not perceive herself to be somewhere , though she be somewhere , as she may not take notice of her own individuality , or numerical distinction , from all other minds , although she be one numerical or individual mind distinct from the rest : for , as i intimated above , such is the nature of the mind of man , that like the eye , it is better fitted for the contemplating all other things , than for contemplating itself . and that indeed which is made for the clearly and sincerely seeing other things , ought to have nothing of itself actually perceptible in it , which it might mingle with the perception of those other things . from whence the mind of man is not to have any stable and fixt sense of its own essence ; and such as it cannot easily lay aside upon occasion : and therefore it is no wonder , whenas the mind of man can put off the sense and consciousness to itself of its own essence and individuality , that it can put off also therewith the sense of its being somewhere , or not perceive it ; whenas it does not perceive its own essence and individuality , ( of which hic & nunc are the known characters : ) and the chief objects of the mind are universals . but as the mind , although it perceives not its individuality , yet can by reason prove to herself that she is some one numerical or individual mind , so she can by the same means , although she by inward sense perceives not where she is , evince notwithstanding that she is somewhere , from the general account of things , which have that of their own nature , that they are extended , singular , and somewhere . and besides , velthusius himself does plainly grant , that from the operations of sense and imagination , we know our mind to be in our body . how then can we be ignorant that she is somewhere , unless the body itself be nowhere ? sect . x. an appeal to the internal sense of the mind , if she be not environed with a certain infinite extension ; together with an excitation of the nullibist out of his dream , by the sound of trumpeters surrounding him . the reasons of the nullibists whereby they endeavour to maintain their opinion , are sufficiently enervated and subverted . nor have we need of any arguments to establish the contrary doctine . i will onely desire by the by , that he that thinks his mind is nowhere , would make trial of his faculty of thinking ; and when he has abstracted himself from all thought or sense of his body , and fixed his mind onely on an idea of an indefinite or infinite extension , and also perceives himself to be some particular cogitant being , let him make trial , i say , whether he can any way avoid it , but he must at the same time perceive that he is somewhere , namely , within this immense extension , and that he is environ'd round about with it . verily , i must ingenuously consess , that i cannot conceive otherwise , and that i cannot but conceive an idea of a certain extension infinite and immovable , and of necessary and actual existence : which i most clearly deprehend , not to have been drawn in by the outward sense , but to be innate and essentially inherent in the mind itself ; and so to be the genuine object not of imagination , but of intellect ; and that it is but perversly and without all judgement determined by the nullibists , or cartesians , that whatever is extended , is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the object of imagination ; when notwithstanding there is nothing imaginable , or the object of imagination , which is not sensible : for all phantasms are drawn from the senses . but this infinite extension has no more to do with things that are sensible and sall under imagination , than that which is most incorporeal . but of this haply it will be more opportune to speak elsewhere . in the mean time i will subjoyn onely one argument , whereby i may manifestly evince that the mind of man is somewhere , and then i will betake my self to the discussing of the opinion of the holenmerians . briefly therefore let us suppose some one environed with a ring of trumpeters , and that they all at the same time sound their trumpets . let us now see if the circumsonant clangor of those surrounding trumpets sounding from all sides will awake these nullibists out of their lethargick dream . and let us suppose , which they will willingly concede , that the conarion or glandula pinealis , a , is the seat of the common sense , to which at length all the motions from external objects arrive . nor is it any matter whether it be this conarion , or some other part of the brain , or of what is contained in the brain : but let the conarion , at least for this bout , supply the place of that matter which is the common sensorium of the soul. fig. . and whenas it is supposed to be surrounded with eight trumpeters , let there be eight lines drawn from them , namely , from b , c , d , e , f , g , h , i ; i say that the clangour or sound of every trumpet is carried from the ring of the trumpeters to the extream part of every one of those lines , and all those sounds are heard as coming from the ring b , c , d , e , f , g , h , i , and perceived in the conarion a ; and that the perception is in that part to which all the lines of motion , as to a common centre , do concur ; and therefore the extream parts of them , and the perceptions of the clangours or sounds , are in the middle of the ring of trumpeters , viz. where the conarion is : wheresore the percipient itself , namely the soul , is in the midst of this ring as well as the conarion , and therefore is somewhere . assuredly he that denies that he conceives the force of this demonstration , and acknowledges that the perception indeed is at the extream parts of the said lines , and in the middle of the ring of trumpeters , but contends in the mean time that the mind herself is not there , forasmuch as she is nowhere ; this man certainly is either delirant and crazed , or else plays tricks , and slimly and obliquely insinuates that the perception which is made in the conarion is to be attributed to the conarion itself ; and that the mind , so far as it is conceived to be an incorporeal substance , is to be exterminated out of the universe , as an useless figment and chimaera . sect . xi . the explication of the opinion of the holenmerians , together with their two reasons thereof proposed . fig. . but the reasons that induce them to embrace it , and so stifsly to maintain it , are these two onely , or at least chiesly , as much as respects the holenmerism of spirits . the first is , that whereas they grant that the whole soul does pervade and possess the whole body , they thought it would thence follow that the soul would be divisible , unless they should correct again this assertion of theirs , by saying , that it was yet so in the whole body , that it was totally in the mean time in every part thereof : for thus they thought themselves sure , that the soul could not thence be argued in any sort divisible , or corporeal , but still remain purely spiritual . their other reason is , that from hence it might be easily understood , how the soul being in the whole body c , d , e , whatever happens to it in c , or b , it presently perceives it in a ; because the whole soul being perfectly and entirely as well in c , or b , as in a , it is necessary that after what fashion soever c or b is affected , a should be affected after the same manner ; forasmuch as it is entirely and perfectly one and the same thing , viz. the whole soul , as well in c or b , as in a. and from hence is that vulgar saying in the schools , that if the eye were in the foot , the soul would see in the foot. sect . xii . the examination of the opinion of the holenmerians . but now , according to our custome , let us weigh and examine all these things in a free and just balance . in this therefore that they assert , that the whole soul is in the whole body , and is all of it penetrated of the soul by her essence , and therefore seem willingly to acknowledge a certain essential amplitude of the soul ; in this , i say , they come near to us , who contend there is a certain metaphysical and essential extension in all spirits , but such as is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , devoid of bulk or parts , as aristotle defines of his separate substances : for there is no magnitude or bulk which may not be physically divided , nor any parts properly where there is no such division . whence the metaphysical extension of spirits , is rightly understood not to be capable of either bulk or parts . and in that sence it has no parts , it cannot justly be said to be a whole . in that therefore we plainly agree with the holenmerians , that a soul or spirit may be said by its essence to penetrate and possess the whole body c , d , e ; but in this again we differ from them , that we dare not affirm that the whole spirit or whole soul does penetrate and possess the said body , because that which has not parts cannot properly be called a whole ; though i will not over-stiffly contend , but that we may use that word for a more easie explication of our mind , according to that old trite proverb , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , speak a little more unlearnedly that thou mayest speak more intelligibly or plainly . but then we are to remember that we do not speak properly , though more accommodately to the vulgar apprehension , but improperly . but now when the holenmerians add further , that the whole soul is in every part or physical point of the body d , c , e , in the point a and b , and all the rest of the points of which the body d , c , e , does consist , that seems an harsh expression to me , and such as may justly be deemed next door to an open repugnancy and contradiction : for when they say the whole soul is in the whole body d , c , e , if they understand the essence of the soul to be commensurate , and as it were equal to the body d , c , e , and yet at the same time , the whole soul to be contained within the point a or b , it is manifest that they make one and the same thing many thousand times greater or less than itself at the same time ; which is impossible . but if they will affirm , that the essential amplitude of the soul is no bigger than what is contained within the physical point a , or b ; but that the essential presence of the soul is diffused through the whole body d , c , e , the thing will succeed not a jot the better . for while they plainly profess that the whole soul is in the point a , it is manifest that there remains nothing of the soul which may be in the point b , which is distant from a : for it is as if one should say , that there is nothing of the soul which is not included within a ; and yet in the same moment of time , that not onely something of the soul , ( which perhaps might be a more gentle repugnancy ) but that the whole soul is in b , as if the whole soul were totally and entirely out of itself ; which surely is impossible in any singular or individual thing . and as for universals , they are not things , but notions we use in contemplating them . again , if the essential amplitude of the soul is no greater than what may be contained within the limits of a physical point , it cannot extend or exhibit its essential presence through the whole body , unless we imagine in it a stupendious velocity , such as it may be carried with in one moment into all the parts of the body , and so be present to them : which when it is so hard to conceive in this scant compages of an humane body , and in the soul occupying in one moment every part thereof , what an outragious thing is it , and utterly impossible to apprehend touching that spirit which perpetually exhibits his essential presence to the whole world , and whatever is beyond the world ? to which lastly , you may add that this hypothesis of the holenmerians , does necessarily make all spirits the most minute things that can be conceived : for if the whole spirit be in every physical point , it is plain that the essential amplitude itself of the spirit ( which the two former objections supposed ) is not bigger than that physical point in which it is , ( which you may call , if you will , a physical monad ) than which nothing is or can be smaller in universal nature : which if you refer to any created spirit , it cannot but seem very ridiculous ; but if to the majesty and amplitude of the divine numen , intolerable , that i may not say plainly reproachful and blasphemous . sect . xiii . a confutation of the first reason of the holenmerians . but now for the reasons for which the holenmerians adhere to so absurd an opinion ; verily they are such as can no ways compensate those huge difficulties and repugnancies the opinion itself labours under . for , for the first , which so solicitously provides for the indivisibility of spirits , it seems to me to undertake a charge either superfluous or ineffectual . superfluous , if extension can be without divisibility , as it is clearly demonstrated it can , in that infinite immovable extension distinct from the movable matter , enchirid. metaphys . cap. , , . but ineffectual , if all extension be divisible , and the essential presence of a spirit which pervades and is extended through the whole body c , d , e , may for that very reason be divided ; for so the whole essence which occupies the whole body c , d , e , will be divided into parts . no by no means , will you say , forasmuch as it is wholly in every part of the body . therefore it will be divided , if i may so speak , into so many totalities . but what logical ear can bear a saying so absurd and abhorrent from all reason , that a whole should not be divided into parts but into wholes ? but you will say at least we shall have this granted us , that an essential presence may be distributed or divided according to so many distinctly cited totalities which occupy at once the whole body c , d , e , yes verily , this shall be granted you , after you have demonstrated that a spirit not bigger than a physical monad can occupy in the same instant all the parts of the body c , d , e ; but upon this condition , that you acknowledge not sundry totalities , but one onely total essence ; though the least that can be imagined , can occupy that whole space , and when there is need , occupy , in an instant , an infinite one : which the holenmerians must of necessity hold touching the divine essence , because according to their opinion taken in the second sence , ( which pinches the whole essence of a spirit into the smallest point ) the divine essence itself is not bigger than any physical monad . from whence it is apparent the three objections which we brought in the beginning do again recur here , and utterly overwhelm the first reason of the holenmerians : so that the remedy is far more intolerable than the disease . sect . xiv . a confutation of the second reason of the holenmerians . fig. . and from hence the falsity of that common saying is detected , that if the eye was in the foot , the soul would see in the foot ; whenas it does not so much as see in those eyes which it already hath , but somewhere within the brain . nor would the soul by an eye in the foot see , unless by fitting nerves , not unlike the optick ones , continued from the foot to the head and brain , where the soul so far as perceptive , inhabiteth . in the other parts of the body the functions thereof are onely vital . again , such is the nature of some perceptions of the soul , that they are fitted for the moving of the body ; so that it is manifest that the very self-same thing which perceives , has the power of moving and guiding of it ; which seems impossible to be done by this soul , which , according to the opinion of the holenmerians , exceeds not the amplitude of a small physical point , as it may appear at first sight to any one whose reason is not blinded with prejudice . and lastly , if it be lawful for the mind of man to give her conjectures touching the immortal genii , ( whether they be in vehicles , or destitute of vehicles ) and touching their perceptions and essential presences whether invisible or those in which they are said sometimes to appear to mortal men , there is none surely that can admit that any of these things are competible to such a spirit as the holenmerians describe . for how can a metaphysical monad , that is to say , a spiritual substance not exceeding a physical monad in amplitude , fill out an essential presence bigger than a physical monad , unless it be by a very swist vibration of itself towards all parts ; as boys by a very swift moving of a fire-stick , make a fiery circle in the air by that quick motion . but that spirits , destitute of vehicles , should have no greater essential presence than what is occupied of a naked and unmoved metaphysical monad , or exhibited thereby , seems so absonous and ridiculous a spectacle to the mind of man , that unless he be deprived of all sagacity and sensibility of spirit , he cannot but abhor so idle an opinion . and as for those essential presences , according to which they sometimes appear to men , at least equalizing humane stature , how can a solitary metaphysical monad form so great a part of air or aether into humane shape , or govern it being so formed ? or how can it porceive any external object in this swift motion of itself , and quick vibration , whereby this metaphysical monad is understood of the holenmerians , to be present in all the parts of its vehicle at once ? for there can be no perception of the external object , unless the object that is to be perceived act with some stay upon that which perceiveth . nor if it could be perceived by this metaphysical monad thus swistly moved and vibrated towards all parts at once , would it be seen in one place , but in many places at once , and those , as it may happen , very distant . sect . xv. the egregious falsity of the opinions of the holenmerians and nullibists , as also their uselesness for any philosophical ends . but verily , i am ashamed to waste so much time in refuting such mere trifles and dotages which indeed are such , ( that i mean of the nullibists , as well as this other of the holenmerians ) that we may very well wonder how such distorted and strained conceits could ever enter into the minds of men , or by what artifice they have so spread themselves in the world ; but that the prejudices and enchantments of superstition and stupid admiration of mens persons are so strong , that they may utterly blind the minds of men , and charm them into dotage . but if any one , all prejudice and parts-taking being laid aside , will attentively consider the thing as it is , he shall clearly perceive and acknowledge , unless all belief is to be denied to the humane faculties , that the opinions of the nullibists and holenmerians , touching incorporeal beings , are miserably false ; and not that onely , but as to any philosophical purpose altogether useless . forasmuch as out of neither hypothesis there does appear any greater facility of conceiving how the mind of man , or any other spirit , performs those functions of perception and of moving of bodies , from their being supposed nowhere , than from their being supposed somewhere ; or from supposing them wholly in every part of a body , than from supposing them onely , to occupie the whole body by an essential or metaphysical extension ; but on the contrary , that both the hypotheses do entangle and involve the doctrine of incorporeal beings with greater difficulties and repugnancies . wherefore , there being neither truth nor usefulness in the opinions of the holenmerians and nullibists , i hope it will o●…end no man if we send them quite packing from our philosophations touching an incorporeal being or spirit , in our delivering the true idea or notion thereof . sect . xvi . that those that contend that the notion of a spirit is so difficult and imperscrutable , do not this because they are of a more sharp and piercing judgement than others , but of a genius more rude and plebeian . now i have so successfully removed and dissipated those two vast mounds of night and mistiness , that lay upon the nature of incorporeal beings , and obscured it with such gross darkness ; it remains that we open and illustrate the true and genuine nature of them in general , and propose such a definition of a spirit , as will exhibit no difficulty to a mind rightly prepared and freed from prejudice : for the nature of a spirit is very easily understood , provided one rightly and skilfully shew the way to the learner , and form to him true notions of the thing . insomuch that i have often wondred at the superstitious consternation of mind in those men , ( or the profaneness of their tempers and innate aversation from the contemplation of divine things ) who if by chance they hear any one professing that he can with sufficient clearness and distinctness conceive the nature of a spirit , and communicate the notion to others , they are presently astartled and amazed at the saying , and straightway accuse the man of intolerable levity or arrogancy , as thinking him to assume so much to himself , and to promise to others , as no humane wit , furnished with never so much knowledge , can ever perform . and this i understand even of such men who yet readily acknowledge the existence of spirits . but as for those that deny their existence , whoever professes this skill to them , verily he cannot but appear a man above all measure vain and doting . but i hope that i shall so bring it about , that no man shall appear more stupid and doting , no man more unskilful and ignorant , than he that esteems the clear notion of a spirit so hopeless and desperate an attempt ; and that i shall plainly detect , that this big and boastful profession of their ignorance in these things does not proceed from hence , that they have any thing more a sharp or discerning judgment than other mortals , but that they have more gross and weak parts , and a shallower wit , and such as comes nearest to the superstition and stupidity of the rude vulgar , who easilier fall into admiration and astonishment , than pierce into the reasons and notices of any difficult matter . sect . xvii . the definition of body in general , with so clear an explication thereof , that even they that complain of the obscurity of a spirit , cannot but confess they perfectly understand the nature of body . but now for those that do thus despair of any true knowledge of the nature of a spirit , i would entreat them to try the abilities of their wit in recognizing and throughly considering the nature of body in general . and let them ingenuously tell me whether they cannot but acknowledge this to be a clear and perspicuous definition thereof , viz. that body is substance material , of itself altogether destitute of all perception , life , and motion . or thus : body is a substance material coalescent or accruing together into one , by vertue of some other thing , from whence that one by coalition , has or may have life also , perception and motion . i doubt not but they will readily answer , that they understand all this ( as to the terms ) clearly and perfectly ; nor would they doubt of the truth thereof , but that we deprive body of all metion from itself , as also of union , life , and perception . but that it is substance , that is , a being subsistent by itself , not a mode of some being , they cannot but very willingly admit , and that also it is a material substance compounded of physical monads , or at least of most minute particles of matter , into which it is divisible ; and because of their impenetrability , impenetrable by any other body . so that the essential and positive difference of a body is , that it be impenetrable , and physically divisible into parts : but that it is extended , that immediately belongs to it as it is a being . nor is there any reason why they should doubt of the other part of the differentia , whenas it is solidly and fully proved in philosophie , that matter of its own nature , or in itself , is endued with no perception , life , nor motion . and besides , we are to remember that we here do not treat of the existence of things , but of their intelligible notion and essence . sect . xviii . the perfect definition of a spirit , with a full explication of its nature through all degrees . and if the notion or essence is so easily understood in nature corporeal or body , i do not see but in the species immediately opposite to body , viz. spirit , there may be found the same facility of being understood . let us try therefore , and from the law of opposites let us define a spirit , an immaterial substance intrinsecally endued with life and the faculty of motion . this slender and brief desinition that thus easily slows without any noise , does comprehend in general the whole nature of a spirit ; which lest by reason of its exility and brevity it may prove less perceptible to the understanding , as a spirit is to the sight , i will subjoyn a more full explication , that it may appear to all , that this definition of a spirit is nothing inferiour to the definition of a body as to clearness and perspicuity . and that by this method which we now fall upon , a full and perfect knowledge and understanding of the nature of a spirit may be attained to . go to therefore , let us take notice through all the degrees of the definitum , or thing defined , what precise and immediate properties each of them contain , from whence at length a most distinct and perfect knowledge of the whole definitum will discover itself . let us begin then from the top of all , and first let us take notice that a spirit is ens , or a being , and from this very same that it is a being ; that it is also one , that it is true , and that it is good ; which are the three acknowledged properties of ens in metaphysicks , that it exists sometime , and somewhere , and is in some sort extended , as is shewn enchirid. metaphys . cap. . sect . . which three latter terms are plain of themselves . and as for the three former , that one signifies undistinguished or undivided in and from itself , but divided or distinguished from all other , and that true denotes the answerableness of the thing to its own proper idea , and implies right matter and form duely conjoyned , and that lastly good respects the fitness for the end in a large sence , so that it will take in that saying of theologers , that god is his own end , are things vulgarly known to l●…gicians and metaphysicians . that these six are the immediate affections of being , as being is made apparent in the above-cited enchiridion metaphysicum ; nor is it requisite to repeat the same things here . now every being is either substance , or the mode of substance , which some call accident : but that a spirit is not an accident or mode of substance , all in a manner profess ; and it is demonstrable from manifold arguments , that there are spirits which are no such accidents or modes ; which is made good in the said enchiridion and other treatifes of dr. h. m. wherefore the second essential degree of a spirit is , that it is substance . from whence it is understood to subsist by itself , nor to want any other thing as a subject ( in which it may inhere , or of which it may be the mode or accident ) for its subsisting or existing . the third and last essential degree is , that it is immaterial , according to which it immediately belongs to it , that it be a being not onely one , but one by itself , or of its own intimate nature , and not by another ; that is , that , though as it is a being it is in some sort extended , yet it is utte●…ly indivisible and indiscerpible into real physical parts . and moreover , that it can penetrate the matter , and ( which the matter cannot do ) penetrate things of its own kind ; that is , pass through spiritual substances . in which two essential attributes ( as it ought to be in every perfect and legitimate distribution of any genius ) it is fully and accurately contrary to its opposite species , namely , to body . as also in those immediate properties whereby it is understood to have life intrinsecally in itself , and the saculty of moving ; which in some sence is true in all spirits whatsoever , for-asmuch as life is either vegetative , sensitive , or intellectual . one whereof at least every spiritual substance hath : as also the faculty of moving ; insomuch that every spirit either moves itself by itself , or the matter , or both , or at least the matter either mediately or immediately ; or lasty , both ways . for so all things moved are moved by god , he being the fountain of all life and motion . sect . xix . that from hence that the definition of a body is perspicuous , the definition of a spirit is also necessarily perspicuous . wherefore i dare here appeal to the judgment and conscience of any one that is not altogether illiterate and of a dull and obtuse wit , whether this notion or definition of a spirit in general , is not as intelligible and perspicuous , is not as clear and every way distinct as the idea or notion of a body , or of any thing else whatsoever which the mind of man can contemplate in the whole compass of nature . and whether he cannot as easily or rather with the same pains apprehend the nature of a spirit as of body , forasmuch as they both agree in the immediate genus to them , to wit substance . and the differentiae do illustrate one another by their mutual opposition ; insomuch that it is impossible that one should understand what is material substance , but he must therewith presently understand what immaterial substance is , or what it is not to have life and motion of itself , but he must straitway perceive what it is to have both in itself , or to be able to communicate them to others . sect . xx. four objections which from the perspicuity of the terms of the definition of a spirit infer the repugnancy of them one to another . nor can i divine what may be here opposed , unless haply they may alledge such things as these , that although they cannot deny but that all the terms of the definition and explication of them , are sufficiently intelligible , if they be considered single , yet if they be compared one with another they will mutually destroy one another . for this extension which is mingled with , or inserted into the nature of a spirit , seems to take away the penetrability and indivisibility thereof , as also its faculty of thinking , as its penetrability likewise takes away its power of moving any bodies . i. first , extension takes away penetrability ; because if one extension penetrate another , of necessity either one of them is destroyed , or two equal amplitudes entirely penetrating one another , are no bigger than either one of them taken single , because they are closed within the same limits . ii. secondly , it takes away indivisibility ; because whatsoever is extended has partes extra partes , one part out of another , and therefore is divisible : for neither would it have parts , unless it could be divided into them . to which you may further add , that forasmuch as the parts are substantial , nor depend one of another , it is clearly manifest that at least by the divine power they may be separate , and subsist separate one from another . iii. thirdly , extension deprives a spirit of the faculty of thinking , as depressing it down into the same order that bodies are . and that there is no reason why an extended spirit should be more capable of perception than matter that is extended . iv. lastly , penetrability renders a spirit unable to move matter ; because , whenas by reason of this penetrability it so easily slides through the matter , it cannot conveniently be united with the matter whereby it may move the same : for without some union or inherency ( a spirit being destitute of all impenetrability ) 't is impossible it should protrude the matter towards any place . the sum of which four difficulties tends to this , that we may understand , that though this idea or notion of a spirit which we have exhibited be sufficiently plain and explicate , and may be easily understood ; yet from the very perspicuity of the thing itself , it abundantly appears , that it is not the idea of any possible thing , and much less of a thing really existing , whenas the parts thereof are so manifestly repugnant one to another . sect . xxi . an answer to the first of the four objections . i. but against as well the nullibists as the hobbians , who both of them contend that extension and matter is one and the same thing , we will prove that the notion or idea of a spirit which we have produced , is a notion of a thing possible . and as for the nullibists , who think we so much indulge to corporeal imagination in this our opinion of the extension of spirits , i hope on the contrary , that i shall shew that it is onely from hence , that the hobbians and nullibists have taken all amplitude from spirits , because their imagination is not sufficiently defecated and depurated from the filth and unclean tinctures of corporeity , or rather that they have their mind over-much addicted and enslaved to material things , and so disordered , that she knows not how to expedite herself from gross corporeal phantasms . from which fountain have sprung all those difficulties whereby they endeavour to overwhelm this our notion of a spirit ; as we shall manifestly demonstrate by going through them all , and carefully perpending each of them . for it is to be imputed to their gross imagination , that from hence that two equal amplitudes penetrate one another throughout , they conclude that either one of them must therewith perish , or that they being both conjoyned together , are no bigger than either one of them taken single . for this comes from hence that their mind is so illaqueated or lime-twigged , as it were , with the idea's and properties of corporeal things , that they cannot but infect those things also which have nothing corporeal in them with this material tincture and contagion , and so altogether confound this metaphysical extension with that extension which is physical . i say , from this disease it is that the sight of their mind is become so dull and obtuse , that they are not able to divide that common attribute of a being , i mean extension metaphysical from special . extension and material , and assign to spirits their proper extension , and leave to matter hers . nor according to that known method , whether logical or metaphysical , by intellectual abstraction prescind the generical nature of extension from the abovesaid species or kinds thereof . nor lastly , ( which is another sign of their obtuseness and dulness ) is their mind able to penetrate with that spiritual extension into the extension material ; but like a stupid beast stands lowing without , as if the mind itself were become wholly corporeal ; and if any thing enter they believe it perishes rather and is annihilated , than that two things can at the same time coexist together in the same ubi . which are symptomes of a mind desperately sick of this corporeal malady of imagination , and not sufficiently accustomed or exercised in the free operations of the intellectual powers . and that also proceeds from the same source , that supposing two extensions penetrating one another , and adequately occupying the same ubi , they thus conjoyned are conceived not to be greater than either one of them taken by itself . for the reason of this mistake is , that the mind incrassated and swayed down by the imagination , cannot together with the spiritual extension penetrate into the material , and follow it throughout , but onely places itself hard by , and stands without like a gross stupid thing , and altogether corporeal . for if she could but , with the spiritual extension , insinuate herself into the material , and so conceive them both together as two really distinct extensions , it is impossible but that she should therewith conceive them so conjoyned into one ubi , to be notwithstanding not a jot less than when they are separated and occupy an ubi as big again : for the extension in neither of them is diminished , but their situation onely changed . as it also sometimes comes to pass in one and the same extension of some particular spirits which can dilate and contract their amplitude into a greater or lesser ubi without any augmentation or diminution of their extension , but onely by the expansion and retraction of it into ano ther site . sect . xxii . that besides those three dimensions which belong to all extended things , a fourth also is to be admitted , which belongs properly to spirits . and that i may not dissemble or conceal any thing , although all material things , considered in themselves , have three dimensions onely ; yet there must be admitted in nature a fourth , which fitly enough , i think , may be called essential spissitude ; which , though it most properly appertains to those spirits which can contract their extension into a less ubi ; yet by an easie analogie it may be referred also to spirits penetrating as well the matter as mutually one another : so that where-ever there are more essences than one , or more of the same essence in the same ubi than is adequate to the amplitude thereof , there this fourth dimension is to be acknowledged , which we call essential spissitude . which assuredly involves no greater repugnancy than what may seem at first view , to him that considers the thing less attentively , to be in the other three dimensions . namely , unless one would conceive that a piece of wax stretched out , suppose , to the length of an eln , and afterwards rolled together into the form of a globe , loses something of its former extension , by this its conglobation , he must confess that a spirit , neither by the contraction of itself into a less space has lost any thing of its extension or essence , but as in the abovesaid wax the diminution of its longitude is compensated with the augmentation of its latitude and profundity ; so in a spirit contracting itself , that in like manner its longitude , latitude , and profundity being lessened , are compensated by essential spissitude , which the spirit acquires by this contraction of itself . and in both cases we are to remember that the site is onely changed , but that the essence and extension are not at all impaired . verily these things by me are so perfectly every way perceived , so certain and tried , that i dare appeal to the mind of any one which is free from the morbid prejudices of imagination , and challenge him to trie the strength of his intellectuals , whether he does not clearly perceive the thing to be so as i have defined , and that two equal extensions , adequately occupying the very same ubi , be not twice as great as either of them alone , and that they are not closed with the same terms as the imagination falsly suggests , but onely with equal . nor is there any need to heap up more words for the solving this first difficulty ; whenas what has been briefly said already abundantly sufficeth for the penetrating their understanding who are prepossest with no prejudice : but for the piercing of theirs who are blinded with prejudices , infinite will not suffice . sect . xxiii . an answer to the second objection , where the fundamental errour of the nullibists , viz. that whatsoever is extended is the object of imagination , is taken notice of . ii. let us try now if we can dispatch the second difficulty with like success , and see if it be not wholly to be ascribed to imagination , that an indiscerpible extension seems to involve in it any contradiction . as if there could be no extension which has not parts real and properly so called into which it may be actually divided . viz. for this reason , that that onely is extended which has partes extra partes , which being substantial , may be separated one from another , and thus separate subsist . this is the summary account of this difficulty , which nothing but corrupt imagination supporteth . now the first source or fountain of this errour of the nullibists , is this ; that they make every thing that is extended the object of the imagination , and every object of the imagination corporeal . the latter whereof undoubtedly is true , if it be taken in a right sence ; namely , if they understand such a perception as is either simply and adequately drawn from external objects ; or by increasing , diminishing , transposing , or transforming of parts ( as in chimaera's and hippocentaurs ) is composed of the same . i acknowledge all these idea's , as they were sometime some way objects of sensation , so to be the genuine objects of imagination , and the perception of these to be ●…ghtly termed the operation of fancie , and that all these things that are thus represented , necessarily are to be look'd upon as corporeal , and consequently as actually divisible . but that all perception of extension is such imagination , that i confidently deny . forasmuch as there is an idea of infinite extension drawn or taken in from no external sense , but is natural and essential to the very faculty of perceiving ; which the mind can by no means pluck out of herself , nor cast it away from her ; but if she will rouze herself up , and by earnest and attentive thinking , fix her animadversion thereon , she will be constrained , whether she will or no , to acknowledge , that although the whole matter of the world were exterminated out of the universe , there would notwithstanding remain a certain subtile and immaterial extension which has no agreement with that other material one , in any thing , saving that it is extended , as being such that it neither falls under sense , nor is impenetrable , nor can be moved , nor discerped into parts ; and that this idea is not onely possible , but necessary , and such as we do not at our pleasure seign and invent , but do find it to be so innate and ingrafted in our mind , that we cannot by any force or artifice remove it thence . which is a most certain demonstration that all perception of extension is not imagination properly so called . which in my opinion ought to be esteemed one of the chiefest and most fundamental errours of the nullibists , and to which especially this difficulty is to be referred touching an indiscerpible extension . for we see they consess their own guilt , namely , that their mind is so corrupted by their imagination , and so immersed into it , that they can use no other saculty in the contemplation of any extended thing . and therefore when they make use of their imagination instead of their intellect in contemplating of it , they necessarily look upon it as an object of imagination ; that is , as a corporeal thing , and discerpible into parts . for , as i noted above , the sight of their mind by reason of this morbus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this materious disease , if i may so speak , is made so heavie and dull , that it cannot distinguish any extension from that of matter ▪ as allowing it to appertain to another kind , nor by logical or metaphysical abstraction prescind it from either . sect . xxiv . that extension as such includes in it neither divisibility nor impenetrability , neither indivisibility nor penetrability , but is indifferent to either two of those properties . and from hence it is that because a thing is extended they presently imagine that it has partes extra partes , and is not ens unum per se & non per aliud , a being one by itself , and not by vertue of another , but so framed from the juxtaposition of parts . whenas the idea of extension precisely considered in itself includes no such thing , but onely a trinal distance or solid amplitude , that is to say , not linear onely and superficiary , ( if we may here use those terms which properly belong to magnitude mathematical ) but every way running out and reaching towards every part . this amplitude surely , and nothing beside , does this bare and simple extension include , not penetrability nor impenetrability , not divisibility nor yet indivisibility , but to either affections or properties , or if you will essential differences , namely , to divisibility and impenetrability , or to penetrability and indivisibility , if considered in itself , is it altogether indifferent , and may be determined to either two of them . wherefore , whereas we acknowledge that there is a certain extension namely material , which is endued with so stout and invincible an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or impenetrability , that it necessarily and by an insuperable renitencie expels and excludes all other matter that occurs and attempts to penetrate it , nor suffers it at all to enter , although in the simple idea of extension , this marvellous virtue of it is not con tained , but plainly omitted , as not at all belonging thereto immediately and of itself ; why may we not as easily conceive that another extension , namely , an immaterial one , though extension in itself include no such thing , is of such a nature , that it cannot by any other thing whether material or immaterial be discerped into parts ; but by an indissoluble necessary and essential tie be so united and held together with itself , that although it can penetrate all things and be penetrated by all things , yet nothing can so insinuate itself into it as to disjoyn any thing of its essence any where , or perforate it or make any hole or pore in it ? that is , that i may speak briefly , what hinders but there may be a being that is immediately one of its own nature , and not held together into one by vertue of some other , either quality or substance ? although every being as a being is extended , because extension in its precise notion does not include any physical division , but the mind infected with corporeal imagination , does falsly and unskilfully feign it to be necessarily there . sect . xxv . that every thing that is extended has not parts physically discerpible , though logically or intellectually divisible . for it is nothing which the nullibists here alledge , while they say , that all extension inferreth parts , and all parts division . for besides that the first is false , forasmuch as ens unum per se , a being one of itself or of its own immediate nature , although extended yet includes no parts in its idea , but is conceived according to its proper essence as a thing as simple as may be , and therefore compounded of no parts : we answer moreover , that it is not at all prejudicial to our cause though we should grant that this metaphysical extension of spirits is also divisible , but logically onely , not physically ; that is to say , is not discerpible . but that one should adjoyn a physical divisibility to such an extension , surely that must necessarily proceed from the impotencie of his imagination , which his mind cannot curb , nor separate herself from the dreggs and corporeal foulnesses thereof ; and hence it is that she tinctures and infects this pure and spiritual extension with corporeal properties . but that an extended thing may be divided logically or intellectually , when in the mean time it can by no means be discerped , it sufficiently appears from hence , that a physical monad which has some amplitude , though the least that possible can be , is conceived thus to be divided in a line consisting of any uneven number of monads , which notwithstanding the intellect divides into two equal parts . and verily in a metaphysical monad , such as the holenmerians conceit the mind of man to be , and to possess in the mean time and occupie the whole body , there may be here again made a logical distribution , suppose , è subjectis , as they call it , so far forth as this metaphysical monad , or soul of the holenmerians is conceived to possess the head , or trunk , or limbs of the body . and yet no man is so delirant as to think that it follows from thence , that such a soul may be discerped into so many parts , and that the parts so discerped may subsist by themselves . sect . xxvi . an answer to the latter part of the second objection , which inferreth the separabilitie of the parts of a substantial extensum , from the said parts being substantial and independent one of another . from which a sufficiently fit and accommodate answer may be fetched to the latter part of this difficulty , namely , to that , which because the parts of substance are substantial and independent one of another , and subsisting by themselves ( as being substances ) would infer that they can be discerped , at least by the divine power , and disjoyned , and being so disjoyned , subsist by themselves . which i confess to be the chief edge or sting of the whole difficulty , and yet such as i hope i shall with ease file off or blunt . for first , i deny that in a thing that is absolutely one and simple as a spirit is , there are any physical parts , or parts properly so called , but that they are onely falsly seigned and fancied in it , by the impure imagination . but that the mind it self being susficiently defecated and purged from the impure dreggs of fancie , although from some extrinsecal respect she may consider a spirit as having parts , yet at the very same time does she in herself , with close attention , observe and note , that such an extension of itself has none . and therefore whenas it has no parts it is plain it has no substantial parts , nor independent one of another , nor subsistent of themselves . and then as much as concerns those parts which the stupid and impotent imagination fancieth in a spirit , it does not follow from thence , because they are substantial , that they may subsist separate by themselves . for a thing to subsist by itself , onely signifies so to subsist , that it wants not the prop of some other subject in which it may inhere as accidents do . so that the parts of a spirit may be said to subsist by themselves though they cannot subsist separate , and so be substance still . sect . xxvii . that the mutual independencie of the parts of an extended substance may be understood in a twofold sence ; with an answer thereto , taken in the first sence thereof . but what they mean by that mutual independencie of parts i do not fully understand : but i sufficiently conceive that one of these two things must be hinted thereby , viz. either that they are not mutual and effectual causes to one another of their existing , or that their existence is understood to be connected by no necessary condition at all . and as for the former sense , i willingly confess those parts which they fancie in a spirit are not mutual causes of one anothers existence ; but so , that in the mean time i do most firmly deny , that it will thence follow that they may be discerped , and thus discerpt , be separately conserved , no more than the intelligible parts of a physical monad which is divided into two by our reason or intellect ; which surely are no mutual causes of one anothers existence : or the members of the distribution of a metaphysical monad according to the doctrine of the holenmerians ( viz. the soul totally being in every part of the body ) which no man in his wits can ever hope that they may be discerped , although the said members of the division are not the mutual causes of one anothers existence : for they are but one and the same soul which is not the cause of itself , but was wholly and entirely caused by god. but you will say that there is here manifestly a reason extant and apparent why these members of the distribution cannot be discerped , and discerpt separately conserved , because one and the same indivisible monad occurs in every member of the distribution , which therefore since it is a single one , it is impossible it should be discerped from itself . to which i on the other side answer , that it is as manifestly extant and apparent how frivolously therefore and ineptly arguments are drawn from logical or intellectual divisions , for the concluding a real separability of parts . and i add further , that as that fictitious metaphysical monad cannot be discerped or pluckt in pieces from itself , no more can any real spirit , because it is a thing most simple and most absolutely one , and which a pure mind darkened and possessed with no prejudices of imagination does acknowledge no real parts at all to be in . for so it would ipso facto be a compound thing . sect . xxviii . an answer to the independency of parts taken in the second sence . from whence an easie entrance is made to the answering this difficulty understood in the second sence of the mutual independency of the parts of a spirit , whereby their coexistence and union are understood to be connected by no necessary law or condition . for that this is false , i do most constantly affirm without all demur : for the coexistences of the parts , as they call them , of a spirit , are connected by a law or condition absolutely necessary and plainly essential ; forasmuch as a spirit is a most simple being , or a being unum per se & non per aliud ; that is , one of itself or of its own nature immediately so , and not by another either substance or quality . for none of those parts , as the nullibists call them , can exist but upon this condition , that all jointly and unitedly exist together ; which condition or law is contained in the very idea or nature of every spirit . whence it cannot be created or any way produced unless upon this condition , that all its parts be inseparably and indiscerpibly one ; as neither a rectangle triangle , unless upon this condition , that the powers of the cathetus and basis , be equal to the power of the hypotenusa . whence the indiscerpibility of a spirit cannot be removed from it , no not virtute divina , as the schoolmen speak , no more than the above-said property be disjoyned from a rectangle triangle . out of all which i hope it is at length abundantly clear , that the extension of a spirit does not at all hinder the indiscerpibility thereof . sect . xxix . an answer to the third objection touching the imperceptivity of an extended substance , viz. that whatever is , is extended , and that the nullibists and holenmerians themselves cannot give a reason of the perceptive faculty in spirits , from their hypotheses . iii. nor is it any lett ( which is the third thing ) to the faculty of perceiving and thinking in spirits : for we do not thrust down a spirit by attributing extension to it , into the rank of corporeal beings , forasmuch as there is nothing in all nature which is not in some sense extended . for whatever of essence there is in any thing , it either is or may be actually present to some part of the matter , and therefore it must either be extended or be contracted to the narrowness of a point , and be a mere nothing . for , as for the nullibists and holenmerians , the opinions of them both are above utterly routed by me , and quite subverted and overturned from the very root , that no man may seek subterfuges and lurking holes there . wherefore there is a necessity that something that is extended have cogitation and perception in it , or else there will be nothing lest that has . but for that which this objection further urges , that there occurrs no reason why an extended spirit should be more capable of perception than extended matter , it is verily , in my judgment , a very unlearned and unskilful argutation . for we do not take all this pains in demonstrating the extension of a spirit , that thence we might fetch out a reason or account of its faculty of perceiving ; but that it may be conceived to be some real being and true substance , and not a vain figment , such as is every thing that has no amplitude and is in no sort extended . but those that so stickle and sweat for the proving their opinion , that a spirit is nowhere , or is totally in every part of that ubi it occupies , they are plainly engaged of all right , clearly and distinctly to render a reason out of their hypothesis of the perceptive faculty that is acknowledged in spirits , namely that they plainly and precisely deduce from hence , because a thing is nowhere or totally in every part of the ubi it occupies , that it is necessarily endued with a faculty of perceiving and thinking ; so that the reason of the conjunction of properties with the subject , may be clearly thence understood . which notwithstanding i am very confident , they can never perform ; and that perception and cogitation are the immediate attributes of some substance ; and that therefore , as that rule of prudence , enchirid. ethic. lib. . cap. . sect . . declares , no physical reason thereof ought to be required , nor can be given , why they are in the subject wherein they are found . sect . xxx . that from the generical nature of any species , no reason is to be fetcht of the conjunction of the essential difference with it , it being immediate . but so we are to conclude , that as substance is immediately divided into material and immaterial , or into body and spirit , where no reason can be rendred from the substance in spirit , as it is substance , why it should be spirit rather than body ; nor from substance in a body , as it is substance , why it should be body rather than spirit ; but these essential differences are immediately in the subject in which they are found : so the case stands in the subdivision of spirit into merely plastical and perceptive , supposing there are spirits that are merely plastical ; and then of a perceptive spirit into merely sensitive and intellectual . for there can be no reason rendred touching a spirit as a spirit in a spirit merely plastical , why it is a spirit merely plastical rather than perceptive : nor in a perceptive spirit , why it is a perceptive spirit rather than merely plastical . and lastly , in a perceptive spirit intellectual , why it is intellectual rather than merely sensitive ; and in the merely sensitive spirit , why it is such rather than intellectual . but these essential differences are immediately in the subjects in which they are found , and any physical and intrinsecal reason ought not to be asked , nor can be given why they are in those subjects , as i noted a little above out of the said enchiridion ethicum . sect . xxxi . that although the holenmerians and nullibists can give no reason , why that which perceives should be totally in every part , or should be nowhere rather than be in any sort extended or somewere , yet there are reasons obvious enough , why an extended spirit , rather should perceive than extended matter . but however , though we cannot render a reason why this or that substance as substance , be a spirit rather than body ; or why this or that spirit be perceptive rather than merely plastical ; yet as the reason is sufficiently plain , why matter or body is a substance rather than accident , so it is manifest enough why that which perceives , or is plastical , should be a spirit rather than matter or body ; which surely is much more than either the holenmerians or nullibists can vaunt of . for they can offer no reason why that which perceives should rather be nowhere than somewhere ; or totally in each part of the ubi it does occupie , than otherwise , as may be understood from what we have said above . but now since the matter or body which is discerpible and impenetrable is destitute of itself of all life and motion , certainly it is consonant to reason , that the species opposite to body , and which is conceived to be penetrable and indiscerpible , should be intrinsecally endued with life in general and motion . and whenas matter is nothing else than a certain stupid and loose congeries of physical monads , that the first and most immediate opposite degree in this indiscerpible and penetrable substance , which is called spirit , should be the faculty of union , motion , and life , in which all the sympathies and synenergies which are found in the world may be conceived to consist . from whence it ought not at all to seem strange , that that which is plastical should be a spirit . and now as for perception itself , undoubtedly all mortals have either a certain consused presage , or more precise and determinate notion , that as that , whatever it is in which the above-said sympathies and synenergies immediately are , so more especially that to which belongs the faculty of perceiving and thinking is a thing of all things the most subtile and most one that may be . wherefore i appeal here to the mind and judgment of any one , whether he can truly conceive any thing more subtile or more one than the essence or notion of a spirit as it is immediately distinguished from matter , and opposed thereto . for can there be any thing more one than what has no parts , into which it may be discerped ? or more subtile than what does not onely penetrate matter , but itself , or at least other substances of its own kind ? for a spirit can penetrate a spirit , though matter cannot penetrate matter . there is therefore in the very essence of a spirit , although it be metaphysically extended , no obscure reason why all the sympathies and synenergies , why all perceptions and all manner of cogitations should be referred rather to it , by reason of the unity and subtilty of its nature , than to matter , which is so crass , that it is impenetrable ; and is so far from unity of essence , that it consists of juxtaposited parts . but i hope by this i have abundantly satisfied this third difficulty . sect . xxxii . an answer to the fourth objection as much as respects the holenmerians and nullibists , and all those that acknowledge that the matter is created of god. iv. let us go on therefore to the fourth and last , which from the penetrability of a spirit concludes its unsitness for moving of matter . for it cannot move matter , but by impelling it ; nor can it impel it , because it does so easily , without all resistence , penetrate it . here therefore again , imagination plays her tricks , and measures the nature of a spirit by the laws of matter , fancying a spirit like some body passing through an over-large or wide hole , where it cannot stick by reason of the laxness of the passage . but in the mean time , it is to be noted , that neither the holenmerians nor nullibists can of right object this difficulty to us , whenas it is much more incredible that either a metaphysical monad , or any essence that is nowhere , should be more fit for the moving matter , than that which has some amplitude , and is present also to the matter that is to be moved . wherefore we have now onely to do with such philosophers as contend that the whole universe consists of bodies onely : for as for those that acknowledge there is a god , and that matter was created by him , it is not hard for them to conceive , that there may be a certain faculty in the soul , which in some manner , though very shadowishly , answers to that power in god of creating matter ; namely , that as god , though the most pure of all spirits , yet creates matter the most gross of all things ; so created spirits themselves may emit a certain material vertue , either spontaneously or naturally , by which they may intimately inhere in the subject matter , and be sufficiently close united therewith . which faculty of spirits in the appendix to the antidote against atheism , is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the hylopathy of spirits , or a power of affecting or being affected by the matter . but i confess that answer is less fitly used when we have to do with those who deny the creation of matter , and much more when with those that deny there is a god. sect . xxxiii . an answer to those that think there is nothing in the universe but matter or body . wherefore , whenas we have to do with such infense adversaries , and so much estranged from all knowledge and acknowledgement of incorporeal things , verily we ought to behave ourselves very cautiously and circumspectly , and something more precisely to consider the title of the question , which is not , whether we can accurately discern and declare the mode or way that a spirit moves matter , but whether its penetrability is repugnant with this faculty of moving matter . but now it is manifest , if a spirit could be united and as it were cohere with the matter , that it might easily move matter ; forasmuch as if there be at all any such thing as a spirit , it is according to the common opinion of all men to be acknowledged the true principle and fountain of all life and motion . wherefore the hinge of the whole controversie turns upon this one pin , whether it be repugnant that any spirit should be united and as it were cohere with matter , or by whatever firmness or sastening ( whether permanent or momentaneous ) be joyned therewith . now that it is not repugnant , i hope i shall clearly demonstrate from hence , that the unition of spirit with matter , is as intelligible as the unition of one part of matter with another . for that ought in reason to be held an axiome firm and sure , that that is possible to be , in which there is found no greater ( not to say less ) dissiculty of so being , than in that which we really find to be . but we see one part of matter really and actually united with another , and that in some bodies with a firmness almost invincible , as in some stones and metals , which are held to be the hardest of all bodies . but we will for the more fully understanding the business , suppose a body absolutely and perfectly hard , constituted of no particles , but the very physical monads themselves , and without all pores . i ask therefore here , by what vertue , or by what manner of way do the parts of so perfect a solid cohere ? undoubtedly they can alledge nothing here besides immediate contact and rest : for if they fly to any other affections which are allied to life and sense , they are more rightly and more easily understood to be in a spirit than in matter ; and we will presently pronounce that a spirit may adhere to matter by the same vertues . but that the parts of matter cohere by bare though immediate contact , seems as difficult , if not more difficult , than that a spirit penetrating matter should cleave together into one with it : for the contact of the parts of matter is every where onely superficial , but one and the same indiscerpible spirit penetrates and possesses the whole matter at once . but it half repents me that i have with so great preparation and pomp attacked so small a difficulty , and have striven so long with mere elusions and prestigious juggles of the imagination , ( which casts such a mist of fictitious repugnancies on the true idea of a spirit ) as with so many phantomes and spectres of an unquiet night . but in the mean time i have made it abundantly manifest that there are no other contradictions or repugnancies in this our notion of a spirit , than what the minds of our adversaries , polluted with the impure dregs of imagination , and unable to abstract metaphysical extension from corporeal affections , do foully and slovenly clart upon it , and that this idea lookt upon in itself does clearly appear to be a notion at least of a thing possible ; which is all that we drive at in this place . sect . xxxiv . how far the notion of a spirit here defended is countenanced and confirmed by the common suffrage of all adversaries . and that it may appear more plausible , we will not omit in the last place to take notice , how far it is countenanced and confirmed by the common suffrage of our adversaries : for the hobbians , and whatever other philosophers else of the same stamp , do plainly assent to us in this , that whatsoever really is , is of necessity extended . but that they hence infer that there is nothing in nature but what is corporeal , that truly they do very unskilfully and inconsequently collect , they by some weakness or morbidness of mind tumbling into so foul an errour . for it is impossible that the mind of man , unless it were laden and polluted with the dregs and dross of corporeal imagination , should suffer itself to sink into such a gross and dirty opinion . but that every thing that is , is extended , the nullibists also themselves seem to me to be near the very point of acknowledging it for true and certain . for they do not dissemble it , but that if a spirit be somewhere , it necessarily follows that it is also extended . and they moreover grant , that by its operation it is present to or in the matter , and that the essence of a spirit is not separated from its operations . but that a thing should be , and yet not be any where in the whole universe , is so wild and mad a vote , and so absonous and abhorrent from all reason , that it cannot be said by any man in his wits , unless by way of sport or some slim jest , as i have intimated above ; whence their case is the more to be pitied , who captivated and blinded with admiration of the chief author of so absurd an opinion , do solemnly and seriously embrace , and diligently endeavour to polish the same . and lastly , as for the holenmerians , those of them who are more cautious and considerate , do so explain their opinion , that it scarce seems to differ an hairs breadth from ours . for though they affirm that the soul is in every part , yet they say they understand it not of the quantity or extension of the soul , whereby it occupies the whole body , but of the perfection of its essence and vertue : which however true it may be of the soul , it is undoubtedly most true of the divine numen , whose life and essence is most perfect and most full every where , as being such as every where contains infinite goodness , wisdom , and power . thus we see that this idea or notion of a spirit which is here exhibited to the world , is not onely possible in itself , but very plausible and unexceptionable , and such as all parties , if they be rightly understood , will be found whether they will or no to contribute to the discovery of the truth and solidity thereof . and therefore is such as will not unusefully nor unseasonably conclude this first part of ●…ducismus triumphatus , which treats of the ●…ossibility of apparitions and witchcraft , but ●…ake the way more easie to the acknowledgement of the force of the arguments of the second part , viz. the many relations that are produced to prove the actual existence of spirits and apparitions . saducismus triumphatus . part the second saducismus triumphatus , or full and plain evidence concerning witches and apparitions . the second part. proving partly by holy scripture , partly by a choice collection of modern relations , the real existence of apparitions , spirits and witches . by jos. glanvil , late chaplain to his majesty , and fellow of the royal society . london , printed for j. collins , and s. lowdns . . the preface . i know it is matter of very little credit to be a relator of stories , and i of all men living , have the least reason to be fond of the imployment . for i never had any faculty in telling of a story , and have always had a particular indisposition and backwardness to the writing any such . but of all relations of fact , there are none like to give a man such trouble and disreputation , as those that relate to witchcraft and apparitions , which so great a party of men ( in this age especially ) do so railly and laugh at , and without more ado , are resolved to explode and despise , as meer winter tales , and old wives fables . such they will call and account them , be their truth and evidence what it will. for , they have unalterably fixt and determined the point , that witches and apparitions are things ridiculous , incredible , foppish , impossible ; and therefore all relations that assert them are lies , cheats and delusions , and those that afford any credit to them , are credulous gulls and silly easie believers . which things , if they should not be so , it would spoil many a jest , and those who thought themselves great wits , must have the discomfort of finding they are mistaken . they must fall back into common and vulgar belief , and lose the pretence to extraordinary sagacity , on which they valued themselves so much , and be brought to be afraid of another world , and be subjected to the common terrours which they despised before , as the juggles and contrivances of priests and politicians , and so must see themselves under a necessity of altering their lives , or of being undone . these are very hard and grievous things , and therefore the stories of witches and apparitions must be exploded and run down , or all is lost . this is the case with multitudes of brisk confident men in our days , so that to meddle on this subject , is to affront them greatly , to provoke their rage and contempt , and to raise the devil of their wit and buffoonry . all which considered , it must be confest to be a very bold and adventurous thing to undertake the province in which i have engaged . and besides the provocation which it must needs give to the huffers and witlings , there is another sort whose good opinion i greatly value ; some sober and ingenious spirits , who upon other grounds doubt of the existence of witches , who may be apt to judge me guilty of credulity , for the pains i take in this matter . this also hath been some trouble and discouragement . and upon the whole , i am assured before-hand , that no evidence of fact possible is sufficient to remove the obstinate prejudices of divers resolved men , and therefore ▪ i know i must fall under their heavy censures ; of which i have considered the worst , and am i hope pretty well prepared to bear the severest of them . but no man would expose himself to all this for nothing , nor have i. there were reasons for this engàgement , and they were briefly these that follow . having bèen at mr. mompessons house in the time of the disturbance , seen , and heard somewhat my self , and received an account from mr. mompesson , and other credible persons of the whole trouble ; i was perswaded to publish , and to annex the full account of it to the second or third edition of my considerations concerning witchcraft , to which the story had near relation . ' this i did , and they passed two or three editions together , without much further trouble to me . but of late , i have heard from all parts , and am amazed at it , that that so strongly attested relation is run down in most places as a delusion and imposture , and that mr. mompesson and my self , have confessed all to be a cheat and contrivance . concerning this , i have been asked a thousand times , till i have been weary of answering , and the questionists would scarce believe i was in earnest when i denied it . i have received letters about it from known friends and strangers out of many parts of the three kingdoms , so that i have been haunted almost as bad as mr. mompesson s house . most of them have declared that it was most confidently reported , and believed in all the respective parts , that the business was a cheat , that mr. mompesson had confessed so much , and i the same : so that i was quite tired with denying and answering letters about it . and to free my self from the trouble , i at last resolved to re-print the story by it self with my confutation of the invention that concerned me , and a letter i received from mr. mompesson ( now printed in this book ) which cleared the matter as to him . this accordingly i committed to my booksellers hands some years since to be printed . but it being not done , i was continually importuned by new solicitations and questions , and at length out comes mr. websters confident book , in which he saith , that my story of the drummer , and the other of witchcraft , are as odd and silly , as any can be told or read , and as fictitious , incredible , ludicrous and ridiculous as any can be , p . and again , p. . must not all persons that are of sound understanding , judge and believe that all those strange tricks related by mr. glanvil of his drummer at mr. mompessons house , which he calls the daemon of tedworth , were abominable cheats and impostures , as i am informed by persons of good quality , they were discovered to be . but neither did this confidence , nor his book ( i confess ) much move me ; for i was very loth to be troubled any more in this matter . but at last divers eminent men , and learned friends of mine having taken notice of it , and being troubled to see so considerable an evidence against saducism , as mr. mompesson s story is , so impudently run down by purposely contrived lyes , they urg'd me very much to re-print the relation , with my considerations about witchcraft ; and so give some check to the insultation and confidence of mr. webster . to this i stood long dis-inclined , but being prest by the consideration that such a re-enforcement might be a very considerable and seasonable service to religion , against the stupid saducisme and infidelity of the age , i was perswaded : and having signified my being now inclined to the design , i received great encouragement from some of the greatest spirits of our age and nation , who earnestly animated me to it . having resolved , i bethought me of making a small collection of the most credible and best attested stories of this kind that were near and modern , to accompany the second i had printed , and to confirm and prove the main subject . advertisement . this is the whole of the preface , that was found amongst mr. glanvil's papers , saving five or six words , which being superfluous to the sense of this last clause , and beginning something else not perfected , i thought better left out . but as for mr. mompesson's letter to mr. glanvil , which is mentioned in this preface , and designed to be printed in this intended edition ; it is out of the original copy as follows . mr. mompesson's letter to mr. glanvil , dated nov. . anno . worthy sir , meeting with dr. pierce accidentally at sir robert buttons , he acquainted me of something that passed between my lord of r — and your self about my troubles , &c. to which ( having but little leisure ) i do give you this account , that i have been very often of late askt the question , whether i have not confessed to his majesty or any other , a cheat discovered about that affair . to which i gave , and shall to my dying day give the same answer , that i must bely my self , and perjure my self also to acknowledge a cheat in a thing where i am sure there was nor could be any , as i , the minister of the ●…lace , and two other honest gentlemen deposed at the assizes , upon my impleading the drummer . if the world will not believe it , it shall be indifferent to me , praying god to keep me from the same , or the like affliction . and although i am sure this most damnable lye does pass for current amongst one sort of people in the world , invented only , i think , to suppress the belief of the being either of god or devil ; yet i question not but the thing obtains credit enough amongst those , whom i principally desire should retain a more charitable opinion of me , than to be any way a devisor of it , only to be talk't of in the world , to my own disadvantage and reproach ; of which sort i reckon you one , and rest in hast , sir , your obliged servant , jo. mompesson . nov. . . advertisement . concerning the attestation of mr. mompesson and others upon oath at the assizes , the same is mentioned also , and their names expressed in a letter to mr. james collins , which letter from the original copy is as follows . mr. mompesson's letter to mr. collins , dated aug. . anno . sir , i received yours , and had given you an earlier answer , had i not been prevented by some journeys . i now give you this ; that as to any additional part of the story , i shall not trouble you with at present , not knowing what is either already published or omitted , in regard i have not any of mr. glanvi's books by me . i never had but one , which was the last year borrowed of me for the use of the lord hollis , and is not yet returned . but as to the business of the assizes ( which is likely to work most on the incredulous , because the evidence was given on oath ) i shall here enlarge it to you . when the drummer was escaped from his exile , which he was sentenced to at glou●…ester for a felony , i took him up , and procured his committment to salisbury gaol , where i indicted him as a felon ' , for this supposed witchcraft about my house . when the fellow saw me in earnest , he sent to me from the prifon , that he was sorry for my affliction , and if i would procure him leave to come to my house in the nature of an harvest-man , he did not question but he should do me good as to that affair . to which i sent answer , i knew he could do me no good in any honest way , and therefore rejected it . the assizes came on , where i indicted him on the statute primo jacobi cap. . where you may find , that to feed , imploy , or reward any evil spirit is felony . and the indictment against him was , that he did quendam malum spiritum negotiare , the grand jury found the bill upon the evidence , but the petty jury acquitted him , but not without some difficulty . the evidence upon oath were my self , one mr. william maton , one mr. walter dowse , all yet living , and i think of as good repute , as any this country has in it , and one mr. jo , cragg , then minister of the place , but since dead . we all deposed several things that we conceived impossible to be done by any natural agents , as the motion of chairs , stools and bedstaves , no body being near them , the beating of drumms in the air over the house in clear nights , and nothing visible ; the shaking of the floor and strongest parts of the house in still and calm nights , with several other things of the like nature : and that by other evidence it was applied to him . for some going out of these parts to gloucester whilst he was there in prison , and visiting him , he ask't them what news in wilts . to which they replyed , they knew none . no , says the drummer , did you not hear of a gentlemans house that was troubled with the beating of drums ? they told him again , if that were news , they heard enough of that . ay , says the drummer , it was because he took my drum from me ; if he had not taken away my drum , that trouble had never befallen him , and he shall never have his quiet again , till i have my drum , or satisfaction from him . this was deposed by one thomas avis servant to one mr. thomas sadler of north-wilts , and these words had like to have cost the drummer his life . for else , although the things were never so true , it could not have been rightly applyed to him more than to another . i should only add , that the before mentioned witnesses were neighbours , and deposed , that they heard and saw these things almost every day or night for many moneths together . as to the sculpture you intend , you best understand the advantage , i think it needless . and those words [ you shall have drumming enough ] is more than i heard him speak : i rest your loving friend , jo. mompesson . tedworth aug. . . an introduction to the proof of the existence of apparitions , spirits and witches . sect . i. the great usefulness and seasonableness of the present argument , touching witches and apparitions , in subservieney to religion . the question , whether there are witches or not , is not matter of vain speculation , or of indifferent moment ; but an inquiry of very great and weighty importance . for , on the resolution of it , depends the authority and just execution of some of our laws ; and which is more , our religion in its main doctrines is nearly concerned . there is no one , that is not very much a stranger to the world but knows how atheisme and infidelity have advanced in our days , and how openly they now dare to shew themselves in asserting and disputing their vile cause . particularly the distinction of the soul from the body , the being of spirits , and a future life are assertions extreamly despised and opposed by the men of this sort , and if we lose those articles , all religion comes to nothing . they are clearly and fully asserted in the sacred oracles , but those wits have laid aside these divine writings . they are proved by the best philosophy and highest reason ; but the unbelievers , divers of them are too shallow to be capable of such proofs , and the more subtle are ready to scepticize away those grounds . but there is one head of arguments that troubles them much , and that is , the topick of witches and apparitions . if such there are , it is a sensible proof of spirits and another life , an argument of more direct force than any speculations , or abstract reasonings , and such an one as meets with all the sorts of infidels . on which account they labour with all their might to perswade themselves and others , that witches and apparitions are but melancholick dreams , or crafty impostures ; and here it is generally , that they begin with the young-men , whose understandings they design to debauch . they expose and deride all relations of spirits and witchcraft , and furnish them with some little arguments , or rather colours against their existence . and youth is very ready to entertain such opinions as will help them to phansie , they are wiser than the generality of men. and when they have once swallowed this opinion , and are sure there are no witches nor apparitions , they are prepared for the denial of spirits , a life to come , and all the other principles of religion . so that i think it will be a considerable and very seasonable service to it , fully to debate and settle this matter , which i shall endeavour in the following sheets , and i hope so , as not to impose upon my self or others , by empty rhetorications , fabulous relations , or sophistical reasonings , but treat on the question with that freedom and plainness , that becomes one that is neither fond , fanciful nor credulous . sect . ii. the true stating of the question by defining what a witch and witchcraft is . i know that a great part of the labour in most controversies , useth to be bestowed on things impertinent to the main business , and by them the minds of both sides are so confounded , that they wander widely from the point in difference , and at last lose it quite . it would quickly be thus in the question of witchcraft , and usually is so , without previous care to avoid it . but i shall take the best i can , that my pains on this subject be not so mis-bestowed , but closely applyed to the purpose : and in order thereunto shall briefly define the terms of the question , and then set down what i grant to mine adversaries , and what i demand from them . and when these preliminaries are well adjusted , we shall proceed with more distinctness , and still see whereabout we are , and know how far what is affirmed or proved , reaches the main matter in debate . the question is , whether there are witches or not . mr. webster accuseth the writers on the subject of defect , in not laying down a perfect description of a witch or witchcraft , or explaining what they mean , p. . what his perfect description is , i do not know ; but i think i have described a witch or witchcraft in my considerations , sufficiently to be understood , and the conception which i , and , i think , most men have is , that a witch is one , who can do or seems to do strange things , beyond the known power of art and ordinary nature , by vertue of a confederacy with evil spirits . ] strange things , not miracles ; these are the extraordinary effects of divine power , known and distinguished by their circumstances , as i shall shew in due place . the strange things are really performed , and are not all impostures and delusions . the witch occasions , but is not the principal efficient , she seems to do it , but the spirit performs the wonder , sometimes immediately , as in transportations and possessions , sometimes by applying other natural causes , as in raising storms , and inflicting diseases , sometimes using the witch as an instrument , and either by the eyes or touch , conveying malign influences : and these things are done by vertue of a covenant , or compact betwixt the witch and an evil spirit . a spirit , viz. an intelligent creature of the invisible world , whether one of the evil angels called devils , or an inferiour daemon or spirit , or a wicked soul departed ; but one that is able and ready for mischief , and whether altogether incorporeal or not , appertains not to this question . sect . iii. that neither the notation of the name that signifies indifferently , nor the false additions of others to the notion of a witch can any way dissettle the authors definition . this i take to be a plain description of what we mean by a witch and witchcraft : what mr. webster and other advocates for witches , talk concerning the words whereby these are exprest , that they are improper and metaphorical , signifying this , and signifying that , is altogether idle and impertinent . the word witch signifies originally a wise man , or rather a wise woman . the same doth saga in the latine , and plainly so doth wizzard in english signify a wise man , and they are vulgarly called cunning men or women . an art , knowledge , cunning they have that is extraordinary ; but it is far from true wisdom , and the word is degenerated into an ill sense , as magia is . so then they are called , and we need look no further , it is enough , that by the word , we mean the thing and person i have described , which is the common meaning ; and mr. webster and the rest prevaricate when they make it signify an ordinary cheat , a couzener , a poysoner , seducer , and i know not what . words signify as they are used , and in common use , witch and witchcraft , do indeed imply these , but they emply more , viz. deluding , cheating and hurting by the power of an evil spirit in covenant with a wicked man or woman : this is our notion of a witch . mr. webster i know will not have it to be a perfect description . he adds to the notion of the witch he opposeth , carnal copulation with the devil , and real transformation into an hare , cat , dog , wolf ; the same doth mr. wagstaffe . which is , as if a man should define an angel to be a creature in the shape of a boy with wings , and then prove there is no such being . of all men i would not have mr. webster to make my definitions for me ; we our selves are to have the leave to tell what it is that we affirm and defend . and i have described the witch and witchcraft , that sober men believe and assert . thus briefly for defining . sect . iv. what things the authour concedes in this controversie about witches and witchcraft . i shall let the patrons of witches know what i allow and grant to them ; first , i grant , that there are some witty and ingenious men of the opposite belief to me in the question . yea , it is accounted a piece of wit to laugh at the belief of witches as silly credulity . and some men value themselves upon it , and pride them in their supposed sagacity of seeing the cheat that imposeth on so great a part of believing mankind . and the stories of witches and apparitions afford a great deal of subject for wit , which it is pity that a witty man should lose . secondly , i own that some of those who deny witches have no design against , nor a disinclination to religion , but believe spirits , and a life to come , as other sober christians do , and so are neither atheists , sadducees , nor hobbists . thirdly , i allow that the great body of mankind is very credulous , and in this matter so , that they do believe vain impossible things in relation to it . that carnal copulation with the devil , and real transmutation of men and women into other creatures are such . that people are apt to impute the extraordinaries of art , or nature to witchcraft , and that their credulity is often abused by subtle and designing knaves through these . that there are ten thousand silly lying stories of witchcraft and apparitions among the vulgar . that infinite such have been occasioned by cheats and popish superstitions , and many invented and contrived by the knavery of popish priests . fourthly , i grant that melancholy and imagination have very great force , and can beget strange perswasions . and that many stories of witchcraft and apparitions have been but melancholy fancies . fifthly , i know and yield , that there are many strange natural diseases that have odd symptomes , and produce wonderful and astonishing effects beyond the usual course of nature , and that such are sometimes falsly ascribed to witchcraft . sixthly , i own , the popish inquisitours , and other witch-finders have done much wrong , that they have destroyed innocent persons for witches , and that watching and torture have extorted extraordinary confessions from some that were not guilty . seventhly and lastly , i grant that the transactions of spirits with witches , which we affirm to be true and certain , are many of them very strange and uncouth , and that we can scarce give any account of the reasons of them , or well reconcile many of those passages to the commonly received notion of spirits , and the state of the next world. if these concessions will do mine adversaries in this question any good , they have them freely . and by them i have already almost spoiled all mr. webster's and mr. wagstaffe's , and the other witch-advocates books , which prove little else , than what i have here granted . and having been so free in concessions , i may expect that something should be granted me from the other party . advertisement . those that are mentioned in the second concession , though they are not atheists , sadducees nor hobbists ; yet if they deny witches , it is plain they are antiscripturists , the scripture so plainly attesting the contrary . sect . v. the postulata which the authour demands of his adversaries as his just right . the demands that i make are ; first , that whether witches are or are not , is a question of fact : for it is in effect , whether any men or women have been , or are in convenant with evil spirits , and whether they by the spirits help , or he on their account performs such or such things . secondly , that matter of fact can only be proved by immediate sense , or the testimony of others , divine or humane . to endeavour to demonstrate fact by abstract reasoning and speculation , is , as if a man should prove that julius caesar founded the empire of rome , by algebra or metaphysicks . so that what mr. webster saith , p. . that the true and proper mediums to prove the actions of witches by , are scripture and sound reason , and not the improper way of testimony ( which we use in the opposition that testimony stands to scripture and sound reason ) is very non-sense . thirdly , that the history of the scripture is not all allegory , but generally hath a plain literal and obvious meaning . fourthly , that some humane testimonies are credible and certain , viz. they may be so circumstantiated as to leave no reason of doubt . for our senses sometimes report truth , and all mankind are not lyars , cheats and knaves , at least they are not all lyars , when they have no interest to be so . fifthly , that which is sufficiently and undeniably proved , ought not to be denyed , because we know not how it can be , that is , because there are difficulties in the conceiving of it . otherwise sense and knowledge is gone as well as faith. for the modus of most things is unknown , and the most obvious in nature have inextricable difficulties in the speculation of them , as i have shewn in my scepsis scientifica . sixthly and lastly , we are much in the dark , as to the nature and kinds of spirits , and the particular condition of the other world. the angels , devils and souls happiness and misery we know , but what kinds are under these generals , and what actions , circumstances and ways of life under those states we little understand . these are my postulata or demands , which i suppose will be thought reasonable , and such as need no more proof . proof of apparitions , spirits , and witches from holy-scripture . sect . i. the authours purpose of proving apparitions and witchcraft , to such as believe scripture , as first from the apparition of angels . and having thus prepared my way , i come to prove that there are witches against both the sorts that deny their existence , viz. those that believe the scriptures , and the wits or witlings that will not admit their testimony . to the first i shall prove the being of witches by plain evidence taken from the divine oracles , and to the other , and indeed to both , i shall evince the same by as full and clear testimonies , as matter of fact is capable of , and then answer the opposite objections , and those particularly of the three late confident exploders of witchcraft ; * mr. webster , mr. wagstaffe , and the authour of the doctrine of devils . the proof i intend shall be of these two things , viz. that spirits have sensibly transacted with men , and that some have been in such leagues with them , as to be enabled thereby to do wonders . these sensible transactions of spirits with men , are evident from apparitions and possessions . the apparition of angels , their discourses and predictions , sensible converses with men and women are frequently recorded in the scripture . an angel appeared to hagar , gen. . three angels in the shape of men appeared to abraham , gen. . two to lot in the same likeness , gen. . an angel called to hagar , gen. . . and so did one to abraham , gen. . an angel spake to and conversed with jacob in a dream , gen. . one of the same appeared to moses in the bush , exod. . an angel went before the camp of israel , exod. . an angel met balaam in the way , numb . . an angel spake to all the people of israel , judges . an angel appeared to gideon , judges . and to the wife of manoah , judges . an angel destroyed the people , sam. . an angel appeared to eliab , kings . an angel smote in the camp of the assyrians . kings . an angel stood by the threshing-floor of ornan , chron. . . an angel talked with zachariah the prophet , zach. . an angel appeared to the two mary's at our lords sepulchre , matth. . an angel foretold the birth of john baptist to zachariah the priest , luke . gabriel was sent to the holy virgin , luke . . an angel appeared to the shepherds , luke . an angel opened the prison door to peter and the rest , acts . i might accumulate many more instances , but these are enough . and many circumstances of sensible converse belong to most of them , which may be read at large in the respective chapters . and since the intercourses of angels were so frequent in former days , why should we be averse to the belief that spirits sometimes transact with men now ? advertisement . * i find amongst mr. glanvil 's papers , the first lineaments or strokes of an answer to mr. wagstaffe , and to the authour of the doctrine of devils , but more fully to mr. webster , at least seventeen sheets where he answers solidly and substantially where i can read his hand , but it reaches but to the sixth chapter . and in truth he has laid about him so well in these sheets that are published , that those may well seem the less necessary . sect . ii. the evasions his adversaries use to escape the force of these proofs of scripture from the apparition of angels , with the authours answer . there are several evasions , by which some endeavour to escape these texts ; as , first the sadducees of old , and familists of later days , who hold , to wit , these , that the angels we read of , were but divine graces , the other that they were divine phantasmes created to serve a present occasion , which ceased to be as soon as they disappeared . one would think that none that ever had read the scriptures , should entertain such a conceit as this , that is so contrary to the account they every where give of those celestial creatures . but there is nothing so absurd , but some men will embrace to support their opinions . let us consider a little how differently from this vain fancy the scripture describes them . they are called spirits , an attribute given to god himself the prime subsistence , who is by way of eminence called the father of spirits , not of phantasmes . and spirit imports as much substance as body , though without gross bulk . we read of elect angels , and the angels that stand before the throne of god continually , and that always behold the face of god. of the faln angels that kept not their first station , that are held in the chains of darkness ; and of everlasting fire prepared for the devil and his angels against the judgment of the great day . both had their order of superiority and inseriority , michael and his angels , the dragon and his angels . we are made little lower than the angels . in heaven we shall be as the angels of god. of the day of judgment knoweth no man , no not the angels . let all the angels of god worship him . which descriptions of the nature , order , condition , attributes of angels , and infinite more such up and down the scriptures , are not applicable to phantasms , but demonstratively prove that the angels of whose apparitions we hear so frequently there , were real permanent subsistences , and not mere phantasms and shadows . sect . iii. that the angels that are said to have appeared in scripture were not men-messengers , but inhabitants of the invisible world ; and whether they ate and drank or no. but were not those angels that so appeared , special prophets , divine messengers , sometimes in scripture confessedly called angels ? they did eat and drink with abraham , and with lot , by which it should seem that they were real men. but whoever shall look over the instances alledged of the apparition of angels , and read them in all the circumstances of the text , will plainly see that they could not be men. such could not be the angel that spake to abraham and hagar out of heaven , that conversed with jacob in a dream , that appeared to moses in the burning bush , that appeared to manoah , and ascended , in his and his wife's presence , in the slame of the sacrifice , that went before the camp of israel , that stood before balaam in the way unseen by him , that smote the army of the assyrians , that appeared to zacharias in the temple , and to the mary's at the sepulchre . these must be a sort of beings superiour to mankind , angels in the proper sense , who are sometimes in scripture called men , because they appear in our likeness . but whether these do receive refection or sustinence in their own world and state or not , i will not dispute . it is most probable , and it hath been the doctrine both of fathers and philosophers , that they are vitally united to aetherial and heavenly bodies , which possibly may need recruits some such way , and so angels food may be more than a metaphor . but certainly they cannot eat after our manner , nor feed on our gross dyet , except in appearance only . they may make shew of doing it ( as the angel raphael told tobit that he did , tob. . . all these days i did appear unto you , but i did neither eat nor drink , but you did see a vision ) but really they do it not . so that when abraham's and lot's angels are said to eat and drink with them , the scripture speaks as to them it seemed . and so the jerusalem targum reads , and they seemed as if they did eat and drink . and we may suppose that men's conceptions of angels were not very refined in those days , nor could they have borne their sensible and free converses , if they had look't on them as creatures of a nature so distant from their own . and therefore afterward , when they were better understood , those to whom they appeared were struck with great dread and amazement , and thought that they should presently dye . nor do we , as i remember , read any more of the angels eating or drinking after what seemed to abraham and lot. indeed manoah invited the angel to eat , judg. . . but it was before he knew he was an angel , and it is set down in excuse of the offer , v. . for manoah knew not that he was an angel of the lord , implying that the invitation had been absurd if he had known it . i have said this in answer to the objection , though the main cause is not concerned . for though i should grant that abraham's and lot's angels were men , yet the other instances in which that could not be said or supposed , are more than enough to carry my point , that real angels , inhabitants of the invisible world , did sometimes sensibly appear . sect . iv. that angels are still ministring spirits , as well as of old . but it will be said , when they did appear , it was upon divine errands , and god sent them to serve the ends of his government and providence ; which i grant . and god almighty hath the same ends to serve still , he governs the world now , and his providence is as watchful as ever , and the angels are the chief ministers of that providence , and ministring spirits for our good . the gospel was ushered in by the apparition of angels , and many things done by them in the carrying of it on . and why we should think they may not be sent , and should not appear on occasion now , i do not see . but this is more than i need say yet , being for the first step only to shew , that spirits have transacted with men. sect . v. proofs from the apparitions of evil spirits , recorded in scripture . those i have mentioned hitherto , have been good and benign spirits , but evil spirits have also appeared , and sensibly had to do with mankind . my first instance of this is one of the first businesses that was in the world , the temptation of eve by the devil in the serpent . an argument which those that adhere to the letter of those three first chapters cannot avoid . evil angels were sent among the aegyptians , psalm . . and those passed through and smote the land. but the destroyers , viz. the evil angels were not permitted to come into the israelites houses , exod. . . when god asked sathan whence he came , job . . he answered , from going to and fro in the earth . by divine permission he raised the great wind that blew down the house upon jobs children , v. . and smote his body all over with boyls , job . . he tempted our saviour in an external sensible way , carrying him from place to place , and urging the son of god to worship him , matth. . but more of this will appear by considering the second head proposed , viz. possession of evil spirits . sect . vi. proofs from possession of evil spirits , and that they were not diseases , as the witch-advocates would have them . that such possessions have been , we find frequently and plainly delivered in the history of the gospel , and so often , that i shall not need to recite particulars . the evasion that the witch-advocates have for this , is , that the devils and unclean spirits spoken of in those places , which our saviour is said to have cast out , were strange and uncommon diseases , which the jews thought to be devils , and christ who came not to teach men philosophy , complyed with their deceived apprehension , and the evangelists speak according to their conceit in this matter . but if this answer must pass , then in the first place , farewel all scripture , it may be made to say what we please ; and if when the scripture speaks in a plain history of un●…lean spirits and devils , we may understand diseases by it , then what we read of good angels may be graces and vertues , and what we read of christ himself , may all be interpreted of the christ within , and so all the scripture , and all religion shall signify what any man thinks fit . secondly , the cure of diseases is mentioned in many of the texts , distinctly from the casting out of devils . thus matth. . . he gave the disciples power against unclean spirits to cast them out , and to heal all manner of sicknesses , and all manner of diseases . this was a different power from the former , and all manner of sicknesses and diseases implies the uncommon and extraordinary , which our sadducees would have the devils to be , viz. diseases , as well as the ordinary and usual ones are . so luke . . he healed them of their diseases , and those that were vexed with unclean spirits , were brought to him , and he healed them likewise . and most plainly , matth. . . and they brought unto him all sick people , that were taken with divers diseases and torments , and those that were possessed with devils , and those that were lunatick , and those that had the palsie , and he healed them . the mad-men , and those that had the falling-sickness , the distempers which the witch-advocates make devils of , are here mentioned apart , and as distinct from those devils our saviour cast out . thirdly , many things are attributed to those devils that were cast out , which are not applicable to diseases . the devils in the possessed among the gergasens , matth. . . besought christ , saying , if thou cast us out , sufser us to go away into the herd of swine , and he gave them leave . mark . . sure the diseases did not beseech him ; but perhaps the men did . had they a mind to go into the swine ? and did they enter into them ? a sort of possession this , that was never heard of , a beast possest with a man. but st. luke tells us , they were the devils that went out of the men , and entered into the swine , luke . . the men did not go out of themselves , and therefore , if what went out was not the disease , it was really the d●…vil or unclean spirit . so luke . . in the synagogue there was a man that had a spirit of an unclean devil , and cryed out with a loud voice , saying , let us alone , &c. well , but might not this be the man himself that cryed out so ? therefore read a little on , v. . and jesus rebuked him , viz. him that spake , saying to the same still , hold thy peace and come out of him . which must be another person distinct srom the man himself , and who was that ? it follows , and when the devil had thrown him in the midst , he came cut of him , the same devil that spake ; that our saviour rebuked , and commanded to come out , which could be no other than a real evil spirit . and that those ejected devils were not diseases appears further , matth. . v. . there was brought unto him , one possessed with a devil , blind and dumb , and he healed him , insomuch ( to wit , the consequence of the ejecting the devil was ) that the blind and dumb both spake and saw . the pharisees , v. . impute this casting out devils to a confederacy with beelzebub the prince of the devils ; our saviour there argues , that then sathan should be divided against himself : namely , beelzebub the chief against the inferiour devils that he cast out ; who are of his kingdom , and doing the work of it : for there it follows , that his kingdom could not stand , v. . these things will be hardly applyed to diseases . and , fourthly and lastly , if the evangelist should call diseases devils , and unclean spirits , and speak of casting out devils in an history , with all the plainness and expresness of words , and phrase , and circumstance , that such an action could be described by , and yet mean nothing of it , what would this suggest , but that they falsly ascribed to christ wonders that he never did , and consequently that they were lyars and deceivers , and vain impostours ? for clear it is , that whoever shall read those passages in the gospel without a prepossest opinion , will be led into this belief by them , that our saviour did really cast devils out of persons possest . and if there be really no such thing as possession by evil spirits , but only diseases by the ignorant and credulous people taken for such , then the history imposeth on us , and leads men into a perswasion of things done by the power of christ that never were . and what execution this will do upon the truth , and credit of the whole history , is very easie to understand . sect . vii . that the witch-advocates cannot elude scripture-testimony of possession by evil spirits , by saying it speaks according to the received opinions of men. i but the scripture doth , we know , speak often according to the received opinions of men , though they are errours , which it is not concerned to rectify , when they concern no morality or religion . but first , the doctrine of spirits and devils was not the received opinion of all the jews : the sadducees a considerable sect were of another mind . so that the stories of ejecting such , must look to them as impostures . and the scriptures were not written only for the jews , and for that particular time alone , but for all places and all ages . most of which have no such use of calling diseases devils , and among them the history must either convey a false opinion , or lose the reputation of its truth . secondly , though the scripture doth not vary from the common forms of speech , where they are grounded upon harmless and lesser mistakes , yet when such are great and dangerous , prejudicial to the glory of god , and interest of religion , it is then much concerned to reform and rectify such errours . and according to the belief of the witch-advocates , the doctrine of possessions is highly such . for it leads to the opinion of witchcraft , which they make such a dismal and tragical error , blasphemy , an abominably idolatrous , yea an atheistical doctrine , the grand apostasie , the greatest that ever was or can be , that which cuts off christs head , and un-gods him , renounceth christ and god , and owns the devil , and makes him equal to them , &c. as the authour of the grand apostasie raves . and mr. webster saith little less of this opinion in his preface , viz. that it tends to advance superstition and popery , is derogatory to the wisdom , justice and providence of the almighty , tending to cry up the power of the kingdom of darkness , to question the verity of the principal articles of the christian faith , concerning the resurrection of christ , and generally tends to the obstructing of godliness and piety . and mr. wagstaffe loads it with as dreadful imputations in his preface ; as that it doth necessarily infer plurality of gods by attributing omnipotent effects to more than one , and that it supposeth many omnipotents , and many omniscients . if any thing of this be so , certainly our saviours inspired historians would not have connived at , much less would they have spoken in the phrase , that supposeth and encourageth a common error , that leads to such an horrid opinion . sect . viii . an answer to an objection from christs n●… mentioning his casting out devils to john's disciples , amongst other miracles . but saith the authour of the grand apestasie , p. . our saviour himself in his answer to the disciples of john the baptist , luke . doth not pretend to the casting out devils , but only the cure of diseases , and raising the dead . to which i say , first , we may not argue negatively from scripture in such matters , and certainly we ought not to argue from silence in one place , against plain assirmations in many . secondly , our saviour answers in reference to the things he was then doing , when the disciples of john came to him , v. . and in that same hour he cured many of their infirmities and plagues . evil spirits , it must be confessed , are also mentioned . some of those diseases it is like were occasioned by evil spirits , as ( ma●…th . . . ) the blindness and dumbness of th●… possessed person there was . and then the ●…jection of the evil spirit is implyed , when the disease is said to be cured . thirdly , the business of john's disciples was to enquire whether he was the messiah , and it was fit our saviour in his answer should give such proofs of his being so , as were plain and palpable . go your way , saith he , and tell john what things ye have seen and heard , luke . . they had heard him preach the gospel it is like , and had seen him cure diseases . these things were plain and sensible , and could admit of no dispute or doubt . but whether the distempers christ then healed , were inflicted by evil spirits , and whether those were cast out in the cure , did not plainly appear at that time . our saviour therefore did not bid them mention that instance to their master john , because they could not testify it on their own knowledge , as they could the things themselves saw and heard . sect . ix . an answer to two more objections ; the one , that st. john mentions no casting out devils in his gospel ; the other , that to have a devil , and to be mad are synonyma's . but the passionate witch-advocate goes on . st. john the evangelist , who especially sets himself upon the proof of the godhead of christ , hints nothing of his ejecting devils . which one would think should be no proof , since the other three do ; and st. john chiesly supplyed what they omitted . and since this evangelist so particularly sets himself upon the proof of christs divinity , he mentions no miracles , which were the proof , but such as were sensible and indisputable . and our authour himself after p. . saith , that the cure of diseases was more for christs honour , and the proof of his godhead , than the casting out devils could have been . for possibly , saith he , in that , there might have been some probable grounds of the pharisees blasphemy , that he cast out devils by beclzebub . so that he answers and contradicts himself at once : for p. . he saith , it had been a great oversight in st. john to neglect such an argument . if such a thing had ever been , this would have proved him to have been god indeed , and his power paramount above all principalities and powers , &c. p. . and yet now curing diseases proves it better , and the casting out devils will scarce do it at all , since it might , adds he , be in some sort credible , that he did it by favour , connivance , compliance , complotment , which is upon the borders of the highest blasphemy . again it is alledged by this writer , that to have a devil , and to be mad , seem to be synonyma's in scripture , p. . i answer , possession begot a certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 furor , and madness ; and therefore when any were extravagant , the jews said in common speech , that they had a devil , as we do , the devil is in you , that is , you act unreasonably and madly . but as we do not mean by this metaphorical possession to exclude the belief of a real , so neither did they . yea , the very phrase , he hath a devil , or the devil is in him , applyed to those that act furiously and unadvisedly , doth imply that there is such a real thing as diabolical possession , to which madness and extream folly are resembled . see then how the patrons of witches argue , the jews sometimes used the having a devil metaphorically ; therefore there are no other possessions , or therefore all those passages of scripture , in which they are literally and plainly related , intend no other . indeed , if we argued from meer words and expressions of having devils , and casting out devils , there would be somewhat of more colour in our adversaries reasoning . but since we inferr chiefly from plain circumstances of history and fact , there is no force at all in it . sect . x. the ignorance of the authour of the grand apostasie , in his interpreting the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but what doth this writer mean , when he tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can scarce signify any thing else properly , but an unusual affliction from god , such as madness ; when all men and boys know that substantively it is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 daemon , taken already in scripture in an ill sense for an impure spirit . adjectively it signifies sometimes divinum quid , but so it is not understood in the places we dispute about , luke . . when the devil had thrown him , the possessed man , in the midst , he came out of him , the word is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the same v. . is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . by which & the latter circumstances of the history , it plainly appears that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is to be understood substantively for a person , viz. an evil spirit . so in the story of the devils entering into the herd of swine , luke . . the word we translate devils is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , called v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the same matth. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . besides the force of which words , i have shewn that the story also determines them to a substantive and personal meaning . but the authour saith , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can hardly with propriety signify any thing else but an extraordinary affliction from god , because of its derivation from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. . one would wonder at the confidence of these men , especially in their pretended criticisms , by which they would impose what sense upon words they please . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is notoriously known signifies daemon , taken often in the ill sense , and so particularly in the place newly mentioned , deriving from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scio , which degenerates here , as in saga , witch , wizzard and the like , and what then should this authour by this mean ? sect . xi . whether there were no feats performed by the demoniacks in the gospels , but what mad-men might perform . it is further objected by this w●…iter , that there are no feats recorded of those supposed demoniacks , but what mad-men could perform and often do . in which , he considered not the spirits in the possest , in the countrey of the gergasens , matth. . . st. mark and st. luke write ga●…arens , the countries lye near together . jos●…phus reckons gadara among the gre●…ian cities which pompey took from the jews , and according to him the people were mostly syrians . in this country where our saviour had not been before , nor after , that we read , two possest with devils , who had lived among the tombs , out of the conversation of mankind met him , and presently cryed out ; what have we to do with thee , jesus , thou son of god , art thou come to torment us before the time ? was there nothing now beyond the rate of ordinary mad-men in this ? how did they , who lived in such a dismal solitude among the tombs , in a place where no man passed , come to know this was jesus , who never had been thereabout before , as far as we can hear ? or how came those mad-men to know , and utter such a great truth , which our saviour did not presently publish , that he was the son of god ? did any come near to whisper this in their ear ? or was this a raving fancy only ? st. mark writes ( who speaks but of a single demoniack ) that when he saw jesus afar off , he came and worshipped him . he knew him presently , and understood his true condition before most of the jews about him ; and even some of his own disciples did . could a meer mad-man have done so ? but further they expected torment and from him , in the time to come , though they looked not for it so soon . art thou come to torment us before the time ? how applicable is this to the condition of evil spirits and their expectations ? we have a like acknowledgement of our saviour from another unclean spirit , mark . . i know thee who thou art , the holy one of god. and our saviour in what he saith , in answer plainly , implies it wa●… the evil spirit , not the mad-man that spake , or at least caused the confession . hold thy peace , and come out of him , v. . and that the demoniacks did things beyond the force of meer mad-men is further sufficiently declared in the history , mark . no man could bind him , no not with chains ; because he had been often bound with fetters and chains , and the chains had been pluckt in sunder by him . i would fain know , whether this be not beyond the force of meer natural madness ? advertisement . hitherto the paper was the same , and the hand the same , and so far of the copy transcribed . afterward the hand alters , and is mr. glanvil ' s own hand , but with an hiatus of above half a sheet of unwrit paper between , but the number of the pages is continued . something there was to intervene , to make a more full connexion ; but yet what follows , is of the same suit , and produced to prove out of scripture the negotiation of evil spirits with their clients . sect . xii . further proof of the negotiation of evil spirits with their clients from the history of the magicians of egypt ; mr. wagstaffe , mr. webster , and the authour of the doctrine of devils , their evasions proposed and answered . in the general , they all say the same thing ; viz. that the magicians were jugglers , who by their tricks and legerdemain , imposed upon pharaoh and the aegyptians . mr. wagstaffe is so modest , as not to describe the manner of the performance . but mr. webster thus ; the magicians holding a rod in their hands , and seeming to throw it down upon the ground , how soon might they throw down an artificial serpent in its stead , and immediately and unperceivably make conveighance of the rod , p. . this is his feat : and for the changing water into blood , and the producing of frogs , he saith , they were so easie to be done after the same manner , that they need not any particular explication , p. . this is the main answer , after a great deal of impertinence , and mr. webster hath done his business . but the authour of the doctrine of devils , hath devised a more particular way for this juggle . 't is probable , he saith , that these men having the art or knack of making , graving , or carving the pictures of men , beasts , serpents , reptiles , &c. had the feat also of colouring , painting and fucussing of them also , and so might easily , especially in the dark , or by their juggling-feats , as the text intimates , make a rod look like a serpent , &c. p. . but besides these knavish painters , the man hath found other jugglers to help on the deceit ; subtle and politick oratours , who with fallacious arguments , cunning pretences , and plausible rhetorick could so disguise truth , and flourish upon knavery and falshood , that falshood should seem truth , and truth falshood , p. . whatever the magicians of pharaoh were , any one that considers these answers , would take the framers of them for colourers , changers , perverters of the face of things , as this authour speaks , cunning oratours , jugglers , hocus-pocus , hiccius-doccius , whip the serpents , blood and frogs are gone . but let us look a little nearer to the business , and to these subtle men , witches of oratours , and examine what they tell us in the light of the text and impartial reason . the text saith , aaron cast down his rod before pharaoh , and before his servants , and it became a serpent , v. . and v. , . the magicians of aegypt , they also did in like manner with their enchantments . for they cast down every man his rod , and they became serpents , but aaron ' s rod swallowed up their rods. now , say the witch-advocates , the magicians were jugglers ; they did not in like manner , they did not cast down their rods , but made conveighance of them , they were not serpents but pictures . which are plain contradictions to the text , arbitrary figments , that have no ground . and if men may seign what they will , and put what borrowed sense they please upon plain relations of fact , all history will be a nose of wax , and be eafily shaped as the interpreter has a mind to have it . secondly , if this were so , and the serpents were but artificial pictures ; 't is strange , that neither pharaoh , nor his servants should perceive the difference between the carved or painted serpents and the real ones ; except they suppose also that pharaoh contrived the business in a dark room on purpose , as the authour of the doctrine of devils seems to intimate . and 't is stranger yet , that neither moses nor aaron that were concerned to detect the imposture that was so gross and thick , should not discern it , or if they did , 't is as strange , that they should keep the jugglers counsel , and say nothing of it . thirdly , aarons serpents are said to have swallowed up those of the magicians . what , did they swallow the wiars and pictures ? it seems they were very artificially done indeed , that the true serpents mistook them for real ones , as the birds once did the painted grapes . but it would be more wonderful yet , if all were but the oratory of the magicians , for then the serpents ate their words and rhetorick . fourthly , moses and aaron turned the rivers into blood , v. . and the magicians of aegypt did so with their enchantments , v. . they caused frogs to come up , and to cover the land , ch. . v. . and the magicians did so , and brought up frogs on the land of aegypt , v. . now , how did the jugglers do this , with painting and fucussing ; or how , by legerdemain and slight of hand were the waters made blood , and the frogs brought up out of the rivers on the land ? to turn a little water into the appearance of blood , was not the thing that was like to what moses and aaron did , and to shew an artificial frog , two or three was not bringing up of frogs on the land of aegypt , which implies , multitudes that covered the ground . so that the hocus-pocus tricks , and juggling and painting will not colour this part of the story . and i should wonder at mr. webster , if he did not afford so many occasions of wondring at him , when he passed this so slightly over , saying , p. . as to the changing water into blood , and the producing of frogs , they were so easie to be done after the same manner , viz. by wiers and juggling , that they need not any particular explication , for by this the manner of their performance may most easily be understood . how shall one deal with these men , and what will not their confidence affirm ? fifthly , 't is very strange also how those jugglers should know what signs moses and aaron would shew , and accordingly furnish themselves with counterfeit serpents , blood and frogs against the time ; or had they those always in their pockets ? if not , it was great luck for them that moses and aaron should shew those very miracles first , that they were provided to imitate . sixthly and lastly , if the magicians did all this by tricks and juggling , may not one fear what opinion these men have of the same things done by moses and aaron ? these indeed out-did the others in divers following instances , but may not they say , that that was by their having more cunning and dexterity in the art of juggling ? if they or their proselytes have a mind to say thus , they may by their principles , which will serve them to elude the history , in reference to moses and aaron , as well as it doth in relation to the magicians . they may with as much modesty turn all into allegory and metaphor . i think by all this it appears , that this shift of the witch-advocates is very vain , and that what the magicians did , was not mere juggling , much less only politick oratory and rhetorick . as if those magicians by their eloquence could perswade pharaoh and his servants against their senses , as these patrons of witches endeavour to do by us , they being the greatest witches in their own sense that are extant , and some of them are belyed , if they are not so in other senses . sect . xiii . that what the magicians of aegypt did perform , was at least by an implicit confederacy with evil spirits . vvell ! if there be any truth in the history , the magicians were not only couzeners and hocus-pocus men ; there was something done that was extraordinary beyond mans art and contrivance , or the effects of ordinary nature . and therefore must have either god , or some spirit or daemon , one or more for the authour . the former no one saith , the hand of god in this was only permissive . therefore it is plain the magicians did this by spirits , creatures of the invisible world. the text saith , by their enchantments , per arcana , the vulgar latin reads . which because it is a general word , mr. wagstaffe takes hold of it , and determines it to secret and sly tricks , those of legerdemain and couzenage , when as it is as applicable to any kind of secret ( and so to the diabolical art and confederacy ) as to his sense . and that it is so to be understood here , is plain from the matter of the history . by those arcana ( others read , incantationes , veneficia ) they did those strange things , viz. by secret confederacy with spirits , they obliged them to perform the wonders . but what did the spirits do , were the serpents , blood and frogs real or apparent only ? i am not obliged to say , who is of one opinion , and who of another in this , it matters not . the reality of the performance is most easie , and most suitable to the sacred story , and there is no difficulty in conceiving that spirits might suddenly conveigh serpents , with which aegypt abounded into the place of the rods , which they might unperceivably snatch away after they were thrown down ; this they could do , though the magicians of themselves could not . and they might be provided for the performances by knowing the command god had given moses and aaron , concerning the things he would have them do ; which the magicians could not know , at least not but by them . and for the blood and the frogs , they might by infusion , or a thousand ways that we cannot tell , make the water to all appearance bloody , or perhaps really transmute some ( we know not the extent of their powers . ) and to bring up the frogs from the lakes and rivers , was no hard thing for them to effect , though impossible for the magicians to do by tricks of juggling . we see the sense of the history is plain , and easie in our way , but forced , harsh , contradictious , and most absurd in the interpretation of the hag-advocates . to make the inference from these magicians to my point , yet more plain and demonstrative , i shall surther take notice , that if we do not suppose a confederacy , and formal compact between them and the spirits they act by , it must at least be granted that those magicians had a way to oblige them to act , either by words or ceremonies , which they have bound themselves to attend in order to further familiarity with the persons that so employ them , and at last to explicit compacts : and even this is sufficient for what i would inferr . i have thus dispatcht a great argument briefly , and yet i hope fully ; mr. webster is after his manner very voluminous about it . but all he hath said ▪ in five or six leaves in folio to the purpose , is in those few lines i have recited . all the rest is sensless , rambling impertinence , amusing his readers with actives and passives , mecassaphims , hartummims , talesmans , wonderful cures , and the vertues of plants , telling stories , and citing scraps from this man , and from that , all which serve only for ostentation , and the deception of the injudicious , but signify nothing to any purpose of reasoning . sect . xiv . the other grand instance of confederacy with evil spirits , in the witch of endor , whom saul consulted . a brief and plain narration of the story . i come to another grand instance , viz. that of the witch of endor . the story of her is related , sam. . and is briefly thus . samuel was dead , v. . and the philistines gathered themselves against saul , and pitcht in gilboa , v. . saul on this was much afraid , v. . and enquired of the lord , but had no answer from him , v. . upon this he bid his servants find him out a woman that had a familiar spirit , that he might enquire of her . they told him of one at endor , v. . he disguised himself , and with two men by night went to her , desired her to divine unto him by her familiar spirit , and to bring up him whom he should name , v. . the woman first excused her self , minding him how dangerous such a business might be to her , since saul had cut off those that had familiar spirits , and the wizzards out of the land. so that she was afraid that this proposition of his was a snare for her life , v. . but saul assured her by swearing , that no harm should come to her for this thing , v. . she then askt him whom she should bring up , and he said bring me up samuel , v. . samuel accordingly begins to appear , and when the woman saw him , she cried with a loud voice , being much surprised , it seems , to see samuel in good earnest , whom she probably expected not , but some familiar in his likeness . by this she knew saul , v. . he heartens her again , and asks whom she saw . she answers , she saw gods ascending out of the earth , an usual hebraism , the plural for the singular number , gods , to wit , a spirit , v. . saul asks what forme he was of , she answered , an old man cometh up , and he is covered with a mantle . then saul perceived it was samuel , and he bowed himself to him to the ground , v. . samuel ask't why he had disquieted him to bring him up ? he declares the distress he was in , and his desire to know what he was to do , v. . samuel reproves him , and declares his fate , viz. that the lord had rent the kingdome from him , and given it to david , v. . that the israelites should be delivered into the hands of the philistins , and that saul and his sons should to morrow be with him , viz. in the state of the dead , as eventually it was , v. . this is the history , and one would think it speaks very plainly , but nothing is plain to prejudice . the patrons of witches labour hard to avoid this evidence , and i shall propose and consider their shifts and slights of answering . sect . xv. the evasion of mr. reginald scot , concerning the witches closet , proposed and confuted . mr. reginald scot , the father of the modern witch-advocates , orders the matter thus . when saul , saith he , had told her that he would have samuel brought up to him , she departed from his presence into her closet , where doubtless she had her familiar , to wit , some lewd crafty priest , and made saul stand at the door like a fool ( as it were with his finger in a hole ) to hear the couzening answers , but not to see the couzening handling thereof , and the conterseiting of the matter . and so goeth she to work , using ordinary words of conjuration , &c. so belike after many such words spoken , she saith to her self ; lo ! now the matter is brought to pass . i see wonderful things . so as saul hearing these words longed to know all , and asked her what she saw . whereby you know that saul saw nothing , but stood without like a mome , whilest she plaid her part in her closet , as may most evidently appear by the twenty first verse of this chapter , where it is said , then the woman came out to saul , &c. scot , p. . now this is not interpreting a story , but making one . for we read nothing of her closet , or her going from saul into it , nothing of the crafty priest she had there , or of sauls standing at the door like a fool , like a drowned puppy mr. webster has it ( very respectful language for a prince in distress ! ) nothing of the words of conjuration , or of the womans talk to her self , but all this is whimsey and fiction . and according to this way of interpreting , a man may make what he will of all the histories in the bible , yea in the world. if one may supply , and put in what he pleaseth , any thing may be made any thing . but mr. scot saith , it evidently appears that saul saw nothing , but stayed without like a mome , whilest she played her part in her closet . it evidently appears by the twenty first verse of this chapter , where 't is said , then the woman came out unto saul . is it not evident from hence , that she had a closet , how else should she come out ? but the mischief of it is , there is nothing of coming out in the text , or any version of it . our translation is , and the woman came unto saul . the vulgar latine , ingressa est , she came in , which implies that she went out of doors rather , than into her closet . the septuagint read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , being the same sense with the vulgar latine . the chaldee paraphrase simply she came . so the syriack and the arabick : but we find nothing of coming out any where but in the discoverer . so that here is a text made too , as well as many a groundless comment . but whether she only came to saul , or in or out to him , it matters not much , for it implies only that she withdrew , while saul communed with samuel , out of respect , and after the communication , she returned and found the king in great disorder , and what is this to a closet ? sect . xvi . two of mr. websters arguments for the witches closet proposed and answered . but mr. webster pursues the business in the behalf of the discoverer ; first , if they were in the same room , and samuel a visible object , how comes it to pass that saul saw him not ? mr. glanvil , saith he , must pump to find it out , p. . but doth not mr. webster know , that it is usual in apparitions ( and he owns there are such ) for the spirit to appear to one , when it is not visible to another , though in the same room , and every ways capable of seeing ? in the famous story of walker and sharp , recited by him , p. , . which he confesseth to be of undoubted verity , he saith , it was reported that the apparition did appear in court to the judge , or fore-man of the jury ( and i have from other hands very credible attestation that it was so ) but the rest saw nothing . many other well attested relations of this kind speak of the like , and there are innumerable stories of people that have their second sight as they call it , to wit , a faculty of seeing spectres when others cannot discern them . in which there is nothing , either impossible , or unlikely . and why then should there be need of so much pumping to answer this objection ? samuel it seems appeared to the woman a little before saul saw him , shewing himself so , it may be , to prepare saul for the terrible sight by degrees , lest the suddenness of it might have affrighted him into an incapacity of hearing what he had to say to him . or it may be the body of the woman , or some other thing in the room might interpose between saul , and the first appearance of samuel , or he might be at an unfit distance , or out of due light to see presently as she did . so that there is no need of supposing them to be in two rooms on this account . but secondly , he argues further for the closet or another room ; the woman cryed out with a loud voice when she saw samuel ; what need of that , saith he , if they were in one room , might not an ordinary tone make him to have heard her ? 't is like it might , but that was not the cause of her crying out , but her surprise to see samuel ( if it were the real samuel ) when she expected only her familiar , appearing in some resemblance of him . and 't is like there were circumstances in this apparition , which she had never seen before , that might on the sudden affright and amaze her . and if it were samuel indeed , which is very probable , the sight of him assored her that the inquirer was saul . for though she might not conclude it presently from his requiring her to raise samuel , yet when he really and unexpectedly appeared , it was plain that he was come upon some great errand , and with whom could he probably have such business as with saul ? so that she seeing him , the importance of his appearance , and the relation he had to saul , brought the king presently to her mind , and with him her fears , and that this was one cause of her crying out , is plainly intimated in the next words . and the ●…oman spake to saul , saying , why hast thou decerved me , for thou art saul , v. . and that she was affrighted at that knowledge , is implied in sauls assuring her again , against her fears in his immediate answer . and the king said unto her , ●…be not afraid , v. . besides this , there is another thing that may be collected from the text , which might occasion her astonishment and crying out . for as soon as saul had said , bring me up samuel , v. . it immediately follows , v. . and when the woman saw samuel , she cryed with a loud voice . it seems he appeared before she had performed her usual conjurations ( so little ground is there for what mr. scot talks of her words of conjuration , and those she spake to her self ) and upon that she was surprised and affrighted . sect . xvii . other arguments of mr. webster for a room distinct from that saul was in , proposed and answered . mr. websters third argument to prove a closet , is that it had been incongruous for saul to have askt what sawest thou , if they had been in one room . but what is the incongruity , or what the wonder , if one in his condition should speak incongruously ? his fourth and fifth arguments , are to prove that saul had yet seen nothing , when he askt the woman upon her out-cry , what she had seen . they prove that she saw the apparition first , which is granted , but her being in another room , cannot thence be inferred , as i have shewn , though that be the thing he should make out , or all is impertinent . the sixth argument is , that after all , samuel was but coming up . an old man cometh up , which proves nothing for mr. webster but against him ; for now , she shews him to saul . she saw the first beginning of his appearing , which saul did not . when he was risen higher out of the earth , she shews him to the king , who , 't is said , perceived then it was samuel , and bowed himself , v. . which is very easie and congruous , applied to one and the same room . and what then makes mr. webster insult in the conclusion of this argument in these words ; now let mr. glanvil consider , and answer whether it be not only intimated , but clearly holden forth in the text , that either they were in two rooms , or that nothing visible did appear before saul , p. . his seeing nothing at first i grant , but the two rooms there is no ground for , and he doth not prove it . whether he did not see samuel after , i shall now inquire . hitherto i have nothing to do , but with the conceit of the closet , or the other room , which mr. scot made for the woman , and mr. webster endeavours to uphold , with much good will , but little success . sect . xviii . convincing argmuments brought to prove that saul saw samuel , which frustrates the figment of two rooms . after all , if he really saw the apparition , the figment of the two rooms is gone , or at least signifies nothing to their purpose . this the text intimates plainly . she said , an old man cometh up , and he is covered with a mantle , and it follows , and saul perceived that it was samuel , and he stooped with his face to the ground , and bowed himself , v. . he perceived it was samuel , he perceived it , saith mr. webster , by the description of the woman . but she had only said , an old man cometh up covered with a mantle ; this is but a very general description , and why must that needs notify samuel ? could the devil represent no other old man in a mantle , or could none of the dead appear so but samuel only ? by these words alone saul could not certainly perceive that it was he . but he perceived this so , that he could not but know and acknowledge it as the hebrew word seems to imply . i say this word [ perceived ] implies more than bare seeing . 't is that and somewhat else , viz. that he saw him so , as to be convinced that it was he indeed , the judgment was added to the sense . so that mr. webster's objection , that the word was not he [ saw ] it was samuel , is of no weight , he [ perceived ] implies that he saw it so as to be assured . if the saying of the woman had been all , the assurance had been none at all , and saul could not have perceived or understood any certainty of the thing from it . but secondly , it appears yet further , that his perceiving did imply seeing ; for he stooped with his face to the ground , and bowed himself . now , what did saul make this respectful reverence to , if he saw nothing ? was it to a samuel in his fancy ? mr. webster saith , surely in rational consequence it could be nothing else , p. . this is something an unusual courtesie to bare idea's and imaginations . but mr. webster gives a reason : all that the woman had done and said , being undeniably lyes and cheats , this also in just and right reason must be judged to be so also . which is assuming the thing to be proved . sect . xix . that it was a real apparition , not a confederate knave , as mr. webster fancies , that saul saw and did obeysance to . but did she not turn out her confederate knave to act the part of samuel ? and was not this he to whom saul bowed ? this mr. webster offers as part of his answer . the woman v. . describes samuel in the form of an old man covered with a mantle . such a shape she must have put the confederate knave into . it may be it was an old fellow , or she made him look old , but let that pass . but where got she the mantle ? a sacerdotal habiliment it was , according to josephus . had the woman a wardrobe of all habits for all purposes ? or was it some short cloak of her own , that she threw on him ? we will suppose either that will serve mr. websters turn best . but how did the fellow himself , or the old quean for him change his visage into the likeness of samuel , or how alter his voice so , as to make saul , who so well knew samuel , to believe it was even he ? these are hard questions . but if we should so far gratify mr. scot , mr. webster and the rest , as not to press with such untoward queries ; yet one cannot chuse but ask how the confederate knave came to foretel truly such contingent things , as that the israelites should be vanquished by the philistines , and saul and his sons slain on the morrow , as v. . how could the cheat , or the woman in another room tell this ? why ! saith mr. wagstasse , he spake it at a venture , and he or the witch gave a shrewd guess to the sequel , saith mr. scot. but what ground was there for conjecture ? and since there was none , the confederate might as well have chose to have told saul , that he and his sons should live and be victorious ; and this , if he were so cunning a fellow , as these cunning men make him , he would have done . for the witches business and his , was to get by their practice , and the likelier way to a good reward , had been to have prophesied grateful and pleasant things to the troubled king ; and if the prophesier knew nothing of the event , he might as well have chosen the good , as the evil side . which as it had been for his interest , it had been also for the better saving of the credit of his predictions . for if he had foretold the kings good success and victory , the woman and he , the confederate , in consequence had been sure of reputation and favour , and further rewards , if it had happened so ; but no evil could have befaln them from the contrary success . for if saul were killed , the falshood of the prediction would be buried with him ( for we read not that the two servants were at this communication , which in all likelihood was private ) and no other evil like to ensue . so that if it were a confederate knave , as the witch-advocates have contrived that made the answers , he was not so cunning as mr. scot , mr. webster and the rest pretend , but indeed a very silly juggler . he speaks very severe and disobliging things , and such as were not like to redound to his advantage , and indeed such things they were , as do not at all look as if they proceeded from a confederate couzener . they have that gravity , majesty , religion and vertue in them that became the true samuel , and are very unlike the words of a vicious cheating knave . to which may be added , that this woman , though otherwise an ill one , seems to have been of a kind and benign nature , by the courteous entertainment she gave the afflicted prince , and josephus extolls her much for her good nature . so that it is very improbable , that she would by her self or her confederate , lay such an heavy load of trouble and desperation upon the king , that was in such distress before . i think all these things put together , are abundantly sufficient to disprove , and shame the ungrounded fansie of the witch-advocates , that all was done by a confederate . and consequently it was a real apparition that saul saw , and did civil obeysance to . sect . xx. that it was not the witch her self that acted all ( as scot and webster for another shift would suppose ) putting her self into a trance , and delading saul by ventriloquy . but was it not the witch her self that acted all ? mr. scot saith , that if the exposition of the confederate like us not , he can easily frame himself to the opinion , that this pythoness being a ventriloque , that is , speaking as it were from the bottom of her belly , did cast her self into a trance , and so abused saul , answering to saul in samuel's name in her counterfeit hollow voice , p. . to the same purpose mr. webster also supposeth , that what she did or pretended to do , was only by ventriloquy , or casting her self into a feigned trance , lay groveling on the earth with her face downwards , and so changing her voice , did mutter and murmur , and peep , and chirp like a bird coming forth of the shell , or that she spake in some hollow cave or vault through some pipe , or in a bottle , and so amused and deceived poor timorous and despairing saul , p. , . what stuff is this ? and how shall one deal with such men , as set their wits upon the rack to invent evasions , and are ready to assert any non-sense or absurdity to pervert the sense of a plain and simple history ? what i have already spoke against the dream of a confederate , viz. saul's perceiving it was samuel , his bowing himself upon it ; his taking the voice for the prophet's , the suitableness and gravity of the words , and the contrivance of the prediction , and the truth of it , are as strong against this whim , as against the other idle fansie , and in some particulars of ●…re force , as will appear to any one that considers the matter duly . for ventriloquy , or speaking from the bottom of the belly , 't is a thing i think as strange and difficult to be conceived as any thing in witchcraft , nor can it , i believe , be performed in any distinctness of articulate sounds , without such assistance of the spirits , that spoke out of the daemoniacks . i would fain have any of the witch-advocates shew how it is naturally possible . so that this that they suppose , will infer the thing they would avoid . it cannot certainly in any reason be thought , that the woman could by a natural knack , speak such a discourse as is related from samuel , much less that she could from her belly imitate his voice , so as to deceive one that knew him as saul did . as for mr. websters peeping , chirping and muttering , they are nothing to the purpose , and his hollow cave , pipe and vault , are as arbitrary figments as the closet , and fall under the same confutations that disprove the rest of the chimaera ' s. sect . xxi . that it was samuel himself that appeared , not the devil , nor a confederate knave . but the witch-advocates have another argument to prove an imposture in this business . for , say they , the person denouncing the fate of saul could not be the true samuel , nor the devil in his likeness ; therefore it must be either the woman , or some cheating confederate . which conclusion follows not , for it is possible it might be a good spirit personating samuel . these the scripture assures us , are often imployed in errands and ministeries here below , and on those occasions they cloath themselves in humane shape and appearance . so that it is not absurd to think it might be thus here ; but this i affirm not . who actually it was hath been great matter of debate among interpreters , and considerable authours have been on either side . my cause doth not require that i should positively determine who the appearing person was , it might be one of them though i cannot tell which . i confess it seems to me most probable , that it was the true samuel , for the scripture calls the apparition so five times , that is , as often as he is mentioned . and when the woman saw samuel , v. . and saul perceived that it was samuel , v. . and samuel said to saul , v. . then said samuel , v. . then saul was fore afraid because of the words of samuel , v. . which expressions are neither from saul , nor the woman , but from that spirit that endited the holy scriptures . and if after all this , samuel was a k●…e , or the witch , or the devil , what assurance can we have in interpreting of scripture ? i know that it speaks sometimes agreeably to the deceived apprehensions of men ; but when it is so , there is something in the context or nature of the thing that leads us to make this judgment . and if we rashly suppose whenever we have a mind to it , that the scripture speaks according to deceived opinion ; we may by this rule make it say any thing . the plain letter , and most obvious sense is always to be followed , where there is no cogent reason to the contrary , and i shall shew by and by , that there is none to decline it here . according to the obvious plain sense , the words are interpreted , ecclesiastick . . . and after his death ( speaking of samuel ) he pr●…ied and shewed the king his end . and the circumstances of the story which i have already considered , seem to me very plainly to determine the sense this way . thus doth the surprise of the woman , who cryed out with astonishment upon the sight of the prophet , whom she was affrighted to see . h●…r knowing it was saul by the apparition , which she could not have done by the devil 's appearing in his likeness . the expression that saul perceived that it was samuel , he did not only fansie or think so . the divine and majestick words he spake , so becoming the true samuel , and so unlike the words of an evil spirit . and the prediction of events so coatingent as the loss of the battle , and the death of the king and his sons ▪ sect . xxii . the needlesness and impertinency of m. websters confutation of samuel's appearing with his body out of the grave . now there are several evasions , whereby some endeavour to shift off this evidence . but if we will deal plainly and sincerely , we must , i think , acknowledge the force of the arguments , which i have briefly and nakedly proposed . but all this mr. webster pretends to confute thus . it was not samuel's body with his soul joyned , nor his soul that appeared in his wonted shape and habit , p. , . the first he proves by these reasons . first , his body had lain too long in the grave , so that it must have been disfigured . secondly , it must have stunk . thirdly , there was no taylor in the grave to make him a mantle . fourthly , it must have been an omnipotent power to have done this . fifthly , a syllogism is brought to prove this contrary to the scripture , which saith , that those that dye in the lord rest from their labours . now the four first arguments he may take again , we have no concern with them . for 't is sensless to think , that the gross body came out of the grave ; and if he means the resting of the terrestrial body by the fifth , he may take that back too . and indeed as applyed to the body without the soul , the disturbing of it is non-sense . it s corruption in the grave is continual motion , and more disturbance than the raising it entirely would be , if it were any at all . but properly it is none , no more than is the taking of a stone out of a quarry . therefore if there be any argument in this , it falls under the next query . the sixth argument is a question , viz. who joyned the soul and body again ? not the witch nor the devil . the opinion is erroneous , impious and blasphemous . and for me let him call it what he pleaseth . his strength is in hard words , which here like the stones thrown sometimes by witchcraft light like wool , and here far also from the mark. sect . xxiii . that it was the soul of samuel that appeared , without his terrestrial body , and that it is an indifferent op●… , in which are d●…ided as well papists as p●…stants . but there is a second opinion yet to be consut●…d , viz. that it was samuel's soul in his wonted shape and habit , p. . he must m●…an his soul without the body , or else 't is the same again ; and if he means without any body , i am none of those that mean with him . it is most ●…ully and plainly proved by those excellent men , dr. c — and dr. m — , that souls departed are embodyed in aerial or aetherial vehicles ; and they have largely shewn that this was the doctrine of the greatest philosophers , and most ancient and learned fathers . and agreeable it is to the holy scripture and highest reason and philosophy , as i may have another occasion to shew . now samuel appeared here to saul in this his more pure aerial or aetherial body , which he could form into such an appearance and habit as he had in the terrestrial . against the opinion of samuel's soul appearing , mr. webster urgeth cogent arguments , as still he calleth his ; they are all manifest , cogent , irrefragable , unanswerable , even then when they are scarce sense . he prefaceth to them , by an intimation , that the doctrine is popish ; maintained , he saith , it is by the popish party . his hard words use to be his strongest arguments . but this is only to raise odium and prejudice to the opinion . for there are papists and protestants on both sides of this question . as also rabbins and fathers have divided upon it . some of the last sort , and those perhaps of the greatest and most c●nsiderable having been for it , as r. eleazer , r. saadias , the writers of the midrash , josephus also , justin , origen , augustine , basil , ambrose , &c. as some others have been against it . so that , i suppose , a man may freely and without offence declare his judgment , though it happen to be different from mr. websters . sect . xxiv . three arguments of mr. webster against the appearing of the soul of samuel proposed and answered . vvherefore to his arguments , first he could not , saith he , come whether god would or no. right ! secondly , he would not run on an errand without gods consent . no doubt . thirdly , that god did not command him , he saith , is most certain . here i must stop . how doth that appear to be so certain ? why ! they never were employed in ministries here below , because never created sor any such end or purpose , p. . they were never employed in ministries here below ! what thinks he of the souls of moses and elias , at the transfiguration on the mount ? were not they then employed in a ministry here below , or were they only phantasms ? or their glorifyed bodies without their souls ? and how then did they talk and converse with our lord ? but these he will say were sent on an extraordinary occasion . be it so , they are sometimes then imployed in such , and so mr. webster must eat his words . and if blessed souls are , or have been employed at any time , how is he so certain the real samuel was not sent here ? thus briefly to his bold assertion . but he pretends a reason . they were never created for this purpose . if that were so , what then ? the stars were never made to fight against sisera , nor any one . nor the waters to drown the world. nor the ravens to feed prophets or other men. may not they therefore be used in those services ? again , no sensitive being was made primarily for another , but to enjoy it self , and to partake of the goodness of its maker . may it not therefore minister to others ? and doth not every creature so ? all things serve him . thirdly , the angels are ministring spirits , he saith , ordained to be such . doth he think they were made for that purpose only to serve us ? fourthly , reasonable humane creatures are for one another . non nobis solùm , &c. souls are most proper to serve such , not here only , but in the next world. they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , like unto angels , and they are as proper at least for the service of men. they have the same nature and affections . they feel our infirmities , and consider us more than abstract spirits do . which is the reason given why our saviour took not upon him the nature of angels , but of men. fifthly , souls departed have life and sense and motion , capacity of being employed , and no doubt inclination to it ; and whither more properly may they be sent , than to those of their own nature , whom they affect , are allied to , and so lately came from ? sixthly , the angels are not confined to their celestial habitation , but are sent often to this nether world , as mr. webster and the rest confess , and why then should we think that the souls of the just are so limited and restrained ? and lastly , it is supposed both by jews and christians , that the soul of the messias appeared to the patriarchs , and was the angel of the covenant ; and we know he was pleased to appear to st. stephen at his martyrdom , though then in glory . and in the various apparitions of angels recorded in the scripture , we have reason to think that some were humane souls , called angels from their office. so that on the whole , we see we have no cause to rely on mr. websters certainty , that samuel's soul came not on a divine command . sect . xxv . other arguments of mr. webster against the appearing of the soul of samuel , proposed and answered . but mr. webster goes on : fourthly , saith he , mr. glanvil hath only affirmed , not proved it . which is not so , i alledge the same reasons i have mentioned here , in my philosophical considerations about witchcraft , sect. . and the srequent assirmations of the sacred t●…xt , were sufficient ground for the assertion , though no other reasons were added to them . he argues , fifthly , miracles are wrought to confirm truth , but this would have confirmed saul and the witch in their wicked ways , p. . i answer , miracles are not always wrought to confirm truth , but sometimes to declare it . and these sort are often for that purpose . such was this , to pronounce the final sentence and doom on saul , as to the concerns of this world. and the prophet's appearing so contrary to the womans expectation , and before she had performed her spells , struck her into dread and amazement , and so she could draw no incouragement thence , to countenance her trade of witchcraft . sixthly , he saith it is not credible , but that samuel would have reproved the sorceress . but that was not his business , and it is like she being one of that vile and diabolical profession was forsaken of god and good spirits , and given up to those evil ones that were her agents and familiars . such derelictions we sometimes read of . and certainly if any course of sinning occasions and brings such a judgment ( as some no doubt do ) this of witchcraft and confederacy with evil spirits , is one that most justly may . seventhly , but god had refused to answer saul by any living prophet , and eighthly would not vouchsafe him his spirit in the ordinary way , and therefore it is not probable he would do it by sending a prophet from the dead . which arguings can only discover our ignorance in the reasons of the divine counsels and actions . but yet it may be said , god had indeed withdrawn all comfortable and directive communications from him , but this was of another sort , a further instance of the divine displeasure , and declarative of the forsaken kings doom . which was no favour , but indeed a judgment to which the divine justice was probably further provoked by this his sin of dealing with the sorceress . but ninthly , abraham would not send lazarus upon the rich mans desire to his surviving brethren , p. . nor can any one think it follows that , because one came from the dead to an extraordinary person , and upon an occasion that was such ; that therefore prophets , or other souls shall be sent from thence , ordinarily to warn those that have other sufficient means of conviction and amendment . the tenth is to fill up tale . where doth mr. glanvil , saith he , find it in scripture , or orthodoxal divines , that ever any blessed soul was sent on a divine errand to any here below ? which he objected , and i answered before . sect . xxvi . that the soul of samuel might come of it self , as well as be sent by divine command , either opinion desensible . i have briefly recited , and i hope cleared mr. webster's objections , which he runs out into great length and numerous impertinencies . and indeed his arguments are often such confident nothings , that it is really a shame to go about to answer them . but i shall never pass by any thing of his strength . but though i have defended the opinion , that samuel's soul was sent on a divine errand to saul , against mr. websters contrary pretences ; yet is there another thing supposable , which is as probable , viz. that samuel came without any direct command , being barely permitted , and that the earnest and importunate desire of saul to have some communication with him in his distress , invited and inclined him to it . thus it might be , and there is no cause to think , but that blessed souls have sometimes such liberty allowed them ; which of these it was , i shall not presume to determine , both are defensible , and either sufficient for my purpose . sect . xxvii . several other objections against the appearing of the soul os samuel answered . but there are other objections besides mr. websters , against the tenent that it was the soul of samuel ; i shall not conceal any one that hath any force in it . first it is urged , that witches and magicians have no power over the spirits of the just , and therefore this pythoness could not raise samuel . nor do we say she did . he appeared ( as 't is probable from the text ) before she had made her conjurations . which might be one reason of her crying out . he came either sent from god , or of his own inclination . the devil nor witch had nothing to do in it . but secondly , would god send samuel at such a time , when he was seeking satisfaction from enchantment ? and why not as well that , as appoint the prophet to meet the messengers of ahaziah when he sent to beelzebub , kings ? that king sent to the idol of e●…ron to inquire his fate , and god acquainted him with it by his prophet elijah . thus also when balak had required balaam to curse the israelites , god put a prophecy into his mouth , and made him bless them , numb . . &c. thirdly , the woman said , she saw gods arising , a company of evil spirits ( so some interpret ) and what did samuel among them ? but i saw gods is more probably rendered by others a god , a divine personage , the plural number for the singular to express honour . and that it is so to be understood is signified plainly by the singular relative that follows ; of what form is he , v. . or if more be meant , why might they not be good genii that accompanied samuel , a great and divine personage , eminent no doubt in the other world as he was in this ? fourthly , some argue from the question of the apparition , v. . why hast thou disquieted me ? samuel , say they , whether sent by god , or coming of his own accord , could not be disquieted by appearing . nor was there any real disturbance in it , but the spirit of the prophet speaks our language , who are apt to fancy the dead to rest in their graves , and to be disturbed of their repose , when upon any occasion they appear among the living . fifthly , but he saith , that saul and his sons should be with him , viz. in thalamo justorum , which some think not unlikely , believing that saul was reprobate only in type . but more probably the meaning is , that he should be in the state of the dead in another world , as he the prophet was . sixthly and lastly , the spectre said , that to morrow he should be with him , which was not true , for several days intervened before the battle . but the word to morrow need not be taken in strictness , but in a latitude of interpretation for a short time . he was to dye in or upon the fight , and the enemies were now ready sor it , and so the event was to be within a very little while . the prediction of which , was a prophecy of a thing very contingent , and shews that the predictor was the real samuel . sect . xxviii . an answer to that objection , that if it was samuel s soul that appeared , it makes nothing to witchcraft . but if it were the real samuel , will they say , this story will then make nothing for the opinion of witchcraft . for samuel was not raised by enchantment , but came either of his own accord , or on a divine errand . to which objection , i say , first , here is at least proof of an apparition of a man after death . secondly , sauls going to this pythoness upon such an inquiry , and she undertaking to bring the person up , whom he should name ( at least the appearance of him ) intimated v. . are good proof that this had been her practice , though at this time over ruled , and that she acted by an evil spirit . for certainly when saul intreats her to divine to him by her familiar spirit , he did not mean that she should deceive , and delude him by a confederate knave . the senslesness of which figment i have already sufficiently disproved . that the woman was used to such practices , will appear fully when i come to prove witchcraft from * express texts . advertisement . * the express texts that he means , i suppose are such as these , exod. . , chron. . . gal. . . micah . . acts . . . and chap. . . and more especially deut. . . where almost all the names of witches are enumerated , namely , of all those that are inveigled by covenant with evil spirits , either explicitly , or by submitting to their ceremonies . see dr. h — m — his postscript . sect . xxix . they that hold it was an evil spirit that appeared to saul , that their opinion may be true for ought mr. webster brings against it . as to the opinion of divers divines , that the appearing samuel was indeed an evil spirit in his likeness , though i judge it not so probable as the other of the real samuel , yet the interpretation is not absurd nor impossible . and because i do not absolutely determine either way , i shall defend it against mr. websters contrary arguments , which whether it be so or not so , prove nothing . he saith , first , that this beggs two false suppositions , p. . as first , that the devils are simply incorporeal spirits . by which if he means incorporeal in their intrinsick essential constitution , such no doubt they are , as every intellectual being is . but if he mean by simply incorporeal , disunited from all matter and body , so perhaps ( and most likely ) they are not . but neither the one , or the other of these , is supposed by the opinion mr. webster impugnes . the second false supposition is , that devils can assume bodies . that they can appear in divers shapes and figures , like humane and other bodies , we affirm , and it is plain from the scripture as to angels , and i shall make the same good , in reference to other spirits in due place . so that we may suppose it still , till mr. webster hath evinced the contrary , as he promiseth . how he performs i shall consider in due place . his second argument is , that he is not of their opinion , that the devils move , and rove up and down in this elementary world at pleasure . which no one i know saith . they go to and fro , and compass the earth , but still within the bounds of the divine permission , the laws of the angelical world , and those of their own kingdom ; which prevent the troubles and disturbances in the world from them , which he saith would ensue . advertisement . thus far runs the proof of the existence of apparitions and witchcraft , from holy scripture , entire . the three or four lines that follow in the m s. and are left out , break off abruptly . but what is said , sufficiently subverts the force of mr. webster ' s arguments against their opinion , that say it was the devil that appeared to saul . i will only here take notice , that this part which reaches hitherto , though it be not fully finished , yet it abundantly affords proof for the conclusion , namely , for the existence of spirits , apparitions and witches , from testimony of holy scripture , to as many as yield to the authority thereof . but the following collection is a confirmation of the same things , as well to the anti-scripturists , as to them that believe scripture . and the leading story of the daemon of tedworth , i hope now will prove irrefragable and unexceptionable , if the reader retain in his mind , mr. glanvil ' s preface to this second part of his saducismus triumphatus , and mr. mompesson ' s letters , the one to mr. glanvil , the other to mr. collins , which cannot but abundantly undeceive the world. so that it is needless to record how mr. glanvil wrote to mr. william claget of bury , and professed , he had not the least ground to think he was imposed on in what he related , and that he had great cause from what he saw himself , to say , it was impossible there should be any imposture in that business . to the same purpose he wrote to mr. gilbert clark in northampton-shire , as also to my self , and undoubtedly to many more , as he has intimated in his preface . besides that , to the parties above named , he sent a copy of that letter of mr. mompesson , which was wrote to himself . so that that groundless rumour being thus fully silenced , we may now seasonably relate , and that with confidence , that assured and unexceptionably attested story of the daemon of tedworth . which is as follows . proof of apparitions , spirits and witches , from a choice collection of modern relations . relation i. which is the enlarged narrative of the daemon of tedworth , or of the disturbances at mr. mompesson s house , caused by witchcraft , and the villany of the drummer . mr. john mompesson of tedworth , in the county of wilts , being about the middle of march , in the year . at a neighboring town called ludgarshal , and hearing a drum beat there , he inquired of the bailiff of the town , at whose house he then was , what it meant . the bailiff told him , that they had for some days been troubled with an idle drummer , who demanded money of the constable by vertue of a pretended pass , which he thought was counterfeit . upon this mr. mompesson sent for the fellow , and askt him by what authority he went up and down the country in that manner with his drum. the drummer answered , he had good authority , and produced his pass , with a warrant , under the hands of sir william cawly , and colonel ayliff of gretenham . mr. mompesson knowing these gentlemens hands , discovered that the pass and warrant were counterfeit , and thereupon commanded the vagrant to put off his drum , and charged the constable to carry him before the next justice of the peace , to be further examined and punisht . the fellow then confessed the cheat , and begged earnestly to have his drum. mr. mompesson told him , that if he understood from colonel ayliff , whose drummer he said he was , that he had been an honest man , he should have it again , but in the mean time he would secure it . so he left the drum with the bailiff , and the drummer in the constables hands , who it seems was prevailed on by the fellows intreaties to let him go . about the midst of april following , when mr. mompesson was preparing for a journey to london , the bailiff sent the drum to his house . when he was returned from that journey , his wife told him , that they had been much affrighted in the night by thleves , and that the house had been like to have been broken up . and he had not been at home above three nights , when the same noise was heard that had disturbed his family in his absence . it was a very great knocking at his doors , and the outsides of his house . hereupon he got up , and went about the house with a brace of pistols in his hands . he opened the door where the great knocking was , and then he heard the noise at another door . he opened that also , and went out round his house , but could discover nothing , only he still heard a strange noise and hollow sound . when he was got back to bed , the noise was a thumping and drumming on the top of his house , which continued a good space , and then by degrees went off into the air. after this , the noise of thumping and drumming was very frequent , usually five nights together , and then it would intermit three . it was on the outsides of the house , which is most of it of board . it constantly came as they were going to sleep , whether early or late . after a months disturbance without , it came into the room where the drum lay , four or five nights in seven , within half an hour after they were in bed , continuing almost two . the sign of it just before it came , was , they still heard an hurling in the air over the house , and at its going off , the beating of a drum like that at the breaking up of a guard. it continued in this room for the space of two months , which time mr. mompesson himself lay there to observe it . in the fore part of the night , it used to be very troublesome , but after two hours all would be quiet . mrs. mompesson being brought to bed , there was but little noise the night she was in travail , nor any for three weeks after , till she had recovered strength . but after this civil cessation , it returned in a ruder manner than before , and followed and vext the youngest children , beating their bedsteds with that violence , that all present expected when they would fall in pieces . in laying hands on them , one should feel no blows , but might perceive them to shake exceedingly . for an hour together it would beat , round-heads and cuckolds , the tat-too , and several other points of war , as well as any drummer . after this , they should hear a scratching under the childrens bed , as if by something that had iron tallons . it would lift the children up in their beds , follow them from one room to another , and for a while haunted none particularly but them . there was a cock-loft in the house which had not been observed to be troubled , thither they removed the children , putting them to bed while it was fair day , where they were no sooner laid , but their troubler was with them as before . on the fifth of novemb. . it kept a mighty noise , and a servant observing two boards in the childrens room seeming to move , he bid it give him one of them . upon which the board came ( nothing moving it that he saw ) within a yard of him . the man added , nay let me have it in my hand ; upon which it was shov'd quite home to him . he thrust it back , and it was driven to him again , and so up and down , to and fro , at least twenty times together , till mr. mompesson forbad his servant such familiarities . this was in the day-time , and seen by a whole room full of people . that morning it left a sulphurous smell behind it , which was very offensive . at night the minister one mr. cragg , and divers of the neighbours came to the house on a visit . the minister went to prayers with them , kneeling at the childrens bed-side , where it was then very troublesome and loud . during prayer-time it withdrew into the cock-loft , but returned as soon as prayers were done , and then in sight of the company , the chairs walkt about the room of themselves , the childrens shooes were hurled over their heads , and every loose thing moved about the chamber . at the same time a bedstaff was thrown at the minister , which hit him on the leg , but so favourably that a lock of wool could not have fallen more softly , and it was observed , that it stopt just where it lighted , without rolling or moving from the place . mr. momp●…sson perceiving , that it so much persecuted the little children , he lodged them out at a neighbours house , taking his eldest daughter , who was about ten years of age into his own chamber , where it had not been a moneth before . as soon as she was in bed , the disturbance begun there again , continuing three weeks drumming , and making other noises , and it was observed , that it would exactly answer in drumming any thing that was beaten or called for . after this , the house where the children were lodged out , happening to be full of strangers , they were taken home , and no disturbance having been known in the parlour , they were lodged there , where also their persecutour found them , but then only pluckt them by the hair and night-cloaths without any other disturbance . it was noted , that when the noise was loudest , and came with the most sudden and surprising violence , no dog about the house would move , though the knocking was oft so boisterous and rude , that it hath been heard at a considerable distance in the fields , and awakened the neighbours in the village , none of which live very near this house . the servants sometimes were lift up with their beds , and then let gently down again without hurt , at other times it would lye like a great weight upon their feet . about the latter end of decemb. . the drummings were less frequent , and then they heard a noise like the gingling of money , occasioned , as it was thought , by somewhat mr. mompesson's mother had spoken the day before to a neighbour , who talkt of fayries leaving money , viz. that she should like it well , if it would leave them some to make amends for their trouble . the night after the speaking of which , there was a great chinking of money over all the house . after this it desisted from the ruder noises , and employed it self in little apish and less troublesome tricks . on christmas eve a little before day , one of the little boys arising out of his bed , was hit on a sore place upon his heel , with the latch of the door , the pin that it was fastened with , was so small that it was a difficult matter to pick it out . the night after christmas day , it threw the old gentlewomans cloaths about the room , and hid her bible in the ashes . in such silly tricks it was frequent . after this , it was very troublesome to a servant of mr. mompesson's , who was a stout fellow , and of sober conversation . this man lay within , during the greatest disturbance , and for several nights something would endeavour to pluck his cloaths off the bed , so that he was fain to tug hard to keep them on , and sometimes they would be pluckt from him by main force , and his shooes thrown at his head . and now and then he should find himself forcibly held , as it were bound hand and foot , but he found that whenever he could make use of his sword , and struck with it , the spirit quitted its hold . a little after these contests , a son of sir thomas bennet , whose workman the drummer had sometimes been , came to the house , and told mr. mompesson some words that he had spoken , which it seems was not well taken . for as soon as they were in bed , the drum was beat up very violently and loudly , the gentleman arose and called his man to him , who lay with mr. mompesson's servant just now spoken of , whose name was john. as soon as mr. bennet's man was gone , john heard a rusling noise in his chamber , and something came to his bedside , as if it had been one in silk . the man presently reacheth after his sword , which he found held from him , and 't was with difficulty and much tugging that he got it into his power , which as soon as he had done , the spectre left him , and it was always observed that it still avoided a sword. about the beginning of january . they were wont to hear a singing in the chimney before it came down . and one night about this time , lights were seen in the house . one of them came into mr. mompesson's chamber which seemed blue and glimmering , and caused great stiffness in the eyes of those that saw it . after the light something was heard coming up the stairs , as if it had been one without shooes . the light was seen also four or five times in the childrens chamber ; and the maids confidently affirm that the doors were at least ten times opened and shut in their sight , and when they were opened they heard a noise as if half a dozen had entred together . after which some were heard to walk about the room , and one rusled as if it ▪ had been in silk . the like mr. mompesson himself once heard . during the time of the knocking , when many were present , a gentleman of the company said , satan , if the drummer set thee to work , give three knocks and no more , which it did very distinctly and stopt . then the gentleman knockt , to see if it would answer him as it was wont , but it did not . for further trial , he bid it for confirmation , if it were the drummer , to give five knocks and no more that night , which it did , and left the house quiet all the night after . this was done in the presence of sir thomas chamberlain of oxfordshire , and divers others . on saturday morning , an hour before day , jan. . a drum was heard beat upon the out-sides of mr. mompesson's chamber , from whence it went to the other end of the house , where some gentlemen strangers lay , playing at their door and without , four or five several tunes , and so went off into the air . the next night , a smith in the village lying with john the man , they heard a noise in the room , as if one had been shoeing of an horse , and somewhat came , as it were with a pair of pincers , snipping at the smiths nose most part of the night . one morning mr. mompesson rising early to go a journey , heard a great noise below , where the children lay , and running down with a pistol in his hand , he heard a voice , crying a witch , a witch , as they had also heard it once before . upon his entrance all was quiet . having one night played some little tricks at mr. mompesson's beds feet , it went into another bed , where one of his daughters lay ; there it passed from side to side , lifting her up as it passed under . at that time there were three kinds of noises in the bed. they endeavoured to thrust at it with a sword , but it still shifted and carefully avoided the thrust , still getting under the child when they offered at it . the night after it came panting like a dog out of breath . upon which one took a bedstaff to knock , which was caught out of her hand , and thrown away , and company coming up , the room was presently filled with a bloomy noisome smell , and was very hot , though without fire , in a very sharp and severe winter . it continued in the bed panting and scratching an hour and half , and then went into the next chamber , where it knockt a little , and seemed to rattle à chain ; thus it did for two or three nights together . after this , the old gentlewomans bible was found in the ashes , the paper side being downwards . mr. mompesson took it up , and observed that it lay open at the third chapter of st. mark , where there is mention of the unclean spirits falling down before our saviour , and of his giving power to the twelve to cast out devils , and of the scribes opinion , that he cast them out through beelzebub . the next night they strewed ashes over the chamber , to see what impressions it would leave . in the morning they found in one place , the resemblance of a great claw , in another of a lesser , some letters in another , which they could make nothing of , besides many circles and scratches in the ashes . about this time i went to the house , on purpose to inquire the truth of those passages , of which there was so loud a report . it had ceased from its drumming and ruder noises before i came thither , but most of the more remarkable circumstances before related , were confirmed to me there , by several of the neighbours together , who had been present at them . at this time it used to haunt the children , and that as soon as they were laid . they went to bed that night i was there , about eight of the clock , when a maid-servant coming down from them , told us it was come . the neighbours that were there , and two ministers who had seen and heard divers times went away , but mr. mompesson and i , and a gentleman that came with me went up . i heard a strange scratching as i went up the stairs , and when we came into the room , i perceived it was just behind the bolster of the childrens bed , and seemed to be against the tick. it was as loud a scratching , as one with long nails could make upon a bolster . there were two little modest girls in the bed , between seven and eleven years old as i guest . i saw their hands out over the cloaths , and they could not contribute to the noise that was behind their heads . they had been used to it , and had still some body or other in the chamber with them , and therefore seemed not to be much affrighted . i standing at the beds-head , thrust my hand behind the bolster , directing it to the place whence the noise seemed to come . whereupon the noise ceased there , and was heard in another part of the bed. but when i had taken out my hand it returned , and was heard in the same place as before . i had been told that it would imitate noises , and made trial by scratching several times upon the sheet , as , and , and , which it followed and still stopt at my number . i searcht under and behind the bed , turned up the cloaths to the bed-cords , graspt the bolster , sounded the wall behind , and made all the search that possible i could to find if there were any trick , contrivance , or common cause of it ; the like did my friend , but we could discover nothing . so that i was then verily perswaded , and am so still , that the noise was made by some daemon or spirit . after it had scratcht about half an hour or more , it went into the midst of the bed under the children , and there seemed to pant like a dog out of breath very loudly . i put my hand upon the place , and felt the bed bearing up against it , as if something within had thrust it up . i graspt the feathers to feel if any living thing were in it . i looked under and every where about , to see if there were any dog or cat , or any such creature in the room , and so we all did , but found nothing . the motion it caused by this panting was so strong , that it shook the room and windows very sensibly . it continued thus , more than half an hour , while my friend and i stay'd in the room , and as long after , as we were told . during the panting , i chanced to see as it had been something ( which i thought was a rat or mouse ) moving in a linnen bag , that hung up against another bed that was in the room . i stept and caught it by the upper end with one hand , with which i held it , and drew it through the other , but found nothing at all in it . there was no body near to shake the bag , or if there had , no one could have made such a motion , which seemed to be from within , as if a living creature had moved in it . this passage i mention not in the former editions , because it depended upon my single testimony , and might be subject to more evasions than the other i related ; but having told it to divers learned and inquisitive men , who thought it not altogether inconsiderable , i have now added it here . it will i know be said by some , that my friend and i were under some affright , and so fancied noises and sights that were not . this is the eternal evasion . but if it be possible to know how a man is affected , when in fear , and when unconcerned , i certainly know for mine own part , that during the whole time of my being in the room , and in the house , i was under no more affrightment than i am , while i write this relation . and if i know that i am now awake , and that i see the objects that are before me , i know that i heard and saw the particulars i have told . there is , i am sensible , no great matter for story in them , but there is so much as convineeth me , that there was somewhat extraordinary , and what we usually call preternatural in the business . there were other passages at my being at tedworth , which i published not , because they are not such plain and unexceptionable proofs . i shall now briefly mention them , valeant quantum valere possunt . my friend and i lay in the chamber , where the first and chief disturbance had been . we slept well all night , but early before day in the morning , i was awakened ( and i awakened my bed-fellow ) by a great knocking just without our chamber door . i askt who was there several times , but the knocking still continued without answer . at last i said , in the name of god , who is it , and what would you have ? to which a voice answered , nothing with you . we thinking it had been some servant of the house , went to sleep again . but speaking of it to mr. mompesson when we came down , he assured us , that no one of the house lay that way , or had business thereabout , and that his servants were not up till he called them , which was after it was day . which they confirmed and protested that the noise was not made by them . mr. mompesson had told us before , that it would be gone in the middle of the night , and come agian divers times early in the morning about four a clock , and this i suppose was about that time . another passage was this , my man coming up to me in the morning , told me , that one of my horses ( that on which i rode ) was all in a sweat , and lookt as if he had been rid all night . my friend and i went down and found him so . i enquired how he had been used , and was assured that he had been well sed , and ordered as he used to be , and my servant was one that was wont to be very careful about my horses . the horse i had had a good time , and never knew but that he was very sound . but after i had rid him a mile or two , very gently over a plain down from mr. mompesson's house , he fell lame , and having made a hard shift to bring me home , dyed in two or three days , no one being able to imagine what he ailed . this i confess might be accident or some unusual distemper , but all things being put together , it seems very probable that it was somewhat else . but i go on with mr. mompesson's own particulars . there came one morning a light into the childrens chamber , and a voice crying , a witch , a witch , for at least an hundred times together . mr. mompesson at another time ( being in the day ) seeing some wood move that was in the chimney of a room , where he was , as of it self , discharged a pistol into it , after which they found several drops of blood on the harth , and in divers places of the stairs . for two or three nights after the discharge of the pistol , there was a calm in the house , but then it came again , applying it self to a little child newly taken from nurse . which it so persecuted , that it would not let the poor infant rest for two nights together , nor suffer a candle in the room , but carry them away lighted up the chimney , or throw them under the bed. it so scared this child by leaping upon it , that for some hours it could not be recovered out of the sright . so that they were forced again to remove the children out of the house . the next night after which something about mid-night came up the stairs , and knockt at mr. mompesson's door , but he lying still , it went up another pair of stairs , to his mans chamber , to whom it appeared standing at his beds foot . the exact shape and proportion he could not discover , but he saith he saw a great body with two red and glaring eyes , which for some time were fixed steadily upon him , and at length disappeared . another night strangers being present ; it purr'd in the childrens bed like a cat , at which time also the cloaths and children were list up from the bed , and six men could not keep them down . hereupon they removed the children , intending to have ript up the bed. but they were no sooner laid in another , but the second bed was more troubled than the first . it continued thus four hours , and so beat the childrens leggs against the bed-posts , that they were forced to arise , and sit up all night . after this , it would empty chamberpots into their beds , and strew them with ashes , though they were never so carefully watcht . it put a long piked iron into mr. mompesson's bed , and into his mothers a naked knife upright . it would fill porrengers with ashes , throw every thing about and keep a noise all day . about the beginning of april , . a gentleman that lay in the house , had all his money turned black in his pockets ; and mr. mompesson coming one morning into his stable , found the horse he was wont to ride , on the ground , having one of his hinder leggs in his mouth , and so fastened there , that it was difficult for several men to get it out with a leaver . after this , there were some other remarkable things , but my account goes no further . only mr. mompesson writ me word , that afterwards the house was several nights beset with seven or eight in the shape of men , who , as soon as a gun was discharged , would shuffle away together into an arbour . the drummer was tryed at the assizes at salisbury upon this occasion . he was committed first to gloucester gaol for stealing , and a wiltshire man coming to see him , he askt what news in wiltshire . the visitant said , he knew of none . no , saith the drummer ! do not you hear of the drumming at a gentlemans house at tedworth . that i do enough , said the other . i , quoth the drummer , i have plagued him ( or to that purpose ) and he shall never be at quiet , till he hath made me satisfaction for taking away my drum. upon information of this , the fellow was tryed for a witch at sarum , and all the main circumstances i have related , were sworn at the assizes by the minister of the parish , and divers others of the most intelligent and substantial inhabitants , who had been eye and ear witnesses of them , time after time for divers years together . the fellow was condemned to transportation , and accordingly sent away ; but i know not how ( 't is said by raising storms , and affrighting the seamen ) he made a shift to come back again . and 't is observable , that during all the time of his restraint and absence the house was quiet , but as soon as ever he came back at liberty , the disturbance returned . he had been a souldier under cromwel , and used to talk much of gallant books he had of an odd fellow , who was counted a wizzard . upon this occasion , i shall here add a passage , which i had not from mr. mompesson , but yet relates to the main purpose . the gentleman , who was with me at the house , mr. hill , being in company with one compton of summersetshire , who practiseth physick , and pretends to strange matters , related to him this story of mr. mompesson's disturbance . the physician told him , he was sure it was nothing but a rendezvouz of witches , and that for an hundred pounds , he would undertake to rid the house of all disturbance . in pursuit of this discourse , he talkt of many high things , and having drawn my friend into another room apart from the rest of the company , said , he would make him sensible he could do something more than ordinary , and askt him who he desired to see . mr. hill had no great confidence in his talk , but yet being earnestly prest to name some one , he said , he desired to see no one so much as his wife , who was then many miles distant from them at her home . upon this , compton took up a looking-glass that was in the room , and setting it down again , bid my friend look in it ; which he did , and there , as he most solemnly and seriously professeth , he saw the exact image of his wife in that habit which she then wore , and working at her needle in such a part of the room ( there represented also ) in which and about which time she really was as he found upon inquiry when he came home . the gentleman himself averred this to me , and he is a very sober , intelligent , and credible person . compton had no knowledge of him before , and was an utter stranger to the person of his wife . the same man we shall meet again in the story of the witchcrafts of elizabeth style , whom he discovered to be a witch by foretelling her coming into an house , and going out again without speaking , as is set down in the third relation . he was by all counted a very odd person . thus i have written the summ of mr. mompesson's disturbance , which i had partly from his own mouth related before divers , who had been witnesses of all , and confirmed his relation , and partly from his own letters , from which the order and series of things is taken . the same particulars he writ also to dr. creed , then doctor of the chair in oxford . mr. mompesson is a gentleman , of whose truth in this account , i have not the least ground of suspicion , he being neither vain nor credulous , but a discreet , sagacious and manly person . now the credit of matters of fact depends much upon the relatours , who , if they cannot be deceived themselves nor supposed any ways interessed to impose upon others , ought to be credited . for upon these circumstances , all humane faith is grounded , and matter of fact is not capable of any proof besides , but that of immediate sensible evidence . now this gentleman cannot be thought ignorant , whether that he relates be true or no , the scene of all being his own house , himself a witness and that not of a circumstance or two , but of an hundred , nor for once or twice only , but for the space of some years , during which he was a concerned , and inquisitive observer . so that it cannot with any shew of reason be supposed that any of his servants abused him , since in all that time he must needs have detected the deceit . and what interest could any of his family have had ( if it had been possible to have managed it without discovery ) to continue so long so troublesome , and so injurious an imposture ? nor can it with any whit of more probability be imagined , that his own melancholy deluded him , since ( besides that he is no crazy nor imaginative person ) that humour could not have been so lasting and pertinacious . or if it were so in him , can we think he infected his whole family , and those multitudes of neighbors and others , who had so often been witnesses of those passages ? such supposals are wild , and not like to tempt any , but those whose wills are their reasons . so that upon the whole , the principal relatour mr. mompesson himself knew , whether what he reports was true or not , whether those things acted in his house were contrived cheats , or extraordinary realities . and if so , what interest could he serve in carrying on , or conniving at a juggling design and imposture ? he suffered by it in his name , in his estate , in all his affairs , and in the general peace of his family . the unbelievers in the matter of spirits and witches took him for an impostour . many others judged the permission of such an extraordinary evil to be the judgment of god upon him , for some notorious wickedness or impiety . thus his name was continually exposed to censure , and his estate suffered , by the concourse of people from all parts to his house , by the diversion it gave him from his affairs , by the discouragement of servants , by reason of which he could hardly get any to live with him . to which if i add the continual hurry that his family was in , the affrights , vexations and tossings up and down of his children , and the watchings and disturbance of his whole house ( in all which , himself must needs be the most concerned person ) i say , if these things are considered , there will be little reason to think he could have any interest to put a cheat upon the world , in which he would most of all have injured and abused himself . or if he should have designed and managed so incredible , so unprofitable a delúsion , 't is strange that he should have troubled himself so long in such a business , only to deceive , and to be talkt of . and it is yet more so , that none of those many inquisitive persons that came thither purposely to criticize and examine the truth of those matters , could make any discoveries of the juggling , especially since many came prejudiced against the belief of such things in general , and others resolved before-hand against the belief of this , and all were permitted the utmost freedom of search and inquiry . and after things were weighed and examined , some that were before greatly prejudiced , went away fully convinced . to all which i add , that there are divers particulars in the story , in which no abuse or deceit could have been practised , as the motion of boards and chairs of themselves , the beating of a drum in the midst of a room , and in the air , when nothing was to be seen ; the great heat in a chamber that had no fire in excessive cold weather , the scratching and panting , the violent beating and shaking of the bedsteads , of which there was no perceivable cause or occasion : in these and such like instances , it is not to be conceived how tricks could have been put upon so many , so jealous , and so inquisitive persons as were witnesses of them . 't is true , that when the gentlemen the king sent were there , the house was quiet , and nothing seen nor heard that night , which was confidently and with triumph urged by many , as a confutation of the story . but 't was bad logick to conclude in matters of fact from a single negative and such a one against numerous affirmatives , and so affirm that a thing was never done , because not at such a particular time , and that no body ever saw what this man or that did not . by the same way of reasoning , i may inferr that there were never any robberies done on salisbury plain , ho●…nslow heath , or the other noted places , because i have often travelled all those ways , and yet was never robbed ; and the spaniard inferred well that said , there was no sun in england , because he had been six weeks here and never saw it . this is the common argument of those that deny the being of apparitions , they have travelled all hours of the night , and never saw any thing worse than themselves ( which may well be ) and thence they conclude , that all pretended apparitions are fancies or impostures . but why do not such arguers conclude , that there was never a cut-purse in london , because they have lived there many years without being met with by any of those practisers ? certainly he that denies apparitions upon the confidence of this negative against the vast heap of positive assurances , is credulous in believing there was ever any highway-man in the world , if he himself was never robb'd . and the trials of assizes and attestations of those that have ( if he will be just ) ought to move his assent no more in this case , than in that of witches and apparitions , which have the very same evidence . but as to the quiet of mr. mompesson's house when the courtiers were there , it may be remembred and considered , that the disturbance was not constant , but intermitted sometimes several dayes , sometimes weeks . so that the intermission at that time might be accidental , or perhaps the daemon was not willing to give so publick a testimony of those transactions , which possibly might convince those , who he had rather should continue in the unbelief of his existence . but however it were , this circumstance will afford but a very slender inference against the credit of the story , except among those who are willing to take any thing for an argument against things which they have an interest not to acknowledge . i have thus related the sum of the story , and noted some circumstances that assure the truth of it . i confess the passages recited are not so dreadful , tragical and amazing , as there are some in story of this kind , yet are they never the less probable or true , for their being not so prodigious and astonishing . and they are strange enough to prove themselves effects of some invisible extraordinary agent , and so demonstrate that there are spirits , who sometimes sensibly intermeddle in our affairs . and i think they do it with clearness of evidence . for these things were not done long ago , or at far distance , in an ignorant age , or among a barbarous people , they were not seen by two or three only of the melancholick and superstitious , and reported by those that made them serve the advantage and interest of a party . they were not the passages of a day or night , nor the vanishing glances of an apparition ; but these transactions were near and late , publick , frequent , and of divers years continuance , witnessed by multitudes of competent and unbyassed attestors , and acted in a searching incredulous age : arguments enough one would think to convince any modest and capable reason . advertisement . this narrative of the daemon of tedworth is published in an epistolar form in the former impressions . but the enlargement thereof , that is to say , the said narrative enlarged for this intended edition , is not in that form , and therefore is thus published according to mr. glanvil 's m. s. in this bare simple form it was found . as for mr. glanvil 's letter to dr. more , which was in the former impressions , though for the first parts sake it might seem ●…it here to be interserted , it containing objections and queries touching the stirrs at mr. mompesson 's house , yet the greater part by far being of another subject , and the most material of those objections and queries being so well satisfied in this more perfect narrative it self , i thought it more advisable to omit that letter in this present edition , that there might be left more room for what is more congenerous to the argument in hand . and therefore we will immediately proceed to the second relation . relat. ii. which is concerning witchcraft practised by jane brooks upon richard jones , son of henry jones of shepton mallet . on sunday . of novemb. . about three of the clock in the afternoon , richard jones then a sprightly youth about twelve years old , son of henry jones of shepton mallet , in the county of somerset , being in his fathers house alone , and perceiving one looking in at the windows , went to the door , where one jane brooks of the same town ( but then by name unknown to this boy ) came to him . she desired him to give her a piece of close bread , and gave him an apple . after which she also stroked him down on the right side , shook him by the hand , and so bid him good night . the youth returned into the house , where he had been lest well , when his father and one gibson went from him , but at their return , which was within an hour or thereabout , they found him ill , and complaining of his right side , in which the pain continued the most part of that night . and on munday following in the evening , the boy rosted the apple he had of jane brooks , and having eaten about half of it , was extreamly ill , and sometimes speechless , but being recovered , he told his father , that a woman of the town on the sunday before , had given him that apple , and that she stroked him on the side . he said he knew not her name , but should her person , if he saw her . upon this jones was advised to invite the women of shepton to come to his house , upon the occasion of his sons illness , and the child told him , that in case the woman should come in when he was in his fit , if he were not able to speak , he would give him an intimation by a jogg , and desired that his father would then lead him through the room , for he said he would put his hand upon her , if she were there . after this he continuing very ill , many women came daily to see him . and jane brooks the sunday after , came in with two of her sisters , and several other women of the neighbour-hood were there . upon her coming in , the boy was taken so ill , that for some time he could not see nor speak , but having recovered his sight , he gave his father the item , and he led him about the room . the boy drew towards jane brooks , who was behind her two sisters among the other women , and put his hand upon her , which his father perceiving , immediately scratcheth her face and drew blood from her . the youth then presently cryed out that he was well , and so he continued seven or eight days . but then meeting with alice coward , sister to jane brooks , who passing by said to him [ how do you my hony ] he presently fell ●…ll again . and after that , the said coward and brooks often appeared to him . the boy would describe the clothes and habit they were in at the time exactly , as the constable and others have found upon repairing to them , though brooks's house was at a good distance from jones's . this they often tryed , and always found the boy right in his descriptions . on a certain sunday about noon , the child being in a room with his father and one gibson , and in his fit , he on the sudden called out , that he saw jane brooks on the wall , and pointed to the place , where immediately gibson struck with a knife . upon which the boy cryed out , [ o father , cooz gibson hath cut jane brooks's hand , and 't is bloody ] the father and gibson immediately repaired to the constable a discreet person , and acquainting him with what had passed , desired him to go with them to jane brooks's house , which he did . they found her sitting in her room on a stool with one hand over the other . the constable askt her how she did ? she answered , not well . he askt again why she sat with one hand over the other ? she replied , she was wont to do so . he enquired if any thing were amiss with her hand ? her answer was , it was well enough . the constable desired he might see the hand that was under , which she being unwilling to shew him , he drew it out and found it bloudy according to what the boy had said . being askt how it came so , she said 't was scratched with a great pin. on the eighth of december , . the boy , jane brooks , and alice coward , appeared at castle-cary before the justices , mr. hunt and mr. cary. the boy having begun to give his testimony , upon the coming in of the two women and their looking on him was instantly taken speechless ; and so remained till the women were removed out of the room , and then in a short time upon examination he gave a full relation of the mentioned particulars . on the eleventh of january following , the boy was again examined by the same justices at shepton mallet , and upon the sight of jane brooks was again taken speechless , but was not so afterwards when alice coward came into the room to him . on the next appearance at shepton , which was on the seventeenth of february , there were present many gentlemen , ministers and others . the boy fell into his fit upon the sight of jane brooks , and lay in a man's arms like a dead person ; the woman was then willed to lay her hand on him , which she did , and he thereupon started and sprang out in a very strange and unusual manner . one of the justices to prevent all possibilities of legerdemain , caused gibson and the rest to stand off from the boy , and then that justice himself held him ; the youth being blindfolded , the justice called as if brooks should touch him , but winked to others to do it , which two or three successively did , but the boy appeared not concerned . the justice then called on the father to take him , but had privately before desired one mr. geoffry strode , to bring jane brooks to touch him at such a time as he should call for his father , which was done , and the boy immediately sprang out after a very odd and violent fashion . he was after touched by several persons and moved not , but jane brooks being again caused to put her hand upon him , he started and sprang out twice or thrice as before . all this while he remained in his fit and some time after ; and being then laid on a bed in the same room , the people present could not for a long time bow either of his arms or leggs . between the mentioned . of nov. and the . of jan. the two women appeared often to the boy , their hands cold , their eyes staring , and their lips and cheeks looking pale . in this manner on a thursday about noon , the boy being newly laid into his bed , jane brooks and alice coward appeared to him , and told him that what they had begun they could not perform . but if he would say no more of it , they would give him money , and so put a two-pence into his pocket . after which they took him out of his bed , laid him on the ground , and vanished , and the boy was found by those that came next into the room lying on the flour , as if he had been dead . the two-pence was seen by many , and when it was put into the fire and hot , the boy would fall ill ; but as soon as it was taken out and cold , he would be again as well as before . this was seen and observed by a minister a discreet person , when the boy was in one room and the two-pence ( without his knowledge ) put into the fire in another , and this was divers times tried in the presence of several persons . between the . of dec. and the . of feb. in the year mentioned , divers persons at sundry times heard in the boy a noise like the croaking of a toad , and a voice within him saying , jane brooks , alice coward , twelve times in near a quarter of an hour . at the same time some held a candle before the boys face , and earnestly looked on him , but could not perceive the least motion of his tongue , teeth or lips , while the voice was heard . on the . of feb. between two and three in the afternoon , the boy being at the house of richard isles in shepton mallet , went out of the room into the garden , isles his wife followed him , and was within two yards when she saw him rise up from the ground before her , and so mounted higher and higher till he passed in the air over the garden wall , and was carried so above ground more than yards , falling at last at one jordan's door at shepton , where he was found as dead for a time . but coming to himself told jordan , that jane brooks had taken him up by the arm out of isles his garden , and carried him in the air as is related . the boy at several other times was gone on the suddain , and upon search after him found in another room as dead , and at sometimes strangely hanging above the ground , his hands being flat against a great beam in the top of the room , and all his body two or three foot from ground . there he hath hung a quarter of an hour together , and being afterwards come to himself , he told those that found him , that jane brooks had carried him to that place and held him there . nine people at a time saw the boy so strangely hanging by the beam. from the . of nov. to the . of march following , he was by reason of his fits much wasted in his body and unspirited , but after that time , being the day the two women were sent to gaol , he had no more of those fits . jane brooks was condemned and executed at charde assizes , march . . this is the sum of mr. hunts narrative , which concludes with both the justices attestation , thus : the aforesaid passages were some of them seen by us : and the rest and some other remarkable ones , not here set down , were upon the examination of several credible witnesses taken upon oath before us . subscribed ; rob. hunt , john cary. this i think is good evidence of the being of witches ; if the sadducee be not satisfied with it , i would fain know what kind of proof he would expect . here are the testimonies of sense , the oaths of several credible attesters , the nice and deliberate scrutiny of quick-sighted and judicious examiners , and the judgment of an assize upon the whole . and now the security of all our lives and fortunes depends upon no greater circumstances of evidence than these . if such proof may not be credited , no fact can be proved , no wickedness can be punished , no right can be determined , law is at an end , and blind justice cannot tell how to decide any thing . advertisement . the most fit advertisement here is mr. glanvills transition to fresh evidences , out of mr. hunts examinations , which is this . thus far , saith he , the evidence of fact went in the former editions , but having resolved upon this reenforcement , i writ again to my honoured friend mr. hunt , knowing that he had more materials for my purpose , and such as would afford proof sufficient to any modest doubter . in answer he was pleased to send me his book of examinations of witches , which he kept by him fairly written . it contains the discovery of such an hellish knot of them , and that discovery so clear and plain , that perhaps there hath not yet any thing appeared to us with stronger evidence to confirm the belief of witches . and had not his discoveries and endeavours met with great opposition and discouragements from some then in authority , the whole clan of those hellish confederates in these parts had been justly exposed and punished . out of that book i have collected some main instances , the clearness of which i think will be enough to overcome and silence any indifferent prejudice . but some are so settled and obdurate , that no proof in the world is sufficient to remove them . i begin with the witchcrafts of elizabeth style . relat. iii. which containeth the witchcrafts of elizabeth style of bayford , widow . this elizabeth style of stoke trister , in the county of somerset , was accused by divers persons of credit upon oath before mr. hunt , and particularly and largely confessed her guilt her self , which was found by the jury at her trial at taunton ; but she prevented execution by dying in gaol , a little before the expiring of the term her confederate daemon had set for her enjoyment of diabolical pleasures in this life . i have shortned the examinations , and cast them into such an order , as i think fittest for the rendring the matter clear and intelligible . . exam. rich. hill of stoke trister , in the county of somerset yeoman , being examined upon oath , jan. . . before rob. hunt , esq one of his majesties justices for that county , concerning the bewitching of his daughter by eliz. style , declareth , that his daughter eliz. hill , about the age of years , hath been for about two months last past taken with very strange fits which have held her an hour , two , three and more ; and that in those fits the child hath told her father , the examinant and others , that one eliz. style of the same parish appeared to her , and is the person that torments her . she also in her fits usually tells what clothes eliz. style hath on at the time , which the informant and others have seen and found true . he saith further , that about a fortnight before christmas last , he told style that his daughter spoke much of her in her fits , and did believe that she was bewitched by her . whereupon francis white , and walter , and robert thick being present , willed her to complain to the justice against him for accusing of her . but she having used several put-offs , said she would do worse than fetch a warrant . after which the girl grew worse than before , and at the end of a fit she tells the examinant when she shall have another , which happens accordingly , and affirms , that style tells her when the next fit shall come . he informs further , that monday night after christmas day about nine of the clock , and four or five times since about the same hour of the night , his daughter hath been more tormented than formerly , and that though held in a chair by four or five people , sometimes six , by the arms , legs , and shoulders , she would rise out of her chair , and raise her body about three or four foot high . and that after , in her fits , she would have holes made in her hand-wrists , face , neck , and other parts of her body , which the informant and others that saw them conceived to be with thorns . for they saw thorns in her flesh , and some they hooked out . that upon the childs pointing with her finger from place to place , the thorns and holes immediately appeared to the informant and others looking on . and as soon as the child can speak after the fit , she saith that widow style did prick her with thorns in those several places , which was horrible torment , and she seemed to the informant and others standing by , to be in extream pain and torture . the child hath been so tormented and pricked with thorns four several nights , at which times the informant and many other people have seen the flesh rise up in little bunches in which holes did appear . the pricking held about a quarter of an hour at a time during each of the four fits , and the informant hath seen the child take out some of those thorns . the same rich. hill examined jan. . . informs , that when he rode from the justices house with a warrant to bring styles before him , his horse on a suddain sate down on his breech and he could not after ride him , but as soon as he atte●…ed to get up , his horse would sit down 〈◊〉 paw with his feet before . he saith further , that since styles was examined before the justice and made her consession to him , she hath acknowledged to the informant that she had hurt his daughter , and that one anne bishop , and alice duke , did joyn in bewitching of her . taken upon oath before me , rob. hunt. . exam. william parsons rector of stoke trister , in the county of somerset , examined the . of jan. . before rob. hunt , esq concerning the bewitching of rich. hill's daughter saith , that on monday night after christmas day then last past , he came into the room when eliz. hill was in her fit , many of his parishioners being present and looking on . he there saw the child held in a chair by main force by the people , plunging far beyond the strength of nature ; foaming and catching at her own arms and clothes with her teeth . this fit he conceives held about half an hour . after some time , she pointed with her finger to the left side of her head , next to her left arm , and then to her left hand , &c. and where she pointed he perceived a red spot to arise with a small black in the midst of it like a small thorn. she pointed also to her toes one after another , and exprest great sense of torment . this latter fit he guesses continued about a quarter of an hour , during most or all of which time her stomach seemed to swell , and her head where she seemed to be prickt did so very much . she sate foaming much of the time , and the next day after her fit , she shewed the examinant the places where the thorns were stuck in , and he saw the thorns in those places . taken upon oath before me subscribed , rob. hunt. william parsons rector of stoke trister . . exam. nicholas lambert of bayford , in the county of somerset yeoman , examined upon oath before rob. hunt , esq jan. . . concerning the bewitching of rich. hill's daughter by elizabeth style , testifieth , that monday after christmas day last , being with others in the house of rich. hill , he saw his daughter elizabeth taken very ill , and in fits that were so strong that six men could not hold her down in a chair in which she was sate , but that she would raise the chair up in spight of their utmost force . that in her fits being not able to speak , she would rest her body as one in great torment , and point with her finger to her neck , head , hand-wrists , arms and toes . and he , with the rest looking on the places to which she pointed , saw on the suddain little red spots arise with little black ones in the midst , as if thorns were stuck in them , but the child then onely pointed without touching her flesh with her finger . taken upon oath before me rob. hunt. . exam. richard vining of stoke trister butcher , examined jan. . . before rob. hunt , esq concerning the bewitching of his wife by eliz. style , saith , that about two or three days before s. james's day three years since or thereabou●… his late wife agnes fell out with eliz. style , and within two or three days after she was taken with a grievous pricking in her thigh , which pain continued for a long time , till after some physick taken from one hallet , she was at some ease for three or four weeks . about the christmas after the mentioned s. james's day , style came to the examinants house , and gave agnes his wife two apples , one of them a very fair red apple , which style desired her to eat , which she did , and in a few hours was taken ill and worse than ever she had been before . upon this , the examinant went to one mr. compton , who lived in the parish of ditch-eate , ( the same person that shewed my friend his wife in a glass , as i have related in the story of mr. mompesson ) for physick for his wife . compton told him he could do her no good , for that she was hurt by a near neighbour , who would come into his house and up into the chamber where his wife was , but would go out again without speaking . after vining came home , being in the chamber with his wife , style came up to them , but went out again without saying a word . agnes the wife continued in great pain till easter eve following , and then she dyed . before her death her hip rotted and one of her eyes swelled out , she declared to him then and at several times before , that she believed eliz. style had bewitched her , and that she was the cause of her death . taken upon oath before me , rob. hunt. whilst the justice was examining style at wincaunton , ( which is not above a mile and a half from stoke trister ) upon the former evidence against her , he observed that rich. vining looked very earnestly upon him . whereupon he askt vining if he had any thing to say unto him . he answered that style had bewitched his wife , and told the manner how , as is in his deposition related . the woman style upon this seemed appaled and concerned , and the justice saying to her , you have been an old sinner , &c. you deserve little mercy : the replied , i have askt god mercy for it . mr. hunt askt her , why then she would continue in such ill courses ? she said the devil tempted her : and then began to make some confession of his actings with her . upon this the justice sent her to the constables house at bayford , which is in the parish of stoke trister , ( the constable was one mr. gapper ) and the next morning went thither himself , accompanied with two persons of quality m r bull , and m r court , now justices of the peace in this county . now before i proceed further in the story , i shall take notice that here are three credible witnesses , swearing to the same particulars , in that the child elizabeth hill was sometimes in strange fits , in which her strength was encreased beyond the proportion of nature , and the force of divers men ; that then she pointed to the parts of her body , where they saw red spots arising , and black specks in the midst of them , that she complained she was prickt with thorns , and two of them saw thorns in the places of which she complained . some of which thorns , one swears that he and others saw hooked out , and that the girl her self pulled out others ; that in her sits she declared style appears to her ( as jane brooks did to richard jones , in the former relation ) and tells her when she shall have another fit , which happens accordingly ; that she describes the clothes the woman hath on , exactly as they find . but notwithstanding , all this shall be melancholy and fancy , or legerdemain , or natural distemper , or any thing but witchcraft , or the fact shall be denied , and the three witnesses perjured , though this confidence against the oaths of sober men , tend to the overthrow of all testimony and history , and the rendring all laws useless . i shall therefore proceed to further proof , and such as will abundantly strengthen this . it is the confession of style her self . i left mr. hunt , and the other two gentlemen at the constables house , where style was , upon business of further examination , where she enlarged upon the confession she had before begun to make , and declared the whole matter at that and two other times after in the particulars that follow . . exam. elizabeth styles her confession of her witchcrafts , jan. . and . and feb. . . before rob. hunt esq she then confessed , that the devil about ten years since , appeared to her in the shape of a handsome man , and after of a black dog. that he promised her mony , and that she should live gallantly , and have the pleasure of the world for twelve years , if she would with her blood sign his paper , which was to give her soul to him , and observe his laws , and that he might suck her blood. this after four solicitations , the examinant promised him to do . upon which he prickt the fourth finger of her right hand , between the middle and upper joynt ( where the sign at the examination remained ) and with a drop or two of her blood , she signed the paper with an [ o ] . upon this the devil gave her sixpence , and vanished with the paper . that since he hath appeared to her in the shape of a man , and did so on wednesday seven-night past , but more usually he appears in the likeness of a dog , and cat , and a fly like a millar , in which last he usually sucks in the poll about four of the clock in the morning , and did so jan. . and that it usually is pain to her to be so suckt . that when she hath a desire to do harm , she calls the spirit by the name of robin , to whom when he appeareth , she useth these words , o sathan give me my purpose . she then tells him what she would have done . and that he should so appear to her , was part of her contract with him . that about a month ago he appearing , she desired him to torment one elizabeth hill , and to thrust thorns into her flesh , which he promised to do , and the next time he appeared , he told her he had done it . that a little above a month since this examinant , alice duke , anne bishop and mary penny , met about nine of the clock in the night , in the common near trister gate , where they met a man in black clothes with a little band , to whom they did courtesie and due observance , and the examinant verily believes that this was the devil . at that time alice duke brought a picture in wax , which was for elizabeth hill. the man in black took it in his arms , anointed its fore-head , and said , i baptize thee with this oyl , and used some other words . he was godfather , and the examinant and anne bishop godmothers . they called it elizabeth or bess. then the man in black , this examinant , anne bishop , and alice duke stuck thorns into several places of the neck , hand-wrists , fingers , and other parts of the said picture . after which they had wine , cakes and roastmeat ( all brought by the man in black ) which they did eat and drink . they danced and were merry , were bodily there , and in their clothes . she further saith , that the same persons met again , at or near the same place about a month since , when anne bishop brought a picture in wax , which was baptized john , in like manner as the other was , the man in black was godfather , and alice duke and this examinant godmothers . as soon as it was baptized , anne bishop stuck two thorns into the arms of the picture , which was for one robert newman's child of wincaunton . after they had eaten , drank , danced and made merry , they departed . that she with anne bishop , and alice duke met at another time in the night , in a ground near marnhul , where also met several other persons . the devil then also there in the former shape , baptized a picture by the name of anne or rachel hatcher . the picture one durnford's wife brought , and stuck thorns in it . then they also made merry with wine and cakes , and so departed . she saith , before they are carried to their meetings , they anoint their foreheads , and hand-wrists with an oyl the spirit brings them ( which smells raw ) and then they are carried in a very short time , using these words as they pass , thout , tout a tout , tout , throughout and about . and when they go off from their meetings , they say , rentum tormentum . that at their first meeting , the man in black bids them welcome , and they all make low obeysance to him , and he delivers some wax candles like little torches , which they give back again at parting . when they anoint themselves , they use a long form of words , and when they stick in thorns into the picture of any they would torment they say , a pox on thee , i 'le spite thee . that at every meeting before the spirit vanisheth away , he appoints the next meeting place and time , and at his departure there is a foul smell . at their meeting they have usually wine or good beer , cakes , meat or the like . they eat and drink really when they meet in their bodies , dance also and have musick . the man in black sits at the higher end , and anne bishop usually next him . he useth some words before meat , and none after , his voice is audible , but very low . that they are carried sometimes in their bodies and their clothes , sometimes without , and as the examinant thinks their bodies are sometimes left behind . when only their spirits are present , yet they know one another . when they would bewitch man , woman or child , they do it sometimes by a picture made in wax , which the devil formally baptizeth . sometimes they have an apple , dish , spoon or other thing , from their evil spirit , which they give the party to whom they would do harm . upon which they have power to hurt the person that eats or receives it . sometimes they have power to do mischief by a touch or curse , by these they can mischief cattle , and by cursing without touching ; but neither without the devils leave . that she hath been at several general meetings in the night at high common , and a common near motcombe , at a place near marnhull , and at other places where have met john combes , john vining , richard diokes , thomas boster or bolster , thomas dunning , james bush a lame man , rachel king , richard lannen , a woman called durnford , alice duke , anne bishop , mary penny and christopher ellen , all which did obeysance to the man in black , who was at every one of their meetings . usually they have at them some picture baptized . the man in black , sometimes playes on a pipe or cittern , and the company dance . at last the the devil vanisheth , and all are carried to their several homes in a short space . at their parting they say [ a boy ! merry meet , merry part . ] that the reason why she caused elizabeth hill to be the more tormented was , because her father had said , she was a witch . that she has seen alice dukes familiar suck her , in the shape of a cat , and anne bishops suck her in the shape of a rat. that she never heard the name of god or jesus christ mentioned at any of their meetings . that anne bishop , about five years and a half since , did bring a picture in wax to their meeting , which was baptized by the man in black , and called peter . it was for robert newman's child at wincaunton . that some two years ago , she gave two apples to agnes vining , late wife of richard vining , and that she had one of the apples from the devil , who then appeared to her and told , that appls would do vining ' s wives business . taken in the presence of several grave and orthodox divines before me robert hunt. . exam. william parsons rector of stoke trister , examined feb. . . before rob. hunt esq concerning elizabeth style 's confession , saith , that he heard style before the justice of peace , at the time of her examination confess , as she hath done also to the examinant several times since , that she was in covenant with the devil , that she had signed it with her blood , that she had been with the devil at several meetings in the night , that at one time of those meetings , there was brought a picture in blackish wax , which the devil in the shape of a man in blakish clothes , did baptize by the name of eliz. hill , that she did stick in one thorn into the hand-wrists of the picture , that alice duke stuck thorns into the same , and that anne bishop and mary penny were present at that meeting with the devil . taken upon oath before me subscribed , robert hunt. william parsons rector of stoke trister . this confession of styles was free and unforced , without any torturing or watching , drawn from her by a gentle examination , meeting with the convictions of a guilty conscience . she confesseth that she desired the devil to torment eliz. hill , by thrusting thorns into her flesh , which he promised , and said he had done it . that a picture was baptized for her the said elizabeth , and that she , the familiar , and alice duke stuck thorns into several places of the neck , hand-wrists , fingers and other parts thereof , which exactly agrees with the strange effects related , concerning the torments the child suffered , and this mischief she confesseth she did , because her father said she was a witch . she confesseth she gave two apples to vinings wife , one of which she had from the devil , who said it would do the business , which sutes also with the testimony of vining concerning his wife . she confesseth further , that the devil useth to suck her in the poll , about four a clock in the morning , in the form of a fly like a millar , concerning which , let us hear testimony ( the other particulars of her confession we shall consider as occasion offers . ) . exam. nicholas lambert examined again jan. . . before rob. hunt esq concerning what happened after styles confession , testifyeth , that eliz. style having been examined before the justice , made her confession , and committed to the officer , the justice required this examinant , william thick and william read of bayford to watch her , which they did ; and this informant sitting near style by the fire , and reading in the practice of piety , about three of the clock in the morning , there came from her head a glistering bright fly , about an inch in length , which pitched at first in the chimney , and then vanished . in less than a quarter of an hour after , there appeared two flies more of a less size , and another colour , which seemed to strike at the examinants hand , in which he held his book but missed it , the one going over , the other under at the same time . he looking stedfastly then on style , perceived her countenance to change , and to become very black and gastly , the fire also at the same time changing its colour ; whereupon the examinant , thick and read conceiving that her familiar was then about her , looked to her poll , and seeing her hair shake very strangely took it up , and then a fly like a great millar flew out from the place , and pitched on the table-board , and then vanished away . upon this the examinant , and the other two persons looking again in styles poll , found it very red and like raw beef . the examinant askt her what it was that went out of her poll , she said it was a butterfly , and askt them why they had not caught it . lambert said , they could not . i think so too , answered she . a little while after , the informant and the others looking again into her poll , found the place to be of its former colour . the examinant demanding again what the fly was , she confessed it was her familiar , and that she felt it tickle in her poll , and that was the usual time when her familiar came to her . taken upon oath before me robert hunt. . exam. eliz. torwood of bayford , examined feb. . . before rob. hunt esq concerning the mark sound about eliz. style after her confession , deposeth , that she together with catharine white , mary day , mary bolster , and bridget prankard , did a little after christmas last , search eliz. style , and that in her poll they found a little rising which felt hard like a kernel of beef , whereupon they suspecting it to be an ill mark , thrust a pin into it , and having drawn it out , thrust it in again the second time , leaving it sticking in the flesh for some time , that the other women might also see it . notwithstanding which , style did neither at the first or second time make the least shew that she felt any thing . but after , when the constable told her he would thrust in a pin to the place , and made a shew as if he did , o lord , said she , do you prick me , whenas no one then touched her . the examinant further saith , that style hath since confessed to her , that her familiar did use to suck her in the place mentioned , in the shape of a great millar or butterfly . catharine white , mary day , mary bolster and bridget prankard do say , that the abovesaid examination of eliz. torwood is truth . taken upon oath before me rob. hunt. relat. iv. which is the examination and confession of alice duke , alias manning another witch of styles knot ) of wincaunton , in the county of somerset widdow , taken jan. . and feb. . . . . an. . before robert hunt esq. the examinant saith , that when she lived with anne bishop of wincaunton , about eleven or twelve years ago , anne bishop perswaded her to go with her into the church-yard in the night-time , and being come thither , to go backward round the church , which they did three times . in their first round , they met a man in black clothes , who went round the second time with them , and then they met a thing in the shape of a great black toad , which leapt up against the examinants apron . in their third round they met somewhat in the shape of a rat , which vanished away . after this the examinant and anne bishop went home , but before anne bishop went off , the man in black said somewhat to her softly , which the informant could not hear . a few days after , anne bishop speaking about their going round the church , told the examinant , that now she might have her desire , and what she would wish for . and shortly after , the devil appeared to her in the shape of a man , promising that she should want nothing , and that if she cursed any thing with a pox take it , she should have her purpose , in case she would give her soul to him , suffer him to suck her blood , keep his secrets , and be his instrument to do such mischief as he would set her about . all which , upon his second appearing to her , she yielded to , and the devil having prickt the fourth finger of her right hand between the middle and upper joynt ( where the mark is yet to be seen ) gave her a pen , with which she made a cross or mark with her blood on paper or parchment , that the devil offered her for the confirmation of the agreement , which was done in the presence of anne bishop . and as soon as the examinant had signed it , the devil gave her sixpence , and went away with the paper or parchment . further she confesseth , that she hath been at several meetings in lie common , and other places in the night , and that her forehead being first anointed with a feather dipt in oyl , she hath been suddenly carried to the place of their meeting . that about five or six weeks since ( or more ) she met in the said common in the night ; where were present anne bishop , mary penny of wincaunton , elizabeth style of bayford , and a man in black clothes with a little band , whom she supposeth to have been the devil . at the meeting there was a picture in wax , which the man in black took in his arms , and having anointed its forehead with a little greenish oyl , and using a few words , baptized it by the name of elizabeth or bess hill , for the daughter of richard hill. then the devil , this examinant , anne bishop , and elizabeth style stuck thorns in the neck , head , hand-wrists , fingers and other parts of the picture , saying , a pex on thee , i 'le spite thee . this done , all sate down , a white cloth being spread on the ground , and did drink wine , and eat cakes and meat . after all was ended , the man in black vanished , leaving an ugly smell at parting . the rest were on a sudden conveighed to their homes . on monday night after christmas day last , she met the same company again , near about the same place , and then anne bishop ( who was there in a green apron , a french wastcoat and a red petticoat ) brought in her apron a picture in blackish wax , which the devil baptized as before , by the name of john newman , for the son of rob. newman of wincaunton , and then the devil first , after anne bishop and this examinant thrust in thorns into the picture , anne bishop sticking in two thorns into the arms of it . the picture anne bishop carried away with her . they were all there present in their clothes , and the devil in the shape of a man in black . about five years and a half since , the same persons were at the baptizing of another image , by the name of peter newman , another son of robert newman , both which are since dead , and then anne bishop desired the examinant to joyn with her in bewitching of peter and john newman . at another time she was carried to a meeting in the night , to a green place near marnhull as she was then told , where were present anne bishop , eliz. style , mary penny , and some unknown to her . then also an image in wax was baptized by the devil , in the fore-related manner , by the name of anne or rachel hatcher one of marnhull , as she was then informed . after the ceremony was ended , they had wine , cakes , &c. she likewise confesseth , that she was at another such meeting , where twelve persons were present , many of whom were unknown to her , but she took notice of one lame man in blackish hair among them , and of the devil as before . she saith that after their meetings , they all make very low obeysances to the devil , who appears in black clothes and a little band. he bids them welcome at their coming , and brings wine or beer , cakes , meat , or the like . he sits at the higher end , and usually anne bishop sits next him . they eat , drink , dance , and have musick . at their parting they use to say , merry meet merry part , and that before they are carried to their meetings , their foreheads are anointed with greenish oyl that they have from the spirit which smells raw . they for the most part are carried in the air. as they pass , they say , thout , tout a tout , tout , throughout and about . passing back they say , rentum tormentum , and another word which she doth not remember . she consesseth that her familiar doth commonly suck her right breast about seven at night , in the shape of a little cat of a dunnish colour , which is as smooth as a want , and when she is suckt , she is in a kind of a trance . that she hurt thomas garret's cowes , because he refused to write a petition for her . that she hurt thomas conway , by putting a dish into his hand , which dish she had from the devil , she gave it him to give his daughter for good hansel . that she hurt dorothy the wife of george vining , by giving an iron slate to put into her steeling box. that being angry with edith watts , the daughter of edmond watts for treading on her foot , she cursed edith with a pox on you , and after touched her , which hath done the said edith much harm , for which she is sorry . that being provoked by swanton's first wife , she did before her death curse her , with a pox on you , believes she did thereby hurt her , but denies she did bewitch mr. swanton's cattle . she saith , that when the devil doth any thing for her , she calls for him by the name of robin , upon which he appears , and when in the shape of a man , she can hear him speak , but his voice is very low . he promised her when she made her contract with him , that she should want nothing , but ever since she hath wanted all things . taken before me rob. hunt. . exam. thomas conway of wincaunton , in the county of somerset , examined feb. . . before robert hunt esquire , concerning alice duke , informeth , that about twelve months since alice duke alias manning , brought a little pewter dish to this informant , and told him it was good hansel for his daughter . the examinant willed the said alice to carry it to her , she being within by the fire , but she forced the dish into his hand and went away . shortly after he was taken extreamly ill in all his limbs . of which illness the physicians , whom he applied himself to , could give no account . when she went from him , she was very angry and muttered much , because he would not sign a petition on her behalf . she hath confessed to him since that she had the dish from the devil , and gave it to him on purpose to hurt him . he hath been , and is since in great torment , and much weakned and wasted in his body , which he imputes to the evil practices of alice duke . taken upon oath before me rob. hunt. . exam. mary the wife of tho. conway , examined march . . before rob. hunt esq concerning alice duke , saith , that her husband tho. conway about a year ago delivered her a little pewter dish , telling her he had it from alice duke for good hansel for his daughter , who had lately lain in . in this dish she warmed a little deer-sewet and rose-water , anointing her daughters nipples with it , which put her to extream pain . upon which suspecting harm from the dish , she put it into the fire , which then presently vanished and nothing of it could afterwards be found . after , when she anointed her daughters nipples with the same deer-sewet and rose-water , warmed in a spoon , she complained not of any pain . she further saith , that her husband after he had received the dish from the hands of alice duke , was taken ill in all his limbs , and held for a long time in a very strange manner . taken upon oath before me rob. hunt. . exam. edward watts of wincaunton , in the county of somerset , examined mar. . : before robert hunt , esq concerning alice duke , saith , that he hath a child called edith , about ten years of age , who for the space of half a year hath languished and pined away , and that she told him that treading one day on the toe of alice duke , she in great anger cursed her with a pox on thee , and that from that time the child began to be ill and to pine away , which she hath done ever since . taken upon oath before me rob. hunt. advertisement . besides the plain agreement betwixt the witnesses , and the witches own confession , it may be worth the taking notice here , how well her confession of having her familiar such her in the shape of a cat , agrees with eliz. style 's confession , that she had seen alice dukes familiar suck her in that shape . as also how the bewitching of edward watts 's child by alice duke her saying , a pox on her , agrees with the promise of the devil to her , which is expresly , that if she cursed any thing with a pox take it , she should have her purpose . she also testifying of the baptizing the image of eliz. hill , and of those forms of words , thout , tout a tout , and rentum tormentum at their going to their meetings and departing , plainly shews that these things are not transacted in dreams but in reality . the devil also as in other stories leaving an ill smell behind him , seems to imply the reality of the business , those ascititious particles he held together in his visible vehicle , being loosened at his vanishing , and so offending the nostrils by their floating and diffusing themselves in the open air. relat. v. which is the examination and consession of christian green , aged about thirty three years , wife of rob. green of brewham , in the county of somerset , taken before rob. hunt , esq march . . this examinant saith , that about a year and a half since ( she being in great poverty ) one catharine green of brewham , told her , that if she would she might be in a better condition , and then perswaded her to make a covenant with the devil . being afterwards together in one mr. hussey's ground in brewham forrest about noon , catharine called for the devil , who appeared in the shape of a man in blackish clothes , and said somewhat to catharine which christian could not hear . after which the devil ( as she conceived him ) told the examinant that she should want neither clothes , victuals , nor money , if she would give her body and soul to him , keep his secrets , and suffer him to suck her once in twenty four hours , which at last upon his and catharine greens perswasion she yielded to ; then the man in black prickt the fourth finger of her right-hand between the middle and upper joints , where the sign yet remains , and took two drops of her blood on his finger , giving her fourpence halfpenny , with which she after bought bread in brewham . then he spake again in private with catharine and vanished , leaving a smell of brimstone behind . since that time the devil ( she saith ) hath and doth usually su●…k her left brest about five of the clock in the morning in the likeness of an hedg-hog , bending , and did so on wednesday morning last . she saith it is painful to her , and that she is usually in a trance when she is suckt . she saith also , that catharine green , and margaret agar of brewham , have told her that they are in covenant with the devil , and confesseth that she hath been at several meetings in the night in brewham common , and in a ground of mr. hussey's , that she hath there met with catharine green and margaret agar , and three or four times with mary warberton of brewham , that in all those meetings the devil hath been present in the shape of a man in black clothes . at their first coming he bids them welcome , but always speaks very low . that at a meeting about three weeks or a month since at or near the former place , margaret agar brought thither an image in wax , for elizabeth the wife of andrew cornish of brewham , and the devil in the shape of a man in black clothes did baptize it , and after stuck a thorn into its head ; that agar stuck one into its stomach , and catharine green one into its side . she further saith , that before this time , agar said to her this examinant , that she would hurt eliz. cornish , who since the baptizing of the picture hath been taken and continues very ill . she saith , that three or four days before jos. talbot of brewham dyed , margaret agar told her that she would rid him out of the world , because being overseer of the poor he made her children go to service , and refused to give them such good clothes as she desired . and since the death of talbot , she confessed to the examinant , that she had bewitcht him to death . he dyed about a year since , was taken ill on friday , and dyed about wednesday after . that her mother-in-law catharine green , about five or six years ago was taken in a strange manner . one day one eye and cheek did swell , another day another , and so she continued in great pain , till she dyed . upon her death she several times said in the hearing of the examinant , that her sister-in-law catharine green had bewitched her , and the examinant believes that she bewitcht her to death . that a little before michaelmas last , the said catharine cursed the horses of rob. walter of brewham , saying , a murrain on them horses to death . upon which the horses being three , all dyed . taken before me rob. hunt. relat. vi. containing further testimonies of the villainous feats of that rampant hagg margaret agar of brewham , in the county of somerset . . exam. elizabeth talbot of brewham , examined march . . before rob. hunt , esq saith , that about three weeks before her father jos. talbot dyed , margaret agar fell out with him , because he being overseer for the poor , did require agar's daughter to go to service , and said to him , that he was proud of his living , but swore by the blood of the lord , that he should not long enjoy it . within three weeks of which he was suddainly taken in his body as if he had been stabb'd with daggers , and so continued four or five days in great pain and then dyed . rob. hunt. . exam. jos. smith of brewham , husbandman , examined march . . before rob , hunt , esq saith , that some few days before jos. talbot dyed , he heard margaret agar rail very much at him , because he had caused her daughter to go to service , and said , that he should not keep his living but be drawn out upon four mens shoulders . that she should tread upon his jaws , and see the grass grow over his head , which she swore by the blood of the lord. taken upon oath before rob. hunt. . exam. mary the wife of william smith of brewham , examined march . . before rob. hunt , esq saith , that about two years since margaret agar came to her and called her whore , adding , a plague take you for an old whore , i shall live to see thee rot on the earth before i die , and thy cows shall fall and die at my feet . a short time after which , she had three cows that died very strangely , and two of them at the door of margaret agar . and ever since the examinant hath consumed and pined away , her body and her bowels rotting , and she verily believes that her cattle and her self were bewitcht by agar . taken upon oath before rob. hunt. . exam. catharine green alias cornish of brewham , widow , examined may . . before rob. hunt , esq saith , that on friday in the evening , in the beginning of march last , margaret agar came to her , and was earnest she should go with her to a ground called husseys-knap , which she did , and being come thither they saw a little man in black clothes with a little band . as soon as they came to him margaret agar took out of her lap a little picture in blackish wax , which she delivered to the man in black , who stuck a thorn into the crown of the picture , and then delivered it back to agar . upon which she stuck a thorn towards the heart of the picture , cursing and saying , a plague on you ; which she told the examinant was done to hurt eliz. cornish , who as she hath been told hath been very ill ever since that time . that a little above a year since jos. talbot late of brewham , being overseer for the poor , did cause two of agar's children to go to service . upon which she was very angry and said in the examinants hearing a few days before he fell sick and died , that she had trod upon the jaws of three of her enemies , and that she should shortly see talbot rot and tread on his jaws . and when this examinant desired her not to hurt talbot , she swore by the blood of the lord , she would confound him if she could . the day before he dyed , she said to the examinant , gods wounds i 'le go and see him , for i shall never see him more ; and the next day talbot dyed . that she heard margaret agar curse mary smith , and say , she should live to see her and her cattle fall and rot before her face . taken upon oath before rob. hunt. . exam. mary green of brewham , single woman , examined june . . before rob. hunt , esq saith , that about a month before jos. talbot late of brewham dyed , margaret agar fell out with him about the putting out of her child to service . after that she saw a picture in clay or wax in the hands of agar , which she said was for talbot , the picture she saw her deliver in redmore , to the fiend in the shape of a man in black about an hour in the night , who stuck a thorn in or near the heart of it , agar stuck another in the breast , and catharine green , alice green , mary warberton , henry walter and christian green , all of brewham , were then and there present , and did all stick thorns into the picture . at that time catharine green spake to agar not to hurt talbot , because she received somewhat from him often times , but agar replied , by the lords blood she would confound him , or words to that purpose . that a little before talbot was taken sick ; agar being in the house where the examinant lived , swore that she should e're long tread upon his jaws . and that if talbot made her daughter go to service for a year , yet if she came home in a quarter it would be time enough to see him carried out upon four mens shoulders and to tread upon his jaws . that on the day talbot dyed , she heard agar swear that she had now plagued talbot ; and that being in company with her some time before , and seeing a dead horse of talbot's drawn along by another of his horses , she swore that that horse should be also drawn out to morrow , and the next day she saw the well horse also drawn out dead . that above a month before margaret agar was sent to gaol , she saw her , henry walter , catharine green , jone syms , christian green , mary warberton and others , meet at a place called husseys-knap in the forrest in the night time , where met them the fiend in the shape of a little man in black clothes with a littleband , to him all made obeysances , and at that time a picture in wax or clay was delivered by agar to the man in black , who stuck a thorn into the crown of it , margaret agar one towards the breast , catharine green in the side ; after which agar threw down the picture and said , there is cornishes picture with a murrain to it , or plague on it . and that at both the meetings there was a noisom smell of brimstone . that about two years since in the night there met in the same place agar , henry walter , catharine green , jone syms , alice green and mary warberton . then also margaret agar delivered to the little man in black a picture in wax , into which he and agar stuck thorns , and henry walter thrust his thumb into the side of it . then they threw it down and said , there is dick greens picture with a pox in 't . a short time after which rich. green was taken ill and dyed . further he saith , that on thursday night before whitsunday last , about the same place met catharine green , alice green , jone syms , mary warberton , dinah and dorothy warberton and henry walter , and being met they called out robin . upon which instantly appeared a little man in black clothes to whom all made obeysance , and the little man put his hand to his hat , saying , how do ye ? speaking low but big . then all made low obeysances to him again . that she hath seen margaret clark twice at the meetings , but since margaret agar was sent to prison she never saw her there . taken before me rob. hunt. advertisement . before we pass to other relations , it will not be amiss further to remark upon these taken out of the examinations of mr. hunt : from the poisoned apples that jane brooks gave to rich. jones , and eliz. style to agnes vining , and the poisoned pewter-dish that alice duke put into the hands of thomas conway , ( which dish and apples they had from the devil ) we may observe in what a peculiar sense witches and wizzards are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , venefici and veneficoe , poysoners . not that they mischieve people ordinarily by natural poisons , as arsenick and the like , but rather by some hellish malignancy infused into things by the art and malice of the devil , or by the steams of their own body which the devil sucks . for the hand of jane brooks stroaking down rich. jones his side impressed a pain thereon . we may observe also what an eximious example of moses his mecassephah ( the word which he uses in that law , thou shalt not suffer a witch to live ) margaret agar is , and how fitly some interpreters render mecassephim , malefici , from the great mischief they do and delight in . and what a great credit this agar is to j. webster , and the rest of the hagg-advocates , which would make them to be meer couzening queans or melancholick fopps that had nothing to do with the devil . as if the man in black and a little band were but such another as j. webster , or any other haggadvocate that in waggery acted the part of the devil in husseys knap , or any such like place of a forrest , and so after all quickly and suddainly recoiling behind a bush and letting sly into the wind , the deluded haggs took it for the vanishing of the very fiend and his perfuming the air with the smell of brimstone . one that can resolve all the feats of the hartummim of egypt into tricks of legerdemain , cannot ●…e easily delude the company with such a feat as this , the old wives being thick of hearing and carrying their spectacles not on their noses but in their pockets ? and lastly srom the devils covenanting with the witches for their souls , it may be observed that the old haggs dealing bonâ fidde , and thinking they have souls surviving their bodies , are better philosophers than the huffy wits of our age that deny distinction of soul and body . but if they have not ( as these huffers would have it ) and the haggs think so themselves , it is a pretty paradox that these old fopps should be able to out-wit the very devil ; who does not in bartering for their bodies and souls buy a pig in a poke , as the proverb is , but a poke without a pig. but i rather believe that these huffing wits , as high as they are , may learn one true point of philosophy from these haggs and their familiars ; these evil spirits certainly making their bargains wisely enough in covenanting for the witches soul. which clause if it were not exprest , the soul were free from the familiars jurisdiction after death . wherefore it is no contemptible argument these evil spirits covenanting for the soul of the witch , that they know the soul survives the body , and therefore make their bargain sure for the possession of it as their peculium after death . otherwise if the soul were mortal they would tell the wit●…es so , the more easily to precipitate them into 〈◊〉 wickedness , and make them more eager by their ministry to enjoy this present life . but this doctrine is inconsistent with the form of his covenant , whereby they are assured to him after death . relat. vii . touching florence newton an irish witch of youghal , taken out of her trial at the assizes held for the country of corke , sept. . ann. . this florence newton was committed to youghall prison , by the major of the town , march . . for bewitching mary longdon , who gave evidence against her at cork assizes , as follows . mary longdon being sworn and examined what she could say against the said florence newton for any practice of witchcraft upon her self , and being bidden to look on the prisoner , her countenance changed pale , and she was very fearful to look towards her , but at last she did . and being askt whether she knew her , she said she did , and wisht she never had . being askt how long she had known her , she said for three or four years . and that at christmas last the said florence came to the deponent , at the house of john pyne in youghall , where the deponent was a servant . and askt the deponent to give her a piece of beef out of the powdering-tub . and the deponent answering her , that she could not give away her masters beef , she said florence seemed to be very angry , and said , thou hadst as good have given it me , and so went away grumbling . that about a week after , the deponent being going to the water with a pail of cloth on her head , she met the said florence newton , who came full in her face , and threw the pail off her head , and violently kist her , and said , mary , i pray thee , let thee and i be friends , for i bear thee no ill will , and i pray thee do thou bear me none . and that she the deponent went afterwards home , and that within a few days after , she saw a woman with a vail over her face , stand by her bed-side , and one standing by her like a little old man in silk clothes , and that this man which she took to be a spirit , drew the vail from off the womans face , and then she knew it to be goody newton , and that the spirit spake to the deponent , and would have had her promise him to follow his advice , and she should have all things after her own heart , to which she says , she answered , that she would have nothing to say to him , for her trust was in the lord. that within a month after the said florence had kist her , she this deponent fell very ill of fits or trances , which would take her on the sudden , in that violence that three or four men could not hold her . and in her fits she would often be taken with vomitings , and would vomit up needles , pins , horse-nails , stubbs , wooll and straw , and that very often . and being asked whether she perceived at these times what she vomited ? she said she did . for then she was not in so great distraction as in other parts of her fits she was . and that a little before the first beginning of her fits , several ( and very many ) smallstones would fall upon her as she went up and down , and would ●…llow her from place to place , and from one room to another , and would hit her on the head , shoulders , and arms , and fall to the ground and vanish away . and that she and several others would see them both ●…ll upon her , and on the ground , but could never take them , save onely some few , which she and her master caught in their hands . amongst which one that had a hole in it she tied ( as she was advised ) with a leather thong to her purse , but it was vanisht immediately though the leather continued tied on a fast knot . that in her fits she often saw this florence newton , and cryed out against her for tormenting of her , for she says that she would several times stick pins into her arms , and some of them so fast that a man must pluck three or four times to get out the pin , and they were stuck betwixt the skin and the flesh . that sometimes she should be removed out of her bed into another room , sometimes she should be carried to the top of the house laid on a board betwixt two sollar beams , sometimes put into a chest , sometimes under a parcel of wool , sometimes betwixt two feather-beds on which she used to lie , and sometimes betwixt the bed and the mat in her masters chamber in the day time . and being asked how she knew she was thus carried about and disposed of , seeing in her fits she was in a violent distraction ? she answered , she never knew where she was till they of the family and the neighbours with them would be taking her out of the places whither she was so carried and removed . and being asked the reason wherefore she cryed out so much against the said florence newton in her fits ? she answered , because she saw her and felt her torturing . and being asked how she could think it was florence newton that did her this prejudice ? she said , first because she threatned her , then because after she had kist her she sell into these fits , and that she both saw and felt her tormenting . and lastly , that when the people of the family by advice of the neighbours and consent of the major , had sent for florence newton to come to the deponent , she was always worse when she was brought unto her , and her fits more violent than at another time . and that after the said florence was committed at youghall , the deponent was not troubled , but was very well till a little while after the said florence was removed to corke , and then the deponent was as ill as ever before . and the major of youghall one mr. mayre , then sent to know whether the said florence were bolted ( as the deponent was told ) and finding she was not , order was given to put the bolts on her , which being done the deponent saith she was well again , and so hath continued ever since . and being asked whether she had such like fits before the said florence gave her the kiss , she saith she never had any , but believes that with that kiss she bewitcht her , and the rather because she hath heard from nicholas pyne and others , that the said florence had confessed as much this mary longdon having closed up her evidence , florence newton peep'd at her as it were betwixt the heads of the bystanders that interposed betwixt her and the said mary , and lifting up both her hands together as they were manacled cast them in an angry violent kind of motion ( as was seen and observed by w. aston , ) towards the said mary , as if she intended to strike at her if she could have reacht her , and said now she is down . upon which the maid fell suddainly down to the ground like a stone , and fell into a most violent fit , that all the people that could come to lay hands on her could scarce hold her , she biting her own arms and shreeking out in a most hideous manner to the amazement of all the beholders . and continuing so for about a quarter of an hour ( the said florence newton sitting by her self all that while pinching her own hands and arms as was sworn by some that observed her ) the maid was ordered to be carried out of court and taken into a house . whence several persons after that , brought word that the maid was in a vomiting fit , and they brought in several crooked pins and straws and wool , in white foam like spittle in great proportions . whereupon the court having taken notice that the maid had said she had been very well when the said florence was in bolts , and ill again when out of them , till they were again put on her , demanded of the gaoler if she were in bolts or no , to which he said she was not , but onely manacled . upon which order was given to put on her bolts , and upon putting them on she cryed out , she was killed , she was undone , she was spoiled , why do you torment me thus ? and so continued complaining grievously for half a quarter of an hour . and then came in a messenger from the maid and informed the court the maid was well . at which florence immediately and cholerickly uttered these words , she is not well yet . and being demanded how she knew she was not well yet ? she denied she said so , though many in court heard her say the words , and she said , if she did , she knew not what she said , being old and disquieted and distracted with her sufferings . but the maid being reasonably well come to her self , was , before the court knew any thing of it , sent out of town to youghall , and so was no further examined by the court. the fit of the maid being urged by the court with all the circumstances of it upon florence , to have been a continuance of her devilish practice , she denied it , and likewise the motion of her hands , or the saying , now she is down , though the court saw the first , and the words were sworn by one roger moor. and thomas harrison swore that he had observed the said florence peep at her and use that motion with her hands , and saw the maid fall immediately upon that motion , and heard the words , now she is down , uttered . nicholas stout was next produced by mr. attorney general , who being sworn and examined said , that he had oft tried her , having heard say that witches could not say the lords prayer , whether she could say that prayer or no ▪ and sound she could not . whereupon she said she could say it , and had oft said it . and the c●…rt being desired by her to hear her lay it , gave her leave . and four times together after these words [ give us this day our daily bread ] she continually said as we forgive them , leaving always out the words [ and forgive us our trespasses ] upon which the court appointed one near her to teach her these words she so left out . but she either could not or would not say them , using only these or the like words when these were repeated , ay ay trespasses , that 's the words . and being oft pressed to utter the words as they were repeated to her , she did not . and being asked the reason , she said she was old and had a bad memory ; and being asked how her memory served her so well for other parts of the prayer , and only fail her for that , she said she knew not , neither could she help it . john pyne being likewise sworn and examined , said that about january last the said mary longdon being his servant was much troubled with little stones that were thrown at her where ever she went , and that he hath seen them come as if they were thrown at her , others as if they dropped on her , and that he hath seen very great quantities of them , and that they would , after they had hit her , fall on the ground , and then vanish , so that none of them could be found . and further , that the maid once caught one of them , and he himself another , and one of them with a hole in it , she tyed to her purse , but it vanished in a little time , but the knot of the leather that tyed it remained unaltered . that after the stones had thus haunted her , she fell into most grievous fits , wherein she was so violently distracted , that sour men would have very much ado to hold her , and that in the highest extremity of her fits , she would cry out against gammer newton for hurting and tormenting of her . that sometimes the maid would be reading in a bible , and on a sudden he hath seen the bible struck out of her hand into the middle of the room , and she immediately cast into a violent fit . that in the fits he hath seen two bibles laid on her breast , and in the twinkling of an eye they would be cast betwixt the two beds the maid lay upon , sometime thrown into the middle of the room , and that nicholas pyne held the bible in the maids hand so fast , that it being suddainly snatcht away two of the leaves were torn . that in many other fits the maid was removed strangely , in the twinkling of an eye , out of the bed , sometimes into the bottom of a chest with linnen , under all the linnen , and the linnen not at all disordered , sometimes betwixt the two beds she lay on , some●…imes under a parcel of wool , sometimes betwixt his bed and the mat of it in another room , and once she was laid on a small deal board , which lay on the top of the house betwixt two sollar beams , where he was forced to rear up ladders to have her fetcht down . that in her fits she hath often vomited up wool , pins , horse-nails , stubs , straw , needles and moss , with a kind of white foam or spittle , and hath had several pins stuck into her arms and hands , that sometimes a man must pull three or four times before he could pull one of them out , and some have been stuck between the flesh and the skin , where they might be perfectly seen , but not taken ●…ut , nor any place seen where they were put in . that when the witch was brought into the room , where she was , she would be in more violent and longer lasting fits than at other times . that all the time the witch was at liberty , the maid was ill , and as soon as she was committed and bolted , she recovered and was well , and that when the witch was removed to corke , the maid fell ill . and thereupon the major of youghall sent to see if she were bolted or no , and to acquaint them the maid was ill , and desire them if the witch were not bolted , they would bolt her . that she immediately mended and was as well as ever she was : and when the messenger came from corke , and told them when the witch was bolted , it fell out to be the very time the maid amended at youghall . nicholas pyne being sworn , saith , that the second night after that the witch was in prison , being of march last , he and joseph thompson , roger hawkins , and some others went to speak with her concerning the maid , and told her that it was the general opinion of the town that she had bewitched her , and desired her to deal freely with them , whether she had bewitched her or no. she said she had not bewitched her , but it may be she had over-looked her , and that there was a great difference betwixt bewitching and over-looking , and that she could not have done her any harm if she had not toucht her , and that therefore she had kist her . and she said that what mischief she thought of at that time she kist her , that would fall upon her , and that she would not but confess she had wronged the maid , and thereupon fell down upon her knees , and prayed god to forgive her for wronging the poor wench . they wisht that she might not be wholly destroyed by her ; to which she said , it must be another that must help her , and not they that did the harm . and then she said , there were others , as goody half-penny , and goody dod in town , that could do these things as well as she , and that it might be one of them that had done the maid wrong . that towards evening , the door of the prison shook , and she arose up hastily and said , what makest thou here this time a night ? and there was a very great noise , as if some body with bolts and chains had been running up and down the room , and they asked her what it was she spoke to , and what it was made the noise ; and she said she saw nothing , neither did she speak , and if she did , it was she knew not what . but the next day she confest it was a spirit , and her familiar in the shape of a grey-hound . he saith further , that he and mr. edward perry and others , for trial of her took a tyle off the prison , next to the place where the witch lay , and carried it to the house where the maid lived , and put it into the fire till it was red hot , and then dropt some of the maids water upon it , and the witch was then grievously tormented , and when the water was consumed , she was well again . and as to the stones falling on and cast at the maid , as to the maids fits , her removal into the chest under the wool , betwixt the feather-beds , on the top of the deal board betwixt two sollar beams , concerning the bibles and their remove , his holding one of them in the maids hands till two leaves were torn , concerning the maids vomiting , and her calling out against the witch , he agreeth perfectly throughout with john pyne as before . edward perry being likewise sworn deposeth , that he , mr. greatrix and mr. blackwall went to the maid , and m. greatrix and he had read of a way to discover a witch , which he would put in practice . and so they sent for the witch , and set her on a stool , and a shoemaker with a strong awl endeavored to stick it in the stool , but could not till the third time . and then they bad her come off the stool , but she said she was very weary and could not stir . then two of them pulled her off , and the man went to pull out his awl , and it dropt into his hand with half an inch broke off the blade of it , and they all looked to have found where it had been stuck , but could find no place where any entry had been made by it . then they took another awl and put it into the maids hand , and one of them took the maids hand , and ran violently at the witches hand with it , but could not enter it , though the awl was so bent that none of them could put it streight again . then mr. blackwall took a launce and launc't one of her hands an inch and a half long , and a quarter of an inch deep , but it bled not at all . then he launc't the other ●…nd , and then they bled . he further saith , that after she was in prison , he went with roger hawkins and others to discourse with the witch about the maid , and they askt what it was she spake to the day before , and after some denyal , she said it was a greyhound which was her familiar , and went out at the window , and then she said if i have done the maid hurt , i am sorry for it . and being then asked whether she had done her any hurt , she said she never did bewitch her , but confessed she had overlooked her that time she kist her , but that she could not now help her , for none could help that did the mischief , but others . and further the deponent saith , that after at the assize at cashal , he meeting with one william lap , and discoursing about these passages with him , the said lap told the deponent , that if he would but take a tyle off the house near the place where the witch lay , and heat it red hot in the fire , and then take some of the maids water and drop upon it , that so long as this was doing , he should find the witch most grievously tormented : that afterwards he , edward perry , nicholas pyne and others put this in practice , and found that the witch was extreamly tormented and vexed , and when the experiment was over , she came to her self , and then they askt her how she came to hurt the maid ? and she said , that what evil she thought against the maid that time she kist her , that would fall upon her , and that she could not have hurt her except she had toucht her , and then she fell on her knees and confest she had wronged the maid , and desired god to forgive her . and then they put her upon saying the lord prayer , but she could not say the words , and forgive us our trespasses . mr. wood a minister being likewise sworn , and examined deposeth , that having heard of the stones dropt and thrown at the maid , and of her fits , and meeting with the maids brother , he went along with him to the maid , and found her in her fit crying out against gammer newton , that she prickt her and hurt her . and when she came to her self he asked her what had troubled her , and she said gammer newton . and the deponent said , why , she was not there . yes , said she , i saw her by my bed side . the deponent then asked her the original of all , which she related from the time of her begging the beef , and after kissing and so to that time . that then they caused the maid to be got up and sent for florence newton , but she refused to come , pretending she was sick , though indeed it appeared she was well . then the major of youghall came in and spoke with the maid , and then sent again and caused florence newton to be brought in , and immediately the maid fell into her fit far more violent , and three times as long as at any other time , and all the time the witch was in the chamber the maid cryed out continually of being hurt here and there , but never named the witch ; but as soon as she was removed , then she cryed out against her by the name of gammer newton , and this for several times . and still when the witch was out of the chamber the maid would desire to go to prayers , and he found good affections in her in time of prayer . but when the witch was brought in again , though never so privately , although she could not possibly , as the deponent conceives , see her , she would be immediately sensless and like to be strangled , and so would continue till the witch were taken out , and then though never so privately carried away she would come again to her senses . that afterwards mr. greatrix , mr. blackwall and some others , who would need satisfy themselves in the influence of the witches presence , tried it and found it several times . although he did it with all possible privacy , and so as none could think it possible for the maid to know either of the witches coming in or going out . richard mayre major of youghall , being likewise sworn saith , that about the th of march last , he sent for florence newton , and examined her about the maid , and she at first denied it , and accused goodwife halspenny and goodwife dod , but at length when he had caused a boat to be provided , and had thought to have tried the water experiment on them all three , then florence newton consessed she had overlooked the maid and done her wrong with a kiss . for which she was heartily sorry and desired god to forgive her . that then he likewise examined the other two women halspenny and dod , but they utterly deny'd , it and were content to abide any trial. whereupon he caused both florence , halspenny , and dod , to be carried to the maid . and he told her these two women , or one of them were said by gammer newton to have done her hurt , but she answered no no , they are honest women , but it is gammer newton that hurts me , and i believe she is not far off . that then they afterwards brought in newton privately , and then she fell into a most violent fit , ready to be strangled , till the witch was removed , and then she was well again , and this for three several times . he further deposeth , that there were three aldermen in youghall , whose children she had kist as he had heard them affirm , and all the children died presently after . and as to the sending to cork to have the bolts put on , swears as is formerly deposed . joseph thomson being likewise sworn said , that he went in march last with roger hawkins , nicholas pyne , and others to the prison to confer with florence newton about the maid . but she would confess nothing that time . but towards night there was a noise at the prison door as if something had shak't the door , and florence started up and said , what aileth thee to be here at this time of the night ? and there was much noise . and they asked her what she spoke to , and what made the great noise ? but she denied that she spake or that she knew of any noise , and said , if i spoke i said i knew not what . and they went their ways at that time and went to her again the next night , and asked her very seriously about the last nights passage and the noise . and then she confessed to them that it was a grayhound that came to her , and that she had seen it formerly , and that it went out at the window . and then she confest she had done the maid wrong , for which she was sorry and desired god to forgive her . hitherto we have heard the most considerable evidence touching florence newton's witchcraft upon mary longdon , for which she was committed to youghall prison , march . . but april following she bewitcht one david jones to death , by kissing his hand thr●ugh the grate of the prison , for which she was indicted at corke assizes , and the evidence is as follows . elenor jones relict of the said david jones , being sworn and examined in open court what she knew concerning any practice of witchcraft by the said florence newton upon the said david her husband ? gave in the evidence that in april last , the said david her late husband having been out all the night , came home early in the morning , and said to the said elenor his wife , where dost thou think i have been all night ? to which she answered she knew not . whereupon he replied , i and frank beseley have been standing centinel over the witch all night . to which she the said elenor said why what hurt is that ? hurt , quoth he ? marry , i doubt it 's never a jot the better for me . for she hath kist my hand through the grate , and ever since she kist my hand , i have had a great pain in that arm , and i verily believe she hath bewitched me if ever she bewitched any man. to which she answered , the lord forbid . that all the night and continually from that time he was restless and ill , complaining exceedingly of a great pain in his arm for seven days together , and at the seven days end he complained that the pain was come from his arm to his heart , and then kept his bed night and day grievously afflicted and crying out against florence newton , and about fourteen days after he dyed . francis beseley , being sworn and examined said , that about the time aforementioned meeting with the said david jones , and discoursing with him of the several reports then stirring concerning this florence newton ( who was then in prison at youghall for bewitching mary longdon ) viz. that she had several familiars resorting to her in sundry shapes , the said david jones told him th●… said francis beseley , that he had a great mind to watch her the said florence newton one night to see whether he could observe any cats or other creatures resort to her through the grate , as 't was suspected they did , and desired the said francis to go with him , which he did . and that when they came thither david jones called to florence , and told her that he heard she could not say the lords prayer : to which she answered she could . he then desired her to say it : but she excused her self by the decay of memory through old age. then david jones began to teach her , but she could not or would not say it , though often taught it . upon which the said david jones and beseley being withdrawn a little from her , and discoursing of her , not being able to learn this prayer , she called out to david jones , and said , david ! david ! come hither , i can say the lords prayer now . upon which david went towards her , and the said deponent would have pluckt him back , and perswaded him not to have gone to her . but he would not be perswaded , but went to the grate to her , and she began to say the lords prayer , but could not say , [ forgive us our trespasses ] . so that david again taught her . which she seemed to take very thankfully , and told him she had a great mind to have kist him , but that the grate hindred , but desired she might kiss his hand . whereupon he gave her his hand through the grate , and she kist it , and towards break of day , they went away and parted , and soon after the deponent heard that david jones was ill . whereupon he went to visit him , and found him about two or three days after very ill of a pain in the arm. which he exceedingly complained of , and told the deponent that ever since he parted with him he had been seized on with that pain , and that the old hag had bewitched him when she kist his hand , and that she had him now by the hand , and was pulling off his arm. and he said , do you not see the old hag how she pulls me ? well , i lay my death on her , she has bewitcht me . and several times after would complain , that she had tormented him , and had bewitched him , and that he laid his death on her . and after fourteen days languishing , he the said david jones dyed . advertisement . this relation is taken out of a copy of an authentick record , as i conceive , every half sheet having w. aston writ in the margin , and then again w. aston at the end of all , who in all likelihood must be some publick notary or record-keeper . but this witch of youghall is so famous , that i have heard mr. greatrix speak of her at my lord conway's at ragley , and remember very well he told the story of the awl to me there . there is in this relation an eximious example of the magical venome of witches ( whence they are called veneficae ) in that all the mischief this witch did , was by kissing , or some way touching the party she bewitched , and she confest unless she touched her , she could do her no hurt . which may be called a magical venome or contagion . but how over-looking and bewitching are distinguished with those of this hellish fraternity , i know not . but that mary longdon was bewitch'd by her over-looking her is manifest . whether this over-looking relates to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and that the magical venome came out at her eyes when she kissed the maid , and whether this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the first kind of witchery distinct from that of bewitching people by images made of wax , and afterward any bewitching by meer looking or touching , was called over-looking , we will leave to the criticks of that black school to decide . as also what is that , which in the witches shape , so haunts and torments the bewitched party . for that it is not the meer fancy of the bewitched seems reasonable to judge , because their meer fancy could not create such kinds of extream torments to them . and therefore it is either the witches familiar in her shape , or the astral spirit of the witch , because the witch is sometimes wounded by striking at her appearance , as it happened in the appearance of jane brooks , and also in that of julian cox , as you shall find in the relation following . relat. viii . the narrative of mr. pool , a servant and officer in the court to judge archer in his circuits , concerning the trial of julian cox for witchcraft ; who being himself then present an officer in the court , noted as follows , viz. julian cox , aged about years , was indicted at taunton in somersetshire , about summer assizes . before judge archer then judge of assize there , for witchcraft , which she practised upon a young maid , whereby her body languished , and was impaired of health , by reason of strange fits upon account of the said witchcraft . the evidence against her was divided into two branches ; first , to prove her a witch in general ; secondly , to prove her guilty of the witchcraft contained in the indictment . for the proof of the first particular , the first witness was an huntsman , who swore that he went out with a pack of hounds to hunt a hare , and not far off from julian cox her house , he at last started a hare . the dogs hunted her very close , and the third ring hunted her in view , till at last the huntsman perceiving the hare almost spent , and making towards a great bush , he ran on the other side of the bush to take her up , and preserve her from the dogs . but as soon as he laid hands on her , it proved to be julian cox , who had her head groveling on the ground , and her globes ( as he exprest it ) upward . he knowing her , was affrighted , that his hair on his head stood on end ; and yet spake to her , and askt her what brought her there . but she was so far out of breath , that she could not make him any answer . his dogs also came up with full cry to recover the game , and smelt at her , and so left off hunting any further . and the huntsman with his dogs went home presently , sadly affrighted . secondly , another witness swore , that as he passed by cox her door , she was taking a pipe of tobacco upon the threshold of her door , and invited him to come in and take a pipe , which he did . and as he was taking julian said to him , neighbour look what a pretty thing there is . he look't down , and there was a monstrous great toad betwixt his leggs , staring him in the face . he endeavoured to kill it by spurning it , but could not hit it . whereupon julian bad him forbear , and it would do him no hurt . but he threw down his pipe and went home , ( which was about two miles off of julian cox her house ) and told his family what had happened , and that he believed it was one of julian cox her devils . after , he was taking a pipe of tobacco at home , and the same toad appeared betwixt his leggs . he took the toad out to kill it , and to his thinking cut it in several pieces , but returning to his pipe , the toad still appeared . he endeavored to burn it , but could not . at length he took a switch and beat it . the toad ran several times about the room to avoid him , he still pursuing it with correction . at length the toad cryed and vanish't , and he was never after troubled with it . thirdly , another swore that julian past by his yard while his beasts were in milking , and stooping down scored upon the ground for some small time . during which time his cattle ran mad , and some ran their heads against the trees , and most of them dyed speedily . whereupon concluding they were bewitched , he was after advised to this experiment , to find out the witch , viz. to cut off the ears of the bewitched beasts and burn them , and that the witch would be in misery and could not rest till they were plucked out . which he tryed , and while they were burning , julian cox came into the house , raging and scolding that they had abused her without cause , but she went presently to the fire and took out the ears that were burning , and then she was quiet . fourthly , another witness swore that she had seen julian cox fly into her own chamber window in her full proportion , and that she very well knew her , and was sure it was she . fifthly , another evidence was the confession of julian cox her self upon her examination before a justice of peace , which was to this purpose , that she had been often tempted by the devil to be a witch , but never consented . that one evening she walkt out about a mile from her own house , and there came riding towards her three persons upon three broom-staves , born up abo●… yard and an half from the ground . two of them she formerly knew , which was a witch and a wizzard that were hanged for witchcraft several years before . the third person she knew not . he came in the shape of a black man , and tempted her to give him her soul , or to that effect , and to express it by pricking her finger , and giving her name in her blood in token of it , and told her that she had revenge against several persons that had wronged her , but could not bring her purpose to pass without his help , and that upon the terms aforesaid he would assist her to be revenged against them . but she said , she did not consent to it . this was the sum of the general evidence to prove her a witch . but now for the second particular , to prove her guilty of the witchcraft upon the maid whereof she was indicted , this evidence was offered : it was proved that julian cox came for an alms to the house where this maid was a servant , and that the maid told her , she should have none , and gave her a cross answer that displeased julian . whereupon julian was angry and told the maid she should repent it before night , and so she did . for before night she was taken with a convulsion fit , and after that left her , she saw julian cox following her and cryed out to the people in the house to save her from julian . but none saw julian but the maid , and all did impute it to her imagination onely . and in the night she cryed out of julian cox , and the black man , that they came upon her bed and tempted her to drink something they offered her . but she cryed out , she desied the devils drenches . this also they imputed to her imagination , and bad her be quiet , because they in the same chamber with her did not see or hear any thing , and they thought it had been her conceit onely . the maid the next night expecting the same conflict she had the night before , brought up with her a knife , and laid it at her beds head : about the same time of the night as before , julian and the black man came again upon the maids bed and tempted her to drink that which they brought , but she refused , crying in the audience of the rest of the family , that she defied the devils drenches , and took the knife and stabbed julian , and , as she said , she wounded her in the leg and was importunate with the witness to ride to julian cox's house presently to see if it were not so . the witness went and took the knife with him . julian cox would not let him in , but they forced the door open and found a fresh wound in julian's leg , as the maid had said , which did suit with the knife , and julian had been just dressing it when the witness came . there was blood also found upon the maids bed . the next morning the maid continued her out-cries that julian cox appeared to her in the house wall , and offered her great pins which she was forced to swallow . and all the day the maid was observed to conveigh her hand to the house wall , and from the wall to her mouth , and she seemed by the motion of her mouth as if she did eat something . but none saw any thing but the maid , and therefore thought still it might be her phansy , and did not much mind it . but towards night this maid began to be very ill and complained , that the pins that julian forced her to eat out of the wall , did torment her in all parts of her body that she could not endure it , and made lamentable out-cries for pain . whereupon several persons being present the maid was undressed , and in several parts of the maids body several great swellings appeared , and out of the head of the swellings several great pins points appeared . which the witnesses took out , and upon the trial there were about thirty great pins produced in court ( which i my self handled ) all which were sworn by several witnesses that they were taken out of the maids body in manner as is aforesaid . judge archer who tryed the prisoner , told the jury that he had heard that a witch could not repeat that petition in the lords prayer , viz. [ and lead us not into temptation ] and having this occasion he would try the experiment , and told the jury that whether she could or could not , they were not in the least measure to guide their verdict according to it , because it was not legal evidence , but that they must be guided in their verdict by the former evidences given in upon oath onely . the prisoner was called for up to the next bar to the court , and demanded if she could say the lords prayer ? she said she could , and went over the prayer readily till she came to that petition . then she said [ and lead us into temptation ] or [ and lead us not into no temptation ] but could not say [ and lead us not into temptation ] though she was directed to say it after one that repeated it to her distinctly . but she could not repeat it otherwise than is expressed already , though tried to do it near half a score times in open court. after all which the jury found her guilty , and judgment having been given within three or four days , she was executed without any confession of the fact. advertisement . this is a copy of the narrative sent by mr. pool , octob. . . to mr. archer of emanuel colledge , nephew to the judge upon the desire of dr. bright . but i remember here at cambridge , i heard the main passages of this narrative when they first were spread abroad after the assizes , and particularly by g. rust after bishop of dromore in ireland . nor do i doubt but it is a true account of what was attested before judge archer at the assizes . for it is a thing to me altogether incredible , that he that was an officer or servant of the judge and present in the court at the examination and trial , and there took notes , should write a narrative , when there were so many ear-witnesses besides himself of the same things , that would be obnoxious to the disproof of those who were present as well as himself . it may not be amiss here to transcribe what dr. m. did write to mr. g. touching this story in a letter dated dec. . . this narrative , says he , hath the most authentick confirmation that human affairs are capable of , sense and the sacredness of an oath . but yet i confess i have heard that judge archer has been taxed by some of overmuch credulity , for sentencing julian cox to death upon those evidences . but to deal freely i suspect by such as out of their ignorance misinterpreted several passages in the evidence , or were of such a dull stupid sadducean temper , that they believe there are no spirits nor witches . and truly i must confess that the huntsman , though he deposed upon oath , that when he came in to take up the hare at the bush , it proved to be julian cox with her face towards the ground , &c. his expressing of himself touching her globes and the doggs smelling , &c. looks something humoursomly and ludicrousty on it . but i must further add , that i think it was onely that his fancie was tickled with the featness of the phaenomenon , not that he would be so wicked as to tell a lye upon oath and that for nothing . sic vita hominum est , says tully , ut ad maleficium nemo conetur sine spe atque emolumento accedere . but that those half-witted people thought he swore false , i suppose was because they imagined that what he told implied that julian cox was turned into an hare . which she was not , nor did his report imply any such real metamorphosis of her body , but that these ludicrous daemons exhibited to the sight of this huntsman and his doggs the shape of an hare , one of them turning himself into such a form , and others hurrying on the body of julian near the same place , and at the same swiftness , but interposing betwixt that hare-like spectre and her body , modifying the air so that the scene there , to the beholders sight , was as if nothing but air were there , and a shew of earth perpetually suited to that where the hare passed . as i have heard of some painters that have drawn the sky in an huge large landskip , so lively that the birds have flown against it , thinking it free air , and so have fallen down . and if painters ' and juglers by the tricks of legerdemain can do such strange feats to the deceiving of the sight , it is no wonder that these airy invisible spirits as far surpass them in all such praestigious doings as the air surpasses the earth for subtilty . and the like praestigiae may be in the toad . it might be a real toad ( though actuated and guided by a daemon ) which was cut in pieces , and that also which was whipt about , and at last snatcht out of sight ( as if it had vanished ) by these aerial hocus-pocus ' s. and if some juglers have tricks to take hot coals into their mouth without hurt , certainly it is no strange thing that some small attempt did not suffice to burn that toad . that such a toad , sent by a witch and crawling up the body of the man of the house as he sate by the fire's side , was over-mastered by him and his wife together , and burnt in the fire ; i have heard sometime ago credibly reported by one of the isle of ely. of these daemoniack vermin , i have heard other stories also , as of a rat that followed a man some score of miles trudging through thick and thin along with him . so little difficulty is there in that of the toad . and that of julian cox ' s being seen to fly in at her own chamber window , there is no difficulty in it , if it be understood of her familiar , the black man , that had transformed himself into her shape . for this is no such unusual thing for witches to appear either in their astral spirits or by their familiars , as if it were their very bodily persons . but when she appeared to the maid together with the black man and offered her to drink , it is likely it was her astral spirit , and julians being wounded in her body by the wound on her astral spirit is just such another case , as that of jane brooks , which you your self note in your book of witchcraft . the most incredible thing is her eating of pins , she knowing them to be such . but they that are bewitched are not themselves , and being possessed are actuated in the parts of their body , and their mind driven by that ugly inmate in them , to what he will ; which is notorious in the story of mrs. frogmorton 's children . and for the pins thus swallowed , their comeing out into the exterior parts of her body , examples of this sort are infinite ; and far more strange than these are recorded by baptista van helmont , de injectis . these are the most incredible passages in this narrative , and yet you see how credible they are , if rightly understood . but those that believe no spirits will believe nothing never so credible of this kind , and others that have some natural aversion from these things will presently interpret them in the vulgar sense , and then sweetly snear at their own ignorance . but i must confess if this be a true relation of what passed in the court , i do not question but the things that were sworn did so appear to them that swore them . or else there is nothing to be credited in human affairs . but concerning the truth of the relation , besides what i hinted in my last to you , you would do well to write to some or other in taunton , &c. thus far dr. m. and if any one be so curious as to desire an account of mr. g. his further inquiry into this business , i can tell him that he wrote to mr. hunt who then busy in some court , yet made shift to read the narrative and wrote two or three lines to him back to this effect . that one principal evidence was omitted in the narrative , but that is nothing against the truth of the rest . but he adds also , that some things were false . which would stumble one and make him think that the credit of this narrative is quite blasted thereby . but this riddle is easily unriddled by him that considers , that mr. hunt may respect those things that are said to be confest by her in her examination before a justice of peace . for he also having some time examined her , and she making no such confession to him ( as mr. g. himself says in a letter to dr. m. that he perused that examination in mr. hunts book , and there was not any thing considerable therein ) might speak this in reference to the examination which he had taken , she then not confessing so freely as to some other justice , whose examination therefore was made use of in the court. but this cannot concern at all the rest of the narrative , which was given upon oath in the court in the hearing of all . this i thought fit not to omit as being desirous to deal with all faithfulness in concealing nothing , and not to impose upon the reader , but that he may make his judgment upon the whole matter . as for the witches being hurried along with that hare-like spectre , her being out of breath ( as the huntsman testified ) makes it most probable ; or at least that she was hurried from some other place on the earth , or in the air ( to meet there at length with the hare-like spectre ) but this invisibly by that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or prestigiatory art or faculty of these ludicrous daemons , whereby they can so modifie the air immediately next to the party they would conceal , that it looks there like the free skie , or what landskip they please ; as when they shew in a shew-stone or glass , the very room in which the party is , the daemon by the power of his imagination , so modifying at least his own vehicle . which power some of those of the atheistick brotherhood cannot wish any face deny , supposing there are daemons , they giving a greater power to the imagination of a man , as if it were able to transform the air into real birds or mice , or such like creatures livingly such for the present . but any thing must be believed , rather than the existence of witches and daemons . it will not be amiss here to take notice what an eminent example this julian cox is of moses his megnonenah or mecassephah taken in the same sense , that is , of such a witch as is thought by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or prestigiatory power ( though it is the devil that does these feats , not she ) to transform her self into strange shapes , and use other like deceptions of the sight . as also it is a notable instance of the astral spirits of witches , how strongly , though at a distance of place , they are tyed together in a fatal sympathy with their bodies , the body of julian being wounded by a stab at her astral spirit , as it fared also in jane brooks , and an old woman in cambridge-shire , whose astral spirit coming into a mans house , ( as he was sitting alone at the fire ) in the shape of an huge cat , and setting her self before the fire , not sar from him , he stole a stroke at the back of it with a fire-fork , and seemed to break the back of it , but it scambled from him , and vanisht be kn●…w not how . but such an old woman , a reputed witch , was found dead in her bed that very night , with her back broken , as i have heard some years ago credibly reported . that also is a marvellous magical sympathy in this story of julian cox , that the burning of the ears of the beast bewitched by her , should put her into such rage and torment . like the heating of the tile red hot in the story of florence newton , and pouring some of the bewitched maids water upon it . which puts me in mind of a very remarkable story of this kind , told me by mr. brearly , once fellow of christs colledge in cambridge , who boarded in an house in suffolk , where his landlady had been ill handled by witchcraft . for an old man that travelled up and down the country , and had some acquaintance at that house , calling in and asking the man of the house how he did and his wife ; he told him that himself was well , but his wife had been a long time in a languishing condition , and that she was haunted with a thing in the shape of a bird , that would flurr near to her face , and that she could not enjoy her natural rest well . the old man bid him and his wife be of good courage . it was but a dead spright , he said , and he would put him in a course to rid his wife of this languishment and trouble . he therefore advised him to take a bottle , and put his wives urine into it , together with pins and needles and nails , and cork them up , and set the bottle to the fire , but be sure the cork be fast in it , that it fly not out . the man followed the prescription , and set the bootle to the fire well corkt , which when it had felt a while the heat of the fire began to move and joggle a little , but he for sureness took the fireshovel , and held it hard upon the cork . and as he thought he felt something one while on this side , another while on that , shove the fireshovel off , which he still quickly put on again , but at last at one shoving the cork bounced out , and the urine , pins , nails and needles all flew up , and gave a report like a pistol , and his wife continued in the same trouble and languishment still . not long after , the old man came to the house again , and inquired of the man of the house how his wife did . who answered as ill as ever , if not worse . he askt him if he had followed his direction . yes , says he , and told him the event as is abovesaid . ha , quoth he , it seems it was too nimble for you . but now i will put you in a way , that will make the business sure . take your wive's urine as before , and cork it in a bottle with nails , pins and needles , and bury it in the earth ; and that will do the feat . the man did accordingly . and his wife began to mend sensibly , and in a competent time was finely well recovered . but there came a woman from a town some miles off to their house , with a lamentable out-cry , that they had killed her husband . they askt her what she meant and thought her distracted , telling her they knew neither her nor her husband . yes , saith she , you have killed my husband , he told me so on his death-bed . but at last they understood by her , that her husband was a wizzard , and had bewitched this mans wife , and that this counter-practice prescribed by the old man , which saved the mans wife from languishment , was the death of that wizzard that had bewitcht her . this story did mr. brearly hear from the man and womans own mouth who were concerned , and at whose house he for a time boarded , nor is there any doubt of the truth thereof . but it will be more easie for any rational man to believe stories of this kind , than to find out a satisfactory account of the operation and effect , or to assure the lawfulness of such counter-practice against witchcraft , unless they can be resolved into the sympathy and synenergy of the spiritus mundanus , ( which plotinus calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the grand magician ) such as the operation of the weapon-salve , and other magnetick cures are resolved into . and forasmuch as the power of a truly divine magick , such as prophets and holy law-givers are endued with , is too great and august to be sound in ordinary good men , that are to bring in no new law or religion into the world , the benignity of providence is to be acknowledged in that the villanies of witchcraft lye obnoxious to such a natural or ratified way of discoveries and counter-practices as these . but how this obnoxiousness of witches is complicated with their familiars sucking their bodies , is a point too nice and prolix to enter upon here . but it is most safe not to tamper at all with these things , and most happy to have no occasion for it . lastly , as for julian cox her not being able to say one of the petitions in the lords prayer , the case is like that of florence newton the irish witch , but unlike in this , that it was not the same petition florence newton stuck at . and i remember when i had the curiosity with a friend of mine , of examining certain witches at castle-hill in cambridge , the most notorious of them , who also was hanged for a witch , offered to say the creed and lords prayer , as an argument she was no witch , and so far as i remember , she said the lords prayer right , but was out at the creed ; nor do i think this any certain sign of their guilt or innocenty , and therefore judge archer did well to lay no stress on it . but these things are of less moment , and therefore i pass to the next relation , which looks not so much like witchcraft , as the apparition of the ghost of one deceased . relat. ix . which is a relation of thomas goddard of marlbrough , in the county of wilts , weaver , made the . nov. . vvho saith , that on monday the ninth of this instant , as he was going to ogborn at a style on the highway near mr. goddards ground , about nine in the morning , he met the apparition of his father in law , one edward avon of this town glover , who dyed in may last , having on , to his appearance , the same clothes , hat , stockings and shoes he did usually wear when he was living , standing by , and leaning over that style . which when he came near , the apparition spake to him with an audible voice these words , are you afraid ? to which he answered , i am , thinking on one who is dead and buried , whom you are like . to which the apparition replyed with the like voice , i am he that you were thinking on , i am edward avon your father in law , come near to me , i will do you no harm . to which goddard answered , i trust in him who hath bought my soul with his precious blood , you shall do me no harm . then the apparition said , how stand cases at home ? goddard askt what cases ? then it askt him how do william and mary , meaning as he conceived , his son william avon a shoemaker here , and mary his daughter the said goddards wife . then , it said , what! taylor is dead , meaning , as he thought , one taylor of london , who married his daughter sarah , which taylor dyed about michaelmas last . then the apparition held out its hand , and in it , as goddard conceived , twenty or thirty shillings in silver , and then spake with a loud voice : take this money and send it to sarah , for i shut up my bowels of compassion toward her in the time of my life , and now here is somewhat for her . and then said , mary ( meaning his the said goddards wife as he conceived ) is troubled for me . but tell her , god hath shewed mercy to me contrary to my deserts . but the said goddard answered , in the name of jesus christ , i refuse all such money . then the apparition said , i perceive you are afraid . i will meet you some other time . and immediately it went up the lane to his appearance . so he went over the same style , but saw it no more that day . he saith , the next night about seven of the clock , it came and opened his shop window , and stood in the like clothes , looked him in the face , but said nothing to him . and the next night after , as goddard went forth into his backside with a candle light in his hand , it appeared to him again in the same shape , but he being in fear ran into his house , and saw it no more then . but he saith , that on thursday the twelfth instant , as he came from chilton , riding down the hill between the mannor-house and axford-farm-field , he saw somewhat like a hare crossed his way , at which his horse frighted threw him in the dirt , and as soon as he could recover on his feet , the same apparition there met him again in the same habit , and there standing about eight foot directly before him in the way , spake again to him with a loud voice , source ( a word he commonly used when living ) you have stayed long , and then said to him , thomas , bid william avon take the sword that he had of me , which is now in his house , and carry it to the wood as we go to alton , to the upper end of the wood by the ways side . for with that sword i did wrong above thirty years ago , and he never prospered since he had that sword. and bid william avon give his sister sarah twenty shillings of the money which he had of me . and do you talk with edward lawrence , for i borrowed twenty shillings of him several years ago , and did say i had paid him , but i did not pay it him , and i would desire you to pay him twenty shillings out of the money which you had from james elliot at two payments . which money the said goddard now saith was five pounds , which james elliot a baker here owed the said avon on bond , and which he the said goddard had received from the said elliot since michaelmas at two payments , viz. s. at one , and l. s. at another payment . and it further said to him , tell margaret ( meaning his own wise as he conceived ) that i would desire her to deliver up the little which i gave to little sarah taylor to the child , or to any one she will trust for it . but if she will not , speak to edward lawrence to perswade her . but if she will not then , tell her that i will see her very suddenly . and see that this be done within a twelve-moneth and a day after my decease , and peace be with you . and so it went away over the rails into the wood there in the like manner as any man would go over a style to his apprehension , and so he saw it no more at that time . and he saith , that he paid the twenty shillings to edward lawrence of this town , who being present now doth remember he lent the said avon twenty shillings about twenty years ago , which none knew but himself and wife , and avon and his wife , and was never paid it again before now by this goddard . and this said goddard further saith , that this very day by mr. majors order , he with his brother in law william avon went with the sword , and about nine a clock this morning , they laid down the sword in the copse near the place the a●…parition had appointed goddard to carry it , and then coming away thence , goddard looking back , saw the same apparition again in the like habit as before . whereupon he called to his brother in law , and said , here is the apparition of our father , who said i see nothing . then goddard fell on his knees and said , lord open his eyes that he may see it . but he replyed , lord grant i may not see it , if it be thy blessed will. and then the apparition to goddards appearance , beckned with his hand to him to come to it . and then goddard said , in the name of the father , son and holy ghost , what would you have me to do ? then the apparition said to him , thomas , take up the sword and follow me . to which he said , should both of us come , or but one of us ? to which it answered , thomas , do you take up the sword. and so he took up the sword and followed the apparition about ten lugs ( that is poles ) further into the copse , and then turning back , he stood still about a lug and a half from it , his brother in law staying behind at the place where they first laid down the sword. then goddard laying down the sword upon the ground , saw something stand by the apparition like a mastiff dog of a brown colour . then the apparition coming towards goddard , he stept back about two steps , and the apparition said to him , i have a permission to you , and commission not to touch you , and then it took up the sword , and went back to the place at which before it stood , with a mastiff dog by it as before , and pointed the top of the sword into the ground and said . in this place lyes buried the body of him which i murdered in the year . which is now rotten and turned to dust . whereupon goddard said , i do adjure you in the name of the father , son and holy ghost , wherefore did you do this murder ? and it said , i took money from the man , and he contended with me , and so i murdered him . then goddard askt him , who was consederate with him in the said murder ? and it said , none but my self . then goddard said , what would you have me to do in this thing ? and the apparition said , this is that the world may know that i murdered a man , and buried him in this place in the year . then the apparition laid down the sword on the bare ground there , whereon grew nothing , but seemed to goddard to be as a grave sunk in . and then the apparition rushing further into the copse vanished , and he saw it no more . whereupon goddard and his brother in law avon , leaving the sword there and coming away together , avon told goddard he heard his voice , and understood what he said , and heard other words distinct from his , but could not understand a word of it , nor saw any apparition at all . which he now also present affirmeth , and all which the said goddard then attested under his hand , and affirmed he will depose the same when he shall be thereto required . in the presence of christ. lypyatt major , rolf bayly town-clerk , joshuah sacheverell rector of st. peters in malebrough , examined by me will. bayly . advertisement . that tho. goddard saw this apparition , sesms to be a thing indubitable ; but whether it was his father in law 's ghost , that is more questionable . the former is confirmed from an hand at least impartial , if not disfavourable to the story . the party in his letter to mr. g — writes briefly to this effect . . that he does verily think that this tho. goddard does believe the story most strongly himself . . that he cannot imagine what interest he should have in raising such a story , he bringing infamy on his wives father , and obliging himself to pay twenty shillings debt , which his poverty could very ill spare . . that his father in law edward avon , was a resolute sturdy fellow in his young years , and many years a bailiff to arrest people . . that tho. goddard had the repute of an honest man , knew as much in religion as most of his rank and breeding , and was a constant frequenter of the church , till about a year before this happened to him , he fell off wholly to the non-conformists . all this hitherto , save this laft of all , tends to the confirmation of the story . therefore this last shall be the first allegation against the credibility thereof . . it is further alledged , that possibly the design of the story may be to make him to be accounted an extraordinary some-body amongst the dissenting party . . that he is sometimes troubled with epileptical fits . . that the major sent the next morning to digg the place where the spectre said the murdered man was buried , and there was neither bones found nor any difference of the earth in that place from the rest . but we answer briefly to the first , that his falling off to the non-conformists though it may argue a vacillancy of his judgment , yet it does not any defect of his external senses , as if he were less able to discern when he saw or heard any thing than before : to the second , that it is a perfect contradiction to his strong belief of the truth of his own story , which plainly implies that he did not feign it to make himself an extraordinary some-body : to the third , that an epileptical person when he is out of his fits , hath his external senses as true and entire , as a drunken man has when his drunken fit is over , or a man awake after a night of sleep and dreams . so that this argument has not the least shew of force with it , unless you will take away the authority of all mens senses , because at sometimes they have not a competent use of them , namely in sleep , drunkenness or the like . but now lastly for the fourth which is most considerable , it is yet of no greater force than to make it questionable whether this spectre was the ghost of his father , or some ludicrous goblin that would put a trick upon thomas goddard , by personating his father-in-law , and by a false pointing at the pretended grave of the murdered make him ridiculous . for what porphyrius has noted , . doubt not but is true , that daemons sometimes personate the souls of the deceased . but if an uncossined body being laid in a ground exposed to wet and dry , the earth may in years space consume the very bones and assimilate all to to the rest of the mold , when some earths will do it in less than the fifteenth part of that space : or if the ghost of edward avon might have forgot the certain place ( it being no grateful object of his memory ) where he buried the murdered man , and only guessed that to be it because it was something sunk , as if the earth yielded upon the wasting of the buried body , the rest of the story will still naturally import that it was the very ghost of edward avon . besides , himself expresly declares , as that the body was buried there , so that by this time it was all turn'd into dust . but whether it was a ludicrous daemon or edward avons ghost , concerns not our scope . it is sufficient that it is a certain instance of a real apparition , and i thought sit as in the former story , so here to be so faithful as to conceal nothing that any might pretend to lessen the credibility thereof . stories of the appearing of souls departed are not for the tooth of the non-conformists , who , as it is said , if they generally believe this , it must be from the undeniable evidence thereof nor could thomas goddard gratifie them by inventing of it . and that it was not a phansy the knowledge of the shillings debt imparted to thomas goddard ignorant thereof before , and his brother avon ' s hearing a voice distinct from his in his discourse with the apparition , does plainly enough imply . nor was it goddard ' s own phansy , but that real spectre that opened his shop-window . nor his imagination , but something in the shape of an hare that made his horse start and cast him into the dirt ; the apparition of avon being then accompanied with that hare , as after with the mastiff-dog . and lastly the whole frame of the story , provided the relator does verily think it true himself ( as mr. s. testifies for him in his letter to mr. glanvil , and himself profest he was ready at any time to swear to it ) is such , that it being not a voluntary invention , cannot be an imposing phansy . relat. x. the apparition of the ghost of major george sydenham , to captain william dyke , taken out of a letter of mr. james douch of mongton , to mr. jos. glanvil . concerning the apparition of the ghost of major george sydenham ( late of dulverton in the county of somerset , ) to captain william dyke ( late of skilgate in this county also , and now likewise deceased ) be pleased to take the relation of it as i have it from the worthy and learned dr. tho. dyke , a near kinsman of the captains , thus : shortly after the major's death , the doctor was desired to come to the house to take care of a child that was there sick , and in his way thither he called on the captain , who was very willing to wait on him to the place , because he must , as he said , have gone thither that night , though he had not met with so encouraging an opportunity . after their arrival there at the house and the civility of the people shewn them in their entertainment , they were seasonably conducted to their lodging , which they desired might be together in the same bed , where , after they had lain a while , the captain knockt and bids the servant bring him two of the largest and biggest candles lighted that he could get . whereupon the doctor enquires what he meant by this ? the captain answers , you know cousin what disputes my major and i have had touching the being of a god , and the immortality of the soul. in which points we could never yet be resolved , though we so much sought for and desired it . and therefore it was at length fully agreed between us , that he of us that dyed first should the third night after his funeral , between the hours of twelve and one come to the little house that is here in the garden and there give a full account to the surviver touching these matters , who should be sure to be present there at the set time and so receive a full satisfaction . and this , says the captain , is the very night , and i am come on purpose to fulfill my promise . the doctor disswaded him , minding him of the danger of following those strange counsels , for which we could have no warrant , and that the devil might by some cunning device make such an advantage of this rash attempt , as might work his utter ruine . the captain replies , that he had solemnly engaged , and that nothing should discourage him : and adds , that if the doctor would wake a while with him , he would thank him , if not , he might compose himself to his rest ; but for his own part he was resolved to watch , that he might be sure to be present at the hour appointed . to that purpose he sets his watch by him , and as soon as he perceived by it that it was half an hour past eleven , he rises , and taking a candle in each hand , goes out by a back door of which he had before gotten the key , and walks to the garden-house , where he continued two hours and an half , and at his return declared that he neither saw nor heard any thing more than was usual . but i know , said he , that my major would surely have come , had he been able . about six weeks after the captain rides to eaton to place his son a scholar there , when the doctor went thither with him . they lodged there at an inn , the sign was the christopher , and tarried two or three nights , not lying together now as before at dulverton , but in two several chambers . the morning before they went thence the captain stayed in his chamber longer than he was wont to do before he called upon the doctor . at length he comes into the doctors chamber , but in a visage and form much differing from himself●… , with his hair and eyes staring , and his whole body shaking and trembling . whereat the doctor wondering , presently demanded , what is the matter , cousin captain ? the captain replies , i have seen my major . at which the doctor seeming to smile , the captain immediately confirms it , saying ; if ever i saw him in my life i saw him but now . and then he related to the doctor what had passed , thus : this morning after it was light , some one comes to my beds side and suddainly drawing back the curtains calls cap. cap. ( which was the term of familiarity that the major used to call the captain by ) to whom i replied , what my major ? to which he returns , i could not come at the time appinted , but i am now come to tell you , that there is a god and a very just and terrible one , and if you do not turn over a new leaf ( the very expression as is by the doctor punctually remembred ) you will find it so . ( the captain proceeded ) on the table by , there lay a sword which the major had formerly given me . now after the apparition had walked a turn or two about the chamber he took up the sword , drew it out , and finding it not so clean and bright as it ought , cap. cap. says he , this sword did not use to be kept after this manner when it was mine . after which words he suddainly disappeared . the captain was not only throughly perswaded of what he had thus seen and heard , but was from that time observed to be very much affected with it . and the humour that before in him was brisk and jovial , was then strangely altered . insomuch as very little meat would pass down with him at dinner , though at the taking leave of their friends there was a very handsome treat provided . yea it was observed that what the captain had thus seen and heard had a more lasting influence upon him , and it is judged by those who were well acquainted with his conversation , that the remembrance of this passage stuck close to him , and that those words of his dead friend were frequently sounding fresh in his ears , during the remainder of his life , which was about two years . advertisement . for a further assurance of the truth of the story , it will not be amiss to take notice what mr. douch writes in his second letter to mr. glanvil , touching the character of the major and the captain . they were both , saith he , of my good acquaintance , men well bred , and of a brisk humour and jolly conversation , of very quick and keen parts , having also been both of them university and inns of court gentlemen . the major i conceive was about forty five years old when he dyed , and i believe the captain might then be fifty or somewhat more . i cannot understand that the doctor and the captain had any discourse concerning the former engagement to meet , after the disappointment at that time and place , or whether the captain had after that any expectation of the performance of the promise which the major had made him . thus far mr. douch . and truly one would naturally think , that he failing the solemn appointed time , the captain would consequently let go all hopes and expectation of his appearing afterward . or if he did , that it would be at such-time of the night as was first determined of , and not at the morning light . which season yet is less obnoxious to the impostures of fancy and melancholy , and therefore adds some weight to the assurance of the truth of the apparition . i will only add one clause more out of that second letter that makes to the point . this story , saith he , has and doth still obtain credit from all that knew the captain , who it seems was not at all shie or scrupulous to relate it to any one that askt him concerning it , though it was observed he never mentioned it , but with great terrour and trepidation . relat. xi . being a postscript of the first letter of mr. douch , concerning the appearing of the ghost of sir george villiers , father to the first duke of buckingham . sir , since the writing of the premisses , a passage concerning an apparition of sir george villiers , giving warning of his son's ( the duke of buckingham's ) murther is come into my mind , which hath been assured by a servant of the dukes to be a great truth . thus : some few days before the dukes going to portsmouth ( where he was stabbed by felton ) the ghost of his father sir george villiers appeared to one parker ( formerly his own servant , but then servant to the duke ) in his morning chamber gown ; charged parker to tell his son that he should decline that employment and design he was going upon , or else he would certainly be murthered . parker promised the apparition to do it , but neglected it . the duke making preparations for his expedition , the apparition came again to parker , taxing him very severely for his breach of promise , and required him not to delay the acquainting his son of the danger he was in . then parker the next day tells the duke , that his fathers ghost had twice appeared to him , and had commanded him to give him that warning . the duke slighted it , and told him he was an old doting fool. that night the apparition came to parker a third time , saying , parker thou hast done well in warning my son of his danger , but though he will not yet believe thee , go to him once more however , and tell him from me by such a token ( naming a private token ) which no body knows , but only he and i , that if he will not decline this voyage , such a knife as this is ( pulling a long knife out from under his gown ) will be his death . this message parker also delivered the next day to the duke , who when he heard the private token believed that he had it from his fathers ghost , yet said that his honour was now at stake , and he could not go back from what he had undertaken , come life come death . this passage parker after the duke's murther communicated to his fellow servant one henry ceeley , who told it to a reverend divine a neighbour of mine , from whose mouth i have it . this henry ceeley has not been dead above twenty years , and his habitation for several years before his death was at north-currey but three miles from this place . my friend the divine aforesaid was an intimate acquaintance of this henry ceeley's , and assures me he was a person of known truth and integrity . advertisement . this story i heard ( but another name put for parker ) with great assurance and with larger circumstances from a person of honour , but i shall content my self to note onely what i find in a letter of mr. timothy locket of mongton , to mr. glanvil , that this apparition to mr. parker was all three times towards midnight when he was reading in some book , and he mentions that the dukes expedition was for the relief of rochel . the rest is muchwhat as mr. douch has declared . but i will not omit the close of mr. lockets letter . i was confirmed in the truth of the premisses , saith he , by mr. henry ceeley , who was then a servant with this mr. parker , to the duke , and who told me that he knew mr. parker to be a religious and sober person , and that every particular related was to his knowledge true . relat. xii . of the appearing of mr. watkinson's ghost to his daughter toppam , contained in a letter of mrs. taylor of the ford by st. neots , to dr. ezekias burton . sir ; my service to you and your lady . now according to your desire i shall write what my cousin told me : her name was mary watkinson , her father did live in smithfield , but she was married to one francis toppam , and she did live in york , with her husband being an ill one , who did steal her away against her parents consent , so that they could not abide him . but she came often to them , and when she was last with him upon their parting , she expressed that she feared she should never see him more . he answered her , if he should dye , if ever god did permit the dead to see the living , he would see her again . now after he had been buried about half a year , on a night , when she was in bed , but could not sleep , she heard musick , and the chamber grew lighter and lighter , and she being broad awake , saw her father stand at her bedside : who said , mal did not i tell thee that i would see thee once again ? she called him father , and talked of many things ; and he bad her be patient and dutiful to her mother . and when she told him that she had a child since he did dye , he said that would not trouble her long . he bad her speak what she would now to him , for he must go , and that he should never see her more till they met in the kingdom of heaven . so the chamber grew darker and darker , and he was gone with musick . and she said that she did never dream of him nor ever did see any apparition of him after . he was a very honest godly man as far as i can tell . advertisement . this story g. rust , who was after bishop of dromore , told me i remember with great assurance some twenty years ago , who was not at all credulous in these things . and it was so as mrs. taylor relates to dr. burton . the next relation shall be of a daughter appearing to her father . relat. xiii . the appearing of the ghost of the daughter of dr. farrar to him after her death , according to a brief narrative sent from mr. edward fowler to dr. h. more , anno . may . this week mr. pearson who is a worthy good minister of this city of london , told me , that his wife's grandfather a man of great piety and physician to this present king , his name farrar , nearly related ( i think brother ) to the famous mr. farrar of little giddon , i say this gentleman and his daughter ( mrs. pearsons mother a very pious soul ) made a compact at his intreaty that the first of them that dyed , if happy , should after death appear to the surviver , if it were possible ; the daughter with some difficulty consenting thereto . some time after , the daughter who lived at gillingham . lodge two miles from salisbury , fell in labour , and by a mistake being given a noxious potion instead of another prepared for her , suddainly dyed . her father lived in london , and that very night she dyed she opened his curtains and looked upon him . he had before heard nothing of her ilness , but upon this apparition confidently told his maid , that his daughter was dead , and two days after received the news . her grandmother told mrs. pearson this , as also an uncle of hers , and the abovesaid maid , and this mrs. pearson i know , and she is a very prudent and good woman . relat. xiv . the appearing of the ghost of one mr. bower of guilford , to an highway-man in prison , as it is set down in a letter of dr. ezekias burton , to dr. h. more . about ten years ago one mr. bower an antient man living at guilford in surrey , was upon the highway not far from that place found newly murdered very barbarously , having one great cut cross his throat , and another down his breast . two men were seized upon suspicion , and put into gaol at guilford to another , who had before been committed for robbing as i suppose . that night this third man was awakened about one of the clock and greatly terrified with an old man , who had a great gash cross his throat almost from ear to ear , and a wound down his breast . he also came in stooping and holding his hand on his back . thus he appeared but said nothing . the thief calls to his two new companions , they grumbled at him but made no answer . in the morning he retained so lively an impression of what he had seen , that he spoke to them to the same purpose again , and they told him it was nothing but his phantasy . but he was so fully perswaded of the r●…ality of this apparition , that he told others of it , and it came to the ears of my friend mr. reading justice of peace in surrey , and cousin to the gentleman that was murdered . he immediately sent for the prisoner and asked him in the first place whether he was born or had lived about guilford ? to which he answered , no. secondly , he enquired if he knew any of the inhabitants of that town or of the neighbourhood ? he replied that he was a stranger to all thereabout . then he enquired , if he had ever heard of one mr. bower ? he said no. after this he examined him for what cause those other two men were imprisoned ? to which he answered , he knew not , but supposed for some robbery . after these preliminary interrogatories he desired him to tell him what he had seen in the night ? which he immediately did , exactly according to the relation he had heard , and i gave before . and withal deseribed the old gentleman so by his picked beard , and that he was , as he called it , rough on his cheeks , and that the hairs of his face were black and white , that mr. reading saith he himself could not have given a more exact description of mr. bower , than this was . he told the highway-man that he must give him his oath ( though that would signifie little from such a rogue ) to which the man readily consented , and took oath before the justice of all this . mr. reading being a very discreet man concealed this story from the jury at the assizes , as knowing that this would be no evidence according to our law. however the friends of the murdered gentleman had been very inquisitive , and discovered several suspicious circumstances . one of which was , that those two men had washed their clothes , and that some stains of blood remained . another , that one of them had denied he ever heard that mr. bower was dead , when as he had in another place consest it two hours before . upon these and such like evidences those two were condemned and executed , but denied it to the last . but one of them said , the other could clear him if he would , which the by-standers understood not . after some time a tinker was hanged ( where , the gentleman has forgot ) who at his death said , that the murder of mr. bower of guilford was his greatest trouble . for he had a hand in it ; he confessed he struck him a blow on the back which fetcht him from his horse , and when he was down , those other men that were arraigned and executed for it cut his throat and rifled him . this is the first story which i had from mr. reading himself , who is a very honest prudent person and not credulous . i know you desire to have the names of all the persons referred to in this relation , and the exact time and place , but mr. reading cannot recollect them now , though he tells me he sent an exact and full narrative of all to one mr. onslow a justice of peace in that neighbourhood , with whom i have some acquaintance , and i will endeavour to retrieve it . advertisement . the names of all the persons and exact time and place of all the actions , i find not amongst mr. glanvil 's papers , but the story is so perfect as it is , and so credible , that i thought it worthy of a place amongst the rest . and this appearing of mr. bower is just such another thing as the appearing of anne walker . we proceed to the second story which mr. reading imparted to the doctor . relat. xv. another appearing of a ghost of a man of guilford , for the recovery of a field for his child unjustly detained by his brother , out of the abovesaid letter of dr. ezekias burton to dr. h. more . an inhabitant of the before-named town of guilford , who was possest of some copy-hold land , which was to descend to his children , or in default of such issue to his brother , dies having no child born . and his wife apprehending her self not to be with child ( which her husbands brother asked her immediately after his brothers death ) she told him she believed she was not , but afterward proved to be . which when she knew she went , by the instigation of neighbours , to her brother , and told him how it was with her . he rated her , called her whore , and told her that she had procured some body to get her with child , knowing that such a field must be inherited by the posterity of her husband , but her whoring should not fool him out of that estate . the poor woman went home troubled , that not only her child should lose the land , but which was worse , that she should be thought a whore. however she quieted her self , and resolved to sit down with the loss . when her time came she was delivered of a son , he grew up and one summers night as she was undressing him in her yard , her husband appeared , and bid her go to his brother and demand the field . which she did , but was treated very ill by him . he told her that neither she nor her devil ( for she had told him her husband appeared and bid her speak to him ) should make him forgoe his land . whereupon she went home again . but some time after as her brother was going out of this field homeward , the dead man appears to him at the stile , and bids him give up the land to the child , for it was his right . the brother being greatly frighted at this , runs away , and not long after comes to her and tells her , she had sent the devil to him , and bids her take the land , and so gave it up , and her son is now possest of it . his name is mat , he lived in the service of mr. readings brother for some years , but he has forgot his sir-name though he knows him very well . advertisement . though the sir-name of the party be wanting , yet he is determinated so by other circumstances , and the story so fresh , and told by so credible a person , that the narrative is sufficiently considerable as it is . but of recovery of land to the right owners , the story of mrs. brettons ghost appearing is an eximious example , which is as follows . relat. xvi . the appearing of the ghost of mrs. bretton , for the recovery of some lands into the hands of the poor , taken from them by some mistake in law or right , as it is in a narrative sent to dr. h. more from mr. edward fowler , prebendary of glocester . dr . bretton late rector of ludgate and dedford , lived formerly in herefordshire , and marryed the daughter of dr. s — this gentlewoman was a person of extraordinary piety , which she expressed as in her life , so at her death . she had a maid that she had a great kindness for , who was married to a near neighbour , whose name , as i remember , was alice . not long after her death , as alice was rocking her infant in the night , she was called from the cradle by a knocking at her door , which opening she was surprised at the sight of a gentlewoman not to be distinguisht from her late mistress , neither in person nor habit . she was in a morning-gown , the same in appearance with that she had often seen her mistress wear . at first sight she expressed very great amazement , and said , were not my mistress dead , i should not question but that you are she . she replied i am the same that was your mistress , and took her by the hand . which alice affirmed was as cold as a clod. she added , that she had business of great importance to imploy her in , and that she must immediately go a little way with her . alice trembled , and beseecht her to excuse her , and intreated her very importunately to go to her master , who must needs be more fit to be imployed . she answered , that he who was her husband was not at all concerned , but yet she had had a desire rather to make use of him , and in order thereunto had several times been in his chamber , but he was still asleep , nor had she power to do more than once uncover his feet towards the awakening of him . and the doctor said , that he had heard walking in his chamber in the night , which till now he could give no account of . alice next objected that her husband was gone a journey , and she had no one to look to her child , that it was very apt to cry vehemently , and she feared if it awaked before her return , it would cry it self to death , or do it self mischief . the spectre replied , the child shall sleep till you return . alice seeing there was no avoiding it , sorely against her will , followed her over a style into a large field , who then said to her , observe how much of this field i measure with my feet . and when she had taken a good large and leisurely compass , she said , all this belongs to the poor , it being gotten from them by wrongful means , and charged her to go and tell her brother , whose it was at that time , that he should give it up to the poor again forthwith as he loved her and his deceased mother . this brother was not the person who did this unjust act , but his father . she added , that she was the more concerned , because her name was made use of in some writing that related to this land. alice askt her how she should satisfy her brother that this was no cheat or delusion of her phansy . she replied , tell him this secret , which he knows that only himself and i are privy to , and he will believe you . alice having promised her to go on this errand , she proceded to give her good advice , and entertained her all the rest of the night with most heavenly and divine discourse . when the twilight appeared they heard the whistling of carters and the noise of horse-bells . whereupon the spectre said , alice i must be seen by none but your self , and so she disappeared . immediately alice makes all haste home ; being thoughtful for her child , but found it as the spectre had said , asleep as she left it . when she had dressed it , and committed it to the care of a neighbour , away she went to her master the doctor , who amazed at the account she gave him , sent her to his brother in law. he at first hearing alice's story and message , laughed at it heartily . but she had no sooner told him the secret , but he changed his countenance , told her he would give the poor their own , and accordingly he did it , and they now enjoy it . this with more circumstances hath several times been related by dr. bretton himself , who was well known to be a person of great goodness and sincerity . he gave a large narrative of this apparition of his wife to two of my friends . first , to one mrs. needham , and afterward a little before his death to dr. whichcot . some years after i received the foregoing narrative ( viz. near four years since ) i light into the company of three sober persons of good rank , who all lived in the city of hereford , and i travelled in a stage-coach three days with them . to them i happened to tell this story , but told it was done at deptford , for so i presumed it was , because i knew that there dr. bretton lived . they told me as soon as i had concluded it , that the story was very true in the main , only i was out as to the place . for 't was not deptford , but as i remember they told me pembridge near hereford , where the doctor was minister before the return of the king. and they assured me upon their own knowledge , that to that day the poor enjoyed the piece of ground . they added , that mrs. bretton's father could never endure to hear any thing mentioned of his daughters appearing after her death , but would still reply in great anger , that it was not his daughter , but it was the devil . so that he acknowledged that something appeared in the likeness of his daughter . this is attested by me this th . of feb. / . edward fowler . relat. xvii . of a dutch man that could see ghosts , and of the ghost he saw in the town of woodbridge in suffolk . mr. broom the minister of woodbridge in suffolk , meeting one day , in a barbers shop in that town , a dutch lieutenant ( who was blown up with obdam , and taken alive out of the water , and carried to that town where he was a prisoner at large ) upon the occasion of some discourse was told by him , that he could see ghosts , and that he had seen divers . mr. broom rebuking him for talking so idly , he persisted in it very stiffly . some days after lighting upon him again , he askt him whether he had seen any ghost since his coming to that town . to which he replyed , no. but not long after this , as they were walking together up the town , he said to mr. broom , yonder comes a ghost . he seeing nothing , askt him whereabout it was ? the other said , it is over against such a house , and it walks looking upwards towards such a side , flinging one arm with a glove in its hand . he said moreover , that when it came near them , they must give way to it . that he ever did so , and some that have not done so , have suffered for it . anon he said , 't is just upon us , let 's out of the way . mr. broom believing all to be a fiction , as soon as he said those words , took hold of his arm , and kept him by force in the way . but as he held him , there came such a force against them , that he was flung into the middle of the street , and one of the palms of his hands , and one knee bruised and broken by the fall , which put him for a while to excessive pain . but spying the lieutenant lye like a dead man , he got up as soon as he could , and applied himself to his relief . with the help of others he got him into the next shop , where they poured strong-water down his throat , but for some time could discern no life in him . at length , what with the strong-water , and what with well chafing him he began to stirr , and when he was come to himself , his first words were , i will shew you no more ghosts . then he desired a pipe of tobacco , but mr. broom told him , he should take it at his house ; for he feared , should he take it so soon there , it would make him sick . thereupon they went together to mr. broom's house , where they were no sooner entring in , but the bell rang out . mr. broom presently sent his maid to learn who was dead . she brought word that it was such an one , a taylor , who dyed suddenly , though he had been in a consumption a long time . and inquiring after the time of his death , they found it was as punctually as it could be guessed at the very time when the ghost appeared . the ghost had exactly this taylors known gate , who ordinarily went also with one arm swinging , and a glove in that hand , and looking on one side upwards . advertisement . this relation was sent to dr. h. more from mr. edw. fowler ; at the end whereof he writes , that dr. burton as well as himself , heard it from mr. broom ' s own mouth . and i can add , that i also afterwards heard it from his own mouth at london . relat. xviii . an irish story of one that had like to have been carried away by spirits , and of the ghost of a man who had been seven years dead , that brought a medicine to the abovesaid parties bed-side . a gentleman in ireland near to the earl of ororie's , sending his butler one afternoon to buy cards ; as he passed a field , he , to his wonder , espyed a company of people sitting round a table , with a deal of good cheer before them in the midst of the field . and he going up towards them , they all arose and saluted him , and desired him to sit down with them . but one of them whispered these words in his ear ; do nothing this company invites you to . he thereupon refused to sit down at the table , and immediately table and all that belonged to it were gone . and the company are now dancing and playing upon musical instruments . and the butler being desired to joyn himself to them , but he refusing this also , they fall all to work , and he not being to be prevailed with to accompany them in working any more than in feasting or dancing , they all disappeared , and the butler is now alone . but instead of going forwards , home he returns as fast as he could drive , in a great consternation of mind . and was no sooner entred his masters door , but down he falls , and lay some time sensless , but coming to himself again , he related to his master what had happened to him . the night following , there comes one of this company to his bed-side , and tells him , that if he offered to stir out of doors the next day , he would be carryed away . hereupon he kept within , but towards the evening , having need to make water , he adventured to put one foot over the threshold , several standing by . which he had no sooner done , but they espied a rope cast about his middle , and the poor man was hurried away with great swiftness , they following after him as fast as they could , but could not overtake him . at length they espyed a horseman coming towards them , and made signs to him to stop the man , whom he saw coming near him , and both the ends of the rope but no body drawing . when they met , he laid hold on one end of the rope , and immediately had a smart blow given him over his arm with the other end . but by this means the man was stopt , and the horseman brought him back with him . the earl of orory hearing of these strange passages , sent to the master to desire him to send this man to his house , which he accordingly did . and the morning following , or quickly after , he told the earl that his spectre had been with him again , and assured him that that day he should most certainly be carried away , and that no endeavours should avail to the saving of him . upon this he was kept in a large room , with a considerable number of persons to guard him , among whom was the famous stroker mr. greatrix , who was a neighbor . there were besides other persons of quality , two bishops in the house at the same time , who were consulted touching the making use of a medicine the spectre or ghost prescribed , of which , mention will be made anon , but they determined on the negative . but this by the by. till part of the afternoon was spent all was quiet , but at length he was perceived to rise from the ground , whereupon mr. greatrix and another lusty man clapt their arms over his shoulders , one of them before him , and the other behind , and weighed him down with all their strength . but he was forcibly taken up from them , and they were too weak to keep their hold , and for a considerable time he was carried in the air to and fro over their heads , several of the company still running under him to prevent his receiving hurt if he should fall . at length he fell and was caught before he came to ground , and had by that means no hurt . all being quiet till bed-time , my lord ordered two of his servants to lye with him , and the next morning he told his lordship , that his spectre was again with him , and brought a wooden dish with grey liquor in it , and bad him drink it off . at the first sight of the spectre he said he endeavoured to awake his bedfellows , but it told him that that endeavour should be in vain , and that he had no cause to fear him , he being his friend , and he that at first gave him the good advice in the field , which had he not followed , be had been before now perfectly in the power of the company he saw there . he added , that he concluded it was impossible but that he should have been carried away the day before , there being so strong a combination against him . but now he could assure him that there would be no more attempts of that nature , but he being troubled with two sorts of sad fits he had brought that liquor to cure him of them , and bad him drink it . he peremptorily refusing , the spectre was angry , upbraided him with great disingenuity , but told him that however he had a kindness for him , and that if he would take plantain juice he should be well of one sort of fits , but he should carry the other to his grave . the poor man having by this time somewhat recovered himself , ask't the spectre whether by the juice of plantain he meant that of the leaves or roots ? it replied , the roots . then it askt him whether he did not know him ? he answered , no. he replied , i am such a one ? the man answered : he hath been long dead . i have been dead said the spectre or ghost seven years , and you know that i lived a loose life . and ever since have i been hurried up and down in a restless condition with the company you saw , and shall be to the day of judgment . then he proceeded to tell him , that had he acknowledged god in his ways , he had not suffered such severe things by their means . and further said , you never prayed to god that day before you met with this company in the field , and also was then going about an unlawful business , and so vanisht . advertisement . this story was also sent from mr. e. fowler to dr. h. more , concerning which he further adds by way of postscript , that mr. greatrix told this story to mrs. foxcraft at ragley , and at her request he told it a second time in her hearing at the table . my lady roydon being then present , inquired afterwards concerning it of my lord orory , who confirmed the truth of it , acknowledging all the circumstances of this narrative to my lady roydon to be true except that passage , that the spectre told the man that he was that day going about an unlawful business . and mr. fowler further adds , that since an eminent doctor in this city told me that my lord told him , that he saw at his own house a man taken up into the air. lastly , i find dr. h. more in a letter to mr. glanvil , affirming that he also heard mr. greatrix tell the story at my lord conway ' s at ragley , and that he particularly inquired of mr. greatrix about the mans being carried up into the air above mens heads in the room , and that he did expresly affirm that he was an eye-witness thereof . relat. xix . the miraculous cure of jesch claes a dutch woman of amsterdam , accompanied with an apparition . the narrative taken by a dutch merchant from her own mouth begins thus . a miraculous cure upon jesch claes , a woman about fifty years of age : for this many years well known to my self and the neighbours . this woman for fourteen years had been lame of both legs , one of them being dead and without feeling , so that she could not go but creep upon the ground , or was carried in peoples arms as a child , but now through the power of god almighty she hath walked again . which came to pass after this manner , as i have taken it from her own mouth . in the year . about the th or th of this month october , in the night between one and two of the clock , this jesch claes being in bed with her husband who was a boatman , she was three times pulled by her arm , with which she awaked and cryed out , o lord ! what may this be ? hereupon she heard an answer in plain words : be not afraid , i come in the name of the father , son and holy ghost . your malady which hath for many years been upon you shall cease , and it shall be given you from god almighty to walk again . but keep this to your self till further answer . whereupon she cried aloud , o lord ! that i had a light , that i might know what this is . then had she this answer , there needs no light , the light shall be given you from god. then came light all over the room , and she saw a beautiful youth about ten years of age , with curled yellow hair clothed in white to the feet , who went from the beds-head to the chimney with a light which a little after vanished . hereupon did there shoot something or gush from her hip , or diffuse it self through her leg as a water into her great toe , where she did find life rising up , felt it with her hand , crying out , lord give me now again my feeling which i have not had in so many years . and further she continued crying and praying to the lord according to her weak measure . yet she continued that day wednesday , and the next day thursday , as before till evening at six a clock . at which time she sate at the fire dressing the food . then came as like a rushing noise in both her ears , with which it was said to her stand. your going is given you again . then did she immediately stand up that had so many years crept , and went to the door . her husband meeting her being exceedingly afraid drew back . in the mean while she cryed out , my dear husband i can go again . the man thinking it was a spirit drew back , saying , you are not my wife . his wife taking hold of him said , my dear husband i am the self same that hath been married these thirty years to you . the almighty god hath given my going again . but her husband being amazed drew back to the side of the room , till at last she claspt her hand about his neck , and yet he doubted and said to his daughter , is this your mother ? she answered , yes father , this we plainly see . i had seen her go also before you came in . this person dwells upon princes island in amsterdam . advertisement . this account was sent from a dutch merchant procured by a friend for dr. r. cudworth , and contains the main particulars that occur in the dutch printed narrative , which monsieur van helmont brought over with him to my lady conway at ragley , who having inquired upon the spot when he was there at amsterdam , though of a genius not at all credulous of such relations , found the thing to be really true . as also philippus limbergius in a letter to dr. h. more , sent this testimony touching the party cured , that she was always reputed a very honest good woman , and that he believed there was no fraud at all in the business . relat. xx. an house haunted some thirty years ago or more at or near bow , not far from london , and strangely disturbed by daemons and witches . a certain gentleman about thirty years ago or more , being to travel from london into essex , and to pass through bow , at the request of a friend he called at a house there , which began then to be a little disquieted . but not any thing much remarkable yet , unless of a young girl who was pluckt by the thigh by a cold hand in her bed who dyed within a few days after . some weeks after this his occasions calling him back he passed by the same house again , but had no design to give them a new visit , he having done that not long before . but it happening that the woman of the house stood at the door , he thought himself engaged to ride to her and ask how she did ? to whom she answered with a sorrowful countenance ; that though she was in tolerable health , yet things went very ill with them , their house being extreamly haunted especially above stairs , so that they were forced to keep in the low rooms , there was such flinging of things up and down , of stones and bricks through the windows and putting all in disorder . but he could scarce forbear laughing at her , giving so little credit to such stories himself , and thought it was the tricks onely of some unhappy wags to make sport to themselves and trouble to their neighbours . well says she , if you will but stay a while you may chance to see something with your own eyes . and indeed he had not stayed any considerable time with her in the street , but a window of an upper room opened of it self ( for they of the family took it for granted no body was above stairs ) and out comes a piece of an old wheel through it . whereupon it presently clapt to again . a little while after it suddainly flew open again and out come a brick-bat , which inflamed the gentleman with a more eager desire to see what the matter was , and to discover the knavery . and therefore he boldly resolved if any one would go up with him , he would in to the chamber . but none present durst accompany him . yet the keen desire of discovering the cheat , made him adventure by himself alone into that room . into which when he was come , he saw the bedding , chairs and stools , and candlesticks , and bedstaves , and all the furniture rudely scattered on the floor , but upon search found no mortal in the room . well! he stays there a while to try conclusions , anon a bedstaff begins to move , and turn it self round a good while together upon its toe , and at last fairly to lay it self down again . the curious spectator , when he had observed it to lye still a while , steps out to it , views it whether any small string or hair were tyed to it , or whether there were any hole or button to fasten any such string to , or any hole or string in the ceiling above ; but after search , he found not the least suspicion of any such thing . he retires to the window again , and observes a little longer what may fall out . anon , another bedstaff rises off from the ground of its own accord higher into the air , and seems to make towards him . he now begins to think there was something more than ordinary in the business , and presently makes to the door with all speed , and for better caution shuts it after him . which was presently opened again , and such a clatter of chairs , and stools , and candlesticks , and bedstaves , sent after him down stairs , as if they intended to have maimed him , but their motion was so moderated , that he received no harm , but by this time he was abundantly assured , that it was not mere womanish fear or superstition that so affrighted the mistress of the house . and while in a low room he was talking with the family about these things , he saw a tobacco-pipe rise from a side table , no body being nigh , and fly to the other side of the room , and break it self against the wall for his further confirmation , that it was neither the tricks of waggs , nor the fancy of a woman , but the mad frolicks of witches and daemons . which they of the house being fully perswaded of , roasted a bedstaff , upon which an old woman a suspected witch came to the house , and was apprehended , but escaped the law. but the house was after so ill haunted in all the rooms , upper and lower , that the house stood empty for a long time after . advertisement . this story is found amongst mr. glanvil's papers , written to him from dr. h. more , who says , some three months before , he had received it from the parties own mouth , that was at the haunted house in bow , and saw the motion of the bedstaves and tobacco-pipe , &c. and i very well remember , that about thirty or forty years ago , there was a great fame of an house haunted at bow , and such like feats us this spectator saw , was rumoured of it , and the time agrees with that of this spectator or eye-witness of the above recited feats . and a book was then said to be printed , though i never saw any but one of late without any date of the year , the things then being in fieri , when it was printed . and they seem to referr to the same haunted place , though the pamphlet names plaisto for bow. but the haunting of which the fame went so many years ago i very well remember was bow. but whether bow was talked of instead of plaisto , it being a place near , and of more note , i know not . and paul fox a weaver , was the man whose house was haunted in plaisto according to that pamphlet . if the gentleman that so well remembers the strange things he saw , had not forgot the mans name whose house was haunted ( and the strangeness of those things would six themselves in his memory , even whether he would or no , when the name of the master of the house might easily in thirty or forty years time slide out of it ) we might be sure whether it were plaisto or bow. but i am sure the fame went of bow , though the pamphlet name plaisto , and that might make the abovesaid party , who told dr. more the story , six the scene without all scruple in bow. but methinks i hear the reader complain , that it was a great omission in mr. glanvil , that he did not inquire of dr. more who this party was that told him the story , it seeming an headless piece without that part . wherefore i find in a paper ( whose title is doctor more ' s particulars about the stories ) these words in answer to mr. glanvil . that it is dr. gibbs a prebendary of westminster , and a sober intelligent person . and some dozen lines after , dr. more says , dr. gibbs told the story to my self , and to dr. outram , who brought me to him . and i have told you already , that he is a person of understanding and integrity . he has also some sermons in print as i take it . but for as much as it was about three months after dr. more had received this account of the story from dr. gibbs , that he wrote to mr. glanvil , it is not to be expected that he related it in the very same words , and in every punctilio as he heard it . but i dare undertake for him that for the main , and that which makes to the evincing of witchcraft , and the ludicrous feats of daemons , that he hath committed no errour therein , nor set down any thing whose substance was not related to him by the reverend dr. gibbs . relat. xxi . mr. jermin's story of an house haunted , and what disturbance himself was a witness of there at a visit of his wife's sister . one mr. jermin minister of bigner in sussex , going to see a sister of his wife 's , found her very melancholy , and asking her the reason , she replyed , you shall know to morrow morning . when he went to bed there were two maids accompanied him in his chamber , and the next day he understood that they durst not go into any room in the house alone . in the night , while he was in his bed , he heard the trampling of many feet upon the leads over his head , and after that the going off of a gun , upon which sollowed a great silence . then they came swiftly down stairs into his chamber , where they fell a wrestling and tumbling each other down , and so continued a great while . after they were quiet , they fell a whispering and made a great buzz , of which he could understand nothing . then one called at the door , and said , day is broke , come away . upon which they ran up stairs as fast as they could drive , and so he heard no more of them . in the morning his brother and sister came in to him , and she said , now brother you know why i am so melancholy , aft●…r she had askt him how he had slept , and he had answered , i never rested worse in my life , having been disturbed a great part of the night with tumblings and noises . she complained that her husband would force her to live there , notwithstanding their being continually scared . whereto the husband answered , their disturbers never did them any other mischief . at dinner they had a physician with them , who was an acquaintance . mr. jermin discoursing about this disturbance , the physician also answered that never any hurt was done , of which he gave this instance : that dining there one day , there came a man on horseback into the yard in mourning . his servant went to know what was his business , and found him sitting very melancholy , nor could he get any answer from him . the master of the house and the physician went forth to see who it was . upon which the man clapt spurs to his horse , and rode into the house up stairs into a long gallery whither the physician followed him , and saw him vanish in a fire at the upper end of the gallery . but though none of the family received hurt at any time ; yet mr. jermin fell into a feaver with the disturbance he experienced that indangered his life . advertisement . mr. scot and his wife heard this narrative from mr. jermin ' s own mouth . and i also have heard it from mr. scot , who is a minister of london , and the authour of a late excellent good treatise , which is entitled , the christian life , &c. relat. xxii . contained in a letter of mr. g. clark , to mr. m. t. touching an house haunted in welton near daventry . sir , i send you here a relation of a very memorable piece of witchcraft as i suppose , which would fit mr. more gallantly . i first heard the story related to sir justinian isham by a reverend minister , of his own experience . sir justinian would have had me gone to the place , which i could not then do . but a little after going to visit a friend , and not thinking of this , my friend told me the story , the place being near him , and the principal man concerned in the story being a relation of his , and one that i my self had some acquaintance with . he had occasion to go to this mans house for some deeds of land , and i went with him for satisfaction touching this story , which i had to the full , and in which i could not but acquiesce , though otherwise i am very chary , and hard enough to believe passages of this nature . the story is this , at welton within a mile of daventry in northamptonshire , where live together widdow cowley , the grandmother , widdow stiff the mother , and her two daughters . at the next house but one , live another widdow cowley , sister to the former widdow cowley , moses cowley my acquaintance her son , and moses his wife , having a good estate in land of their own , and very civil and orderly people . these three told me , that the younger of the two daughters , ten years of age , vomited in less than three days , three gallons of water to their great admiration . after this the elder wench comes running , and tells them , that now her sister begins to vomit stones and coals . they went and were eye-witnesses , told them till they came to five hundred . some weighed a quarter of a pound , and were so big , as they had enough to do to get them out of her mouth , and he professed to me , that he could scarce get the like into his mouth ; and i do not know how any one should , if they were so big as he shewed the like to me . i have sent you one , but not a quarter so big as some of them were . it was one of the biggest of them that were left and kept in a bag . this vomiting lasted about a fortnight , and hath witnesses good store . in the mean time they threw hards of flax upon the fire , which would not blaze though blown , but dwindled away . the bed-clothes would be thrown off the bed. moses cowley told me , that he laid them on again several times , they all coming out of the room , and go but into the parlour again , and they were off again . and a strike of wheat standing at the beds feet , set it how they would , it would be thrown down again . once the coffers and things were so transposed , as they could scarce stir about the room . once he laid the bible upon the bed , but the clothes were thrown off again , and the bible hid in another bed. and when they were all gone into the parlour , as they used to go together , then things would be transposed in the hall , their wheel taken in pieces , and part of it thrown under the table . in their buttery their milk would be taken off the table , and set on the ground , and once one panchion was broken , and the milk spilt . a seven pound weight with a ring was hung upon the spigot , and the beer mingled with sand and all spoiled , their salt mingled most perfectly with bran. moses his mother said that their flax was thrown out of a box , she put it in again , it was thrown out again ; she put it in again and lockt the box , trying by the hasp or lid ( as they use to do ) whether it was fast , it was so . but as soon as her back was turned the box was unlocked , and the flax was thrown out again . moses said that when he was coming out of the parlour , he saw a loaf of bread tumbled off the form , and that was the first thing he saw . after a womans patten rose up in the house , and was thrown at them . he heard the comb break in the window , and presently it flew at them in two pieces . a knife rose up in the window , and flew at a man , hitting him with the haft . an ink-glass was thrown out of the window into the floor , and by and by the stopple came after it . then every day abundance of stones were thrown about the house which broke the windows , and hat the people , but they were the less troubled , because all this while no hurt was done to their persons , and a great many people being in the room the wheat was thrown about amongst them . i was in the house where i saw the windows which were still broken , and the people themselves shewed me where the several particulars were done . the grandmother told me that she thought she had lost half a strike of wheat , and the like happened to some fitches in the barn. one mr. robert clark a gentleman being hat with the stones , bad the baker at the door look to his bread well , and by and by a handful of crums were thrown into his lap . they could see the things as they came , but no more . at last some that had been long suspected for witches were examined , and one sent to the gaol , where it is said she plays her pranks , but that is of doubtful credit . i asked the old woman whether they were free now . she said that one night since , they heard great knocking 's and cruel noise , which scared them worse than all the rest , and once or twice that week her cheese was crumbled into pieces and spoiled . i was there about may-day , . this is all that i remember at present . i have heard several other stories , and two or three notable ones lately from mens own experience , which in reason i was to believe as i did . but in my judgment this outgoes all that i know of , it having so much of sense and of the day time , so many and so credible witnesses beyond all cavil and exception . i will trouble you no further , but commending you to the protection of god almighty , i take my leave and rest loddington may th . . yours , g. clark. relat. xxiii . the relation of james sherring , taken concerning the matter at old gast s house of little burton , june . . as follows . the first night that i was there with hugh mellmore and edward smith , they heard as it were the washing in water over their heads . then taking a candle and going up the stairs there was a wet cloth thrown at them , but it fell on the stairs . they going up farther then , there was another thrown as before . and when they came up into the chamber there stood a bowl of water , some of it sprinkled over , and the water looked white as if there had been sope used in it . the bowl just before was in the kitchin , and could not be carried up but through the room where they were . the next thing that they heard the same night was a terrible noise as if it had been a slat of thunder , and shortly after they heard great scratching about the bedsted , and after that a great knocking with a hammer against the beds-head , so that the two maids that were in the bed cryed out for help . then they ran up the stairs , and there lay the hammer on the bed and on the beds-head , there were near a thousand prints of the hammer which the violent strokes had made . the maids said that they were scratched and pinched with a hand that was put into the bed which had exceeding long nails . they said that the hammer was locked fast up in the cupboard when they went to bed. this was that which was done the first night , with many other things of the like nature . the second night that james sherring and tho. hillary were there , james sherring sat down in the chimney to fill a pipe of tobacco . he made use of the fire-tongs to take up a coal to fire his pipe , and by and by the tongs were drawn up the stairs , and after they were up in the chamber , they were played withall as many times men do , and then thrown down upon the bed. although the tongs were so near him , he never perceived the going of them away . the same night one of the maids left her shoos by the fire , and they were carried up into the chamber , and the old mans brought down and set in their places . the same night there was a knife carried up into the chamber , and it did scratch and scrape the beds-head all the night , but when they went up into the chamber the knife was thrown into the loft . as they were going up the stairs there were things thrown at them , which were just before in the low room , and when they went down the stairs the old mans breeches were thrown down after them . these were the most remarkable things done that night , onely there was continual knocking and pinching the maids , which was usually done every night . the third night , when james sherring and thomas hillery were there , as soon as the people were gone to bed , their clothes were taken and thrown at the candle and put it out , and immediately after they cried out with a very hideous cry and said , they should be all choaked if they were not presently helped . then they ran up the stairs and there was abundance of feathers plucked out of the bolster that lay under their heads , and some thrust into their mouths that they were almost choaked . the feathers were thrown all about the bed and room . they were plucked out at a hole no bigger than the top of ones little finger . some time after they were vexed with a very hideous knocking at their heads as they lay on the bed. then james sherring and thomas hillery took the candle and went up stairs and stood at the beds feet , and the knocking continued . then they saw a hand with an arm-wrist hold the hammer which kept on knocking against the bedsted . then james sherring going towards the beds-head , the hand and hammer fell down behind the bolster and could not be found . for they turned up the bed-clothes to search for the hammer . but as soon as they went down the stairs the hammer was thrown out into the middle of the chamber . these were the most remarkable things that were done that night . the fourth and fifth nights , there was but little done more than knocking and scratching as was usually . the sixth and seventh nights , there was nothing at all but as quiet as at other houses . these were all the nights that they were there . the things that do follow are what james sherring heard the people of the house report . there was a saddle in the house of their uncle warrens of leigh , ( which it should seem they detained wrongfully from the right owner ) that as it did hang upon a pin in the entry would come off and come into the house , and as they termed it , hop about the house from one place to another , and upon the table , and so to another , which stood on the other side of the house . jane gast and her kinswoman took this saddle and carried it to leigh , and as they were going along in the broad common , there would be sticks and stones thrown at them , which made them very much afraid , and going near together their whittles which were on their shoulders were knit together . they carried the saddle to the house which was old warrens , and there left it and returned home very quiet . but being gone to bed at night the saddle was brought back from leigh , ( which is a mile and half at the least from old gasts house ) and thrown upon the bed where the maids lay . after that , the saddle was very troublesome to them , until they broke it in small pieces and threw it out into the highway . there was a coat of the same parties , who was owner of the saddle , which did hang on the door in the hall , and it came off from the place and flew into the fire and lay there some considerable time , before they could get it out . for it was as much as three of them could do to pluck it out of the fire , because of the ponderous weight that lay on it , as they thought . nevertheless there was no impression on it of the fire . old gast sat at dinner with a hat of this old warrens on his head , and there was something came and struck it off into the dish where his meat was . there was a pole which stood in the back-side about fourteen or fifteen foot in length , which was brought into the house , and carried up into the chamber , and thrown on the bed ; but all the wit they had could not get it out of the chamber , because of its length , until they took down a light of the window . they report that the things in the house was thrown about and broken , to their great dammage . one night there were two of this old ●…st his grand daughters in bed together , they were aged , one of them about twelve or thirteen years , and the other about sixteen or seventeen . they said , that they felt a hand in bed with them , which they bound up in the sheet , and took bed-staves and beat it until it were as soft as wool , then they took a stone which lay in the chamber , about a quarter of an hundred weight , and put on it , and were quiet all the night . in the morning , they found it as they left it the night before . then the eldest of the maids sware that she would burn the devil , and goes and fetches a fuz faggot to burn it , but when she came again , the stone was thrown away , and the cloth was found wet . there were many other things which is too long and tedious to write , it would take up a great deal of time . this which follows is the relation of jone winsor of long burton , she being there three nights , taken the third day of july , . she heard or saw nothing as long as the candle did burn , but as soon as it was out , there was something which did seem to sall down by the bed-side , and by and by it began to lay on the beds-head vvith a staffe , and did strike jone winsor on the head. she put forth her hand and caught it , but was not able to hold it fast . she got out of the bed to light a candle , and there was a great stone thrown after her , but it missed her . when the candle was lighted , they arose and went down to the fire . one of them went up to fetch the bed-clothes to make a bed by the fire , and there lay a heap of stones on the bed vvhereon they lay just before . as soon as the bed vvas made , and they laid down to take their rest , there was a scratching on the form that stood by them in an extream manner . then it came , and did heave up the bolster whereon they laid their heads , and did endeavour to throw them out . at last it got hold on one end of the pillow , and set it quite on end , and there it stood for some considerable time ; at last falling down in its place , they fell fast asleep , and so continued all that night . the staff that was spoken of before was jone winsors , and she says , she left it below in the kitchin. she says , that vvhich troubled , did endeavour to kill the people , if it had power . she put them to it , to know the reason vvhy they vvere so troubled , and they said they knew nothing , unless it was about the business of old warren . she vvas there three nights , and the trouble was much after the same manner , nothing that was more remarkable . this is the truth of what i heard them speak from their own mouths , and they will attest it if called thereunto . advertisement . a very considerable story this is , and sufficiently circumstantiated for time and place , saving that the county is not named . the reason whereof i conceive to be , that it was in the very county in which mr. glanvil lived , to whom the information was sent , namely in somersetshire . and there are burtons more than one there , and also leighs , but this burton is determined by the space of something more than a mile and an halfs distance from leigh . so that the topographical account is sufficiently exact . and the manner of the narrative is so simple , plain and rural , that it prevents all suspicion of fraud or imposture in the relatour . the transporting of things out of one room into another , and striking and the like by invisible agents , minds me of mr. lloyd ' s story , as 't is called in mr. glanvil ' s papers , whom in a letter he ' tells he may rely upon it for truth , as being sent from a person of quality and integrity in those parts . it is of an house haunted of one walter meyrick of the parish of blethvaugh , in the county of radnor , some two and twenty years ago . where besides strange kind of tunable whistlings in the rooms , where none was seen to whistle , there were stones flung down out of a loft of great weight , the doors bolted or barred against them on the inside , when returned from the church , no body being within . and at prayers at home when some of the women out of fear held one another by the arms , some invisible power would pluck asunder their arms , whether they would or no. by such an invisible force , one as he was sitting at supper , was struck flat to the ground , and a trencher struck out of the maids hand that waited , and a smart box on the ear given to another , no visible thing being near that did it . a purse lost with two gold rings , and six and four-pence in it , the party complaining thereof , the purse dropt down from the top of the room , which had no room over it , and four-pence only in it . that men were struck down with stones , and yet had no great hurt , shews plainly they were not flung but carried . but there was one beaten with two s●…aves black and blue , but none to be seen that thus belaboured him , though in the day . we pass by the frying-pan , beaten with a little piece of iron , and tinkling over a mans head in the night , to his being struck down with a stick by day , while he tended the goose roasting , which that invisible striker seemed to have a plot upon , as also by his knocking a pick-axe against the lid of a coffer , to have a design upon a bag of money . these and the like feats , that narrative relates , which mr. glanvil calls mr. lloyd ' s story , who assures him he may rely on the truth thereof , he procuring it from a justice of peace , who took the parties testimonies that dwelt in the house , or upon occasions were present there , and were eye-witnesses of the strange pranks that were plaid in the place . and there being that congeneracy betwixt james sherrings story and this , they mutually corroborate one another . relat. xxiv . mr. andrew paschall once fellow of queens colledge in cambridge , his narrative of three nights disturbance at his fathers house in london in soper-lane , in august . the first nights disturbance ; there was in family my father and mother , my eldest brother , and one of my sisters with a young maiden gentlewoman her bedfellow ( who seemed to be principally concerned ) besides a maid that lay in the same chamber . the gentlewoman before mentioned , being in bed with my sister in a chamber within that where my father and mother lay , ( the maid lying in another bed alone by ) there seemed to her then lying awake , to be one walking in the chamber , by a noise made as of a long gown or some trailing garment brushing and sweeping up and down the room . by and by , there vvas a noise of clattering their shoes under the bed , with a scratching and tugging of the mat under the bed likewise . this continued for some time , my sister being awakened heard it , so did the maid . after this my mother being called out of the next chamber where she was up ( to prepare a chymical water which required their being up all night ) came in , they being in a great fright . my brother went up also , who not gone to bed sate below . a candle was brought , and the noise ceased while they were in the chamber . presently after they were gone out again , and the light removed , the chamber door ( which shuts with difficulty ) flew to with a great bounce , it being wide open before , it shook the room where my mother was busied about the aforesaid preparation . after this one of the shoos that was by the bed side was flung over the bed with a mighty force against a press that stood on the other side . this put them to such a fright again that the gentlewoman rise . my brother went into the room again and sate up with them all night . this i received from my brother , who came to bed to me , ( who by reason of some ilness had gone to bed first in the family ) early the next morning . i was confirmed in it afterward by my mother , upon whose bare assertion i dare confidently believe any thing that shall be related . the second nights disturbance ; the next evening as we sate at supper , we all heard a great noise above in the chamber , at the end of the house , as it were slinging of chairs and stools about the room or removing of great trunks . and going up to see , all was still till we came down again : however the gentlewoman resolved to go to bed again that night in the same chamber . my sister went to bed with her , and the rest to their lodgings , onely my brother and i resolved to sit up some time and expect the event . within a while after we heard them knock earnestly above , we went both up , they told us there had been the same disturbance as the night before and something more . for besides the tugging of the mat under the bed , the bedclothes upon them were often tugged and pulled , insomuch as they were fain to hold them hard with their hands to keep them from being pulled off . all was quiet for a little time while we were in the chamber with a light , but we were no sooner out of the chamber with the candle , but the noise under the ●…ed , tugging of the mat , pulling of the bedclothes began again . moreover something came into the bed , which the gentlewoman said ran up on her by degrees , and seemed little and soft like a mole . upon this she skreekt out , and we came in again with the candle , then all was still again . we retired often with the candle , and presently the same disturbance returned , together with a low whispering ▪ noise in many places about the bed , but chiefly towards the beds head , which we all heard staying in the chamber , and removing the candle into the next room . my father and mother rise , and there were none of us but heard all or most part of this , but nothing appeared to us . the thing was continually moving and stirring in some part or other of the bed , and most commonly at the feet , where it usually came up first . at last it came to that boldness that it would make the same disturbance while the candle was in the chamber , if but a little shaded behind the door , so that we could sometimes see the clothes pull'd and tugg'd , and we frequently saw it heave and lift up the clothes upon the bed towards the feet , in a little hill or rising , which both my brother and i often clapt our hands upon , perceiving it to move , and withall to make a little clacking noise , which cannot any more than the former whispering be exprest in writing . we could not perceive any thing more than the clothes , as often as we saw them so moved and heaved up . the shoos were laid up upon the beds tester , the second night , to prevent the clattering which was made with them the night before , and whilst we were standing talking in the chamber , as i was some distance from the bed , one of the shoos flew off and hit me lightly on the head , my hat being on . and another came presently tumbling down after it none stirring the bed . afterwards the aforesaid little thing came upon the gentlewoman so frequently , that if we were but the least removed , she could not lie quiet in her bed . then she fate up in her bed with a mantle about her , which when we were retired was pulled at as if it would have been plucked from her . whereupon she cried out again , and i came into the chamber again , and was desired to hold fast upon the mantle about her , which notwithstanding upon removal of the candle was tugged hard again , which i very sensibly perceived . whereupon we perceiving no cessation , my brother and i continued in the chamber all that night till break of day , vvith a candle in the room . the tugging of the matt under the bed , the heaving of the clothes about the feet , and the other vvhispering noise continuing by sits , till light appeared . there vvas scarcely any of us , especially she her self , that did not conjure that whisperer by the most sacred names to speak out and tell us its intent , but nothing was to be seen , nor any answer made . the third nights disturbance ; the gentlewoman resolved now to change her chamber , to try if the disturbance would follow , she did so , my sister still accompanying of her . my brother and i sate up as before below expecting again what would follow . the same noise was heard this third night as the night before above in the chamber . we had not sate long below before we were summoned up with loud knocking 's again , they were in the same case as before , if not worse . a while after they were in bed in this other chamber there was a clattering heard at the door ; presently after the same noise under the bed , the same heaving of the clothes , and the same whispering as before . but towards midnight that thing which came into the bed before , came now so often with such ungrateful skippings up and down upon her , that she often skreekt and cried out . it seemed cold and very smooth as she related , and would commonly come in at her feet , and run all up on her by her side to her shoulder . once she desired meto clap my hand upon her back near her shoulder blade , as feeling it just then come up thither . i did so on a suddain , and there seemed a cold blast or puff of wind to blow upon my hand just as i clapt it on her . and one thing more remarkable was this , when the whispering was heard at her beds-head , after we had many times in vain conjured it to speak and tell us the intent of its whisperings and disturbance , i spake to it very earnestly to speak out or whisper louder . hereupon it hissed out much louder than before , but nothing intelligible to be heard . at last this disturbance with the thing in the bed being no longer tolerable to the gentlewoman , my mother rise ( lying in the next chamber and hearing their perplexity ) came into her chamber and prayed sometime at her bedside just by her . whereupon it pleased god within a very short time after to remove all those noises and that which disturbed her . after that night i cannot tell certainly that there hath been any thing of that nature heard in the house . advertisement . this narrative though it was not among mr. glanvil's papers , but i found it by chance in mine own study , yet it being made by an eye-witness whom i knew to be one of judgement and integrity , i thought fit to insert it . and the rather , because of that passage , that when he clapt his hand upon the shoulder of the gentlewoman where the ghost was , a cool blast or puff of air seemed to bear or blow against his hand . which is like mr. glanvil's experiment of pressing the linnen bag in which some spirit was moving as a living animal . which are notable instances of their easie percribration through porous bodies . this troublesome spirit i suspect to have been the ghost of some party deceased who would have uttered something , but had not the knack of speaking so articulately as to be understood . and when they can speak intelligibly , it is ordinarily in a hoarse and low voice , as is observable in many stories , and particularly in a very fresh story of the ghost of one deceased that spoke to jacob brent some two years ago , an apprentice then to one mr. lawrence in the little minories ; of which to give some brief account , i think fitting for the very same reasons that i have inserted this of mr. paschal , namely , that it is from an eye - witness , and a discreet and well-disposed young man , as they that know him do testifie : and i will set down no more , nor so much as he himself declared or acknowledged , not onely to dr. cudworth , mr. fowler , and mr. glanvil , but very lately to my self also , viz. that he had conference with the ghost of some deceased party for about a quarter of an hour : that he had a glimpse of the shape thereof , being called into the room where it was , by a voice , saying , here , here ; but that he presently cried out , good god , let me see nothing , he being so assrighted with the sight . but however , he entertained discourse with it for about the time above-mentioned , received several things in charge from it to be done , and was commanded secrecy in some special matters ; but it gave such instructions , and made such discoveries , as right might be done to some that had been wronged by the party deceased . upon which performance of jacob brent , the disturbance of the house ceased : but for about six weeks before , mr. lawrence his house was miserably disturbed , they being most nights affrighted with thumpings and loud knocking 's at the chamber-doors , sometimes with a strange whirling noise up and down the rooms , and clapping upon the stairs . and that night jacob brent sate up in the kitchin expecting some conference with the spirit for the quiet of the house , he heard the door of the room above him that was fast lockt , fly open , while he was reading in eusebius , and immediately a swift running down the stairs , and a great knock at the kitchin-door which stood a jarr , and a chinking of money on the stairs , as he passed from the kitchin towards the dining-room over against it , whose door was lockt when they went to bed , but now opened as the door of the other room above the kitchin. into this dining-room he was invited , as is abovesaid , by a voice saying , here , here ; and there he received , and after executed , such directions as gave quiet afterwards to the house ; and he received thanks from the ghost after he had made his journey abroad to fulfil its desire , at his returning home , with a promise it would never trouble the house more . and of the troubles of the house before , the whole family were witnesses , as also of the conference of j. b. and the spirit , that they heard two speaking in the dining-room , though they were not so near as to understand what they said ; onely they heard j. b. pray to god that he might see nothing . that the house was really haunted , besides what has been said already , is further confirmed by mr. bamfield , who was desired to lie in the house some days before this conference of j. b. with the spirit : who though he heard no noises , yet felt his clothes tuckt about him , and his hand kindly stroaked , he being awake all night . and that this could be no trick of j. b. is further evident from that great emotion of mind he was in after this for some two hours , even almost to distraction , and was fain afterwards to be let bloud . but for his constant temper , he is observed to be , and i take him to be such , of a sober honest and sensible genius ; nor is he any sectarian , but an orderly son of the church of england . and if the injunctions of the ghost he conversed with , and common rules of prudence , did not forbid the declaring of some particulars , this is an experiment that might convince the most incredulous touching such things . but mr. glanvil complains in a letter of his to dr. h. more , that this shyness and tender respect of persons has hindered him of many a considerable story ; as i have also taken notice long since how mutilate the story of the shoemaker of breslaw is made , by reason of martinus weinrichius his concealing the shoemaker's name . but the mentioning of lockt doors flying open of their own accord , reminds me of mr. alcock's story of a chest with three locks unlocking itself , and slying wide open , and then locking itself again . which is as follows . relat. xxv . the story of mr. john bourne of durley in ireland , about a mile from bridgwater , counsellor at law. mr. john bourne , for his skill , care , and honesty , was made by his neighbour john mallet esq of enmore , the chief of his trustees for his son john mallet , ( father to elizabeth now countess dowager of rochester ) and the rest of his children in minority . he had the reputation of a worthy good man , and was commonly taken notice of for an habitual saying by way of interjection almost to any thing , viz. you say true , you say true , you are in the right . this mr. bourne sell sick at his house at durley in the year , and dr. raymond of oake was sent for to him , who after some time gave the said mr. bourne over . and he had not now spake in twenty sour hours , when the said dr. raymond and mrs. carlisle ( mr. bourne's nephews wise , whose husband he made one of his heirs ) sitting by his bedside , the doctor opened the curtains at the beds feet , to give him air ; when on a suddain , to the horrour and amazement of dr. raymond and mrs. carlisle , the great iron chest by the window at his beds seet with three locks to it ( in which were all the writings and evidences of the said mr. mallet's estate ) began to open , first one lock , then another , then the third . afterwards the lid of the said iron chest lifted up itself , and stood wide open . then the patient mr. bourne , who had not spoke in twenty four hours , lifted himself up also , and looking upon the chest , cryed , you say true , you say true , you are in the right , i 'le be with you by and by . so the patient lay down and spake no more . then the chest fell again of itself , and lockt itself one lock after another , as the three locks opened ; and they tried to knock it open and could not , and mr. bourne died within an hour after . advertisement . this narrative was sent in a letter to j. c. for dr. h. more , from mr. thomas alcock of shear hampton ; of which in a letter to the said doctor he gives this account . i am , saith he , very confident of the truth of the story : for i had it from a very good lady , the eldest daughter of the said john mallet , ( whose trustee mr. bourne was ) and onely aunt to the countess of rochester , who knew all the parties ; and have heard dr. raymond and mr. carlisle relate it often with amazement , being both persons of credit . the curious may be inquisitive what the meaning of the opening of the chest may be , and of mr. bourne his say , you say true , &c. i 'le be with you by and by . as for the former , it is noted by paracelsus especially , and by others , that there are signs often given of the departure of sick men lying on their death-beds , of which this opening of the iron coffer or chest and closing again , is more than ordinary significant , especially if we consider the nearness of sound and sence betwixt coffer and coffin , and recal to mind that of virgil ; olli dura quies oculos & serreus urget somnus — though this quaintness is more than is requisite in these prodigies presaging the sick man's death . as for the latter , it seems to be nothing else but the saying amen to the presage , uttered in his accustomary form of speech : as if he should say , you of the invisible kingdom of spirits have given the token of my suddain departure : and you say true , i shall be with you by and by . which he was enabled so assuredly to assent to , upon the advantage of the relaxation of his soul now departing from the body . which diodorus siculus , lib. . notes to be the opinion of pythagoras and his followers , that it is the priviledge of the soul near her departure to exercise a fatidical faculty , and to pronounce truely touching things future , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that humane souls prognostick things to come at what time they are separating from their body . relat. xxvi . the apparition of james haddock to francis taverner near drum-bridge in ireland , comprized in a letter of thomas alcock to dr. h. more . at michaelmas . francis taverner , about twenty five years old , a lusty , proper , stout fellow , then servant at large ( afterwards porter ) to the lord chichester earl of donegal , at belfast in the north of ireland , county of antrim , and diccess of connor , riding late in the night from hilbrough homeward , near drum bridge , his horse , though of good metal , suddainly made a stand ; and he supposing him to be taken with the staggers , alighted to bloud him in the mouth , and presently mounted again . as he was setting forward , there seemed to pass by him two horsemen , though he could not hear the treading of their seet , which amazed him . presently there appeared a third in a white coat , just at his elbow in the likeness of james haddock formerly an inhabitant in malone , where he died near five years before . whereupon taverner askt him in the name of god who he was ? he replied , i am james haddock , and you may call to mind by this token ; that about five years ago i and two other friends were at your fathers house , and you by your fathers appointment brought us some nuts , and therefore be not afraid , says the apparition . whereupon taverner , remembring the circumstances , thought it might be haddock ; and those two who passed by before him , he thought to be his two friends with him when he gave them nuts , and courageously askt him why he appeared to him rather than any other . he answered , because he was a man of more resolution than others ; and if he would ride his way with him , he would acquaint him with a business he had to deliver him . which taverner refused to do , and would go his own way , ( for they were now at a quadrivial ) and so rode on homewards . but immediately on the departure there arose a great wind , and withal he heard very hideous screeches and noises , to his great amazement ; but riding forward as fast as he could , he at last heard the cocks crow , to his comsort ; he alighted off from his horse , and salling to prayer , desired god's assistance , and so got safe home . the night a●…ter there appeared again to him the likeness of james haddock and bid him go to elenor welsh , ( now the wife of davis living at malone , but formerly the wife of the said james haddock , by whom she had an onely son , to whom the said james haddock had by his will given a lease which he held of the lord chichester , of which the son was deprived by davis who had married his mother ) and to ask her if her maiden-name was not elenor welsh ; and if it were , to tell her , that it was the will of her former husband james haddock that their son should be righted in the lease . but taverner , partly loath to gain the ill will of his neighbours , and partly thinking he should not be credited but lookt on as deluded , long neglected to do his message , till having been every night for about a months space haunted with this apparition in several forms every night more and more terrible , ( which was usually preceded by an unusual trembling over his whole body , and great change of countenance manifest to his wife , in whose presence frequently the apparition was , though not visible to her ) at length he went to malone to davis's wife , and askt whether her maiden-name was not elenor welsh ; if it was , he had something to say to her . she replied , there was another elenor welsh besides her . hereupon taverner returned without delivering his message . the same night being fast asleep in his bed , ( for the former apparitions were as he sate by the fire with his wife ) by something pressing upon him , he was awakened , and saw again the apparition of james haddock in a white coat as at other times , who asked him if he had delivered his message ? he answered , he had been there with elenor welsh . upon which the apparition looking more pleasantly upon him , bid him not be afraid , and so vanished in a flash of brightness . but some nights after ( he having not delivered his message ) he came again , and appearing in many formidable shapes , threatned to tear him in pieces if he did not do it . this made him leave his house where he dwelt in the mountains , and betake himself to the town of belfast , where he sate up all night at one pierce's house a shoemaker , accompanied with the said pierce and a servant or two of the lord chichester , who were desirous to see or hear the spirit . about midnight as they were all by the fire-side they beheld taverner's countenance to change , and a trembling to fall on him , who presently espied the apparition in a room opposite to him where he sate , and took up the candle and went to it , and resolutely askt it in the name of god wherefore it haunted him ? it replied , because he had not delivered the message , and withal threatned to tear him in pi●…ces if he did not do it speedily ; and so , changing itself into many prodigious shapes , it vanisht in white like a ghost . whereupon francis taverner became much dejected and troubled , and next day went to the lord chichester's house , and with tears in his eyes , related to some of the family the sadness of his condition . they told it to my lord's chaplain mr. james south , who came presently to taverner , and being acquainted of his whole story , advised him to go this present time to malone to deliver punctually his message , and promised to go along with him . but first they went to dr. lewis downs then minister of belfast , who upon hearing the relation of the whole matter , doubted at first of the truth of it , attributing it rather to melancholy than any thing of reality . but being afterwards fully satisfied of it , the onely scruple remaining was , whether it might be lawful to go on such a business , not knowing whose errand it was ; since , though it was a real apparition of some spirit , yet it was questionable whether of a good or a bad spirit . yet the justice of the cause , ( it being the common report the youth was wronged ) and other considerations prevailing , he went with them . so they three went to davis's house , where the woman being desired to come to them , taverner did effectually do his message , by telling her , that he could not be at quiet for the ghost of her former husband james haddock , who threatned to tear him in pieces if he did not tell her she must right john haddock her son by him , in a lease wherein she and davis her now husband had wronged him . this done , he presently found great quietness in his mind ; and , thanking the gentlemen for their company , advice , and assistance , he departed thence to his brother's house at drum-bridge : where , about two nights after , the aforesaid apparition came to him again , and more pleasantly than formerly , askt if he had delivered his message ? he answered , he had done it fully . it replied , that he must do the same message to the executors also , that the business might be perfected . at this meeting taverner asked the spirit if davis would do him any hurt ; to which it answered at first somewhat doubtfully ; but at length threatned davis if he attempted any thing to the injury of taverner , and so vanisht away in white . the day following , dr. jeremie taylor bishop of down , connor , and dromore , was to go to keep court at dromore , and commanded me , who was then secretary to him , to write for taverner to meet him there , which he did . and there in the presence of many people he examined taverner strictly of this strange scene of providence , as my lord styl'd it ; and by the account given him both by taverner , and others who knew taverner and much of the former particulars , his lordship was satisfied that the apparition was true and real ; but said no more there to him , because at hilbrough , three miles from thence on his way home , my lord was informed that my lady conway and other persons of quality were come purposely to hear his lordship examine the matter . so tarverner went with us to hilbrough , and there , to satisfie the curiosity of the fresh company , after asking many things anew , and some over again , my lord advised him the next time the spirit appeared to ask him these questions . whence are you ? are you a good or a bad spirit ? where is your abode ? what station do you hold ? how are you regimented in the other world ? and what is the reason that you appear for the relief of your son in so small a matter , when so many widows and orphans are oppressed in the world , being defrauded of greater matters , and none from thence of their relations appear , as you do , to right them ? that night taverner was sent for to lisburne to my lord conway's three miles from hilbrough on his way home to belfast , where he was again strictly examined in the presence of many good men and women of the aforesaid matter , was ordered to lie at my lord conway's all night ; and about nine or ten a clock at night , standing by the fire-side with his brother and many others , his countenance changed , and he sell into a trembling , the usual prognostick of the apparition ; and , being loath to make any disturbance in his lordships house , he and his brother went out into the court , where he saw the spirit coming over the wall ; which , approaching nearer , askt him if he had done his message to the executor also ? he replied , he had , and wondered it should still haunt him . it replied , he need not fear , for it would do him no hurt , nor trouble him any more , but the executor if he did not see the boy righted . here his brother put him in mind to ask the spirit what the bishop bid him , which he did presently . but it gave him no answer , but crawled on its hands and feet over the wall again , and so vanisht in white , with a most melodious harmony . note , ( ) that pierce , at whose house , and in whose presence the apparition was , being askt whether he saw the spirit , said , he did not , but thought at that time he had a mist all over his eyes . ( ) what was then spoke to taverner was in so low and hollow a voice , that they could not understand what it said . ( ) at pierce's house it s●…ood just in the entry of a door ; and as a maid passed by to go in at the door , taverner saw it go aside and give way to the maid , though she saw it not . ( ) that the lease was hereupon disposed on to the boys use . ( ) the spirit at the last apparition at my lord conway's house , revealed somewhat to taverner , which he would not discover to any of us that askt him . this taverner , with all the persons and places mentioned in the story , i knew very well , and all wise and good men did believe it , especially the bishop , and dean of connor dr. rust : witness your humble servant thomas alcock . advertisement . it will not be amiss to set down here what mr. alcock addes by way of postscript in his letter . there is an odd story , saith he , depending on this , which i cannot chuse but tell you . the boys friends put the trustees and executor on this apparitions account into our courts , where it was pleasant to hear my lord talk to them on the whole matter . the uncle and trustee , one john costlet , forswore the thing , railed on taverner , and made strange imprecations , and wisht judgments might fall on him if he knew of any such lease ; but the fear of the apparitions menaces by taverner scar'd him into a promise of justice at least . about four or five years after , when my lord died , and the noise of the apparition was over , costlet began again to threaten the boy with law , &c. but being drunk at hill-hall by lisburne , coming home he fell from his horse , and never spake more . this is a sad truth to my knowledge . relat. xxvii . the story of david hunter neat-herd to the bishop of down and connor , at portmore in ireland , . from the same hand . david hunter neat-herd at the bishop's house at portmore , there appeared to him one night , carrying a log of wood into the dairie , an old woman , which amazed him , for he knew her not : but the fright made him throw away his log of wood and run into the house . the next night she appeared again to him , and he could not chuse but follow her all night ; and so almost every night for near three quarters of a year . whenever she came , he must go with her through the woods at a good round rate ; and the poor fellow lookt as if he was bewitcht and travelled off his legs . and when in bed with his wife , if she appeared , he must rise and go . and because his wife could not hold him in his bed , she would go too , and walk after him fill day , though she see nothing : but his little dog was so well acquainted with the apparition , that he would follow her as well as his master . if a tree stood in her walk , he observed her always to go through it . in all this while she spake not . but one day the said david going over a hedge into the high-way , she came just against him , and he cried out , lord bless me , would i was dead ; shall i never be delivered from this misery ? at which , and the lord bless me too , says she : it was very happy you spake first , for till then i had no power to speak , though i have followed you so long . my name , says she , is margaret — i lived here before the war , and had one son by my husband . when he died i married a souldier , by whom i had several children , which that former son maintained , else we must have all starved . he lives beyond the baun-water ; pray go to him and bid him dig under such a harth , and there he shall find s. let him pay what i owe in such a place , and the rest to the charge unpayed at my funeral ; and go to my son that lives here , which i had by my latter husband , and tell him that he lives a wicked and a dissolute life , and is very unnatural and ungrateful to his brother that maintained him ; and if he does not mend his life , god almighty will destroy him . david hunter told her he never knew her . no , says she , i died seven years before you came into the countrey : but for all that , if he would do her message , she would never hurt him . but he deferred doing as the apparition bid him , and she appeared the night after as he lay in bed , and struck him on the shoulder very hard ; at which he cried out , and askt her if she did not promise she would not hurt him ? she said , that was if he did her message ; if not , she would kill him . he told her he could not go now by reason the waters were out . she said she was content he should stay till they were abated ; but charged him afterwards not to fail her . so he did her errand , and afterwards she appeared and gave him thanks . for now , said she , i shall be at rest , therefore pray you lift me up from the ground , and i will trouble you no more . so david hunter lifted her up from the ground , and , as he said , she felt just like a bag of feathers in his arms . so she vanisht , and he heard most delicate musick as she went off , over his head ; and he never was more troubled . this account the poor fellow gave us every day as the apparition spake to him , and my lady conway came to portmore , where she askt the fellow the same questions and many more . this i know to be true , being all the while with my lord of down , and the fellow a poor neat-herd there . thomas alcock . advertisement . it is no small confirmation to my self of the truth of these two last stories , in both which my lady conway is mentioned , in that i received two letters from that incomparable lady out of ireland touching them both . the former is dated , lisburne , march . . wherein she writes thus : i have spoken lately with two simple country-people who have been much perplexed with two several persons who have died lately . the stories are too long to relate ; but the circumstances are such , as i know not how to misbelieve the stories . the persons cannot be suspected to have any design , and were altogether unacquainted in the families of them that appeared , and wholly ignorant of those things in them that they now relate , and have charge to sollicite the amendment of some miscarriages by some persons intrusted , which they could never hear of , as is supposed , by any other means . there are many other probabilities , but all evaded by several persons here . and to give you a taste of their goodly e●…asions , i will transcribe a passage out of the other letter of the said excellent lady , dated , lisburne , april . . wherein she writes thus : the relation i sent you of two in this country is certainly liable to as little exception ( there was mention of the drummer of tedworth before ) as any one shall meet with ; as may appear by the diligent search some have made for a flaw and objection against the parties , who , after all , they confess , must needs appear perfectly uninteressed , and impossible to have had from any concerned what they have delivered . but they believe that either drunkenness or desperate melancholy did by chance enable them to light upon greater truths than themselves thought of . thus far that excellent person . and it was enough for this noble lady onely to recite their solution of the phaenomenon into melancholy and drunkenness , it being so trisling and silly , that it wanted to further refutation than the mere recital . that drink may discover the secrets of him that is drunk , as the poet observes , is reasonable enough : but that a man by being drunk is better capacitated to understand the secrets of another man , or of his family , is so wilde a paradox , that no sober man can admit it . and what is melancholy but a natural drunkenness when it serments ? and moreover , it being but by chance that melancholy or drunkenness enables them to light upon such things , why may not sanguine and sobriety chance as well to do the same , and not rather better , if there be any betterness in things by chance : but if there be any advantage in fermenting melancholy or strong drink , it is because the soul is more excited , and made more ready to discover its own more inward furniture , as men in drink reveal their own secrets . but the soul has no innate idea's of particular things , and therefore the greatest estervescency of drink or melancholy will not a jot better dispose her to the knowledge of particulars , but indispose her for the reception of them from without . so blindly do these witlings philosophize touching things of this nature . and yet , i dare say , this was the very best of their evasions : which being no better against these two stories , and the stories so sifted and examined ( to say nothing of others ) by a person of so quick a wit , impartial judgment and sagacity , as i know that excellent lady to have been , i must confess , that to me it is a confirmation as strong as i can desire for the main strokes of the stories , of which i retain some memory , having heard a more particular account of them from her ladyship presently upon her return from ireland some sixteen years ago . nor do doubt but mr. alcock has approved himself a faithful reciter of them as to the main ; nor can there any one rightly be deemed more fit and able , he being present at the examination of taverner , and dwelling at portmore with the bishop of down , whose servant hunter was . relat. xxviii . the confessions of certain scotch witches , taken out of an authentick copy of their trial at the assizes held at paisley in scotland , feb. . . touching the bewitching of sir george maxwel . the tenour of the confessions taken before justices : as first of annabil stuart of the age of fourteen years , or thereby ; who declared that she was brought in the presence of the justices for the crime of witchcraft ; and declared , that on harvest last , the devil in the shape of a black man came to her mothers house , and required the declarant to give her self up to him ; and that the devil promised her that she should not want any thing that was good . declares , that she being enticed by her mother jannet mathie , and bessie weir , who was officer to their several meetings , she put her hand to the crown of her head , and the other to the sole of her foot , and did give herself up to the devil . declares , that her mother promised her a new coat for doing of it . declares , that her spirits name was enippa , and that the devil took her by the hand and nipped her arm , which continued to be sore for half an hour . declares , that the devil in the shape of a black man lay with her in the bed under the clothes , and that she found him cold . declares , that thereafter he placed her nearest himself . and declares , she was present in her mothers house when the effigies of wax was made ; and that it was made to represent sir george maxwel . declares , that the black man , janet mathie , the declarant's mother ( whose spirit 's name was landlady ; ) bessie weir , whose spirit 's name is sopha ; margaret craige , whose spirits name is rigerum ; and margaret jackson , whose spirit 's name is locas , were all present at the making of the said effigies ; and that they bound it on a spit , and turned it before the fire ; and that it was turned by bessie weir , saying , as they turned it , sir george maxwel , sir george maxwel ; and that this was expressed by all of them , and by the declarant . declares , that this picture was made in october last . and further declares , that upon the third day of january instant , bessie weir came to her mother's house , and advertised her to come to her brother john stuart's upon the night following . and that accordingly she came to the place , where she found bessie weir , margery craige , magaret jackson , and her brother john stuart , and a man with black clothes , a blue band , and white hand-cuffs with hogers , and that his feet were cloven . and the declarant sate down by the fire-side with them , when they made a picture of clay , in which they placed pins in the brest and sides : and declares , that they placed one in every side , and one in the breast . declared , that the black man did put the pins in the picture of wax ; but is not sure who put in the pins in the picture of clay . declares , that the effigies produced are the effigies she saw made . declares , that the black mans name is ejoall . this declaration was emitted before james dunlop of husil , william gremlaye , &c. jan. . . ita est . robertus park notarius publicus , &c. the second confession is of john stuart , who being interrogate anent this crime of witchcraft , declared , that upon wednesday the third day of january instant , bessie weir in pollocton came to the declarant late at night , who being without doors near his own house , the said bessie weir did intimate to him , that there was a meeting to be at his house the next day : and that the devil under the shape of a black man , margaret jackson , margery craige , and the said bessie weir , were to be present . and that bessie weir required the declarant to be there , which he promised . and that the next night , after the declarant had gone to bed , the black man came in and called the declarant quietly by his name . upon which he arose from his bed , and put on his clothes , and lighted a candle . declares , that margaret jackson , bessie weir , and margery craige did enter in at a window in the gavil of the declarant's house . and that the first thing that the black man required , was , that the declarant should renounce his baptism , and deliver himself up wholly to him : which the declarant did , by putting one hand on the crown of his head , and the other on the sole of his foot. and that he was tempted to it by the devil 's promising that he should not want any pleasure , and that he should get his heart filled on all that shall do him wrong . declares , that he gave him the name of jonas for his spirits name . declares , that thereafter the devil required every one of their consents for the making of the effigies of clay for the taking away the life of sir george maxwel of pollock , to revenge the taking of the declarants mother jannet mathie . declares , that every one of the persons above named gave their consent to the making of the said effigies , and that they wrought the clay , and that the black man did make the figure of the head and face and two arms to the said effigies . declares , that the devil set three pins in the same , one in each side , and one in the breast : and that the declarant did hold the candle to them all the time the picture was making . and that he observed one of the black man's feet to be cloven : and that the black man's apparel was black : and that he had a bluish band and handcuffs ; and that he had hogers on his legs without shoes : and that the black man's voice was hough and goustie . and further declares , that after they had begun the forming of the effigies , his sister annabil stuart , a childe of thirteen or fourteen years of age , came knocking at the door , and being let in by the declarant , she staid with them a considerable time , but that she went away before the rest , he having opened the door to her . declares , that the rest went out at the window at which they entred . declares , that the effigies was placed by bessie weir in his bedstraw . he further declares , he himself did envy against sir george maxwel for apprehending jannet mathie his mother : and that bessie weir had great malice against this sir george maxwel ; and that her quarrel was , as the declarant conceived , because the said sir george had not entred her husband to his harvest-service ; and also declares , that the said effigies was made upon the fourth day of january instant , and that the devil's name was ejoall . declares that his spirits name was jonas , and bessie weir's spirits name , who was officer , was sopha ; and that margaret jackson's spirit 's name was locas ; and that annabil stuart's , the declarant's sister 's was enippa ; but does not remember what margery craige's spirit 's name was . declares , that he cannot write . this confession was emitted in the presence of the witnesses to the other confession , and on the same day . ita est . robertus park notarius publicus , &c. the confession of margaret jackson relict of tho. stuart in shaws , who being examined by the justices anent her being guilty of witchcraft , declares , that she was present at the making of the first essigies and picture that was made in jannet mathie's house in october , and that the devil in the shape of a black man , jannet mathie , bessie weir , margery craige , and annabil stuart , was present at the making of the said essigies , and that it was made to represent sir george maxwel of pollock , for the taking away his life . declares , that fourty years ago , or thereabout , she was at pollockshaw-croft , with some few sticks on her back , and that the black man came to her , and that she did give up herself unto the black man from the top of her head to the sole of her foot ; and that this was after the declarants renouncing of her baptism ; and that the spirit 's name which he designed her was locas . and that about the third or fourth of january instant , or thereby , in the night-time when she awaked , she found a man to be in bed with her , whom she supposed to have been her husband , though her husband had been dead twenty years or thereby , and that the man immediately disappeared : and declares that this man who disappeared was the devil . declares , that upon thursday the fourth of january instant , she was present in the house of john stuart at night when the effigies of clay was made , and that she saw the black man there , sometimes sitting , sometimes standing with john stuart ; and that the black man's clothes were black , and that he had white handcuffs . and that bessie weir in pollockton , annabil stuart in shaws , and margery craige were at the aforesaid time and place of making the said effigies of clay ; and declares , that she gave her consent to the making of the same ; and declares that the devils name who compeired in the black man's shape was ejoall . sic subscribitur . ita est . robertus park notarius publicus , &c. now follow the depositions of certain persons agreeing with the confessions of the abovesaid witches . a●…dr . martin servitour to the lord of pollock , of the age of thirty years or thereby , depones , that he was present in the house of jannet mathie pannal when the picture of wax produced was found in a little hole in the wall at the back of the fire . depones , that sir george his sickness did fall upon him about the eighteenth of october or thereby . depones , that the picture of wax was found on the ** of december , and that sir george his sickness did abate and relent about the time the picture of wax was found and discovered in jannet mathie's house . depones , that the pins were placed in the right and left sides , and that sir george maxwel of pollock his pains , as he understood by sir george's complaining of these pains , lay most in his right and left sides . and depones , that sir george his pains did abate and relent after the finding of the said picture of wax and taking out of the pins as is said . and depones , that the pannal jannet mathie has been by fame and bruite reputed a witch these several years by past . and this is the truth as he shall answer to god. sic subscrib . andr. martin . laurence pollock secretary to the lord of pollock , sworn and purged of partial counsel , depones as follows , that on the ** day of december he was in the pannal jannet mathie's house when the picture was found ; and that he did not see it before it was brought to the pannal's door . depones , that sir george maxwel of pollock's sickness did seize upon him about the fourteenth of october or thereby , and he did continue in his sickness or distemper for six weeks or thereby . depones , that sir george his sickness did abate and relent after the finding of the said picture of wax and taking out of the pins that were in the effigies . depones , that by open bruit and common fame , jannet mathie , and bessie weir , and margery craige , are brandit to be witches . depones , that the truth is this as he shall answer it to god. sic subscrib . laurence pollock . lodovic stuart of auchunhead being sworn and purged of partial counsel , depones , that sir george his sickness fell upon him the fourteenth or fifteenth of october or thereby . depones , that he was not present at the finding of the picture of wax ; but that he had seen sir george maxwel of pollock after it was found ; and having seen him in his sickness oftentimes before , he did perceive that sir george had sensibly recovered after the time that the said picture was said to be found , which was upon the th or th of december . depones , that jannet mathie and margery craige two of the pannals are by report of the country said to be witches . depones , that he having come to pollock he did see sir george maxwel , whose pains did recur , and that his pains and torments were greatly encreased in respect of what they were before the finding of the picture of wax . depones , that upon the th of january when they left the said sir george maxwel of pollock , the deponent james dunlop of housil , allan douglace , and several others , did go to the house of john stuart warlock in pollock-shaw , and there he found a picture of clay in the said john stuart's bedstraw . depones , that there was three pins in the said picture of clay , and that there was one in each side , and one in the breast . and depones , that being returned to sir george his house , sir george told the deponent that he found great ease of his pains , and that it was before the deponent housil and the rest did reveal to him that they had found the said picture of clay ; and further depones , that to his own observation he did perceive that sir george had sensibly recovered . depones , that they took the said john stuart pannal prisoner with them at the finding of the said effigies . and depones , that this is truth as he shall answer it to god. sic subscrib . lodowick stuart . there follow more depositions in the copy , but these are the most for our purpose , and enough to discover that the consession of those witches are no fables nor dreams . advertisement . these confessions and depositions are transcribed out of the copy in the same scottish dialect that i found them ; and several words there are which i profess i understand not , as those for example concerning the black mans voice , that it was hough and goustie : but if the voice of this black man be like that of his who appeared to the witches whom mr. hunt examined , they may signifie a big and low voice . there is another scottish trial of witches amongst mr. glanvil's papers , with the same general subscription that this has , viz. robert martin clerk to the justice court. but that is of too old a date , it being in the year , to comply with the title of our stories . but it being a true copy of record so authentick , though not so fresh , it may haply not be amiss briefly to name some effects , kinds , or circumstances of witchcraft therein mentioned ; such especially as have not occurred in the foregoing stories ; as the giving and taking away power from sundry mens genitalmembers , for which jannet clark was accused . that which is observable in john fiene is , that the devil appeared to him not in black , but in white raiment ; but proposed as hellish a covenant to him as those fiends that appear in black . as also lying dead two or three hours , and his spirit tane , ( as the phrase in the record is ) ●…is being carried or transported to many mountains , and , as he thought , through the world , according to his own depositions . his hearing the devil preach in a kirk in the pulpit in the night by candle-light , the candle burning blue . that in a conventicle of witches , whose names are specified in the record , he with the rest at parting kissed the devil's breech ; the record speaks more broadly . his skimming on the sea in a boat with those of his gang , and his foretelling the leak in the queens ship by the help of the devil . his raising winds with the rest at the king's passage into denmark , by casting a cat into the sea , which the devil delivered to them , and taught them to cry hola when they cast it in . his raising a mist at the king's return from denmark , by getting satan to cast a thing like a foot-ball ( it appeared to john like a wisp ) into the sea , which made a vapour or reek to arise , whereby the king's majesty might be cast upon the coast of england . his hearing the devil again preach in a pulpit in black , who after pointed them to graves , to open and dismember the corpse therein ; which done , incontinently they were transported without words . his opening locks by sorcery , as one by mere blowing into a womans hand while he sa●…e by the fire . his raising sour candles on the luggs of an horse , and another on the top of the staff of his rider in the night , that he made it as light as day ; and how the man sell down dead at the entring within his house at his return home . his embarquing in a boat with other witches , and sailing over sea , and entring within a ship , and drinking good wine and ale there , and sinking the ship when they had done , with the persons in it . his kissing satan's breech again alter another conventicle . his being swistly carried above in the chasing of a cat to catch her to cast into the sea , thereby to raise winds , according to the prescription of satan . his pretending to tell any man how long he should live if he told him but the day of his birth . there are also several things in agnes sympson's witchcrast , such as there scarce occur the like in the foregoing stories . as her skill in diseases . that the sickness of will. black was an elf-shot . her heating also of them by sorcery , and foretelling the party whether he should live or die , and others how long they should live . her taking the sick parties pains and sickness upon herself for a time , and then translating it to a third person . her use of long scriptural prayers and rhymes containing the main points of christianity , so that she may seem to have been not so much a white witch as an holy woman . and yet it is upon record that she made a covenant with the devil in the shape of a man , and in suchlike hellish manner as other witches do . but when she sought for answers from the devil upon any occasion , he appeared to her in the shape of a dog ; but the formula of her dismissing of him , was , the charging him to depart on the law he lives on , as she did when she dismist him after her consulting him about the old lady edmonston's sickness ; but her invocation was , elva , come and speak to me , who came in the likeness of a dog. her sailing with her fellow-witches in a boat to a ship , where the devil caused her to drink good wine , she neither seeing the mariners , nor the mariners her . but after all , the devil raised a wind whereby the ship perished . her baptizing , and using other ceremonies upon a cat , with other witches , to hinder the queen's coming into scotland . her raising of a spirit to conjure a picture of wax for the destroying of mr. john moscrope . hitherto i have brought but small shreds out of this ancient record , but i will conclude with a full paragraph , it containing the confession of agnes sympson to king james then king of the scots : which is this . item , fyled and convict for sameckle as she confest before his majesty , that the devil in mans likeness met her going out in the fields from her own house at keith betwixt five and six at even , being alone , and commandit her to be at north-bervick-kirk the next night . and she past then on horseback , conveyed by her good-son called john couper , and lighted at the kirk-yard , or a little before she came to it , about eleven hours at even . they danced along the kirk-yard , geilie duncan plaid to them on a trump , john fien mussiled led all the rest ; the said agnes and her daughter followed next . besides , there were kate grey , george moilis wife , robert greirson , katharine duncan , bessie right , isabel gilmore , john graymaill , duncan buchanan , thomas barnhil and his wife , gilbert macgil , john macgil , katharine macgil , with the rest of their complices above an hundred persons , whereof there were six men , and all the rest women . the women made first their homage , and then the men. the men were turned nine times widdershins about , and the women six times . john fien blew up the doors and blew in the lights , which were like mickle black candles sticking round about the pulpit . the devil startit up himself in the pulpit like a mickle black man , and every one answered here. mr. robert greirson being named , they ran all hirdie girdie , and were angry : for it was promised he should be called robert the comptroller , alias rob the rowar , for expriming of his name . the first thing he demandit was , if they keept all promise , and been good servants , and what they had done since the last time they had conveined . at his command they opened up three graves , two within and ane without the kirk , and took off the joynts of their fingers , toes , and neise , and parted them amongst them : and the said agnes sympson got for her part a winding-sheet and two joynts . the devil commandit them to keep the joynts upon them while they were dry , and then to make a powder of them to do evil withal . then he commandit them to keep his commandments , which were to do all the evil they could . before they departed they kiss'd his breech ; the record speaks more broad , as i noted before . he had on him ane gown and ane hat , which were both black : and they that were assembled part stood and part sate : john fien was ever nearest the devil at his left elbock , graymaill keeped the door . i have retained the scotch dialect here also , for the more authentickness of the matter , and have adjoyned this large paragraph , the confession therein contained being in all probability a more special occasion of king james his changing his opinion touching the existence of witches , which he was , as is reported , inclinable to think to be but a mere conceit before . for he was then but young , not passing five or six and twenty years of age when this examination was had before him . and part of the third chapter of his second book of his daemonologie seems to be a transcript of this very confession . wheresore this being so considerable an occurrence touching a business of such moment , the bringing in here so old a story amongst those of fresher memory , will , i hope , bring along with it its own excuse . thus have we contrived all the relations in mr. glanvil's papers which were thought considerable , into this second part of his saducismus triumphatus . he once intended to subjoyn thereto an answer to webster , wagstaff , and the author of the doctrine of devils , as you may observe from the first section of his proof of apparitions , &c. from holy scripture : but partly by bringing in already the chief things in that rude draught begun , into what is here published , and partly by stating the question truly and with right judgement , he has prevented himself , and made that labour needless . as indeed in a manner it ever was , their objections against mr. glanvil's opinion on these points , being wondrous weak , sorry and sophistical , and such as it were pity that any man of parts who can bestow his time better should squander it away in confuting such trisles . there is nothing that makes any least shew of strength , but that touching the palpability of the consistency of the bodies of the familiars of witches , as if it weakened our saviour's argument to his disciples for his resurrection , where he bids them handle him and see , for a spirit has not flesh and bones as they see him have . and he bids thomas thrust his hand into his side , that they might be sure he was no spectre or spirit , but the very christ with his flesh , bloud , and bones as he had before his crucifixion ; and they were as well ascertained of this , as sense , nay the surest sense , that of touch or feeling , could make them , that he had really flesh and bones , and such a temperament as humane bodies have . nor can any cavil avail against this from the familiars of witches , that will not as well weaken the assurance that we converse with such or such a friend , but with some spectre like him ; so that the allegation is as weak as peevish and malicious . and if he should doubt whether it was his real friend , or some spectre , if his friend should offer himself , as our saviour did , to be touched , searched and felt , would not any body think it were sufficient assurance ? but for a perverse caviller or crazy sceptick , what is it that will satisfie them ? but it may be it will be said , that there be concomitant considerations that will assure the party it is his friend and not a spectre . and are there not concomitant considerations here also ? the ancient prophecies , and christ's own prediction that he should rise from the dead out of the grave . and that god is a god of truth , and not of unfaithfulness and imposture : which assurance is of a more high and divine tenour than that of feeling his body . and therefore our saviour saith to thomas ; thomas , because thou hast seen me thou hast believed , blessed are they that have not seen and yet have believed : for it is a sign that a more noble and heavenly principle is awakened in them , that dispels that thick mist of sceptical stupor and dulness . it is a sign they are of a more holy , pure , and refined temper . and besides all this , what spectre ever challenged any one to make such a trial as this , to seel whether he was not very flesh and bone as real men are , when he would impose upon any ? or how is it proved , though spirits can bring their vehicle to a palpable consistency , that they can turn it into such as shall seel of the same articulate palpableness of flesh and bone and temperament that are in living men ? till this appear by confest experience to be in the palpable consistency of familiars or spirits that transact with witches , the allegation is infinitely weak upon that account also , as weak as spightful and perverse . but the hag-advocates will alledge any foolish thing , rather than seem to be able to say nothing . in the mean time i think it here seasonable to declare , that though this intended edition of saducismus triumphatus had not the happiness to be perfected by the ingenious author 's own hand before his death , yet such materials he left behind him , and the work in such a forwardness , that things being put together in that order and distinctness which they are , the discourse may prove as useful for the reclaiming men from saducism , though perhaps not altogether so delightful , as if his own hand had had the last polishing of it . and the publishing of it will also do him that right in the eyes of the world , that ( whereas he was suspected haply for some complaisance towards some persons that were over-inclinable to hobbianism , to have shrunk from the sense of such noble theories , with which his mind was enlightned in the morning of his days ) it from hence may appear that these things stuck close to him , and that he entertained them with a sincere warmth all along , as is evident from these papers then private within his own study-walls . as the profession of them broke out from him most expresly when he lay on his death-bed , as his intimate friend mr. thomas alcock largely sets down in a letter written to dr. h. more . and i think that is the time , if ever that men will speak their thoughts freely , as the poet hath observed in the like case , nam vere voces tum demum pectore ab imo ejiciuntur , & eripitur persona , manet res . to this sense , then 't is men from their hearts their mind declare , cast off their vizards , shew their faces bare . an account of what happened in the kingdom of sweden in the years , and . in relation to the persons that were accused for witches : and tried and executed by the king's command . printed at first in the swedish dialect by authority , and then translated into divers other languages ; and now , upon the requost of some friends , done into english. by anthony horneck preacher at the savoy . london : printed , . the translators preface to the reader . shewing , what credit may be given to the matter of fact related in the ensuing narrative . that we are to believe nothing but what we have seen , is a rule so false , that we dare not call our selves rational creatures , and avouch it ; yet as irrational as the maxime is , is become modish with some men , and those no ●…ery mean wits neither , to make use of it ; and though they will hardly own it in its full latitude , yet when it comes to particulars , let the reasons to the contrary be never so pregnant or convincing , they 'le hugg it as their sacred anchor , and laugh at all those credulous wretches that , without seeing , are so easily chous'd into an imprudent confidence . and this pitiful stratagem we find practised in no affair so much as that of spirits and witches , and apparitions , which must all be fancies , and hypocondriack dreams , and the effects of distempered brains , because their own are so dull as not to be able to pierce into those mysteries . i do not deny but the imagination may be , and is sometime , deluded ; and melancholy people may fancy they hear voices , and see very strange things , which have no other foundation but their own weakness , and like bubbles break into air , and nothing , by their own vanity . yet as no man doth therefore take unpolisht diamonds to be pebbles , because they do look like them , so neither must all passages of this nature we hear or read of , be traduced as self-conceit , or derided as old wives fables , because some smell strong of imposture and sophistication . we believe men of reason and experience , and free from fumes , when a person of ordinary intellectuals finds no great credit with us ; and if we think our selves wise for doing so , why should any man so much forget himself , as to be an infidel in point of such phaenomena's , when even the most judicious men have had experience of such passages ? it seems 〈◊〉 me no less than madness to contradict what both wise and unwise men do unanimously agree in ; and how jews . heathens , mahometans , and christians , both learned and unlearned , should come to conspire into this cheat , as yet seems to me un accountable . if some few melancholy monks , or old women had seen such ghosts and apparitions , we might then suspect that what they pretend to have seen might be nothing , but the effect of a disordered imagination ; but when the whole world , as it were , and men of all religions , men of all ages too , have been forced , by strong evidences , to acknowledge the truth of such occurrences , i know not what strength there can be in the argument drawn from the consent of nations in things of a sublimer nature , if here it be of no efficacy . men that have attempted to evade the places of scripture which speak of ghosts and witches , we see how they are forced to turn and wind the texts , and make , in a manner , noses of wax of them , and rather squeeze than gather the sence , as if the holy writers had spoke like sophisters , and not like men who made it their business to condescend to the capacity of the common people . let a man put no force at all on those passages of holy writ , and then see what sence they are like to yield . it 's strange to see how some men have endeavoured to elude the story of the witch of endor ; and as far as i can judge , they play more hocus-pocus tricks in the explication of that passage , than the witch herself did in raising the deceased samuel . to those straits is falshood driven , while truth loves plains , and undisguised expressions ; and errour will seek out holes and labyrinths to hide itself , while truth plays above board , and scorns the subterfuges of the sceptick interpreter . men and brethren , why should it seem a thing incredible with you that god should permit spirits to appear , and the devil to exert his power among men on earth ? hath god ever engaged his word to the contrary ; or is it against the nature of spirits to assume airy vehicles and bodies of condensed air , or to animate grosser substances to shew themselves to mortals upon certain occasions ? i am so much a prophet as to foresee what will be the fate of the ensuing story , nor can i suppose that upon the reading of it , mens verdicts will be much changed from what they were , if they have set up this resolution , to believe nothing that looks like the shadow of an apparition , though the things mentioned here cannot be unknown to any that have been conversant with forrain affairs of late years . and though there cannot be a greater evidence than the testimony of a whole kingdom , yet your nicer men will think it a disparagement to them to believe it ; nor will it ever extort assent from any that build the reputation of their wit upon contradicting what hath been received by the vulgar . the passages ▪ here related wrought so great a consternation , not onely on the natives , but strangers too , that the heer christian rumpf , then resident for the states general at stockholm , thought himself obliged to send away his little son for holland , lest he should be endangered by these villanous pra●…es , which seem'd to threaten all the inhabitants of the kingdom . and a friend of mine in town , being then in holstein , remembers very well that the duke of holstein sent an express to the king of sweden to know the truth of this famous witcheraft : to whom the king modestly replied , that his judges and commissioners had caused divers men , women , and children to be burnt and executed upon such pregnant evidences a●… were brought before them ; but whether the actions they confessed , and which were proved against them , were real , or onely effects of strong imagination , he was not as yet able to determine . add to all this , that the circumstances mentioned in the ensuing narrative , are at this day to be seen in the royal chancery at stockholm ; and a person of my acquaintance offered me ●…o procure a copy of them under the hands of publick registers , if i desired it : not to mention that in the year . baron sparr , who was sent embassadour from the crown of sweden to the court of england , did upon his word aver the matter of fact recorded here to be undoubtedly true , to several persons of note and eminency , with other particulars , stranger than those set down i●… these papers . and to this purpose divers ●…ters were sent from sweden and h●…urgh to several persons here in london : 〈◊〉 much , that should a man born in , or acquainted with those parts , hear any person dispute the truth of it , he would wonder where people have lived , or what sullen humour doth possess them , to disbelieve that which so many thousands in that kingdom have felt the sad effect of . that a spirit can lift up men and women , and grosser bodies , into the air , i question no more , than i doubt that the wind can overthrow houses , or drive stones upward from their centre . and though i cannot comprehend the philosophie of her committing venereal acts , and having children , and those children bringing forth toads and serpents ; yet i can very rationally conceive that he can animate dead bodies , and by the help of them commit those villanies which modesty bids us to conceal ; and he that was permitted , as we see in the gospel , to possess and actuate living men , and do with them almost what he pleased , why may not he commit wickedness by such instruments , and cast mists before the witches eyes , that they may not know who they are ? and he that could in aegypt produce frogs , either real or counterfeit ones , why may not he be supposed to be able to produce such toads and serpents out of any mishapen creatures , and of his own making ? spirits that know the nature of things better than man , and understand better how things are joyned and compounded , and what the ingredients of terrestrial productions are , and see things in their first principles , and have power over the air , and other elements , and have a thousand ways of shaping things and representing them to the sensual minds of men , what may not they be supposed to be able to do , if they have but god's permission to exert their power ? and that god doth sometimes permit such things , we have reason to believe , that see men sink into most sottish wickedness , which very often produces that fatal sentence we read of in the evangelist ; he that is filthy , let him be filthy still . and certainly there is such a judgement , that men are given up to believe a lye , and that god sends them strong delusions as punishments for their wilful obstinacy and resisting of the truth . spirits by being devils do not lose their nature ; and let any man in sober sadness consider what spirits are said to be able to do in scripture , and what they have done , and compare them with what is said in the following relation , and he will not think those things the witches confessed altogether impossible . i could add a known passage that happen'd in the year . at crassen in philesia , of an apothecarie's servant , one christopher manigh , who after his death returned to his master's shop , and seemed to be mighty busie there , walked about in the open streets , but spoke to no creature but to a maid-servant , and then vanished ; a thing which abundance of people , now living , will take their oath upon , that they saw him after his decease , at least his shape , and which occasioned publick disputations in the university of wittemberg : but it 's needless . if the stories related in the foregoing book are not sufficient to convince men . i am sure an example from beyond sea will gain no credit . it 's enough that i have shewn reasons which may induce my reader to believe , that he is not imposed upon by the following narrative , and that it is not in the nature of those pamphlets they cry about the streets , containing very dreadful news from the country of armies fighting in the air. farewel . a relation of the strange witchraft discovered in the village mohra in swedeland , taken out of the publick register of the lords commissioners appointed by his majesty the king of sweden to examine the whole business , in the years of our lord . and . the news of this witchraft coming to the kings ear , his maiesty was pleased to appoint commissioners , some of the clergy , and some of the laity , to make a journey to the town aforesaid , and to examine the whole business ; and accordingly the examination was ordered to be on the th of august ; and the commissioners met on the th instant , in the said village , at the parsons house , to whom both the minister and several people of fashion complained with tears in their eyes , of the miserable condition they were in , and therefore begg'd of them to think of some way whereby they might be delivered from their calamity . they gave the commissioners very strange instances of the devils tyranny among them ; how by the help of witches , he had drawn some hundreds of children to him , and made them subject to his power ; how he hath been seen to go in a visible shape through the country , and appeared daily to the people ; how he had wrought upon the poorer sort , by presenting them with meat and drink , and this way allured them to himself , with other circumstances to be mentioned hereafter . the inhabitants of the village added , with very great lamentations , that though their children had told all , and sought god very earnestly by prayer , they were carried away by him ; and therefore begg'd of the lords commissioners to root out these witches , that they might regain their former rest and quietness ; and the rather , because the children which used to be carried away there in the county or district of elfdale , since some witches had been burnt there , remained unmolested . that day being the last humiliation day instituted by authority for the removing of this judgment , the commissioners went to church , where there appeared a considerable assembly both of young and old : the children could read most of them , and sing psalms , and so could the women , though not with any great zeal or fervor . there were preached two sermons that day , in which the miserable case of those people that suffered themselves to be deluded by the devil , was laid open ; and these sermons were at last concluded with very ferverit prayer . the publick worship being over , all the people of the town were called together to the parsons house , near three thousand of them . silence being commanded , the kings commission was read publickly in the hearing of them all , and they were charged under very great penalties to conceal nothing of the truth , and to say nothing but the truth ; those especially who were guilty , that the children might be delivered from the clutches of the devil . they all promised obedience ; the guilty feignedly , but the guiltless weeping and crying bitterly . on the th of august the commissioners met again , consulting how they might withstand this dangerous flood ; after long deliberation , an order also coming from his majesty , they did resolve to execute such , as the matter of sact could be proved upon , examination being made ; for there were discovered no less than threescore and ten in the village aforesaid , three and twenty of which freely confessing their crimes , were condemned to dye ; the rest , one pretending that she was with child , and the other denying and pleading not guilty , were sent to fahluna , where most of them were afterwards executed . fifteen children which likewise confessed that they were engaged in this witchery , died as the rest ; six and thirty of them between nine and sixteen years of age , who had been less guilty , were sorced to run the gantlet ; twenty more , who had no great inclination , yet had been seduced to those hellish enterprizes , because they were very young , were condemned to be lash'd with rods upon their hands , for three sundays together at the church-door ; and the aforesaid six and thirty were also deem'd to be lashed this way once a week for a whole year together . the number of the seduced children was about three hundred . on the twenty fifth of august , execution was done upon the notoriously guilty , the day being bright and glorious , and the sun shining , and some thousands of people being present at the spectacle . the order and method observed in the examination was thus : first , the commissioners and the neighbouring justices went to prayer ; this done , the witches , who had most of them children with them , which they either had seduced , or attempted to seduce , from four years of age to sixteen , were set before them . some of the children complained lamentably of the misery and mischief they were forced sometime to suffer of the witches . the children being asked whether they were sure that they were at any time carried away by the devil ; they all declared they were , begging of the commissioners that they might be sreed from that intolerable yoak . hereupon the witches themselves were asked , whether the confessions of these children were true , and admonished to confess the truth , that they might turn away from the devil unto the living god. at first , most of them did very stifly , and without shedding the least tear , deny it , though much against their will and inclination . after this , the children were examined every one by themselves , to see whether their confessions did agree or no ; and the commissioners found that all of them , except some very little ones , who could not tell all the circumstances , did punctually agree in the confession of particulars . in the mean while the commissioners that were of the clergy examined the witches , but could not bring them to any confession , all continuing stedfast in their denyals , till at last some of them burst out into tears , and their consession agreed with what the children had said . and these expressed their abhorrency of the fact , and begg'd pardon ; adding , that the devil , whom they call'd loeyta , had stopt the mouths of some of them , and stopt the ears of others ; and being now gone from them , they could no longer conceal it , for they now perceived his treachery . the confession which the witches made in elfdale , to the judges there , agreed with the consession they made at mohra : and the chief things they confessed , consisted in these three points . . whither they used to go . . what kind of place it was they went to , called by them blockula , where the witches and the devil used to meet . . what evil or mischief they had either done or designed there . . of their journey to blockula . the contents of their confession . we of the province elfdale , do confess that we used to go to a gravel-pit which lay hard by a cross-way , and there we put on a garment over our heads , and then danced round , and after this ran to the cross-way , and called the devil thrice , first with a still voice , the second time somewhat louder , and the third time very loud , with these words , antecessor come and carry us to blockula . whereupon , immediately he used to appear , but in different habits ; but for the most part we saw him in a gray coat , and red and blue stockings : he had a red beard , a high-crown'd hat , with linnen of divers colours wrapt about it , and long garters upon his stockings . then he asked us whether we would serve him with soul and body . if we were content to do so , he set us on a beast which he had there ready , and carried us over churches and high walls ; and after all , we came to a green meadow where blockula lies . we must procure some shavings of altars , and church-clocks ; and then he gives us a horn with a salve in it , wherewith we do anoint our selves ; and then he gives us a saddle , with a hammer and a wooden nail , thereby to fix the saddle ; whereupon we call upon the devil , and away we go . those that were at the town of mohra , made in a manner the same declaration : being asked whether they were sure of a real personal transportation , and whether they were awake then when it was done ; they all answered in the affirmative , and that the devil sometimes laid something down in the place that was very like them . but one of them confessed , that he did onely take away her strength , and her body lay still upon the ground ; yet sometimes he took even her body with him . being asked how they could go with their bodies through chimneys and broken panes of glass , they said , that the devil did first remove all that might hinder them in their flight , and so they had room enough to go . others were asked how they were able to carry so many children with them ; and they answered , that when the children were asleep they came into the chamber , laid hold of the children , which straightway did awake , and asked them whether they would go to a feast with them ; to which some answer'd , yes , others no ; yet they were all forced to go . they only gave the children a shirt , a coat and a doublet , which was either red or blue , and so they did set them upon a beast of the devils providing , and then they rid away . the children confessed the same thing ; and some added , that because they had very fine cloaths put upon them , they were very willing to go . some of the children concealed it from their parents , but others discover'd it to them presently . the witches declared moreover , that till of late they never had that power to carry away children , but onely this year and the last , and the devil did at this time force them to it ; that heretofore it was sufficient to carry but one of their children , or a strangers child with them , which yet hapned seldom , but now he did plague them and whip them if they did not procure him children , insomuch that they had no peace nor quiet for him ; and whereas formerly one journey a week would serve turn , from their own town to the place aforesaid , now they were forced to run to other towns and places for children , and that some of them did bring with them some fifteen , some sixteen children every night . for their journey they said they made use of all so●…ts of instruments , of beasts , of men , of spits and posts , according as they had opportunity : if they do ride upon goats , and have many children with them , that all may have room , they stick a spit into the backside of the goat , and then are anointed with the aforesaid ointment . what the manner of their journey is , god alone knows . thus much was made out , that if the children did at any time name the names of those that had carried them away , they were again carried by force either to blockula , or to the cross way , and there miserably beaten , insomuch that some of them died of it : and this some of the witches consessed ; and added , that now they were exceedingly troubled and tortured in their minds for it . the children thus used lookt mighty bleak , wan , and beaten . the marks of the lashes the judges could not perceive in them , except in one boy , who had some wounds and holes in his back that were given him with thorns ; but the witches said they would quickly vanish . after this usage the children are exceeding weak ; and if any be carried over-night , they cannot recover themselves the next day ; and this happens to them by fits : and if a fit comes upon them , they lean on their mothers arms , who sit with them up sometimes all night ; and when they observe the paleness coming , they shake the children , but to no purpose . they observe further , that their childrens breasts grow cold at such times ; and they take sometimes a burning candle and stick it in their hair , which yet is not burnt by it . they swoun upon this paleness , which swoun lasteth sometimes half an hour , sometimes an hour , sometimes two hours ; and when the children come to themselves again , they mourn , and lament , and groan most miserably , and beg exceedingly to be eased : this two old men declared upon oath before the judges , and called all the inhabitants of the town to witness , as persons that had most of them experience of this strange symptome of their children . a little girl of elfdale confessed , that naming the name of jesus as she was carried away , she fell suddenly upon the ground , and got a great hole in her side , which the devil presently healed up again , and away he carried her ; and to this day the girl confessed she had exceeding great pain in her side . another boy confessed too , that one day he was carried away by his mistriss , and to perform the journey he took his own father's horse out of the meadow where it was , and upon his return she let the horse go in her own ground . the next morning the boys father sought for his horse , and not finding it , gave it over for lost ; but the boy told him the whole story , and so his father fetcht the horse back again ; and this one of the witches confessed . . of the place where they used to assemble , called blockula , and what they did there . they unanimously confessed that blockula is scituated in a delicate large meadow whereof you can see no end . the place or house they met at , had before it a gate painted with divers colours ; through this gate they went into a little meadow distinct from the other , where the beasts went that they used to ride on : but the men whom they made use of in their journey , stood in the house by the gate in a slumbering posture , sleeping against the wall . in a huge large room of this house , they said , there stood a very long table , at which the witches did sit down : and that hard by this room was another chamber where there were very lovely and delicate beds . the first thing they said they must do at blockula was , that they must deny all , and devote themselves body and soul to the devil , and promise to serve him faithfully , and confirm all this with an oath . hereupon they cut their fingers , and with their bloud writ their name in his book . they added , that he caused them to be baptized too by such priests as he had there , and made them confirm their baptism with dreadful oaths and imprecations . hereupon the devil gave them a purse , wherein there were shavings of clocks with a stone tied to it , which they threw into the water , and then were forced to speak these words ; as these shavings of the clock do never return to the clock from which they are taken , so may my soul never return to heaven . to which they add blasphemy and other oaths and curses . the mark of their cut fingers is not found in all of them : but a girl who had been slashed over her fingers , declared , that because she would not stretch out her fingers , the devil in anger had so cruelly wounded it . after this they sate down to table ; and those that the devil esteemed most , were placed nearest to him ; but the children must stand at the door , where he himself gives them meat and drink . the diet they did use to have there , was , they said , broth with colworts and bacon in it , oatmeal , bread spread with butter , milk and cheese . and they added , that sometimes it tasted very well , and sometimes very ill . after meals they went to dancing , and in the mean while swear and curse most dreadfully , and afterward they went to fighting one with another . those of elfdale consessed , that the devil used to play upon an harp before them , and afterwards to go with them that he liked best into a chamber , where he committed venereous acts with them ; and this indeed all confessed , that he had carnal knowledge of them , and that the devil had sons and daughters which he did marry together , and they did couple , and brought forth toads and serpents . one day the devil seemed to be dead , whereupon there was great lamentation at blockula ; but he soon awaked again . if he hath a mind to be merry with them , he lets them all ride upon spits before him ; takes afterwards the spits and beats them black and blue , and then laughs at them . and he bids them believe that the day of judgement will come speedily , and therefore sets them on work to build a great house of stone , promising , that in that house he will preserve them from god's fury , and cause them to enjoy the greatest delights and pleasures : but while they work exceeding hard at it , there falls a great part of the wall down again , whereby some of the witches are commonly hurt , which makes him laugh , but presently he cures them again . they said they had seen sometimes a very great devil like a dragon with fire round about him , and bound with an iron chain ; and the devil that converses with them tells them , that if they confess any thing , he will let that great devil loose upon them , whereby all swedeland shall come into great danger . they added , that the devil had a church there , such another as is in the town of mohra . when the commissioners were coming , he told the witches , they should not fear them ; for he would certainly kill them all . and they confessed , that some of them had attempted to murther the commissioners , but had not been able to effect it . some of the children talked much of a white angel which used to forbid them doing what the devil had bid them do , and told them that those doings should not last long : what had been done , had been permitted because of the wickedness of the people , and the carrying away of the children should be made manifest . and they added , that this white angel would place himself sometimes at the door betwixt the witches and the children ; and when they came to blockula he pulled the children back , but the witches they went in . . of the mischief or evil which the witches promised to do to men and beasts . they confessed that they were to promise the devil that they would do all that 's ill ; and that the devil taught them to milk , which was in this wise : they used to stick a knife in the wall , and hang a kind of a label on it , which they drew and stroaked ; and as long as this lasted , the persons that they have power over were miserably plagued , and the beasts were milked that way , till sometimes they died of it . a woman confessed , that the devil gave her a wooden knife , wherewith , going into houses , she had power to kill any thing she touched with it ; yet there were few that would confess that they had hurt any man or woman . being asked whether they had murthered any children , they confessed , that they had indeed tormented them , but did not know whether any of them had died of those plagues . and added , that the devil had shewed them several places where he had power to do mischief . the minister of elfdale declared , that one night these witches were , to his thinking , upon the crown of his head , and that from thence he had had a long continued pain of the head. one of the witches confessed too , that the devil had sent her to torment that minister : and that she was ordered to use a nail and strike it into his head , but it would not enter very deep ; and hence came that head-ach . the aforesaid minister said also , that one night he felt a pain as if it were torn with an instrument that they cleanse flax with , or a flax-comb ; and when he waked he heard some-body scratching and scraping at the window , but could see no-body . and one of the witches confessed , that she was the person that did it , being sent by the devil . the minister of mohra declared also , that one night one of these witches came into his house , and did so violently take him by the throat , that he thought he should have been choaked ; and waking , he saw the person that did it , but could not know her ; and that for some weeks he was not able to speak , or perform divine service . an old woman of elfdale confessed , that the devil had holpen her to make a nail , which she struck into a boys knee , of which stroke the boy remained lame a long time . and she added , that before she burnt or was execut●…d by the hand of justice , the boy would recover . they confessed also , that the devil gives them a beast about the bigness and shape of a young cat , which they call a carrier ; and that he gives them a bird too as big as a raven , but white . and these two creatures they can send any where ; and where-ever they come , they take away all sorts of victuals they can get , butter , cheese , milk , bacon , and all sorts of seeds whatever they find , and carry it to the witch . what the bird brings they may keep for themselves ; but what the carrier brings they must reserve for the devil , and that 's brought to blockula , where he doth give them of it so much as he thinks fit . they add likewise , that these carriers fill themselves so full , sometimes , that they are forced to spew by the way , which spewing is found in several gardens wherecolworts grow , and not far from the houses of those witches . it is of a yellow colour like gold , and is called butter of witches . the lords commissioners were indeed very earnest , and took great pains to perswade them to shew some of their tricks , but to no purpose ; for they did all unanimously confess , that since they had confessed all , they found that all their witchcraft was gone , and that the devil at this time appeared to them very terrible , with claws on his hands and feet , and with horns on his head , and a long tail behind , and shewed to them a pit burning , with a hand put out ; but the devil did thrust the person down again with an iron-fork ; and suggested to the witches , that if they continued in their confession , he will deal with them in the same manner . the abovesaid relation is taken out of the publick register , where all this is related with more circumstances . and at this time through all the country there are prayers weekly in all churches , to the end that almighty god would pull down the devils power , and deliver those poor creatures which have hitherto groaned under it . finis . advertisement . the swedish narrative with the preface being printed in the translator's absence , several gross errata's have crept in , which the reader is entreated to pardon , and to correct with his pen. preface , pagé . lin . . read , plain . pres . p. . l. . r. his committing . pres . p. . l. . r. crossen in silesia . l. . r. mon●…gk . p. . l. . r. yet they were carried . l. . r. carried away in the county . p. . l. . r. examination being made , there . p. . l. . r. of the town . p. . l. . r. singer . p. . l. . r. as if he were . p. . l. . r. he would deal errata sic corrige . in part the first . pag. . l. . r. grammar . p. . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. . l. . r. imposture . considerations about witchcraft . p. . l. . r. shewing . p. . l. . r. silaments . p. . l. . r. trifling . p. . l. . r. marsilius , p. . l. . r. being as being is . p. . l. . r. genus . p. . l. . r. so solemnly . in the second part. p. . l. . r. father the examinant . p. . l. . r. wrest . p. . l. . r. she saith . p. . l. . r. fide . p. . l. . r. aversation . p. . l. . r. saying . p. . l. . r. ban-water . p. . l. . r. healing . p. . l. . r. verae . notes, typically marginal, from the original text notes for div a -e see figure . sect. . an account of what happen'd in the kingdom of sweden in the years , and and upwards in relation to some persons that were accused for witches; and tryed and executed by the kings command. together with the particulars of a very sad accident that befel a boy at malmoe in schonen in the year, . by the means of witchcraft, attested by the ablest and most judicious men of that town. both translated out of high-dutch into english, by anthony horneck d.d. horneck, anthony, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing h estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) an account of what happen'd in the kingdom of sweden in the years , and and upwards in relation to some persons that were accused for witches; and tryed and executed by the kings command. together with the particulars of a very sad accident that befel a boy at malmoe in schonen in the year, . by the means of witchcraft, attested by the ablest and most judicious men of that town. both translated out of high-dutch into english, by anthony horneck d.d. horneck, anthony, - . [ ], , [ ] p. : ill. printed for s. lownds, [london] : . with a final errata leaf. reproduction of the original in the bodleian library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng witchcraft -- early works to . sweden -- history -- th century -- early works to . - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - paul schaffner sampled and proofread - paul schaffner text and markup reviewed and edited - pfs batch review (qc) and xml conversion an account of what happen'd in the kingdom of sweden in the years , and and upwards . in relation to some persons that were accused for witches ; and tryed and executed by the kings command . together with the particulars of a very sad accident that befel a boy at malmoe in schonen in the year , . by the means of witchcraft , attested by the ablest and most judicious men of that town . both translated out of high-dutch into english , by anthony horneck d. d. printed for s. lownds , . the translators preface to the reader , shewing what credit may be given to the matter of fact related in the ensuing narrative . that we are to believe nothing , but what we have seen , is a rule so false , that we dare not call our selves rational creatures , and avouch it ; yet as irrational as the maxim is , 't is become modish with some men , and those no very mean wits neither , to make use of it ; and though they will hardly own it in its full latitude , yet when it comes to particulars , let the reasons to the contrary be never so pregnant or convincing , they 'll hugg it as their sacred anchor , and laugh at all those credulous wretches , that without seeing , are so easily chous'd into an imprudent confidence . and this pitiful stratagem we find practised in no affair so much , as that of spirits and witches , and apparitions , which must all be fancies , and hypocondriack dreams , and the effects of distempered brains , because their own are so dull as not to be able to pierce into those mysteries . i do not deny but the imagination may be , and is sometime deluded ; and melancholy people may fancy they hear voices , and see very strange things , which have no other foundation but their own weakness , and like bubbles break into air , and nothing , by their own vanity . yet as no man doth therefore take unpolisht diamonds to be pebbles , because they do look like them , so neither must all passages of this nature , we hear or read of , be traduced as self-conceit , or derided as old wives fables , because some smell strong of imposture and sophistication . we believe men of reason and experience , and free from fumes , when a person of ordinary intellectuals finds no great credit with us ; and if we think our selves wise for so doing , why should any man so much forget himself , as to be an infidel in point of such phaenomena's , when even the most judicious men have had experience of such passages ? it seems to me no less than madness to contradict what both wise and unwise men do unanimously agree in ; and how jews , heathens , mahometans , and christians , both learned and unlearned , should come to conspire into this cheat , as yet seems to me unaccountable . if some few melancholy monks , or old women had seen such ghosts and apparitions , we might then suspect , that what they pretend to have seen might be nothing , but the effect of a disordered imagination ; but when the whole world , as it were , and men of all religions , men of all ages too , have been forced by strong evidences , to acknowledge the truth of such occurrences , i know not what strength there can be in the argument , drawn from the consent of nations in things of a sublimer nature , if here it be of no efficacy . men that have attempted to evade the places of scripture , which speak of ghosts and witches ; we see , how they are forced to turn and wind the texts , and make in a manner noses of wax of them , and rather squeeze than gather the sence , as if the holy writers had spoke like sophisters , and not like men , who made it their business to condescend to the capacity of the common people . let a man put no force at all on those passages of holy writ , and then try what sence they are like to yield . it 's strange to see , how some men have endeavoured to elude the story of the witch of endor ; and as far as i can judge , play more hocus-pocus tricks in the explication of that passage , than the witch herself did in raising the deceased samuel . to those straits is falshood driven , while truth loves plain , and undisguised expressions ; and errour will seek out holes and labyrinths to hide it self , while truth plays above-board , and scorns the subterfuges of the sceptick interpreter . men and brethren , why should it seem a thing incredible with you , that god should permit spirits to appear , and the devil to exert his power among men on earth ? hath god ever engaged his word to the contrary ? or is it against the nature of spirits to form themselves new vehicles and visible shapes , or to animate grosser substances to shew themselves to mortals upon certain occasions ? i am so much a prophet , as to foresee what will be the fate of the ensuing story , nor can i suppose that upon the reading of it , mens verdicts will be much changed from what they were , if they have set up this resolution , to believe nothing that looks like the shadow of an apparition , though the things mentioned here , cannot be unknown to any that have been conversant with foreign affairs of late years . and though there cannot be a greater evidence , than the testimony of a whole kingdom , yet your nicer men will think it a disparagement to them to believe it ; nor will it ever extort assent from any , that build the reputation of their wit upon contradicting what hath been received by the vulgar . the passages here related wrought so great a consternation , not onely on the natives , but strangers too , that the heer christian rumpf , then resident for the states general at stockholm , thought himself obliged to send away his little son for holland , lest he should be endangered by those villanous practices , which seem'd to threaten all the inhabitants of the kingdom . and be that doubts of it , may be satisfied at dr. harrel's in st. james's park , to whom the letter was written . and a friend of mine in town , being then in holstein , remembers very well that the duke of holstein sent an express to the king of sweden to know the truth of this famous witchcraft : to whom the king modestly replied , that his judges and commissioners had caused divers men , women , and children to be burnt and executed upon such pregnant evidences , as were brought before them ; but whether the actions they confessed , and which were proved against them , were real , or onely effects of strong imagination , he was not as yet able to determine . add to all this , that the circumstances mentioned in the ensuing narrative , as i am informed , are at this day to be seen in the royal chancery at stockholm ; and a person of my acquaintance offered me to procure copy of them under the hands of publick registers , if i desired it : not to mention that in the year . baron sparr , who was sent embassador from the crown of sweden to the court of england , did upon his word aver the matter of fact recorded here , to be undoubtedly true , to several persons of note and eminency , with other particulars , stranger than those set down in these papers . and to this purpose divers letters were sent from sweden and hamburgh to several persons here in london ; insomuch , that should a man born in , or acquainted with those parts , hear any person dispute the truth of it , he would wonder where people have lived , or what sullen humour doth possess them , to disbelieve that , which so many thousands in that kingdom have felt the sad effect of . since the first edition , it hath been my fortune to be acquainted with the lord leyonberg , envoy extraordinary from the king of sweden , living in york buildings , with whom discoursing about these affairs , i found that the account he gave , agreed for the most part with what is mentioned in the narrative ; and because his testimony , being a publick person , may be of some moment in a thing relating to that kingdom , i have here set it down in his own words . having read this narrative , i could do no less , then upon the request of the translator and publisher of this story , acknowledge , that to my best remembrance , and according to the best reports that have been made to me , the matter of fact mentioned in it , is true , and that the witches confessed such things , and were accordingly executed . witness my hand , leyonbergh , london , march , . i do not take upon me to justifie the truth of what the witches said , for dealing with the father of lies , it 's probable , veracity is not a vertue , that they greatly study , yet that the devil speaks truth sometimes , is a thing so far from being impossible , that if we give credit to the sacred history , we must grant that all , he saith , is not false , or erroneous . all , i design at this time , is only to suggest , that it is not altogether irrational to conceive , that he or his emissaries are capable of such actions and pranks , as are related in these papers . that a spirit can lift up men and women , and grosser substances , and convey them through the air , i question no more , than i doubt that the wind can overthrow houses , or drive stones , and other heavy bodies upward from their centre . and were i to make a person of a dull understanding , apprehend the nature of a spirit , i would represent it to him under the notion of an intelligent wind , or a strong wind , informed by a highly rational soul ; as a man may be called an intelligent piece of earth . and this notion david seemed to favour , when speaking of these creatures , psal. . . he tells us , that god makes his angels wind , for in the original it's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and most certainly , if they be so , they must be reasonable windy substances ; nor doth the expression , which immediately follows in that verse , cross this exposition , viz. that he makes his ministers a flaming fire ; for it 's no new opinion , that some of those invisible substances are of a fiery , and others of an airy nature ; and as we see , god gives rational creatures here on earth , bodies composed of grosser matter , why should it seem incougruous for him to give rational creatures above us , bodies of a subtiler and thinner matter , or such matter , as those higher regions do afford ? and if wind breaking forth from the cavernes of hills , and mountains have such force , as makes us very often stand amazed at the effects , what energy might we suppose to be in wind , were it inform'd by reason , or a reasonable being ? and though i cannot comprehend the philosophy of the devils committing venereal acts , and having children , and those children upon their copulation bringing forth toads and serpents , yet i can very rationally conceive , that having more than ordinary power over matter , he can either animate dead bodies , and by the help of them commit those villanies , which modesty bids us to conceal ; or some other way compound , and thicken atomes into what shape he pleases , especially if he meet with no hinderance from a higher power . and he that was permitted , as we see in the gospel , to possess and actuate living men , and do with them almost what he pleased , why may not he commit wickedness by such instruments , and cast mists before the witches eyes , that they may not know who they are ? and he that could in aegypt produce frogs , either real or counterfeit ones , why may not he be supposed to be able to produce such toads and serpents out of any mishapen creatures , and lumps of matter , of his own compounding , at least represent the shapes of them to the deluded witches , that they shall imagine them to be really such things , as they seem to be . nor is this to be admired in the devil more than tricks are in juglers , who by slight of art can represent things to the ignorant spectator , which he shall be ready to swear to be real , though they are nothing less , and i suppose we may allow the the devill a greater degree of cunning , than an ordinary jugler . however , spirits that know the nature of material things better than the deepest philosophers , and understand better , how things are joyned and compounded , and what the ingredients of terrestrial productions are , and see things ( grosser things at least ) in their first principles , and have power over the air , and other elements , and have a thousand ways of shaping things and representing them to the external senses of vicious men , what may not they be supposed to be able to do , ( if they have but gods permission to exert their power ) and that god doth sometimes permit such things , we have reason to believe , who read what signs and wonders simon magus , and apollonius tyanaeus wrought by the power of darkness , and how not a few men sin to that degree , that god suffers them to be led captive by the devil , and dooms them to that slavery we read of in the revelation , he that is filthy , let him be filthy still . spirits by being devils do not lose their nature ; and let any man in sober sadness consider , what spirits are said to be able to do in scripture , and what they have done , and compare those passages with what is said in the following relation , and he will not think those things , the witches confessed , altogether impossible . yet still , as i said before , i do not pretend to be their advocate , but shall leave it to the reader to judge of the truth , or untruth of their confessions , as he sees occasion , only beg of him not to condemn every thing as a falshood , before due consideration of what spirits are capable of doing . that in so great a multitude as were accused , condemned , and executed for witches , there might be some who suffered unjustly , and owed their death more to the malice of their neighbours , than to their skill in the black art , i will readily grant ; nor will i deny , that when the news of these transactions , and how the children bewitched , fell into fits , and strange unusual postures , spread abroad in the kingdom , some fearful and credulous people , if they saw their children any way disordered , might think they were bewitched , or ready to be carried away by imps ; this happens in all consternations , and our fears make us see that , which unbyassed eyes cannot perceive ; and of this a gentleman who was an ear-witness , gave me this instance , of a ministers child of his acquaintance not far from stockholm , who being told , and assured by his wife , that the child was carried to blockula every night , and convey'd back into his bed again , resolved to sit up with the boy , and see whether any devil durst be so bold as to snatch him out of his arms . the child went to bed , and between twelve and one of the clock at night , began to groan in his sleep , and seemed to shiver a little , at the sight whereof the mother began to weep and mourn , thinking that the child was just going to be snatcht away , but her husband smiling at the conceit , and pleading with her , that the childs laying his arms out of bed might be the cause of these symptomes , took the child in his arms , and there kept him till towards two or three of the clock , but no spirit came or medled with him , yet was his wife so possessed with the conceit , or fear of transportation , that his strongest arguments could scarce make her believe the contrary ; and the same person , ( a near relation of the aforesaid envoy ) added , how much malice and ill nature was able to effect , whereof he gave this example , which himself saw , and could testifie the truth of , viz. how in the year , . at stockholme , a young woman accused her own mother of being a witch , and swore positively , that she had carried her away at night ; whereupon both the judges and ministers of the town exhorted her to confession and repentance ; but she stifly denied the allegations , pleaded innocence , and though they burnt another witch before her face , and lighted the fire , she her self was to burn in , before her , yet she still justified her self , and continued to do so to the last , and continuing so , was burnt . she had indeed been a very bad woman , but it seems this crime she was free from , for within a fortnight , or three weeks after , her daughter which had accused her , came to the judges in open court ( weeping and howling ) and confessed that she had wronged her mother , and unjustly out of a spleen , she had against her for not gratifying her in a thing , she desired , had charged her with that crime which she was as innocent of , as the child unborn ; whereupon the judges gave order for her execution too . there is no publick calamity , but some ill people will serve themselves of the sad providence , and make use of it for their own ends , as thieves , when a house or town is on fire , will steal and filch what they can ; yet as there is no fable , but hath some foundation in history , so when wicked people make use of such arguments against the persons they hate , it 's a sign there was such a thing , that gave them occasion to fix the calumny ; and had not such things been done before , they could not have any colour for their villany . i could add a known passage , that happen'd in the year . at crossen in silesia , of an apothecary's servant . the chief magistrate of that town at that time was the princess elizabeth charlotta , a person famous in her generation . in the spring of the year one christopher monigk , a native of serbest , a town belonging to the princes of anhalt , servant to an apothecary , died and was buried with the usual ceremonies of the lutheran church . a few days after his decease , a shape exactly like him in face , clothes , stature , meen , &c. appeared in the apothecaries shop , where he would set himself down , and walk sometimes , and take the boxes , pots , glasses off of the shelves , and set them again in their places , and sometimes try , and examine the goodness of the medicines , weigh them in a pair of scales , pound the drugs with a mighty noise in a mortar , nay , serve the people , that came with their bills to the shop , take their money , and lay it up safe in the counter ; in a word , do all things that a journey-man in such cases uses to do . he looked very ghastly upon those , that had been his fellow servants , who were afraid to say any thing to him ; and his master being sick at that time of the gout , he was often very troublesome to him , would take the bills that were brought him , out of his hand , snatch away the candle sometimes , and put it behind the stove ; at last , he took a cloak that hung in the shop , put it on and walked abroad , but minding no body in the streets , went along , entred into some of the citizens houses , and thrust himself into company , especially of such as he had formerly known , yet saluted no body , nor spoke to any one but to a maid servant , whom he met hard by the church-yard , and desired to go home to his masters house , and dig in a ground-chamber , where she would find an inestimable treasure ; but the maid amazed at the sight of him , sounded ; whereupon he lift her up , but left such a mark upon her flesh with lifting her , that it was to be seen for some time after . the maid having recovered her self , went home , but fell desperately sick upon 't , and in her sickness discovered what monigk had said to her ; and accordingly they digged in the place , she had named , but found nothing but an old decayed pot , with a haematites or blood-stone in it . the princess hereupon caused the young mans body to be digged up , which they found putrified with purulent matter , flowing from it ; and the master being advised to remove the young mans goods , linnen , clothes , and things , he left behind him when he died , out of the house , the spirit thereupon left the house , and was heard of no more . and this some people now living will take their oath upon , who very well remember they saw him after his decease , and the thing being so notorius , there was instituted a publick disputation about it in the academy of leipsig * by one henry conrad , who disputed for his doctors degree in the university . and this puts me in mind of an apothecary at reichenbach in silesia , about fifteen years ago ( i had it from a very credible witness ) who after his death appeared to divers of his acquaintance , and cryed out , that in his life time he had poisoned several men with his drugs . whereupon the magistrates of the town after consultation , took up his body , and burnt it ; which being done , the spirit disappeared , and was seen no more . but if the stories related in the preceding book are not sufficient to convince men , i am sure an example from beyond sea , will gain no credit . it 's enough that i have shewn reasons which may induce my reader to believe that he is not imposed upon by the following narrative ; and that it is not in the nature of those pamphlets , they cry about the streets , containing very dreadful news from the country , of armies fighting in the air. a relation of the strange vvitchcraft discovered in the village mohra in swedeland , taken out of the publick register of the lords commissioners appointed by his majesty the king of sweden to examine the whole business , in the years of our lord . and . the news of this witchcraft coming to the king's ear , his majesty was pleased to appoint commissioners , some of the clergy , and some of the laity , to make a journey to the town aforesaid , and to examine the whole business ; and accordingly the examination was ordered to be on the th of august ; and the commissioners met on the th instant , in the said village , at the parsons house , to whom both the minister and several people of fashion complained with tears in their eyes , of the miserable condition they were in , and therefore begg'd of them to think of some way , whereby they might be delivered from that calamity . they gave the commissioners very strange instances of the devils tyranny among them ; how by the help of witches , he had drawn some hundreds of children to him , and made them subject to his power ; how he hath been seen to go in a visible shape through the country , and appeared daily to the people ; how he had wrought upon the poorer sort , by presenting them with meat and drink , and this way allured them to himself , with other circumstances to be mentioned hereafter . the inhabitants of the village added , with very great lamentations , that though their children had told all , and themselves sought god very earnestly by prayer , yet they were carried away by him ; and therefore begg'd of the lords commissioners to root out this hellish crew , that they might regain their former rest and quietness ; and the rather , because the children which used to be carried away in the county or district of elfdale , since some witches had been burnt there , remained unmolested . that day , i. e. the th of august , being the last humiliation-day instituted by authority for removing of this judgment , the commissioners went to church , where there appeared a considerable assembly both of young and old : the children could read most of them , and sing psalms , and so could the women , though not with any great zeal or fervor . there were preached two sermons that day , in which the miserable case of those people , that suffered themselves to be deluded by the devil , was laid open ; and these sermons were at last concluded with very fervent prayer . the publick worship being over , all the people of the town were called together to the parsons house , near three thousand of them . silence being commanded , the kings commission was read publickly in the hearing of them all , and they were charged under very great penalties to conceal nothing of what they knew , and to say nothing but the truth ; those especially , who were guilty , that the children might be delivered from the clutches of the devil . they all promised obedience ; the guilty feignedly , but the guiltless weeping and crying bitterly . on the th of august the commissioners met again , consulting how they might withstand this dangerous flood ; after long deliberation , an order also coming from his majesty , they did resolve to execute such , as the matter of fact could be proved upon ; examination being made , there were discovered no less than threescore and ten in the village aforesaid , three and twenty of which freely confessing their crimes , were condemned to dye ; the rest , one pretending she was with child , and the other denying and pleading not guilty , were sent to fahluna , where most of them were aftewards executed . fifteen children which likewise confessed that they were engaged in this witchery , died as the rest ; six and thirty of them between nine and sixteen years of age , who had been less guilty , were forced to run the gantlet ; twenty more , who had no great inclination , yet had been seduced to those hellish enterprizes , because they were very young , were condemned to be lash'd with rods upon their hands , for three sundays together at the church-door ; and the aforesaid six and thirty were also doom'd to be lashed this way once a week for a whole year together . the number of the seduced children was about three hundred . on the twenty fifth of august , execution was done upon the notoriously guilty , the day being bright and glorious , and the sun shining , and some thousands of people being present at the spectacle . the order and method observed in the examination was thus : first , the commissioners and the neighbouring justices went to prayer ; this done , the witches , who had most of them children with them , which they either had seduced , or attempted to seduce , from four years of age to sixteen , were set before them . some of the children complained lamentably of the misery and mischief they were forced sometime to suffer of the witches . the children being asked whether they were sure , that they were at any time carried away by the devil ; they all declared they were , begging of the commissioners that they might be freed from that intolerable slavery . hereupon the witches themselves were asked , whether the confessions of these children were true , and admonished to confess the truth , that they might turn away from the devil unto the living god. at first , most of them did very stifly , and without shedding the least tear deny it , though much against their will and inclination . after this , the children were examined , every one by themselves , to see whether their confessions did agree or no ; and the commissioners found that all of them , except some very little ones , who could not tell all the circumstances , did punctually agree in the confession of particulars . in the mean while the commissioners that were of the clergy examined the witches , but could not bring them to any confession , all continuing stedfast in their denials , till at last some of them burst out into tears , and their confession agreed with what the children had said . and these expressed their abhorrency of the fact , and begg'd pardon ; adding , that the devil , whom they call'd loeyta , had stopt the mouths of some of them , and stopt the ears of others ; and being now gone from them , they could no longer conceal it , for they now perceived his treachery . the confession which the witches made in elfdale , to the judges there , agreed with the confession they made at mohra : and the chief things they confessed , consisted in these three points . . whither they used to go . . what kind of place it was , they went to , called by them blockula , where the witches and the devil used to meet . . what evil or mischief they had either done , or designed there . . of their journey to blockula . the contents of their confession . we of the province of elfdale , do confess that we used to go to a gravel-pit which lay hard by a cross-way , and there we put on a vest over our heads , and then danced round , and after this ran to the cross-way , and called the devil thrice , first with a still voice , the second time somewhat louder , and the third time very loud , with these words , antecessor come and carry us to blockula . whereupon , immediately he used to appear , but in different habits ; but for the most part we saw him in a gray coat , and red and blew stockings : he had a red beard , a high-crown'd hat , with linnen of divers colours wrapt about it , and long garters upon his stockings . then he asked us , whether we would serve him with soul and body . if we were content to do so , he set us on a beast which he had there ready , and carried us over churches and high walls ; and after all , we came to a green meadow , where blockula lies . we must procure some scrapings of altars , and filings of church-clocks ; and then he gives us a horn with a salve in it , wherewith we do anoint our selves ; and a saddle , with a hammer and a wooden nail , thereby to fix the saddle ; whereupon we call upon the devil , and away we go . those that were of the town of mohra , made in a manner the same declaration : being asked whether they were sure of a real personal transportation , and whether they were awake when it was done ; they all answered in the affirmative , and that the devil sometimes laid something down in the place that was very like them . but one of them confessed , that he did onely take away her strength , and her body lay still upon the ground ; yet sometimes he took even her body with him . being asked , how they could go with their bodies through chimneys and broken panes of glass , they said , that the devil did first remove all that might hinder them in their flight , and so they had room enough to go . others were asked , how they were able to carso many children with them ; and they answered , that when the children were asleep they came into the chamber , laid hold of the children , which straightway did awake , and asked them whether they would go to a feast with them ? to which some answered , yes , others , no ; yet they were all forced to go . they only gave the children a shirt , a coat and a doublet , which was either red or blew , and so they did set them upon a beast of the devils providing , and then they rid away . the children confessed the same thing ; and some added , that because they had very fine clothes put upon them , they were very willing to go . some of the children concealed it from their parents , but others discover'd it to them presently . the witches declared moreover , that till of late they never had that power to carry away children , but onely this year and the last , and the devil did at this time force them to it ; that heretofore it was sufficient to carry but one of their children , or a strangers child with them , which yet hapned seldom , but now he did plague them and whip them if they did not procure him children , insomuch that they had no peace nor quiet for him ; and whereas formerly one journey a week would serve turn , from their own town to the place aforesaid , now they were forced to run to other towns and places for children , and that they brought with them , some fifteen , some sixteen children every night . for their journey , they said they made use of all sorts of instruments , of beasts , of men , of spits and posts , according as they had opportunity : if they do ride upon goats , and have many children with them , that all may have room , they stick a spit into the back-side of the goat , and then are anointed with the aforesaid ointment . what the manner of their journey is , god alone knows : thus much was made out , that if the children did at any time name the names of those that had carried them away , they were again carried by force either to blockula , or to the cross-way , and there miserably beaten , insomuch that some of them died of it : and this some of the witches confessed ; and added , that now they were exceedingly troubled and tortured in their minds for it . the children thus used lookt mighty bleak , wan , and beaten . the marks of the lashes , the judges could not perceive in them , except in one boy , who had some wounds and holes in his back , that were given him with thorns ; but the witches said , they would quickly vanish . after this usage the children are exceeding weak ; and if any be carried over-night , they cannot recover themselves the next day ; and they often fall into fits , the coming of which they know by an extraordinary paleness that seizes on the children ; and if a fit comes upon them , they lean on their mothers arms , who sit up with them sometimes all night ; and when they observe the paleness coming , shake the children , but to no purpose . they observe further , that their childrens breasts grow cold at such times ; and they take sometimes a burning candle and stick it in their hair , which yet is not burnt by it . they swoun upon this paleness , which swoun lasteth sometimes half an hour , sometimes an hour , sometimes two hours , and when the children come to themselves again , they mourn and lament , and groan most miserably , and beg exceedingly to be eased : this two old men declared upon oath before the judges , and called all the inhabitants of the town to witness , as persons that had most of them experience of this strange symptome of their children . a little girl of elfdale confessed , that naming the name of iesus as she was carried away ▪ she fell suddenly upon the ground , and got a great hole in her side , which the devil presently healed up again , and away he carried her ; and to this day the girl confessed , she had exceeding great pain in her side . another boy confessed too , that one day he was carried away by his mistress , and to perform the journey he took his own fathers horse out of the meadow where it was , and upon his return , she let the horse go in her own ground . the next morning the boys father sought for his horse , and not finding it , gave it over for lost ; but the boy told him the whole story , and so his father fetcht the horse back again ; and this one of the witches confessed . . of the place where they used to assemble , called blockula , and what they did there . they unanimously confessed , that blockula is situated in a delicate large meadow , whereof you can see no end . the place or house they met at , had before it a gate painted with divers colours ; through this gate they went into a little meadow distinct from the other , where the beasts went , that they used to ride on : but the men whom they made use of in their journey , stood in the house by the gate in a slumbering posture , sleeping against the wall. in a huge large room of this house , they said , there stood a very long table , at which the witches did sit down : and that hard by this room was another chamber , where there were very lovely and delicate beds . the first thing they said , they must do at blockula was , that they must deny all , and devote themselves body and soul to the devil , and promise to serve him faithfully , and confirm all this with an oath . hereupon they cut their fingers , and with their bloud writ their name in his book . they added , that he caused them to be baptized too by such priests as he had there , and made them confirm their baptism with dreadful oaths and imprecations . hereupon the devil gave them a purse , wherein there were filings of clocks with a stone tied to it , which they threw into the water , and then were forced to speak these words ; as these filings of the clock do never return to the clock from which they are taken , so may my soul never return to heaven . to which they add blasphemy and other oaths and curses . the mark of their cut fingers is not found in all of them : but a girl who had been slashed over her finger , declared , that because she would not stretch out her finger , the devil in anger had so cruelly wounded it . after this they sate down to table ; and those that the devil esteemed most , were placed nearest to him ; but the children must stand at the door , where he himself gives them meat and drink . the diet they did use to have there , was , they said , broth with colworts and bacon in it , oatmeal , bread spread with butter , milk , and cheese . and they added , that sometimes it tasted very well , and sometimes very ill . after meals they went to dancing , and in the mean while swore and cursed most dreadfully , and afterward went to fighting one with another . those of elfdale confessed , that the devil used to play upon an harp before them , and afterwards to go with them that he liked best , into a chamber , where he committed venereous acts with them ; and this indeed all confessed , that he had carnal knowledge of them , and that the devil had sons and daughters by them , which he did marry together , and they did couple , and brought forth toads and serpents . one day the devil seemed to be dead , whereupon there were great lamentations at blockula ; but he soon awaked again . if he hath a mind to be merry with them , he lets them all ride upon spits before him ; takes afterwards the spits and beats them black and blue , and then laughs at them . and he bids them believe , that the day of judgment will come speedily , and therefore sets them on work to build a great house of stone , promising , that in that house he will preserve them from god's fury , and cause them to enjoy the greatest delights and pleasures : but while they work exceeding hard at it , there falls a great part of the wall down again , whereby some of the witches are commonly hurt , which makes him laugh , but presently he cures them again . they said , they had seen sometimes a very great devil like a dragon , with fire round about him , and bound with an iron chain ; and the devil , that converses with them tells them , that if they confess any thing , he will let that great devil loose upon them , whereby all swedeland shall come into great danger . they added , that the devil had a church there , such another as in the town of mohra . when the commissioners were coming , he told the witches , they should not fear them ; for he would certainly kill them all . and they confessed , that some of them had attempted to murther the commissioners , but had not been able to effect it . some of the children talked much of a white angel , which used to forbid them what the devil had bid them do , and told them that those doings should not last long ; what had been done , had been permitted because of the wickedness of the people , and the carrying away of the children should be made manifest . and they added , that this white angel would place himself sometimes at the door betwixt the witches and the children ; and when they came to blockula , he pulled the children back , but the witches , they went in . . of the mischief or evil which the witches promised to do to men and beasts . they confessed , that they were to promise the devil , that they would do all that 's ill ; and that the devil taught them to milk , which was in this wise : they used to stick a knife in the wall , and hang a kind of a label on it , which they drew and stroaked ; and as long as this lasted , the persons that they had power over , were miserably plagued , and the beasts were milked that way , till sometimes they died of it . a woman confessed , that the devil gave her a wooden knife , wherewith , going into houses ; she had power to kill any thing , she touched with it ; yet there were few , that would confess , that they had hurt any man or woman . being asked whether they had murthered any children , they confessed , that they had indeed tormented many , but did not know , whether any of them died of those plagues . and added , that the devil had shewed them several places , where he had power to do mischief . the minister of elfdale declared , that one night these vvitches , were to his thinking , upon the crown of his head , and that from thence he had had a long continued pain of the head. one of the witches confessed too , that the devil had sent her to torment that minister : and that she was ordered to use a nail and strike it into his head , but it would not enter very deep ; and hence came that head-ach . the aforesaid minister said also , that one night he felt a pain , as if he were torn with an instrument , that they cleanse flax with , or a flax-comb ; and when he waked , he heard somebody scratching and scraping at the window , but could see no-body . and one of the witches confessed , that she was the person that did it , being sent by the devil . the minister of mohra declared also , that one night one of these witches came into his house , and did so violently take him by the throat , that he thought , he should have been choaked ; and waking , he saw the person that did it , but could not know her ; and that for some weeks he was not able to speak , or perform divine service . an old woman of elfdale confessed , that the devil had holpen her to make a nail , which she struck into a boys knee , of which stroke the boy remained same a long time . and she added , that before she burnt , or was executed by the hand of justice , the boy would recover . they confessed also , that the devil gives them a beast about the bigness and shape of a young cat , which they call a carrier ; and that he gives them a bird too as big as a raven , but white . and these two creatures they can send any where ; and where-ever they come , they take away all sorts of victuals they can get , butter , cheese , milk , bacon , and all sorts of seeds whatever they find , and carry it to the witch . what the bird brings they may keep for themselves ; but what the carrier brings , they must reserve for the devil , and that 's brought to blockula , where he doth give them of it so much , as he thinks fit . they added likewise , that these carriers fill themselves so full sometimes , that they are forced to spew by the way , which spewing is found in several gardens , where colworts grow , and not far from the houses of those witches . it is of a yellow colour like gold , and is called butter of witches . the lords commissioners were indeed very earnest , and took great pains to perswade them to shew some of their tricks , but to no purpose ; for they did all unanimously confess , that since they had confessed all , they found that all their witchcraft was gone , and that the devil at this time appeared to them very terrible , with claws on his hands and feet , and with horns on his head , and a long tail behind , and shewed to them a pit burning , with a hand put out ; but the devil did thrust the person down again with an iron-fork ; and suggested to the witches , that if they continued in their confession , he would deal with them in the same manner . the abovesaid relation is taken out of the publick register , where all this is related with more circumstances . and at this time through all the countrey there are prayers weekly in all churches , to the end that almighty god would pull down the devils power , and deliver those poor creatures , which have hither to groaned under it . an account of what happen'd to a boy at malmoe in schonen in the year . supposed to be done by witchcraft , and attested by the ablest , and most judicious men of that town . having in the preface to the foregoing narrative taken notice of the swedish envoy extraordinary , it may not be unsuitable to the subject , these papers treat of , to give the world an account of a very strange passage , which the said envoy hath taken very great pains to satisfie himself in ; and of which he hath the publick testimony of the town , where it was done , by him . no longer ago than in the year . an alderman or senator's son of malmoe in schonen , a city belonging to the king of sweden , the boy being then about thirteen years of age , his name abraham mechelburg , going to school one morning , as the custom is in that place about six of the clock , stay'd there till eight , and then went home for his breakfast , which when he had eaten , he was going back to school again , when just before the door close by the lowermost step , there lay a little bundle of linen rags , which the lad out of curiosity took up and open'd , but found nothing in it , but partly pins , some crooked , some laid across , some without points , partly broken horse-nails , and nails without heads , partly horse-hair , and such trash , which when it answered not his expectation , he rent asunder , and threw away . some few days after , the boy fell ill , and continued so for some time , no physician being able to guess what ailed him . at last he began to void little stones , at the orifice of the penis , which by degrees came forth bigger and bigger , some were perfect pebles of all sorts of colours , and in process of time , there came forth great uneven stones like pieces of rocks , as if they were broken off of a greater stone , whereof the envoy hath two by him , one given him by the father of the boy ; and the other by the kings chirurgeon , both which i have thought fit to give the reader the dimensions of . before the stones came forth , there was a strange motion in his belly , as if something were alive in it , the stones seemed to crack within , and something they heard , as if a great stone were violently broken , and at this time he felt the greatest pain . when the stones were ready to come forth , the penis was drawn in so deep , that the standers by could not perceive any thing of it ; and after that , it dropt those prodigious stones , which seem rather to be fetch'd from quarries , than produced by any saline or nitrous matter in the body . the stone i have given the figure of , is of a reddish colour , with some grains of white in it , heavy , and such as lie in common roads and highways . when the stones came forth , the boy felt no pain , the pain being most upon him , when the stones within seem'd to crack , and a little before ; and the fit was then so violent , that four or five men were forced to hold him . the boy in the mean while slept well at night , eat , and drank as heartily as ever , discomposed at no time , but when the fit of voiding these stones was coming upon him . this lasted two years : the parents had the boy pray'd for at church , and instantly besought god at home , whenever any of those fits came upon him , to turn the stream and to stop the devils power . the boy is now as well as ever , rides abroad , and doth all things as he used to do before this accident befel him . the envoy spoke both with the father and the boy , and tells me , they are no indigent people , but well to pass , and persons of very good reputation in the town of malmoe . while this misfortune lasted , the king of sueden being then but a little way off , sent some of his chirurgeons to the place , to know the truth thereof , who were by , when the lad voided very strange stones at the orifice of the penis , and gave the king an account of it : one of them to be throughly satisfied , held his hand under the penis after it was drawn in , and there dropt a very odd stone , broad and angular into his hand . the envoy being upon the place last year , enquired of all people , whom he thought might not be very credulous , who unanimously bore witness of the thing ; and upon his request gave him the following account , which i have translated out of the original . a. h. be it known , that during the years , . and . a very wonderful thing happened in this city of malmoe , to one of the aldermen of the town , his name john mechelburg , and his wife 's abla kruthmeyer ; for god having blessed them with three sons , one of them abraham by name , a boy at this time aged about sixteen years , hath been very strangely afflicted with a praeternatural voiding of stones , insomuch that during the space of those two years , he hath through the virga of the penis voided several hundreds of stones great and small , which being weighed together , weighed no less than one and twenty pound , averdu-poise some weighing , some . some . some ounces , full of angles , and much like pieces of a rock that 's broken by force , or instruments fit for that purpose . these broken stones sometimes came forth at the boys mouth , sometimes he voided them by siege , and the parents of the child have confidently assured , us that before this misfortune , the boy had been sick several weeks together , and kept his bed ; during which sickness something was seen moving in his body , as if it had been some live thing . after this sickness there appeared the stones aforesaid ; the first that came forth , exceeded not the bigness of half a pea , but in a short time after , they increased to a greater bulk ; when they were ready to come away , the boy complained much of the spine of his back , where , as he said , he found incredible pain . while this lasted , he neither made water , nor went to stool sometimes in two months , sometimes not in a quarter of a year ; sometimes the stones , when they were past through the virga appeared bloudy , and upon one of them there appeared a kind of talch . notwithstanding all this misery , the boy continued to eat his meat very heartily , nor was he troubled with this pain at all in the night , but slept quietly , as he used to do . about the latter end of this unexampled passion and misery , a matter of stones , for the most part small , came forth very fast one upon the neck of another , and since the th of september . this misfortune hath totally left him , and he is as well as ever ; nor is there after all those torments any defect to be found , or perceived either in his body , or the aforesaid member of the boy , but he continues safe and sound unto this day . and whereas in all probability , abundance of men , because they have not been eye-witnesses , will deride these passages , as fabulous , we whose names are under-written , upon the request and desire of the lord john leyonberg , envoy extraordinary of sueden , have once more spoken and conferred with the parents of the boy , who have shewed us the abovesaid stones , and given us one of the biggest , as a present , and do hereby testifie that the passages related in the premises , are undoubtedly true , which testimony we have also signed with our own hands , that in case the aforesaid envoy coming into foreign parts , shall have occasion to speak of these things , men may give credit to his relation . given at malmoe this th of september , . christophorus rostius , med. d. & prof. nicolaus hambraus , pastor & praepositus malmoy . wilhelmus laurembergius , v. d. m. malmoy . martinus torstorrius , comminister , ibid. sigismund aschenborn , consul malmoy . primar . john caspar heublin consil. malmoy . ephraim koldewey , chirurgion to the garison . the dimensions of the two stones mentioned in these papers . advertisement . when the boys father , gave the envoy the bigger stone , he added this testimonial or certificate under his own hand , in the year of our lord , . novemb. . this stone came away from my son abraham mechelburg through the virga of the penis , weighing three ounces , and upward . malmoe april . . john mechelburg . the lesser stone was given to the envoy , by one of the king of sueden's chirurgions , that held his hand to the orifice of the penis , and felt and saw it drop into his hand . finis . the chief errata of the first part correct them : in the postscript . pag. . , . r. might give , p. . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in the considerations about witchcraft . the epistle dedicatory . pag. . l. . r. whisling . p. . l. . r. not need . p. . l. . r. contact . p. . l. . r. improbability . p. . l. . r. as those . p. . l. . r. portents . p. . l. . r. on a. p. . l. . r. why sheuld . p. . l. . r. symmt●t● . p. . l. . r. with what p. . l. . r. specifically different . p. . l. . r. as if . p. . l. . r. at least . p. . l. . r. sited . p. . l. . r. into it . p. . l. . r. object . p. . l. . r. of it self . p. . . . r. differentia . p. . . . r. contraction . p. . . ● . r. so many . p. . l. . r. hole●merians . p. . l. . r. syner●ergics . p. . l. . r. is not . in the answer to a letter . &c. pag. . l. . r. impenetrability . p. . l. . r. impenetrable . ibid. r. penetrable . l. ●● . r. sympathy . p. . l. . r. in that . p. . l. . r. brought for . p. . l. . r. quiescence . p. . l. . r. can be . p. . l. . r. in it its . l. . r. self-activity , of . p. . l. . r. inseparably , . . r. same . whether . p. . l. . r. this . p. . l. . r. observing . when. p. . l. . r. better nature . p. . l. . r. to consist . p. . l. . r. of matter . l. . r. really such . p. . l. . r. atomick . p. . l. . r. so relaxated . l. . r. is , no. l. . r. if we be . p. . l. . r. or other . p. . l. . r. 〈…〉 p. . l. . r. by its . p. . l. . r. to of . the errata of the second part correct thus . pag. . l. . r. whip ! the. p. . l. . r. samuel l. . r. covered with . p. . l. . r. it was . p. . l. . r. , p. . l. . r. , p. . l. . r. was no. l. . r. ever . p. . l. . r. women . p. . l. . r. the said . p. . l. . r. metamorphosis . p. . l. . r. modifie . p. . l. . r. august . p. . l. . r. he saw . p. . l. . r. uncoffined body . l. . r. memory . p. . l. . r. be neither . p. . l. . her mistress . p. . l. . r. ceased p. . l. . r. no noises . p. . l. . r. his saying . p. . l. . r. of spirits . p. . l. . r. ban-water . p. . l. . r. her . p. . l. . r. . p. . l. r. verae . in the continuation , &c. p , . l. . r. horblin . in his whip for the droll , p , . l. . r. scene of things . notes, typically marginal, from the original text notes for div a -e * by reason of my absence from the press , there was a mistake in the former edition where it is wittemberg . the first fruits of reason, or, a discourse shewing the necessity of applying our selves betimes to the serious practice of religion by anthony horneck ... horneck, anthony, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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[ ], p. printed by f. collins for d. brown ... and are to be sold by john wild ..., london : . reproduction of original in huntington library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -- o.t. -- ecclesiastes xii, -- sermons. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - judith siefring sampled and proofread - judith siefring text and markup reviewed and edited - pfs batch review (qc) and xml conversion imprimatur . c. alston r. p. d. hen. episc. lond. à sacris domesticis . the first fruits of reason : or , a discourse shewing the necessity of applying our selves betimes to the serious practice of religion . by anthony horneck d. d. preacher at the savoy . london : printed by f. collins , for d. brown at the black swan and bible without temple-bar ; and are to be sold by john weld at the crown between the temple-gates in fleet-street . . the preface to the reader . the following discourse was occasioned by a young man's being unfortunately kill'd in bartholomew fair , whose friends , led partly by natural affection , partly by love to the young mans vertues , were pleas'd to desire me to preach a sermon at his funeral , and because they would thereby be serviceable to the living , and more especially to men of the same age with the deceased , entreated me to pitch upon the text which appears in the front of the ensuing treatise . having gratified their desire in that particular , they gave me some motives and arguments to publish it , which i could not well resist . but the discourse , as it was deliver'd at st. sepulchres church on the of september being too short to make any thing like a book of it , i resolved upon second thoughts to enlarge it , and with these enlargements & additions it comes now abroad ; though in an age so fertile of excellent sermons , i might be discouraged from adding any of mine own , yet since every man in his station is bound to contribute to the common interest of religion ; having this opportunity , i was willing to embrace it , because it 's possible , that some or other who lights upon these papers , may think of the contents , and by the assistance of the divine spirit , be perswaded early to consecrate himself to unfeigned and impartial devotion . the great debauchery and looseness of the youth of this age , is enough to oblige us , and a sufficient call to do all we can to stem the floud of impiety , which rages so much in the younger sort , and proves too often the occasion both of their temporal and eternal ruine . all i shall add is this , to entreat the reader to become a supplicant with me at the throne of grace , that both this and other mens endeavors of this kind , may prove effectual to recal both young and old from the errours of their ways , and that god ( as it is our liturgy ) would shortly accomplish the number of his elect , that we with all those who are departed in the true faith may have our perfect consummation and bliss in his eternal and everlasting glory . the first fruits of reason . eccles . . . remember now thy creator in the days of thy youth . this book of ecclesiastes is generally looked upon as solomon's recantation sermon , in which he renounces his former follies , and having seen the vanity of the world , and the pleasures of it , like a man come to himself again , aspires to nobler delights , and after a woful fall , lifts up his sinking head , and beholds , and re-embraceth the true and glorious liberty of gods children . curiosity had led him not onely into a search of nature , but into that of sin and impiety too ; and while greatness , and riches , and a sawning court flattered him with power to do what he pleased , he at once forgot the baseness of his slavery , and over-looked the heinousness of his iniquity : as if it had been too mean for a soveraign prince to commit puny sins , he transgressed above the ordinary rate of mortals , and if it be true what the jewish rabbins say , that his inquisitive humour made him even venture upon the mystery of the black art , it 's like , that , together with his fondness of heathenish women , enticed him to idolatry . if this book be his penitential monument , we may believe his repentance was great , and signal , and that after this , his cloathing was sackloth , and he mingled his drink with weeping . sins of a deep dye require profound contrition ; and it is impossible to be truly sensible of monstrous , and unparalell'd ingratitude , and not to express that sence by very visible and eminent humiliations . one great character of true repentance , is a hearty endeavour after the conversion of others , and this excellent sign we find in this convert or returning prodigal . for not to mention the counsel he gives to all degrees of men in the foregoing chapters ; in that before us , his kindly calls and admonitions to young men , speak a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 koheleth , or a soul earnestly desirous to gather all men into the sheepfold of grace and mercy . and of these calls that in my text , is not the least : remember now thy creator in thy days of thy youth . by way of explication , i shall only tell you first , that what we render here in the days of thy youth , is in the original in the days of thy choice . so youth is called . . because in that age man chuseth his employment , and when he first enters upon the stage of the world , after he comes from under tutors and governours , he determines , what calling , or profession he shall take to . . because in that age particularly , when reason exerts its full strength , god sets the tree of life , and the tree of knowledge of good and evil before us , heaven and earth , paradise and the world , righteousness and sin , life and death , and leaves us to our choice , according to which our portion and reward will be , when the soul appears before gods dread tribunal . secondly , as our youth is the age wherein a choice must needs be made , so the wiseman here bids us chuse , remembring our creator . which the chaldee paraphrast expounds , remember thy creator so as to glorifie him in the days of thy youth , which paraphrase is so sound , that we need not search out for another interpretation ; for as the serious practice of religion is meant by that remembrance , so that practice , is in a manner nothing else but glorifying god in our souls and bodies , called so by the apostle cor. . . and herein is my father glorified , that ye bear much fruit , saith our saviour , joh. . . nor need we wonder how god can be glorified by fruits of righteousness that we bring forth ▪ for as these point at the sun which warms them into being , or at god , by whose word , and power , and influence they grow , and ripen , and come to perfection , so they proclaim the glory of his grace , and discover how kind , how merciful , how bountiful , and how liberal that supreme being is in bestowing such gifts on men , gifts which nature cannot confer , nor angels distribute , nor the greatest monarchs impart to their favorites . and hereby the happy person , whose life bears such fruits is encouraged to glorifie the spring and fountain of them . others also , that see them , and receive comfort or benefit by them , cannot but adore and admire the divine goodness , which is pleased to display its glory in such communications of his holiness ; and as angels rejoyce at a sinners conversion here on earth , so they cannot but magnifie and glorifie god for the fruits , and good works which after their conversion such men bring forth . those ministring spirits are entirely intent upon gods glory , and the greater the number is of those that contribute to gods glory , the greater is their joy , and with their joy , their praises , and celebrations of the divine wisdom , and power , and goodness , are advanced . this being premised , it will be easie to guess at the subjects of the ensuing discourse , which if we follow the text close , can be no other than these . . what it is to remember god ; for that 's implied here . . what force there is in remembring god under the notion of our creator . . why the strict observance of these two lessons is particularly necessary in the days of our youth ? first , what it is to remember god. . so to remember his omniscience and omnipresence , as to stand in awe of him : for this is no speculative , but a practical remembrance . the name of god speaks his being present in all places , and knowing whatever passes in heaven and in earth . a truth which even the wiser heathens were sensible of ; and when they said , that jovis omnia plena , that all places were full of the supreme deity , no doubt they meant , that god was present in heaven by his glory , on earth by his providence , and in hell by his justice ; that above us he stands as judge , under us as our supporter , and on both sides of us as an assessor and speculator of our actions whether they be good or evil . so that he who remembers god , must necessarily remember his omniscience , and omnipresence ; and in vain are these remembred , except we stand in awe of him . and this was it , which god thought fit to put among the first lessons he gave to abraham his friend , gen. . . i am the almighty god , walk before me and be perfect . i. e. behave thy self in all places , like a person sensible of an all-seeing eye above him , like one who believes god sees him , and hears him , and is not far from him ; that knows his down-sitting and his uprising , and understands his thoughts afar off ! this remembrance is a necessary and essential part of the fear of god , and he that lays this remembrance by , will stick at no sin he can commit with safety , without exposing his credit , or honour , or interest . this remembrance is a bridle for our lusts , and he that sees god , where ever he walks or sits , or stands or lies , will not be easily taken with the beauty of sin and vanity . it was therefore an ingenious , as well as a religious reply , which st. ephrem made to the harlot , who enticed him to be naught with her , and was very urgent with him to assign her a place where she should meet him . in the market-place , saith he , tomorrow at noon-day . fye , answered the harlot , are not you ashamed to be taken notice of of men , that will pass by , and see us . to this , st. ephrem : art thou asham'd to be seen by men , and dost thou not blush to venture upon this villany in the sight of god ? can the eyes of men make thee afraid , and is the revenging eye of god no disswasive from thy wickedness ? . to remember god , is so to remember his goodness , his mercies , and gracious providences , as to live a life of love and gratitude . we cannot name god , but we must understand by that expression , one from whom every good and perfect gift descends , by whom all creatures are fed , maintain'd , and cherished , and preserved ; who opens his hand , and filleth , the desire of every living thing , and to whom we in particular are beholding for all the necessaries , conveniencies , accommodations , and superfluities we enjoy . but this remembrance is insignificant , and like sounding brass and a tinkling cymbal , except it touches the heart , with a strong desire and endeavour of gratitude . kindnesses like fire must give heat , and as among men he is supposed not to remember what such a great man hath done for him , that shews him no respect , or doth what is prejudicial to his honour and interest , so god looks upon him as a person that remembers neither him , nor his mercies , in whom this remembrance works no earnest care to please him . and whatever the pretences of remembring may be , where it doth not influence the life , nor produces love in the inward and outward man , it 's contempt , not remembrance , hypocrisie , not gratitude . he properly remembers god , that takes notice of his works , and the operations of his hands , sees his finger in the blessings he enjoys , and clings to his great benefactor with ardent affections , that never thinks of his goodness without admiration , and whenever he considers how kind god hath been to him , ruminates in his mind with david , what reward shall i render unto the lord for all his benefits ? psal. . . it was therefore with respect no doubt to this practical acknowledgement that the same psalmist gives this exhortation , psal. . . remember ye his marvellous works , the wonders and the judgements of his wrath . they that heretofore painted the graces with hand in hand , intimated , that one good turn requires another , and to neglect such returns among men , hath ever been counted odious monster hath been the best name that hath been given to such persons in all ages , and therefore none can suppose , that the neglect of them with respect to god , our kindest friend , will pass for a tolerable infirmity . he that doth not return acts of love upon the remembrance of gods preservations , deliverances , and munificence , will have the whole world and his own conscience to boot for his accusers , and the crime is inexcusable , because the wretch eludes the force of the greatest charms , and the strongest motives to love and reciprocal affection . . to remember god , is so to remember his laws , and injunctions , as to yield actual obedience . he that acknowledges a god , must acknowledge him to be the governour of the world , and consequently that he governs by laws agreeable to his greatness , and holiness ; and therefore when god tells the israelites , how they should remember him , he chuses to word it thus : remember ye the law of my servant moses , which i commanded him in horeb , with all the statutes and judgements . mal. . gods laws would signifie nothing , if they were not intended , as a rule for his subjects , and the impertinency of remembring god , as our law-giver , without suitable obedience , is sufliciently shewn in that expostulation of christ , luke . . why call ye me lord , and do not do the things which i say . wonderful was the care god took , that the jews should remember his injunctions . they were not only to be in their frontlets and wrist-bands , but the fathers of their respective families , were commanded to teach them diligently unto their children , to talk of them when they were sitting in their houses , and when they walked by the way , and when they lay down , and when they rose again . they were to write them also upon the posts of their houses , and upon their , gates , deut. . , , . and what could be the design of it , but to shew , that in vain we remember him , except we remember his laws so as to be ruled and governed by them . and therefore we may justly conclude , that he who being tempted either to uncleanness , or drunkenness , or lying , or injustice , or dissembling , or pride , or ill-language , or neglect of alms , and prayer , and consideration of his ways , remembers the words of the lord , and what god hath said in his gospel , and trembles at it , and bids the devil depart from him , will be applauded in heaven for an admirable memory more , than if with themistocles he could tell all the names of the citizens of athens ; or with mithridates remember two and twenty languages . to arrive to such a remembrance , there is no need of studying the art of memory . the laws are generally known : the application is all in all ; and he that knowing his masters will applies the rules of it to the particular actions of his life , and by them regulates his thoughts , and desires , and words , and actions , is the happy man that remembers god to the comfort and edification of his soul. and to all this , he will be engaged more readily if he remembers that god is his creator , which brings in the second point . secondly , what force there is in remembring god under the notion of our creator . . to remember god as our creator , is to think of him as the author of our being and well being , that we have nothing we can claim as our own , and that all we are and have is his charity ; that originally he did frame us of nothing , and by and in him we live and breath , and move in the sphere appointed for us . that we as well as the vast fabrick of the world , are the product of his exuberant goodness , and that all things in heaven and in earth were formed by the word of his power . he that seriously thinks of this , will think no service too costly , no incense too sweet , no present too great , no sacrifice too pretious to lay upon his altar . he that raises a slave out of dust , and advances him to an honourable employment , expects he should think nothing too good for the promoting of his interest , who hath so generously lifted him up from the dunghil , much more may he , that speaks a creature from nothing into being , and gives him a view of all the glorious things , his powerful hand hath wrought , which he must have been forever ignorant of , if he had continued in the shades of nothing . he that creates gives all that the creature hath ; and it 's hard , if he that makes the tenant and gives him lands and houses , may not reserve to himself a quit-rent , or a pepper-corn rather , as an acknowledgement , that the creature is the usufructuary of his possessions . all the service man can do , or that god requires of us , is nothing but a small and inconsiderable rent , our great landlord reserves , whereby we may own him the maker and author of our welfare . creation imports , that we are made for his glory , and a wonderful dignity it is , that god will make use of such poor worms to promote and advance his glory . to be made for his glory , and to dishonour him ; to receive our breath on purpose that we may shew forth his praise , and to act , as if we had no relation to him , are things inconsistent , and imply a contradiction . he denies that he hath his being from god , that will not consecrate himself to do him service , and is an infidel under the divine influence , while he refuses to hearken to his counsels . it was therefore a very rational inference which david made , psal. . , . serve the lord with gladness , come before his presence with singing . know ye that the lord he is god , it is he that hath made us , and not we our selves , we are his people and the sheep of his pasture . . to remember god as our creator , is to be importunate with him to create in us clean hearts , and to renew right spirits within us , that we may be capable of conversing with him forever . the innocence which the first creation gave us , was lost and tarnished by the fall. the glory of righteousness and holiness in paradise , the joy of angels , and the envy of devils , went off , and vanished with our apostacy , and only some ruines of it do remain , to shew how bright and splendid our souls were in that state . hence comes a natural proneness to evil , and that sinful inclination prompts us to greater contempt of god. hence it is , that an aversion from goodness sits heavy on our souls , and when we would do good , evil is present wi●h us , and in this state we cannot please god ; this is the bar which forbids access to his throne ; and the soul that continues in this condition to the end , is out of all hopes of ever enjoying his beatifick presence in heaven . this misery discovers the necessity of a new creation , the rather , because with god neither circumcision availeth any thing , nor vncircumcision , but a new creature , gal. . . when i say , a new creation , i do not mean it of new faculties , but of new qualities and endowments of a new byass , and bent , and inclination of our better part ; and this is the work of god , and to effect it , the same power must be employed that spoke the world into being ; for as there , so here the chaos and the shapeless matter must be separated and divided , the power of darkness dissipated , and a new light must 〈◊〉 our understandings , a light whereby spiritual things and th●●● excellency , necessity , and t●●●●●endency above sublunary comforts may be discerned , and the soul look into things that are not seen . the spirit of god must move here too , and upon waters too , even on the waters of repentance , and penitential tears . this spirit must supple , and warm , and cherish the feeble parts , make the soul brisk and agile , and ready unto every good word and work , and a new face of all things must appear , new thoughts , new desires , new breathings , new notions , a new language , new delights , and new affections too . the sins that were loved before , must be hated now ; and the follies which caused laughter , must now cause grief and sorrow . and this new creation god is ready to bestow , if our earnest addresses knock at heaven gate . the soul that watches at his door , shall not be sent away empty ; he that is able to create this new heart , hath promised it too , if our laziness and love of the world , and contempt of the mercy , doth not discourage him . so that to remember our creator , is not onely to reflect upon his power , but our duty too . . to remember our creator , is to think , that he who hath created a heaven for the tractable and docile , and sincere , hath created a hell too , where he means to lash the stubborn and impenitent man. this solomon alludes to in the last verse of this chapter , where he tells us , that god shall bring every work into judgement with every secret thing , whether it be good , or whether it be evil . tophet is ordain'd of old , saith the prophet , isai. . . and when god provided mansions sweet and pleasant for his favourites , it was but necessary to create and make a goal too , where the despisers of his grace might to eternal ages bewail the loss of infinite and eternal mercy ; mercy which now entreats , and courts them , and comes to them in all the soft dresses of comfort , and sues to them in the still voice of a tender father , offers them crowns , and empires , and an endless felicity , lies weeping at their feet , runs after them , pulls them by the sleeve , and beseeches them not to neglect so great salvation . he that seriously thinks of this , surely cannot run into the devils arms , nor be in love with the broad way , where so many thousands post into perdition . these thoughts must needs be great motives to prevent the accomplishment of gods threatnings , who will not let that prison he hath created stand empty , when so many do deserve it , and in despight of all his endeavours to the contrary , run into it , and make haste to be miserable . the creator of all things beholding every thing that he had made , saw that all was very good , and therefore you 'll say , surely he did not create a hell , for that cannot be reconciled to the standard of goodness . but it 's one thing what sufferers or malefactors , and another what magistrates and wise men do say . there is scarce a prisoner but finds fault with his confinement . but doth any wise man therefore judge that prisons are not for the common good , or that they are needless in a common-wealth ? if god were to take advice of men , that make themselves vessels of his wrath , not one but would condemn him for making or ordaining a place of torment ; but his justice requires other things , and that 's a good attribute as well as his mercy , and punishment makes for his honour and glory , as well as his gentleness and compassion . he that remembers god as his creator , must view the everlasting fire prepared for the devil and his angels , as well as the house made without hands eternal in the heavens ; and if he do both , he is in the greatest probability of entring into invincible resolutions , to shake off the yoak of ungodliness and worldly lusts , that he may be capable , of entring into his masters joy . but then these resolutions , if they shall be to any purpose , must be made in the days of his youthful vigour , which leads me to the last particular . thirdly , why the strict observance of these two lessons is particularly necessary in the days of our youth . . because sin is more easily mortified , when these motives are applied early in the days of our youth . the load that hinders us from entring in at the strait gate , may then be thrown off with greater facility than afterward . the tenderer the branch is , the sooner it is bowed ; and the softer the rust is , the more easily it is scoured away . sin in the youthful age , is but in its bud as it were , and therefore more easily nipt ; and corruption not being come to any great hardness yet , is the sooner dispersed , and discountenanced . the devil doth but then begin to act his part in the soul , and therefore is more easily dislodged ; and though one or two evil spirits may have already taken up their habitation there , yet the number not being advanced to a legion yet , they may be crushed with greater ease . but sin being by age , as it were , caked and baked together , mocks the fullers-earth , and the help of soap and snow-water . the blackness becomes purely ethiopian , and the spots turn into tokens of the leopard , which makes the change more difficult , if not impossible . it 's true , some that have streamed out their golden days in voluptuousness and luxury , have yet at last proved eminent saints ; but as this is an argument of the extraordinary grace of god , so no consequence can be drawn from it , that what god doth for special reasons for some , he will do for all . some few grow rich after fifty , but that gives but small encouragement to men that do not thrive in the world before ; and whatever lucky hits some may have , that makes but few expect the like : the sooner the antidote is applied , the greater hopes there is that the power of the poison will be weakned ; and the longer it lies in the bowels , the more difficult grows the cure . this stands to reason , when sins are young , the children of edom may soon be dash'd against the stones ; but being become men of war , they defie all opposition . habits become a second nature , and when follies are become natural , and mingle with the complexion and spirits , they are over look'd as harmless , or men despair of rooting of them up . the horrour of any sin goes off by custome , and when men are used to it , they are so far from repenting that they are apt to look upon themselves as innocent ; when lions are not yet used to range abroad for prey , they may be tamed ; but being become lusty and strong , all endeavours of cicuration are vain ; and though we are told of androdus his lion , that grew tame when he was of full age , yet as one swallow doth not make a summer , so neither is it advisable to venture into the sea without skill in swimming , because one or two , ignorant of the art , have been saved from drowning by a miracle . men give god but little encouragement to employ his miraculous power to convert them , when during the vigour of their age , they have mocked all his stratagems , and defeated his methods of compassion , and whatever god hath done upon extraordinary occasions , and under extraordinary circumstances , we are assur'd by the psalmist that he sware in his wrath , that they who had grieved him forty years in the wilderness should never enter into his rest , psal. . , . . except a man remember his creator in the days of his youth , he is not in a likely way to compass all those graces which are fit and proper for a candidate of eternity . the vertues which the holy ghost faith , are necessary for a christian , are not to be acquired or purchased but by long striving , frequent encountring of temptations , assiduous labour , and constant endustry , and indefatigable circumspection . shadows of graces are compassed in a shorter space , but habits of goodness are the work of time . one virtue may possibly be got this year , another the next , another the third . of ammonas we read , that he was fourteen years conquering his anger and passion , and others have laboured many more before they arrived to a habit of meekness and patience . before a man can say that he is master of such a virtue , he must have several tryals , and those tryals , occur not all in one week , or in one month . he that is free from a temptation this year , may have enough of it three years hence . by little conquests way must be made for greater , and he that overcomes his little peevishnesses for some time , prepares for overcoming bigger affronts and injuries . we read of no ex tempore saints , and those who have arrived to qualifications which have made them fit for the bliss of another world , have spent many years to bring themselves to a spiritual relish of the power of godliness . heaven is not to be gained by a single vertue , but there must be adding unto our faith vertue , unto vertue knowledge , unto knowledge temperance , unto temperance godliness , unto godliness patience , unto patience brotherly kindness , and unto brotherly kindness charity , pet. . , . he is no christian that knows not what it is to grow in grace ; and when we are to labour after perfection , it 's evident that we must begin betimes . so that if a man doth not begin this practical remembrance of his creator in the days of his youth , he hath not time enough to become master of this art , or to commence graduate in this piece of philosophy . . this early remembrance of the great creator invites the early manifestations of gods love , and is the key to the choisest comforts and consolations . of all the apostles st. john alone is called the disciple whom jesus loved . he loved them all , but this with greater tenderness than ordinary , because , as most divines observe , he was the youngest , and in the days of his youth remembred his masters will and his own duty . when israel was a child , i. e. when in his tender age he followed me with all his heart , studied my laws , and walked with god , i loved him , that is with a higher love of complacency than others , faith god , hos , . . the youthful david , when in the wilderness he liv'd retired from the world , contemplated things celestial and sublime , made the creator of all things the darling of his soul , and found no such delight any where , as in meditating of gods testimonies , felt what the kinder influences of gods spirit were , and what was the exceeding greatness of his power , whereof that extraordinary assistance he speaks of to king saul , was a signal testimony : thy servant kept his fathers sheep , and there came a lion and a bear and took a lamb out of the flock , and i went out after him , and delivered it out of his mouth ; and when he arose against me i caught him by his beard , and smote him and slew him , sam. . , . when joseph's innocence and tender years led him to the fear of god , and made him have that aversion from sin in himself and others , that he told his father of his brethrens faults ; god favour'd him with more than ordinary tokens of his love , which appear'd afterward more visibly , by his making him vice-roy of egypt . early fruit is ever most acceptable , and an early remembrance of our creator comes before him as incense , smells sweets as the morning sacrifice , and vies with the morning rose for fragrancy . practical inferences . first , though we allow not of the platonick notion , that all our knowledge is nothing but reminiscence , yet religion may justly be called a remembrance of things we knew and heard of before . the lines of good and evil are engraven upon our hearts . the finger of god hath written them upon our souls , and education together with the various sermons we hear , make these characters much brighter . so that if at any time we are to abhor that which is evil , or to cleave to that which is good , if we are tempted to actions doubtful and uncertain , whether they be agreeable or disagreeable to the will of god , it 's but remembering what an almighty hand hath imprinted on our hearts , or what formerly we have treasured up there , and thus we may by the grace of god resist and overcome the temptation . nay , if we remember how at such time our consciences checkt us for such actions , and what reluctancies we felt , when prompted to the commission . if we remember how at another time our pious neighbour reproved us for such a fault , told us , it was as affront offered to god , and a snare to ruine our immortal souls . if we remember how vehemently the minister of the ordinances of god declaimed against such a sin , what arguments he alleadg'd against it , what disswasives he produced , what obtestations and entreaties he used to discourage us from the offence , all this will signally help to restraine us from yielding to the evil motion . for this we need no extraordinary memories we make use of in our civil affairs , when we remember what we did or what hapned such a year , will serve to put us in mind of our duty . it 's love to a thing that makes us remember what may contribute to the promoting of it . and if our love to religion were but as strong as it is to our riches , we should very easily remember the arguments that god and his ministers have given us to disswade us from the sins we are inclined to . were we truly concerned for our souls we should soon remember what we have heard out of the word of god , and which makes for the practice of the vertues , necessary to salvation . when we are tempted to pride or anger , if we did but remember how we have hated these sins in others , and how odious they have appeared to us , when we have seen our neighbours fall into them , it would be a sufficient discouragement from the commission . that we have no memories in this case , is not so much a defect of nature , as our will. we are wilfully forgetful of our duty , and that makes us excuse the neglect of it ; we will not remember our sins , and that tempts us to impenitence . thus we cheat our souls , and that 's but an ill preparative for the tremendous audit at the bar of gods justice . the day will come when we shall remember our offences and neglects whether we will or no. there is not a sinner now , who willingly forgets what he hath been going against god and his own soul , but will be forced to remember it to his cost and sorrow , when an angry god shall look him in the face . and is it not our greatest interest then to remember now in this our day the things which belong unto our peace ; to remember our errours , that we may turn from them ; to remember our duties to god and man , that we may conscienciously discharge them ; to remember what our creator , our father , our greatest benefactors requires of us ; to remember the exhortations , the entreaties , the expostulations , the adjurations of a merciful god , that the great jehovah may remember us in that day when he makes up his jewels , and spare us as a man would spare his son that serves him ? secondly , there is hardly any place of scripture that is more vulgarly known than this i have discoursed of ; our very children learn it almost as soon as they can speak , and imbibe it with the ordinary questions , who made you ? who redeem'd you ? who sanctifies you ? but when men are grown up to just strength , and vigour of age , it fares with this motto as it doth with scripture sentences written upon walls in country churches ; not one in forty minds it . youth ( thus pleads the age ) must have its swing ; and what should the sprightly lad do , but follow his amours and vanities ? the bloud that dances in his veins prompts him to gayety ; and to restrain him in his frollicks , would be to torment him before his time , and looks like an intolerable affront offered to his blooming years . young men must be merry ; and though that mirth for the most part is nothing but licentiousness , yet as extravagant as it is , it is but a trick of youth . religion is generally accounted only as a proper attendant of the aged and feeble ; and when men are unfit for any business in the world , they then think themselves fit to think seriously of the kingdom of heaven . but surely this is no gospel-divinity , but a doctrine taught by the father of lies the prince of devils . those that can think so , never considered the import of christ's law , nor the pains the primitive believers took to arrive to happiness . the whole bible is against these dangerous positions , and the holy ghost knows of no other repentance , but what is begun betimes , and prosecuted by a strict obedience . there is not a word of comfort in all the scriptures for men who have been baptiz'd into christ and never begin to remember their creator seriously , till either old age or a death-bed refreshes their memories . we read indeed of fruits brought forth in old age , and those highly commended too ; but then it is in such men as have been early planted in the house of the lord , and flourish in the courts of our god , like cedars and palm-trees , that discovers their early verdure and fragrancy , and continue it to the last , psal. . , , . and let no man tell me here , that this is to drive old penitents into despair . no , it 's rather a motive to double their pains , to redeem their time , and to give all diligence to make their calling and election sure . what should men do who have lost much time , but husband the remainder to the best advantage ? and indeed if they seriously consider what opportunities they have lost , how many years they have thrown away upon things that do not profit ; what calls they have rejected , what checks of conscience they have baffled , what mercy , and love , and pity they have despised , and how refractory they have been under the most powerful arguments that have been suggested to them , they have no reason to loiter much , nor to cry a little more sleep a little more slumber in the ways of sin . they had need pray harder than other men , and labour more than others , and give greater demonstrations of love and charity than their neighbours , who have been wise much earlier , that if they cannot arrive to any high degrees of glory , they may however save themselves from the wrath to come , and from everlasting burnings . thirdly , hear this all ye , in whose veins healthful and vigorous bloud doth slow . fancy you hear the deceased party here call to you from his grave , or rather from the regions of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from the other world . fancy you hear him say , o ye sons of men , how long will ye turn your glory into shame , how long will ye love vanity and seek after leasing ? in this other world , where my soul is now , the scene is changed , and all things look with another face . here all things appear big and dreadful , and in amazing shapes . here is a glorious god , that will not be put off with forms and schemes , and little complemental devotions , but expects conformity to the image of his son , even to the same mind , and temper , and contempt of the world , which was also in christ jesus . o flatter not your selves with hopes of easie accounts , or fancies that god will not be so cruel as to condemn a company of poor sinners to the bottomless gulph . rest assur'd he is no respecter of persons . he is not frighted by crowds , and numbers , and multitudes from making them feel the weight of his anger . be advised , be entreated , be perswaded to remember your creator in the days of your youth . o do not put the evil day far from you ! let the great creator be ever in your minds . where-ever you are carry his image in your bosom , that you may do nothing unworthy of his goodness and holiness . make him your dearest and your greatest treasure . cling to him as your onely refuge in the evil day . make it your business to be guided by his eye , and to be instructed and governed by his counsel . be ye not as the horse and mule that have no understanding . be not afraid of any troubles that may befal you upon the account of your obedience . be confident , he hath rewards infinite , unspeakable , incomprehensible rewards , to recompense all your losses , though you should lose life it self for his names sake . remember your reason was given you on purpose to remember him . remember that therefore he distinguished you from bruits and beasts , that you should think of his will and do it . remember you are his creatures , and he your lord , your master , your king , and your supreme governour . remember you have not a better friend in all the world than him . remember with what tenderness and gentleness he uses you , what offers he makes you , and how dreadful it will be to undervalue such expressions of love . remember the thousand deliverances , preservations , and gratious providences he hath sent you . remember the danger you are in . the devil like a roaring lyon walks about seeking whom he may devour . you have enemies on every side of you : all lie in wait to devour you . remember the veracity of god ; he will not vary one tittle from his word . o do not trespass upon his patience any more . abuse his mercy and long-suffering no longer . but let his goodness lead you to a serious , speedy , and universal reformation . the judge is at the door , and seeing that all these things shall be dissolved , what manner of persons ought ye to be in all holy conversation , and godliness ! should the person deceased appear to you at this time , and preach these lessons to you , would not you tremble and fear , and stand astonished , and go home , and take care that you might not be barren nor unfruitful in the knowledge of our lord jesus christ ? why sirs ? these things are as true , as if a ghost from the other world did repeat them to you . and if they be eternal truths , o foolish galathians , who hath bewitched you , that you should not obey the truth , before whose eyes jesus christ hath been evidently set forth , crucified among you ? and therefore fourthly , if the remembrance of your creator cannot melt your hearts , o let the remembrance of your redeemer make you wiser . remember what the son of god hath suffered for you . remember what agonies , what torments , what bitter scoffs and reproaches he endured to rescue and free you from the bondage of sin and of the devil . remember you are brought with a price , with the precious bloud of the immaculate lamb. remember you were bought to be his peculiar people , and bought that you should be your own no more ; that you should not live to your selves , but to him that bought you at the expence of his bloud and labour . remember he bled for you . remember he laid down his life for you . remember , greater love can no man shew than that he lay down his life for his friends . remember he died for you when you were enemies . remember he thought nothing too good for you . remember who it was that did all this for you , even the king of kings , the lord of lords , the eternal son of god , that could have glorified himself in your endless misery , but would no ; and to let you see the exceeding riches of his grace , humbled himself to the death of the cross , that the astonishing mercy might work in you a loathing of every weight , and every sin , which doth so easily beset you . can you remember all this , and feel no resolutions within , to shew forth the praises of him who hath called you out of darkness into his marvellous light . can you remember all this and forbear crying out with the apostle , i count all things dross and dung for the excellency of the knowledge of christ jesus my lord ? fifthly , would we know , how we may lay a foundation for a long and healthy life . the principle here laid down is it . remember thy creator in the days of thy youth . in youth we commonly lay the foundation of future diseases , which shorten our days , and fill our lives with various distempers ; and while people trespass upon the vigour of their age , and offer violence to nature when young , they consider not how by this means they give death an opportunity to enter , and the bloud in that age is commonly so corrupted , that all the medicines afterward cannot abolish the corruption , or eradicate it out of the bowels . this early remembrance of god will help to restrain that extravagance , and as it contributes to the soundness of the body , so it cannot but be an excellent preparative for the long continuance of it . set aside some distracted persons , the desire and endeavour of mankind is to live long . to this end they use preventives , preservatives , catharticks , diureticks , emeticks , restoratives , shun all things that they apprehend noxious , and hearken to every little story that directs them how to free themselves from too early approaches of fullen death , that king of terrours . indeed under violent pain , or extream poverty , or intolerable disgrace , some do wish for death , but that 's only a sudden passion caus'd by the present pressing misfortune , but if that were once over , they would be content with the collier in the fable , to carry their burthen , even the burthen of their flesh about them a little longer . we are told of strange endeavours used in india by the pagan kings , and the grandees in their courts to prolong life . some do even spend their patrimonies to find out the vniversal medicine , and an antidote against death ; some with pearls dissolved in the purest dew of heaven seek to lengthen out our days ; but this remembering our creator in the days of our youth , will do more than all drugs and medicines , more than all the cordials and julips in the world , and whatever either the wisdom or folly of man hath invented to procure longevity . it 's evident , that by this remembring our creator is meant nothing but the fear of god , for thus solomon explains himself , v. . of this chapter ; where to reinforce the admonition v. . he onely changes the phrase , but means the same thing , fear god , and keep his commandments , for that 's the whole duty of man ; and to assure us , that this early remembrance of god in the way to long life , he adds , prov. . . the fear of the lord prolongs days . but because this truth is believed but by very few , it will not be amiss to give such demonstrations of it as may convince any rational man of the weight . and moment of it . and . the duties religion enjoyns , if seriously and conscientiously practised , tend to health and prolongation of life , as will appear from an induction of particulars . religion enjoyns temperance in eating and drinking ; and all the world agrees in this , that temperance is not onely the best physick , but the best physician too . gluttony , and drunkenness , and excesses in meat and drink , are fruitful parents of diseases , and how men do thereby precipitate themselves into gouts , dropsies , surfeits , fevers , &c , which are great promoters of an early death , none can be supposed ignorant . religion forbids all extravagant passions , which being let loose hugely debilitate nature . it enjoyns meekness , patience , contentedness , and a reasonable service ; and where the passions are kept in good order , in all likelihood the temper and frame of the body will be preserved in health , and a sweet and admirable harmony . from letting the passions run beyond their just bounds and limits , innumerable mischiefs flow ; some by immoderate & inordinate love have kill'd themselves , others by inordinate anger have fallen into epilepsies : some by immoderate grief consume the marrow in their bones ; and history tells us of several , such as leo x , pope of rome , and some roman ladies , that have in fits of immoderate laughter expired , and given up the ghost . religion forbids all anxious and tormenting cares , and carkings , great enemies certainly to health and life ; for they not only make the bloud stagnate , clog the spirits , hinder a free circulation , but too often have been , and are , the causes of mens laying violent hands upon themselves . this administers ingredients which make up a good conscience , and that 's a perpetual feast . it bids us rejoyce in the lord always , and a constant cheerfulness cannot but be a very great preservative of health , and the vital flame within . it forbids all fornication , adultery , lasciousness , and exorbitant lusts ; prescribes the modest and moderate use of marriage , or commends perpetual virginity ; all which is very conducive to health and longevity ; and this we need not doubt of , when we see men , who give themselves liberty in hankering after strange flesh , what work they make for surgeons and physicians , how they poison their bloud , and are so many walking graves . religion prescribes frequent fasting , and abstinence , and how beneficial this is to health and a long vigorous life , the examples of the ancient hermits , and since their time , of other religious men , are ample testimonies . simeon stylites by this means arrived to the age of . anthony the great to . paul the first ascetick to . arsenius to . venerable bede to . remigius the famous archbishop of rhemes ( who enjoy'd his bishoprick years , which is more i think than can be said of any man in publick office for a thousand years ) to . epiphanius ( not the cyprian bishop , but another ) to . not to mention any more , and most historians agree in it , that one great means to prolong their years was their spare diet and frequent abstinence , and fasts in obedience to religion . besides , religion commands obedience , respect , and tenderness to parents , and to that a special blessing of long life is affixed by promise in the fifth commandment . honour thy father and thy mother , that thy days may be long , in the land which the lord thy god gives thee . it bids us also shun all apparent occasions of mischief , particularly of evil company , where great rudenesses , insolencies , debaucheries , and many times murthers are committed , to the endangering both of health and life . add to all this , that religion doth peremptorily prohibit all ill language , which is too often the unhappy cause of quarrels , strife , fighting , blows , duelling , and assassinations , which signally shorten the life of man ; in allusion to which david tells us , psal. . , . what man is he that desires life , and loves many days , that he may see good ? keep thy tongue from evil , and thy lips that they speak no guile . so that if a man remembers his creator betimes , makes conscience of the duties religion prescribes , and continues in doing so , he lays a foundation for a long and healthy life . . this early remembrance of god , gives a man a title to gods special providence , and what the effect of that is , the psalmist will inform us , psal. . , . because he hath set his love upon me , therefore will i deliver him , with long life will i satisfie him , and shew him my salvation . that there is a special providence attending those who fear god , is the unanimous voice of all the inspired writers ; and they all agree in this , that the eyes of the lord run to and fro through the world , to shew himself strong in the behalf of those whose heart is upright toward him , as it is said , chron. . . and with respect to this special providence it is that solomon gives this advice to the disciple of wisdom , prov. . , . my son forget not my law , and let thy heart attend unto my commandment , for length of days , and long life , and peace shall they add unto thee . by this special providence a man is preserved from numberless dangers , which otherwise would crush both health and life . it s this blesses his meat and drink to him , be it more or less , wholesom or unwholesom , removes from it what is noxious and pestilential , gives it a nutritive power , and many times preserves him without meat and drink ; for man doth not live by bread alone , but by every word that proceeds out of the mouth of god , as we are told matth. . . however , this serious remembrance of our creator , or which is all one , the fear of god makes a man immortal , more effectually than books and monuments , or pillars , or tombstones , or fabricks , or pyramids . for these onely keep up an empty name ; but this conscientious fear makes the man himself immortal . such a person leads a happy life here , and his natural death makes no other alteration in that happy life , than that it gives it greater brightness , greater splendour , greater lustre , and adds to it higher degrees of happiness . and of this fear , or serious remembrance of god , it may be said , as it was of the bread which came down from heaven , that it is meat indeed , and drink indeed , and he that feeds upon it shall never die . for such a mans soul , which is the principal part of him , at the end or period of his days here , is onely transplanted into a richer ground , and conveyed to a nobler soil , to better land , to a larger house , to more pleasant mansions , and to a more ample theater : and being removed from hence , it doth not change its nature , but onely her abode ; from a prison , from a cave , from a cottage , from a dungeon , to a more spacious pallace , where she hath more elbow-room , and like a bird freed from her cage , acts with greater liberty , and sings with greater cheerfulness . and her body too , sleeps onely for a few years , lies down upon a bed of turf , till the soul is throughly setled in her new habitation , and then even that at the sound of the arch-angels trumpet shall awake to a happy immortality , as christ assures us , job . . . and though it 's true that many who sincerely remember their creator , and fear him , are cut off in the prime and flower of their age , and live but a short time in this world , yet that early removal contradicts not the natural tendency of the fear of god. still this is the natural course of that stream , and if it met with no extraordinary stop , it would certainly prolong life even here upon earth . but god for special reasons puts a stop sometimes to its natural course , as he hindred the sun from going down in joshua's time , and from shining out at noon-day in our saviour's time , and the iron from sinking in elishah's time , and the fire from scorching in nebucadnezzar's time , and the greedy whale from consuming or devouring jonas . these creatures , had they been left to their , natural course , would have acted otherwise ; but an almighty hand interposing its power and influence , they were restrained in their natural bent and inclination . so the fear of god , though its natural tendency be to prolong health and life , yet god doth not so tie himself to the natural course of things , but that sometimes , for reasons best known to himself , he may and doth make an alteration in that natural tendency : nor is that alteration any just discouragement from the fear of god , no more than a mans being sometimes disappointed in his designs is a discouragement from prosecuting his trade , or calling , or profession . so that when god makes an alteration in the natural course or tendency of this holy fear , and cuts off men that conscientiously remember him , in the prime and slower of their age , it may be either to advance his own glory , or to accelerate their happiness , or to keep them from the evil to come , or to chastise their relatives , who were too fond of these outward comforts , or to wicked men , who as they are by the death of such persons deprived of examples and monitors , and means of grace , so through just judgement of god , thereby hardned in their sins , which brings on their everlasting misery . though if we consider the happiness of the next world , in conjunction with this present , as it makes one entire thred or web in a person that truly fears god , still there can be no greater truth than that the fear of god prolongs life , for it prolongs it to all eternity . not to mention that abundance of persons who seem to fear god , do fear him very imperfectly , or not exactly according to the rules before laid down , which may be the reason , why they do not see this promise fulfilled to them in all the measures of its latitude . it is confest , that even men that do not trouble their heads about religion , swearers , drunkards , atheists , blasphemers , beasts and brutes , live to a prodigious age sometimes without the fear of god , yet is not therefore the conscientious man that lives long in the world a loser by his fear ; for though he that fears god , and he that lives in contempt of his laws , do both enjoy the same blessing , even long life , yet there is a vast difference in the causes of this blessing ; for in the former blessing comes from a father's hand , in the other from a judges in the former it is a gift of love in the other of meer generosity in the former it comes by promise , in the other by a large and diffusive bounty . to the former it is given , that he may be a blessing to his neighbours , to the other , that he may be a scourge and rod to those who live neer him . in the former it is an effect of vertue in the other of natural constitution . the former receives it because of his universal obedience the other hath may be done some little inconsiderable service to gods church or servants , which god scorns to leave unrewarded , and as the service will bear no bigger reward , so god puts him of with a blessing of his left hand . and from hence it follows , that there must be a great difference in the comforts of this blessing . in the former this long life is in order to greater mercy ; in the other , in order to his greater condemnation . in the former , like a gentle river , which hath run many miles and enriched the neighbouring grounds , it mingles at last with the vast ocean of glory ; in the other , though like the river jordan it hath extended its course a great way , yet falls at last into the dead sea , into endless howlings . in the former it is a spiritual blessing as well as a temporal ; in the other only a temporal . in the former it is a sign that a great deal more is to be added to it ; in the other , that after that , all his blessings are at an end , and that he shall have no more . by all which it appears , that this remembrance of god is no useless thing . it is profitable to the body as well as the soul ; and by what i have said , it should seem it is the best physick in the world . so wisely hath god ordered his laws and precepts , that they signally advance the welfare not onely of the inward , but outward man too . o the blindness of poor mortals that will not see this truth ! how calmly , how sweetly , how contentedly may a man live with the fear of god , while sin , and pleasing his extravagant lusts hurries the sinner on to a thousand troubles and inconveniencies ! nay , the unwary man sees how his sinful courses , his drinking , and keeping ill company breaks his estate , his body , and his health , and perhaps the heart of his wife and children . the fear of god would preserve all these , yet the heedless wretch will take no warning . do these men believe another life do you think ? no , if they did , they durst as well eat fire , as we say , as venture upon sins , to which the almighty judge hath affixed damnation by an irreversible decree . but what do we talk of another life ? if their temporal interest , and the interest of their bodies , and estate , and health cannot make them wiser , i know nothing but feeling the flaming anger of a just god , that will do it . to see men run into death and misery , and diseases , as if they were angry with their lives , and took it ill that god hath given them a being in the world , what can a man think but that they are distracted and out of their wits ? but it were well if their madness were invincible , and that they could not help it ; but now have they both seen and known , and might prevent their danger and will not ; therefore their sin remains . but i will not stand upon the long and healthy life , which the remembrance of god or a holy fear of his name procures in this life . i will carry this motive farther , as this long life relates to everlasting and endless life . behold christians , this prize , this mighty commodity we set before you in his name who hath sent us to be embassadours for christ jesus . men , fathers , and brethren , and ye that fear god , give audience : the god of our fathers , the god of abraham , and the god of isaac , and the god of jacob , hath raised his son jesus from the dead , who hath brought life and immortality to light . this immortal life he offers you , and by us entreats you to accept of it . he doth promise you , that you shall live eternally in his bosom , in the sunshine of his favour , in the beams of his inaccessible light. he doth promise you , that you shall live eternally without fear , without want , without poverty , without trouble , without sickness , without care , and without anxiety . he doth promise you , that vou shall live eternally in all the ease , and plenty , and prosperity that reason can desire . he doth promise you all , this , not that he stands in need of you , or is in distress for your company , or that this eternal life lies like a drug upon his hands , or that he knows not what to do with it . no , but his almighty , immense , and infinite love moves him to offer all this ; and by way of exchange , he requires not an oblation of the beasts of the field , or of a thousand rivers of oyl ; but all he expects at your hands , is this early remembrance of your creator ; a remembrance without which you cannot live happy here , without which you can never relish that eternal life he doth promise you , without which you are incapable of conversing with him , and without which it is impossible you should ever be his friends and favourites . and have you no ambition to live as long as angels live ? are you so low-spirited that you have no desire to live eternally ? ye young people , ye are loth to die , behold , this conscientious remembrance of your god will make your days like the days of god , whose years do not fail , and who endures from one generation to another . ye that are stricken in age , as old as ye are , ye are unwilling to die . if you are loth to die , behold here is a tree of life , if you stretch forth your hand and eat of this tree , you shall live for ever . this remembrance of god , this fear of his name , is the true antidote again death , aye , and the gates of hell shall not prevail against you . and will ye refuse so great a mercy , and a pearl of that inestimable value ? did any of the damned see you loth and unwilling to embrace this offer , what strange creatures would they take you to be ? o then , see that ye refuse not him that speaketh ; for if they escaped not that refused him who spake on earth , much more shall not we escape , if we turn away from him that speaks from heaven , heb. . . sixthly . it is rational to believe , that if god were always in our thoughts , we should not dare to sin . we put him out of our minds , are loth to reflect on him , loth to think of him ; or if he thrust himself into our understandings , we force him out again , and that 's the reason why we venture to offend him . god hath done all that was fit for a wise creator to do , to make us always remember , and always think of him : his impress and stamp is upon every visible and created object . we see him in heaven and in earth . how can we look upon the sun , and not behold him by whose order he shines , and warms this nether-world ? how can we view the moon and stars , and not see him that calls them all by their names ? he is to be seen in every flower , in every tree , in every sprig of herb , in every shrub , in our souls and bodies ; and whatever we touch or handle , we may see him in whom , and for whom , and through whom are all things ; and then surely here are great opportunities to think of him , to have him in our minds , and to keep him in our thoughts , and with that remembrance to banish all things that are contrary or offensive to his nature ! but so stupid are the generality , that though god as it were thrusts himself upon them , and hath made the way to forget him in a manner unpassable , yet they look not upon him , see him not , pierce and dive no farther than the shell or outward rind , think only on the effect , and dis-regard the cause , fix their eyes on what is before them , but mind not him that is invisible . they can do it , but they will not , they have reason given them to take notice of him , but they use it not . and while god is not in all their thoughts , how should they fear , how should they stand in awe , how should they be restrained from doing ill ? not thinking of him , they dread him not . taking no notice of his majesty , and greatness , and power , and goodness , they pay him not that respect which is due to that everlasting being . banishing him out of their minds , they reflect not on his laws , do not mind his threatnings , and remember not what the consequences of this neglect will be , which makes them rush into sin , as a horse rushes into the battle . this is to have eyes , and not to see ; which as it is at first a mans sin , so it becomes afterwards his punishment , as pharaoh's induration was first his crime , but came to be seal'd upon him afterward by a decree from heaven what a philosophical , or rather angelical life might we lead if we would taste and see in every thing , how sweet and how gracious the lord is ! this would not onely fright us from breaking his holy and wholesome laws , but become a treasury , a repository of admirable comforts . this would qualifie every affliction , give an allay to our sorrows , mitigate every trouble , support us in distress , relieve us in our wants , and direct us in perplexities . this would make us submit to the divine will in all things , and say with him , i was dumb and opened not my mouth , because thou did'st it , psal. . . this is to converse with god , and never to want company . this way solitude may be improved , and he that where-ever he is , beholds the divine wisdom , goodness , and power , which he may see in every animal , in his meat , and drink , and clothing , but chiefly in his reason , can never be in distress for want of company . for god is always with him , and by seeing him in the various objects before him , and admiring his powerful arm , and the excellent designs he hath in these dispensations , he doth as it were speak to him , address himself to him , and gets assurance that god is pleased with him : for whoso is wise and will observe these things , even they shall understand the loving kindnesses of the lord , psal. . ult . seventhly , remember now thy creator . sinner , it must be now or never . thou hast no time but the present time . what is past and what is to come is out of thy power . this is all the stock thou hast : if thou neglect this , thou art not sure thou shalt have any more . now when thou readest these things ; now , when thou hearest these truths ; now , when these admonitions are suggested to thy mind ; now , when the voice of god sounds in thine ears ; now is the time to give earnest heed unto the message of grace and mercy . now thy memory serves , now thy reason is strong , now every thing invites thee to close with thy god , dare to do it . now is god ready to seal thy pardon . now he is willing to give thee an interest in his love . now he calls , now he entreats , now thy conscience checks thee ; now thou hast good inclinations , now thou may'st make thy self now thou may'st be advanced to heavenly places . now work , now labour , now resist , now fight , now strive , now contend , now bestir thy self , now rise ; now take pains . now secure gods loving kindness , and thy happiness . after this life there is no purgatory , no middle state , where the prayers of the living , or masses said by priests can attone for your past or former errours . they that can feed themselves with such popish dreams , or have any opinion of these fancies of nuns and friars , must be wofully forsaken of god and of their reason . neither st. francis's girdle , nor st. simon stocks , his scapulary , nor the rosary of st. dominick , nor all the trinkets and rellicks the roman church doth boast of , will do ye any service here . to hope for such helps , contrary to scripture , and ridiculous in the eyes of rational men , is an argument of a distempered brain , and unaccountable stupidity . thou confessest the scripture to be the word of god , and to contain the perfect will of god ; and if so , god having revealed not one syllable of his intent of being entreated by the prayers of the living , or thine own after thy departure , why should'st thou feed thy self with wind and air , or believe that when thy now hath been neglected , thy hereafter will save all . this is to play with religion , not to believe it , if now thou remembrest not the great work thou hast to do , thou onely art , but livest not . thou hast onely a being in the world , but art a useless thing . thou livest not , except thou livest in a sense of the future account , and securest gods favour , and the safety of thy soul , by departing from the way that leads to destruction . and if the roman in dio thought no years part of his life , but those he had spent in retirement , and conversing with god and himself , and therefore caused it to be engraven on his tomb-stone ; here lies similius , who hath been seventy six years in the world , but lived but seven , what must be written on thy monument who regardest not the example jesus , nor the lives of saints , nor the precepts of the gospel , now in this thy day ? what must be written i say , on thy monument , but that thou hast lived pondus utile terra ; that thou hast been a dead weight in the world , and hast not lived one day to the comfort and welfare of thy immortal soul ? this present time is the , time that god prescribes thee to watch against sin , to resist temptation , to get the ornament of grace and vertue . if thou fanciest any other time may do better , thou reckonest without thy host , buildest castles in the air , and only deceivest thy self with pleasant illusions . who should know it so well what time is fittest for this work as the all-wise god ? shall thy shallow brain pretend to know better than he who made thy frame , or considers and ponders things in the ballance of his eternal wisdom ? canst thou imagine that a god bent so much upon thy good , would prescribe any thing prejudicial to thy interest ? doth he affirm , and protest , that the present time is the best and only time , and darest thou contradict him , or act as if he were mistaken , and thy choice were best ? what insolence , what rudeness is this ? and if it were no sin , can any thing be more contrary to good manners ? what time would'st thou set apart for this necessary work ? what! the age of infirmity , of sickness , or of dotage ? go and offer it to thy governour , and see whether he will accept of such weak endeavours ? nay , art thou so fond of weak services , that thou wouldest expect none from thy servant but when his strength fails him ? wilt thou give that to god , which man would scorn , and thy self do'st not care for ? hath thy god deserved so little at thy hand , that thou canst serve him so ? is this the return thou makest him for the thousand mercies he bestows upon thee ? doth he take care of thy soul and body with all his strength , and shall such a crawling worm refuse to offer him that which is found and whole ? hath he given his son for thy ransome , broke down the gates of hell to free such a slave as thou art from the prison , and shalt thou think much of remembring him with all thy heart ? wilt thou make bargains with him , as pharaoh did with the children of israel , and limit him how much he shall take at thy hands ? canst thou think so and be fearless of his anger ! is vengeance asleep , or is his justice , do'st thou think , sunk into a fatal slumber ? can god see thee thus refractory , and forbear preparing his arrows upon the bow against thee ? need he court his servant to do his work , who hath flames enough to force him to it ? wilt thou deal so basely with him who hath acted so generously for thy good ? what mighty purchase doth he get by thy remembring of him ? is it any advantage to him when thou workest in his vineyard ? is it not thy profit he seeks ? and shall he after all be scorned and under-valued for his pains ? hast thou any spark of reason left , and dost not thou blush at these doings ? what vanity , or what frenzy rather hath possessed thy mind , that thou talkest of being serious hereafter ? mightest not thou as well say , that thou wilt forbear wholesom food some years , and eat and drink hereafter ? if thou wouldest not cheat thy body in this manner , what hurt hath thy soul done thee that thou wilt wrong it thus ? must thy body feed , and thy soul be starved ? hath not that need of nourishment , as well as thy corruptible flesh ? or do'st thou think that thy soul will be contented with the trash thou feedest thy body with ? thy soul stands in need of the love of god , as much as thy body doth of meat and drink ; that 's her food as much as bread is of the ignobler part ? if she wants this she dies , and falls a prey to wolves , to ravenous birds , even to hellish furies . and shall so noble a creature be undone for want of a little care ? sinner ! do'st thou know what salvation means ? is being happy for ever nothing ? is it so light a thing that thou needest deliberate , whether thou shalt prepare for it ? when the saints of old have left father and mother , and lands and houses , and lost life it self for it , dost thou stand musing whether thou shalt accept of it upon the conditions of the gospel ? art thou afraid of remembring thy creator , when everlasting treasures depend upon the choice ? do'st thou believe salvation is the confluence of all felicity , and dost thou dread an early consideration how thou shalt arrive to it ? is it the mercy that ever was mankind , and dost not thou think it worth accepting upon any terms ? was it purchased by the bloud of god , and shalt thou think any thing too dear for it ? it is that which angels wonder at , that god should condescend to take a handful of dust and ashes into his bosom , and dost not thou think it worth while to enquire what thou shalt do to be saved ? salvation ! which to get , and to attain to , st. paul runs through fire and water , through honour and dishonour , through a good report and an evil report , and counteth all things dross and dung in comparison of it , dost thou prefer dross and dung and a sinful careless life before it ? what a contempt dost thou put upon god in valuing that so little which he prizes at the highest rate ? do'st thou contemn god , and hope to escape ? do'st thou make nothing of his promises , and threatnings , and think to go unpunished ? if thou allowest god to be a greater prince than thy king , will he sit silent dost thou think while thou tramplest his authority under thy feet ? a temporal prince will not suffer himself to to be baffled thus , and canst thou imagine that a jealous god will connive at it ? it 's true , god is merciful , but art thou a fit object of mercy , that despisest the riches of his goodness ? will he have mercy on a sinner , that had rather wallow in mire and dirt , than be washed , and justified , and sanctified in the name of our lord jesus christ , and by the spirit of our god ? why should he shew mercy to a person that thinks his mercy a buthen , and his kindness troublesome ? it is mercy that calls thee to remember thy creator now . it 's mercy that would save thee from perishing in the deluge with ungodly men . it 's mercy that would draw thee away from thy vanities , from thy admiration of the world , and from sinful compliances . it 's mercy that invites thee now to chuse the better part , and to lay up thy treasure in heaven . if this mercy be counted a drug , and instead of being priz'd , look'd upon as a thing needless , and impertinent , how shall mercy plead for thee in the last day ? or what apologies can mercy make for a person that had rather have the wrath of god than that mercy for his portion ? how must this please the enemy of mankind , to see a creature whom god would love , run away from him , and instead of remembring his creator , forget him and his laws , which are his cordials and restoratives ? god surely cannot be pleased with it . he protests against thy refusal . he complains of it , he sees the wrong thou dost to thy soul , and seems even at a loss for a reason why thou wilt do so . he that puts thee upon the neglect of this early and serious remembrance of thy god and creator , he it is that rejoyces at it : his agents thy evil companions , may rejoyce at it ; men as senseless as thy self may rejoyce at it , but angels mourn , and all good men grieve to see thee so obstinate . the devil onely takes delight in it : it doth him good to think that the number of his infernal companions will be encreased by thy company . he lays snares for thy soul , and is glad when thou art taken . his envy is gratified to see thee averse from this early fear of god. he was afraid thou wouldest chuse the wisdom which is from above ; and to see thee chuse that which is earthly and sensual , that 's it , which is some ease to him in his torments . why ? wilt thou be worse than other creatures ? all other creatures betimes prosecute the end for which they are created , and wilt thou alone forget the end for which thou camest into the world ? the end for which thou wert created was to seek the things which are above , and wilt thou directly contrary to that design , and in that age too , which is most proper to do it in , like a beast seek the things which are below ? sure thou must take god to be some strangely tame and easie deity , that can see thee cross his designs , reverse his intentions , and walk opposite to the scope of all his wonderful works , and set thy self against his purposes in thy creation , and sit down quietly under these abuses . thou believest some persons in the world , why shouldest not thou believe good men , who have tried this early remembrance of god , found the greatest comfort , and the strongest support in it , and can testifie by experience , that nothing is so beneficial , so pleasant , or so useful , as an early self-denial ; such men are too honest to deceive thee , they dread lying , as thou dost the severities of religion ; and they would not for a world assert and affirm these things , but that they know these ways to be ways of pleasantness , and these paths end in peace . indeed that 's the happy exit of these ways , and when so many thousand wise men have said , and do say so ; o remember them which have spoken to you in the name of the lord , whose faith follow , knowing the end of their conversation . eighthly , our remembring our creator here is the way to have god remember us hereafter . it is not with him as with pharaoh's butler , who being lifted up to his former place , forgot what joseph had done for him . his turn was serv'd , and the others kindness signified nothing to him now . god remembers what hath been done here for his honour and glory , and this remembrance he will at last express in rewards suitable to his greatness and majesty . darius , before he sat on the throne of his ancestors , had received a garment , as a present from syloson . he remembred it when he was king , and made him governour of samus . thus god will remember our remembrance of him here . not that we ascribe gratitude to god , which would suppose him indebted to man , a thing impossible ; for who hath first given to him , and it shall be recompensed to him again ? rom. . . but his remembrance of our services is gratuitous : he remembers them , not because they deserve it , but because he will , not that they merit it , but that he is pleased to do so . it is not their worth , but his goodness ; not their intrinsick value , but his abundant mercy that moves him to this remembrance . the last day , the great day of judgement , is that day of remembrance , and even a cup of cold water given to a disciple in the name of a disciple , shall be remembred then , matth. . . rejoyce christians , for god is not unrighteous to forget your work and labour of love , which ye have shew'd toward his name , in that ye have ministred to the saints , and do minister , heb. . . your tears , your prayers , your alms , your feeding the hungry , your clothing the naked , your visiting the sick , your going to prisoners , will all be remembred one day , not one of these works shall be forgotten . god sets them down in his book , and they shall be proclaimed in the last day . the chronicles shall be open'd , and the faithful mordecai shall be remembred ; though for many years his good works have lain dormant , yet at last they shall be brought forth as the light , and his righteousness as the noon day . there is nothing that christ seems to remember in the last day more effectually than our bounty to the poor and needy , and the way and manner of his remembring it , is lofty and great . come ye blessed of my father , receive the kingdom prepared for you from the foundation of the world , matth. . . he remembers our charity here , if it be great and signal , and from a cheerful heart , for the liberal soul shall be made fat , and he that scatters in a charitable way , increases ; and of this , experience is a sufficient witness ; so that it may well be said , that alms-giving is the gainfullest art , and the right course to thrive . but after death god remembers it more solemnly . i shall not lay any great stress here upon the examples of stephen king of hungary , and oswald sometime king of england , of whom it is reported , that their right hands after after their death never putrified ; but while the rest of their bodies mouldred into dust , this part was preserved sound and entire , because in their life-time they had made much use of their right hand in bestowing their goods on the indigent . these may be reckoned among gods miraculous providences , which though they appear but seldom , yet may serve to confirm our faith , of gods remembring hereafter what we do here for the houshold of faith. of this nature is the famous story of euagrius , recorded by credible witnesses . this heathen philosopher , being a great acquaintance of synesius bishop of cyrene , the bishop frequently argued with him about the truth of the christian religion , and was often at him to receive baptism , but all in vain . one day the bishop being very earnest with him to use no further delays or excuses , the philosopher told him , there were several things in the christian religion which his reason could never digest , and among the rest these two , that men shall rise at last with the same bodies that they carried about them here on earth ; and that what a man gives to the poor here , god will repay it him in the other world . the bishop told him that all this was very true , and that they had all the reason in the world to believe it ; insomuch , that what with the bishops confidence , and what with the arguments he used , the philosopher at last was perswaded to be baptized ; and though he wavered much in his belief , yet the bishop thought it convenient to wash him with water in the name of the lord jesus , not doubting but in a little time he would come to a full assurance of faith. some weeks being past , the philosopher comes to synesius and deposites three hundred pounds in his hand , ordering him to distribute it to the poor ; yet with this proviso , that synesius should give him a bill under his hand , that christ should repay it him in the other world . the bishop cheerfully writ him a bill , and subscribed it , and euagrius goes home . not long after the philosopher falls sick , and finding death approaching , calls his two sons to him , charging them to put the bill synesius had given him betwixt his fingers , and so bury him , which was done accordingly . three days after his death a ghost in euagrius's shape appears to synesius by night , bids him not be afraid , but gives him thanks , assuring him , that the bill was abundantly paid , orders him to go to his grave , and in the coffin he should find his receipt subscribed with his own hand . synesius astonished at the sight , and more at the spirits words , immediately repairs to the philosophers sons , asks them what they had done to their father ? they replied , that they had performed his will , and according to his order put a bill he named to them betwixt his fingers . the bishop desirous to know the utmost of it , causes the grave and coffin to be opened , and there finds the philosophers acknowledgment of having received what synesius had promised him , and his name euagrius written under it . the spectators wondring at the mighty providence , run presently to church , and sing a kirieleison or lord have mercy upon us . though this passage may be of some use ; yet we have a surer word of prophecy to establish our belief of gods remembring our acts of charity in the life to come . he that is the truth , and the life , hath given us so many promises of it , that there is no room left to doubt of it . nor is it onely our alms that god will remember in the next life , but all the good we have done : our repentance , our turning from our evil ways , our contempt of the world , our contemplations of the future inheritance , our love to god , our prayers and praises , our obedience , our watchfulness over our hearts , our endeavours to convert and comfort our neighbour , the admonitions and exhortations we gave them , the mortifications we used , the pains we took to subdue our lusts , our attempts to follow the best examples , our self-denials , our temperance , our meekness , our humility , our sighs and groans under the burthen of our sins , our hunger and thirst after righteousness , our peaceableness , our sufferings for righteousness sake , our doing his will , our self-resignation , our affection to his ordinances , our delight in the house of god , our rellish of his word , our frequent use of the holy communion , and our readiness to every good word and work . there is a register kept in heaven of all these performances : men may forget them , and our neighbours may take no notice of them when we are dead and gone , but god doth not forget them . he takes notice of them here , and he 'll take notice of them hereafter . he 'll remember them , to crown them , to reward them , to glorifie them . in the parable of barlaam and josaphat there is mention made of a country , where every year the people chuse a new king , and whoever is chosen reigns for a year , and after that is banished into some howling desart , or barren island where he perishes with hunger . a silly fellow being chosen one year , surprized with the sudden alteration of his fortune , gave himself over to all manner of debaucheries , and spared no cost , no pains to satiate his lustful desires and brutish appetite ; the present plenty made him forget the years of sorrow , that were to ensue , and when his year expired , he was sent according to custom to the unfortunate island , where he spent and ended his days most miserably . another year a wiser man than ordinary being elected by the multitude , he began to use his royalty with great moderation , and the thoughts of the dismal years that were to come , made him reflect how he should live when all the present pomp and grandeur should vanish . having therefore a counsellor of great prudence about him , and demanding of him what he should do to make his future solitatary life easie to him , he received this advice , to engross what treasures he could during his splendid fortune , and send it away by trusty officers to the place he was to be in till he died . he did so , and when he was forced to quit all his magnificence , and commanded away into a desolate country , his exile proved his happiness , and he lived in great content to his dying day . he that remembers his kind creator here , sends his goods away before him into another world , makes provision for his soul , when it enters into lands unknown and invisible , and by the carriages that arrive there , the man is known and remembred by god & his holy angels . his good works mount up to heaven before him . these keep him from starving when he quits his accommodations here . these are the food he lives on when he leaves this world ; not that their natural strength and vertue is so great , as to give him eternal life , but being perfumed with the merits of the son of god , they are remembred by god with praises and commendations , and made everlasting food . ninthly , notwithstanding all these encouragements , we cannot but with grief behold how little god is remembred by young and old ; and though he be in the midst of us , and by his providence upholds and supports us every moment , how wretchedly he is forgotten by most men . it 's true , he is not so forgotten that his name is never so much as mentioned ; some will do that if it were onely in their oaths and imprecations . but how few will or have courage to remember him in their actions , and think ; this god hath forbid , and i must not do it ; this is against his law , and i must not venture upon it ; this clashes with his word , and i must avoid it ; this will displease his purer eyes , and i must abhor it ; or this is acceptable to him , and i will embrace it ; this is to act like the children of god , and i will follow them ; this is my great master hath expressly commanded , and i will obey . all other remembrances without this are complements , not devotions . this remembrance god values more than a thousand formal devotions , repeated as papists do their ave's . this is to remember him rationally , like persons who understand the right use and end of their reason . he that doth not so , forgets him ; and whatever his pretences may be of remembring him , god looks upon it as oblivion while in his conversation abroad , and at home his greatness and holiness is not thought of ; and those that forget him thus , cannot expect god should remember them in the day of recompense as a father doth his children . great will be the terrour , when the thoughtless soul comes to appear before an all-seeing god , and greater yet , when to such forgetful sinners he shall say , i know you not ; for so we are told matth. . . then will i profess unto them , i never knew you ; depart from me ye that work iniquity . how ! i never knew you ? how can any thing be hid from him , when it is expresly said , known unto god are all his works from the beginning of the world , acts . . true , he knows them as his works , but not as his friends . he knows them as traitors , but not as faithful subjects . he knows them as creatures , but not as his children . he knows them as prodigals , but not as heirs of heaven . he knows them as strangers , but not as domesticks . how should he know them when they have lost the character of his sheep , the mark whereby the flock must be distinguished , which is to hear his voice ? and what a dismal condition must that man be in , whom god will take no notice of , and whom he doth not remember , that ever he was of his family ! if god knows him not , no angel in heaven will know him , no saint , no spirit made perfect will know him . he is shut out from heaven , excluded from the best and noblest company ; no society will receive him , but that of hellish spirits . you may laugh at these terrours now , but when they come to pass , what wise man would be under your circumstances ? as a father plagued with a disobedient son , forgets that ever he had such a child , so god will forget that ever you had any relation to him . he will remember your sins indeed , he 'll remember how you have fought against him , how you have doted upon the world , how you have pleased your flesh , and counted his laws as strange things , how you have slighted his thunders , and looked upon his offers of mercy as words in course ; how you have enslaved your souls to your lusts , and made the mistress wait upon a pitiful hagar ; how you have gone on in sin when your hearts have smitten you for it , and thought your jolly life would never be at an end ; how you have loved unrighteousness more than goodness , and turned the truth of god into a lie ; how you have thought the duties of religion below you , and put off god with the lame and with the blind for sacrifice ; how soon you have been weary of serving him , and how you have looked upon your duties , as things needless and unprofitable , how you have had mens persons in admiration because of advantage , and hearkned more to the perswasions of a sot , than to his wholesome counsels ; how dear your credit and honour hath been to you , and how you have valued it above his honour and glory ; how you have derided him that hath reproved you in the gate , and been wise to do evil ; how you have made the riches of the world the great end of all your endeavours , and set your affections upon things perishable and inconstant . this he 'll remember with a witness , and none of all the hard speeches you have vented against him , or the power of godliness shall be forgotten : but this remembrance will be your misery , and his thinking on your faults and wilful errours , your condemnation . flatter not your selves , that once you did remember his will , and laws , and mercies with great sincerity , though afterward tempted by the devil , and enticed by the frailty of your flesh , you departed from the holy commandment delivered to you ; for he hath made already a proviso against that plea , and protested , that if the righteous man turn away from his righteousness and commit iniquity , and doth according to all the abominations that the wicked man doth , shall he live ? all his righteousness that he hath done shall not be mentioned , in his trespass that he hath trespassed , and in his sin that he hath sinned , in them shall he die , ezek. . . , he 'll forget all your little services , and your petty hypocritical devotions ; indeed they are not worth remembring , fitter to be scorned than to be remembred . to remember them so , as to crown them with bliss , is a thing they are not capable of , for love , the great principle and sap that must feed them , is wanting . suppose you were in danger of losing all you have , even life it self , and stood in need of some great princes assistance who had formerly expressed more than ordinary kindness to you , and should he upon your address turn away his face from you , not onely make himself strange to you , as joseph did to his brethren by way of tryal , but be really so , what a fright and confusion would you be in ? behold god is that puissant prince , who hath formerly courted you by kindnesses , and mercies , and entreaties . if you forget him in your conversation here , you will certainly be in danger of losing , not onely all your goods , but eternal life to boot . before this powerful prince , who alone can save you from perishing , you must stand e'er long , his help and assistance will be more needful and advantageous to you than all the advocates that heaven and earth can afford . and if this immortal king , instead of remembring you , shall frown upon you , be strange to you , acknowledge no such forgetful creatures for members of his family , or objects of his paternal care and tenderness : can any language express the astonishment your souls will be in ? when he shall put you in mind of all the sins you have forgotten , and of all the secret follies you kept concealed from the world and the eyes of men , when he shall remember , and lay open all that you have buried in oblivion , and make the wounds you gave to your souls , and skin'd them over , bleed afresh , how dumb , how pale , how surpriz'd will ye be at the tremendous charge ! o consider this ye that forget god , lest i tear you in pieces , and there be none to deliver , psal. . . but after all , methinks this discourse is incompleat , except i add something concerning our deceased brother , whose death hath brought us hither . though i had no personal acquaintance with him , yet i have some reason to believe that the account given me of him is impartial , and agreeable to truth . he was , it seems , a person faithful in his generation , a man of conscience , a pious christian , a good church-man , a loving brother , and an excellent servant . onely of his death it may be said as david said of a far greater man : did the lad die as a fool dieth ? thy hands were not bound , nor thy feet put into fetters , but as a man falleth before wicked men , so fellest thou . in a word , murthered he was , by men bruitish and barbarous ; and who , like the judge in the gospel , neither feared god , nor regarded man. i will not be too inquisitive into the reasons of this providence , though it be natural enough when such accidents befall good men , to wonder at the strangeness of the dispensation . but when we see a good prophet killed by a lion for a meer mistake , as it appears to us ; and josiah an excellent prince , slain in battle for a rash act ; and an vzzah struck dead upon the spot for stretching forth his hand to uphold the tottering ark , all admirable men , and whose salvation we do not question , we need not wonder that providence hath permitted a murther to be committed upon this innocent person ; for as in the aforesaid examples , their violent death was onely a temporal affliction , such as sicknesses and other diseases are , so the accident in our deceased friend was of the same nature , and such calamities in good men do but help and advance them the sooner to their everlasting harbour . and yet i cannot altogether excuse our brother here departed . for as the murther was acted in a publick fair , where great disorders , rudenesses , and insolencies are committed , and excesses , and vain shews are all the entertainment , so it 's probable , and i fear , that when he went to this place , he ventured into one which he had no lawful call to be at . the primitive bishops and christians were very much against such vain and foolish shews , and forbid their disciples to frequent them ; and as peter fell by going into the high priests hall , so it might be very just with god to let so sad a providence befal our deceased friend , to give warning to other good men to keep ever in gods ways , that they may be confident of the angels bearing them up in their hands , lest they dash their foot against a stone . but though there might be inadvertency , and infirmity , in our deceased brothers going to a place he had nothing to do at ; to be sure it was onely a single act , not a habit of juvenile vanity ; and though he was thereby deprived of the farther comforts of this life , yet that can be no impediment to his enjoyment of a better ; for god judges of us not by an accidental incogitancy , but by the stream and current of our lives . his mortal wounds , though procured and caused by very bad instruments , yet did not put him into a rage and passion , but he freely forgave his murtherers , and like st. steven pray'd that god would not lay this sin to their charge , and when he had said so he fell asleep . his death is a sermon to us all ; and though he be dead , yet he calls to us in christ's language , watch therefore , for ye know not when your lord comes , whether in the evening , or at midnight , or at cock crowing . and what i say unto you i say unto all , watch . the prayer . great , glorious , and incomprehensible god! with thee is terrible majesty ; touching thy essence ▪ we cannot find it out ; thou art excellent in power , in judgement , and in plenty of justice . thy ways are always equal , and the most piercing , as well as envious eye can spy no fault in thy proceedings . thou art infinitely pure and holy , and the light , thou art deckt withal , admits no spots , no variableness , no shadow of turning : thou art the most worthy object for my thoughts and memory to fix upon . thou deservest to be remembred in all the actions of my life . and to forget thee , without whom i cannot breathe is an indignity , i cannot answer , i have too long pass'd by thee as if i had no relation to thee . i have been able to remember a frivolous story of my neighbour , and my memory hath serv'd me well enough , to preserve a wrong or injury done to my name and person ; but thy loving kindnesses and gracious providences , and what ever concerns my everlasting welfare , i have suffered to slip out of my mind . how many years have i spent in the world without any serious thoughts of the great mystery of godliness ? thou hast given me line upon line , and precept upon precept , and how like water have i suffer'd them to be spilt on the ground ! i have looked upon my remembring thee as a thing indifferent , which i might observe or neglect at my pleasure ? i have lived thou knowest , as if the world had been the onely object of my hopes and desires ! my best and golden days , how have i squandred them away as if they were things too precious to be consecrated to thy service ! how vain hath my mind been ! how hath it ranged and roved , and fluttered up and down among the contents and comforts of this present life ! how greedily hath it applied it self to these fading flowers , and thought , that here lay all the sweetness i could hope for ! how late do i begin to love thee ! how late do i begin to be wise ! had i improved the talents thou hast given me betimes , assoon as i was capable to understand what religion and an everlasting interest meant , what good might i have done ! how many might i have drawn by my example to thy pleasant ways ! how great a portion of thy love and favour have i lost ! and how much earlier might i have enjoyed the influences of thy charity ! how justly mightest thou have doomed me to a reprobate mind , or struck me dead in my vanities ! i remember lord , how thou hast called , and i have refused ; how thou hast stretched forth thy hands unto me , and i have not regarded ! how justly mightest thou laugh now at my calamity , and mock when my fear comes ; when my fear comes as desolation , and my destruction like a whirlwind ! but o my god , in the midst of thine anger remember mercy ! remember o lord , thy tender mercies , and thy loving kindnesses , for they have been ever of old ! remember not the sins of my youth , nor my transgressions ; according to thy mercy remember thou me for thy goodness sake , o lord ! good and upright is the lord , therefore will he teach sinners in the way . o my god! i am dull , i am ignorant , i have stood in the way of sinners . o teach thou me , teach me to remember thee at my lying down , and mine uprising . teach me to remember thee in my going out , and in my coming in ! let thy remembrance for the future be very sweet to me , and let me never think of thee but with pleasure and delight . let me forget what is behind me , and put me always in mind of the recompense that is before me . call not my sins to remembrance ; and as for my transgressions , forget them , and cast them behind thy back . teach me to remember what thou hast done for me , and make that remembrance powerful to engage me to gratitude and obedience . in death there is no remembrance of thee , and who will give thee thanks in the grave ? the living , the living , they shall praise thee . o let my life be a continual remembrance of thee . morning , evening , and at noon , let me remember thee ; and in the night let my song be of thee , who art the god of my salvation . let me remember thy love , and how thou hast humbled thy self for my sake . i am apt to forget thee , o refresh thou my memory with a sense of thy goodness ; and when the world would drive any serious thoughts out of my mind , keep them in , o lord , by thy mighty power , and make them agreeable to my memory and vnderstanding . remember how frail i am , and uphold me with thy free spirit . forget me not , o my god , though i have forgotten thee . deal not with me according to mine iniquities , neither reward me according to my transgressions . remember thy promise unto the penitent , and how graciously thou hast offered pardon and salvation to those that turn from their evil ways . o god , it is the desire of my soul , and the real purpose of my heart , to turn to thee , to seek thy face , to walk in thy ways , and to bid farewel to all the sinful pleasures of this life . put me in mind of all the motives , and arguments thou hast given me to make my calling and election sure . when they wear out in my mind , write them there afresh , and renew them still , that being ever before me ▪ they may lead me to thy holy hill : o bring to my remembrance every precept and every duty i am to perform , and when ever i am to perform any , say unto me , call to me , this is the way , walk in it , and turn neither to the right nor to the left , then shall i praise thee with joyful lips , and give thanks at the remembrance of thy holiness , through jesus christ our lord , to whom , with thee and the holy ghost , be all honour and glory , for ever and ever . amen . finis . notes, typically marginal, from the original text notes for div a -e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vid. mosch . prat . spir. c. . damasc. hist. barl. & jos. a sermon preached at the solemnity of the funeral of mrs. dorothy st. john, fourth daughter of the late sir oliver st. john, knight and baronet, of woodford in northamptonshire, in the parish church of st. martins in the fields, on the th of june, by anthony horneck ... horneck, anthony, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a sermon preached at the solemnity of the funeral of mrs. dorothy st. john, fourth daughter of the late sir oliver st. john, knight and baronet, of woodford in northamptonshire, in the parish church of st. martins in the fields, on the th of june, by anthony horneck ... horneck, anthony, - . [ ], , [ ] p. printed for james collins ..., london : . "published at the desire of her relations." advertisement: p. [ ] at end. reproduction of original in huntington library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng st. john, dorothy, d. . bible. -- n.t. -- romans viii, -- sermons. funeral sermons. sermons, english -- th century. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion a sermon , preached at the solemnity of the funeral of m rs . dorothy st. john , fourth daughter of the late sir oliver st. john , knight and baronet , of woodford in northamptonshire . in the parish church of st. martins in the fields , on the th of june , . by anthony horneck , preacher at the savoy . published at the desire of her relations : london , printed for james collins , in the temple passage from essex street , mdclxxvii . imprimatur , guil. sill , r. p d. episc. lond ▪ a sac. dom. julii . . to the honorable the lady barbara st ▪ john . madam , upon your request i have adventured to appear in publick , and expos'd that to common view , which i thought would never have gone farther than my study . not to have yielded to your desires had been uncivility ; and though i am sensible of the weakness of the discourse , yet to pleasure you , i have resolv'd to deny my self in that thing we call credit and reputation ; the rather because in this sermon i have prov'd it to be vanity . the text was of your daughters choosing ; whether she regarded the sound more than the sense , i will not enquire ; but as the different sentiments of divines about this passage , have allow'd it a place in the catalogue of the sublimer mysteries of the gospel ; so if i had had more time to view and correct my comment , it might have come abroad more polish'd , and fitted more to the palate of the age. what nicer men would have made the scene of curious speculations , i have endeavour'd to make as practical as i can , being sensible that our work is to convert souls , not to paint them . in an age so loose as ours , so full of vanity and sin , we had need be very serious and earnest with men to come away from these idols , to serve the living god , and as this shall be my sincere endeavour , while the great master of my life is pleas'd to continue me in the station i am in ; so if i can contribute any thing , either to your ladyships , or your relations spiritual advantage and edification , it will be no small satisfaction to madam , your ladyships most humble servant , anthony horneck . rom. viii . . for the creature was made subject unto vanity , not willingly , but by reason of him , who subjected it unto the same in hope . the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or things hard to be understood in this epistle , would almost justifie a man's wish , for st. paul's return to this valley of tears , to explain them . as this epistle hath occasion'd more differences in the world , than any other book of scripture : so we seem to want some heavenly interpreter , more infallible than st. peter's pretended successor at rome , to compose them ; and yet i cannot deny , but that by prayer , and industry , and assiduous reading , and laying aside partiality , and prejudice , and superstitious reverence to our education , and by attending to the scope and drift of the writer , and the circumstances he then was in , and the controversies that vex'd the church in that age ; the mind of the holy ghost , though not in every particular , yet in most things may be known to our comfort and satisfaction . in this chapter the apostle partly directs the roman christians , and partly comforts them , shews them their duty , and their cordial ; lets them see how they must be qualified , if they claim an interest in christ jesus , and how much god is concern'd in the midst of all their afflictions , and persecutions . in his directions which reach from the . to the . v. he acquaints them , that if they lay hold on the love and favour , and merits of christ jesus , they must mind spiritual things more than temporal , change their bvass , and the spirit of god must be predominant in their souls , govern their inward man , make all their passions stoop , and all their desires bow to his command . in his comforts he is ever stately and magnificent , and doth as it were empty heaven , to bring the blessed trinity , and all the treasures of that glory down into their souls , and having mention'd heavens glory , the reward of all troubled and weary souls ; he knows not how to be large and copious enough upon so rich , so illustrious a subject : and therefore by way of a prosopopoea or figure , whereby we ascribe actions and postures of rational creatures to things either inanimate , or sensitive , he brings in the whole creation longing for that glory , as if the universe sympathiz'd with all the suffering servants of god , and together with them breath'd after that splendid manifestation of god's power , and majesty , v. . for the earnest expectation of the creature waiteth for the manifestation of the sons of god ; and because the more curious among the christians , he writes to , might ask how creatures corruptible and vain come to pant after that glorious day , he in my text lets them know that it is the great commander of heaven and earth , that hath so ordered it , and intends to bring light out of that darkness , and make that vanity they are subject to , subservient to their future perfection . for the creature was made subject unto vanity , not willingly , but by reason of him , who subjected it unto the same in hope . in which words we find , . a peremptory assertion of a signal change made in the creature . the creature was made subject unto vanity . . the manner of this change , or rather the cause of it . not willingly , but by reason of him , who subjected it unto the same . . something which qualifies and mitigates that change , or vanity . it is subjected in hope , and of these in order . i. a signal change made in the creature . the creature was made subject unto vanity . there is hardly any word in holy writ , that expositors have toiled more to find out the meaning of , than that of creature in the text. not to mention , that some by it have understood mankind in general , others the christian world , others the blessed angels , who minister unto those that shall be heirs of salvation ; some eminent men of late have undertaken to make out , that the apostle means the gentiles , or heathens , which were to be brought over to the christian faith. but if we admit of this sense , it must follow , that the apostle in the foregoing verse , where he begins to speak of the creature , falls abruptly upon a new subject , which seems altogether improbable , that verse being joyn'd by the particle for to v. . in which we have him comforting the afflicted christian with that glory , which ere long should be revealed in him , and then immediately it follows , the earnest expectation of the creature , &c. so that what is said v. . and in my text , must have relation to the same subject he had spoke of v. . and if by the creature we understand all creatures in this visible world , in a word , heaven and earth , and the things that are therein , the coherence is elegant , and the sense perfect , easie , and natural ; and it is an argument , à minori ad majus , from the less to the greater : if the whole creation hopes to be delivered from her bondage and oppression , you may with far greater reason both look for a happy deliverance and comfort your selves with the thoughts of it . and indeed , he will soon be convinced , that the creature was made subject unto vanity , that shall observe how much its gloss , and beauty decay'd after the fall of adam ; how the earth , that before was a stranger to all noxious herbs and plants , brought forth thistles and thorns now ; how her former fertility was lost in a dismal barrenness , and the ground that before required no labour , would yield little now , but what men forced and squeezed out of it by the sweat of their brows ; how the blessing that enrich'd and adorn'd it before , exspir'd into a curse ; and nature , which before knew no poison , no enmity to man , degenerated now into hostility , and from a friend became a foe ; how her former lovely face is all disfigured with spots and freckles now , and that which was all charm to a rational soul before , is now become an object , which few wise men , indeed none but fools delight in ; how the heavens which before dispens'd their kindly influences to man , and seem'd to be proud of the employment , soon after became gods arsenal , from whence he sometimes fetches water to drown , as he did the first world , sometimes fire to consume , as he did sodom and gomorra , sometimes hailstones to kill , as he did the amorites , sometimes winds to overturn , as he did job's houses ; how the creatures which were commission'd only to seed , and cherish man , are now very ordinarily made use of to punish him , and they that before served him for the noblest uses in his integrity , at the best do now relieve him in his misery ; how the creatures , which before did reverently observe and bow to him , do now as often seize on him , as if nature were inverted , and they had got the dominion over him , whose primitive right it was to have dominion over every living thing that moves upon the earth ; and how many things , which before might have made him truly happy , serve only now to make him an object of scorn to god and his holy angels . so much of this change . ii. the manner of the change , or rather the cause of it . not willingly , but by reason of him that subjected it unto the same . men and the apostate angels indeed were made subject to vanity with their own consent , and their own wilfulness lost them that glory they once enjoy'd ; but the other creatures in a manner against their will , because it was not for any fault of their own , but for man's sin that god doomed them to ▪ their vanity ; cursed be the earth for thy sake ( saith god to adam ) gen. . . and that no man may think it strange that the curse of god should light on things innocent and incapable of sinning , we must remember that god in punishing the creatures with their vanity , punished man himself for whose use and service chiefly they were created ; as a magistrate that confiscates the offenders goods , inflicts justice on the offender , and puts him in mind of the error he hath committed , and of the injury he hath done to the publick : so that he that hath subjected the creature unto vanity , is god , by whose just sentence it came to pass , that the creatures all glorious before , became sutable to man's corrupt and miserable condition , and were permittied to be stings and thorns in his side , and so far from yielding true content and satisfaction , that they ordinarily lead to trouble and vexation of spirit . i will not here enlarge upon adam's sin , nor shew you what unbelief , what pride , what contumacy , what ingratitude , what want of love , what apostacy may be discover'd in it . we may be confident , god had reason for what he did , and that he saw the crimson dye of the transgression , which made him issue out this order , that upon this great princes fall , the whole creation should go into mourning . iii. that which in a great measure qualifies and mitigates this vanity , the creature hath been suffer'd to sink into , is this ; that it is subjected in hope . god hath as it were endow'd the creatures our eyes behold with hopes of their restitution to their pristine beauty , usefulness and glory ; for according to his promise we look for new heavens and a new earth , wherein dwelleth righteousness , the old heavens shall pass away with a great noise , and the elements shall melt with fervent heat ; the old earth also , and the works that are therein , shall be burnt up , pet. . . . thus the creature will one day undergo a kind of glorification and participate of the splendor which shall encircle all righteous and sanctified souls ; and as gold in the fire is refin'd , it 's dross purged away and comes out more splendid than it was before : so the world that now lies under corruption , purified by that future fire , will put on a face more pleasant and beautiful than now it hath ; and let no man scoff at this assertion under a pretence that the earth at that time will be of no use , for good men will be in heaven , and the wicked in hell , and consequently the earth will have no need of renovation ; for can any man be so irrational as to think that there is no use of the creature , but what consists in eating and drinking and sensual pleasure ? and though i will not say with tertullian , who favours the millenary opinion , that the new heavens and the new earth will be in compensationem eorum , quae in seculo vel despeximus , vel amisimus , to make amends for what we have either lost or despis'd in this world ; yet how are we sure that the glorified saints shall be so confined to that place we strictly call heaven , as not to descend upon this glorified earth , which for ought we know will be fill'd with god's glory in a manner as much as heaven , and will together with heaven , make one great theatre of bliss and happiness ? and who knows but these triumphant saints , as at that time they 'll know things perfectly , and see through a glass no more , are to read the wisdom , and goodness , and bounty of the great creator in the several creatures that shall adorn that new world ? and this is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that restistution of all things , foretold of all the holy prophets since the world began , mention'd act. . that this stately fabrick of the world is to be at last consumed by fire , and whatever we see before us to be lost in an universal conflagration , is not only the import of the apostles discourse here , but hath been the opinion of the most ancient heathen philosophers , pythagoras , heraclitus , zeno , and of all the stoicks , who therefore talk'd much of an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and seem to have receiv'd it by an immemorial tradition from adam himself ; who as josephus tells us , prophesied that the world should once be drown'd by water , and another time destroy'd by fire . and this conflagration whereby the world shall be renew'd and reinstated into its primitive splendor ; all the creatures groan for , and travel as it were in pain together until now : to use the apostles phrase v. . with hopes to be deliver'd from the bondage of corruption , into the glorious liberty of the children of god. thus far the sense of the words , which sense i do the rather pitch upon , because both ancient and modern divines , some few only excepted , agree in 't . and now what subject of discourse can be fitter for this present occasion , than the vanity of the creature . can we see a curious fabrick here all broke to pieces , and a creature that was made a little lower than the angels , cut off before half her race was run , and tumbling down as she was going up the hill , and forbear crying out with solomon , vanity of vanities , all is vanity ? there are few men that pretend either to sense or reason , but will freely acknowledg the vanity of all sublunary objects , and yet to see them dote on things , which by their own confession are fickle , inconstant , and unsatisfactory ; to see them hug this vanity , as if it were mount sion , which shall never be moved , as if it were the rock of ages , against which the gates of hell shall not be able to prevail , would make any contemplative man bless himself , and wonder — quis daemon subiens praecordia flammam concitat , & raptam tollit de cardine mentem : what evil spirit makes them act contrary to those convictions , cross those principles , give themselves the lie , and love such contradictions . but it 's no new thing to speak well , and to act ill , and to make a learned harangue of the emptyness and weakness of things below , while the affections are so set upon the world , that you had as good attempt to move the pyramids of egypt out of their places , as hope to disentangle the heart from these bryars and thorns . the great idols of this earth , riches , honors , pleasures , life , health , children , &c. which the world adores with preposterous devotion , alas ! what are they all but vanity in grain ? i. riches , when the magnificent croesus sat upon his throne , deck'd with beaten gold , adorn'd with a thousand jewels and precious stones , he had the curiosity to ask solon , whether he had ever seen a more glorious sight ? yes sir , saith solon , for i have seen hens and phesants , and partridges more gloriously array'd than you . the philosopher saw the vanity of all this wealth and cost , and laught at it . the covetous man indeed , that son of the earth , sees with other eyes , and cannot think himself solidly happy , except he swims in wealth : this is it engrosses the secret wishes of his mind , and to have as much as other men , is that his soul doth chiefly long for : so have i heard a man in a feavor wish for a cup of cold water , which when he hath obtain'd , hath prov'd his death and ruine . what happyness doth the wretch fancy in a little shining clay ! he sees no vanity in great possessions , and he thinks that man liv'd like a god , that could say , i will pull down my barns and build greater , and there i will bestow all my fruits and my goods : what ever other men think of nabal , he commends him , and calls that living like himself , when he scrapes what wealth he can together to feed his appetite and luxury . have not you read of whited sepulchers , which indeed appear beautiful outward , but are within full of dead mens bones , and of all uncleanness ? so here there is a veil drawn over this glittering dust , and the veil is painted and gaudy , and takes the eye ; but that man which hath courage to lift it up and to see what is underneath , will quickly find that these are things , which to day caress their favourite , and to morrow make themselves wings and flee away ; and that they can neither preserve the body from disasters , for in despight of all my treasures lightning from heaven may strike through my sides and kill me , and vapours of the earth may infect my spirits and blow my life away , and sickness may breed in my bones and rack me ; nor afford any real content to the soul , for when i see a judas tremble with his purse full of money , and gehazi walk in fear while he brings home his talents of silver , and an alexander in the midst of all his opulency dissatisfied and tor●ured with ambition , and belshazzar with all his golden cups about him , grow pale as ashes , and quake at the sight of the fatal hand ; when i see how their outward plenty entices men to that which will undo them , and how strong a temptation it proves to run away from him who is the proper center of their souls ; how it doth teach men to sin , and fills their carnal minds with car●s , and carkings , and anxieties , makes man , the noblest work of the creation , a slave to dust ; dethrones his reason , thrusts him into vassallage , and trrnsforms that part which is like to angels , in o a beast , and consequently prepares him for shame and confusion in the end , and by degrees breeds in him the worm that dies not : what name , what title can i bestow upon it , but that of the apostle , deceitful riches , which lead men into snares , and drown them in destruction and perdition , tim. . . not but that our of this mercury , a wholesom medicine may be drawn , and men may lay up in store for themselves a good foundation against the time to come , that they may lay hold on eternal life ; but where one prepares an elixir of it , thousands makes nothing of it , but sublimate , so strong a poyson , as doth not only kill the body , but lays force on the soul , makes it sick to death , and which is strange , for morte carent animae , murther that part , which the great creator hath blessed with immortality . ii. honour . what a stir do men make about greatness and reputation in the world , and what is it all but the breath of dying men ! he that sees the ambitious clamber that mountain , as if it were the hill of god , and there lay the way to heaven , would wonder what the man means to labour so hard , when in good truth he only leaps to catch an atom tumbling and playing in a sun-beam . he stands on firm ground , and nothing will serve him but a slippery place , from whence the least frown of a monarch throws him down . consul bibulus surrounded with acclamations and euge's knows not where he is , whether he is riding in his chariot , or treading air : but see the sad reverse which waits on humane triumphs , while his fond thoughts and the numerous multitude , with their praises , swell him above himself , a tilestone falling accidentally from a house , puts an end to his life and all his glories together before he can reach the capitol . sejanus is honored like a god to day , to morrow kick'd by scullions and serving-men . belisarius that commands an army this year , the next is forced to cry date obolum belisario , pray remember the poor . it was therefore ingeniously said by one of the royal slaves that drew sesostris his triumphing chariot ; when the king asked him why he look'd back so often upon the wheels ; that he could not but with a great deal of pleasure observe how that spoke which was uppermost now , was lowermost by and by , giving the haughty tyrant to understand that he who wears a crown to day , may handle a spade to morrow . where are the mighty honorable men , who have made whole nations tremble , and shook the habitable world into subjection ? was their dignity able to preserve them from the burning lake , or hath vengeance been afraid to fling them into hell , because they were clad with silk and purple ? so airy , so transitory a thing must needs be vanity , and to build upon 't , is to make a nest on the waves of the sea , which the least angry billow shatters into nothing . what signifies a chair of state while the colick rages in my bowels ! or what ease can my soul find by the bowing of a thousand knees , while my own must bow to pain and anguish ! and indeed the greatest emperor makes no better dust than the meanest slave , and in the grave it 's impossible for menippus to tell the son of jupiter which was the potter and which the lofty macedonian hero. honor ! this is the goddess to which hecatombs are offered , and most of the wars and battles that are fought , are but to vindicate her cause . this is it that tempts the man of birth to sacrifice himself , and estate , and family ; and if his credit be sullied never so little , to wash away the stain with his neighbours blood ; and he that can see with what care and trouble popular applause and a changeable princes favour is acquired , with what fear it 's kept , what enemies it raises , what dangers it precipitates it's clients into , and how it causes them to prefer a punctilio of honor before all the laws of heaven , and a great man's smiles before the courtships of the blessed trinity , and makes them careless of that incorruptelae superindumentum , the carthaginian father speaks of , i. e. of being cloathed upon with their house from heaven , and regardless of that splendor and kingdom , which the mighty rewarder of them that diligently seek him , hath to bestow on those that obey him more than men . he i say , that can see all this , and fancy real and solid bliss in these castles of air , must have a heart of lead , a soul altogether immerst in sense , drown'd in sensuality ; and it may more truly be said of him , than of the man in the gospel , that travell'd from jerusalem to jericho , that he is fallen among robbers , who have plunder'd him of his reason . iii. pleasure . there is indeed a pleasure which arises from a serious and consciencious discharge of our duty to god and man , which hath nothing of vanity in it , for it is a foretaste of heaven , a glimps of paradise , and a preface to those joys which no eye hath seen , no ear hath heard , no heart hath conceived . this pleasure makes us men and partakers of the divine nature . t●●s is the water of life , whereof whoever drinks , shall never thirst again after broken cisterns which can hold no water . this pleasure hath substance in it , and the soul moves then in her own proper element , when bathing in rivers of such delight . this pleasure drop● from above , and is restless till it mingles again with those c●●e●tial joys , from which treasury it 's sent into the soul. but the pleasure which we condemn as vain , consists in gratifying the flesh in all its extravagant wishes and desires . this is the sensual man's darling , and he despairs of any satisfaction except he can crown his days with rosebuds , and walk in the way of his heart , and in the sight of his eyes , and fan his senses , and give them that liberty and elbow-room they crave : so the great solomon thought , and tryed it , but found by sad experience that this was the way to the chambers of death , prov. . . pleasure , like the harlot spoken of v. . catches the heedless youngster , and kisses him , and with an impudent face , says unto him , i have deck'd my bed with coverings of tapestry , with carved works , with fine linnen of egypt ; i have perfumed my bed with myrrh , aloes , and cinnamon . come let us take our fill of love until the morning ; let us solace our selves with loves , for the good man is not at home , he is gone a long journey ; he hath taken a bag of money , and will come home at the day appointed . with her much fair speech she causes him to yield , with the flattering of her lips she forces him : he goes after her straightway , as an ox goes to the slaughter , or as a fool to the correction of the stocks , till a dart strike through his liver ; as a bird hasteth to the snare , not knowing that it is for life . like a fatal pit which some spreading flowers have cover'd and hid from the eyes of the unwary passenger , it tempts , but kills , laughs upon you , but gripes , invites , but betrays ; it never offers honey without a sting ; and if it courts the weak sinner with milk and butter in a lordly dish , it is but to strike a nail into his temples , and to mingle that milk with his blood . the wine it presents him with , is to bite him like a serpent , and when it shews him the blood of the grapes in a crystal glass , the intent is to sting him like an adder , prov. . , . what are these sensual delights but burthens to a rational soul ! beasts have greater enjoyment of them than we . the modish gallant that courts them , and obtains his desires , too often like actaeon , is devoured by his own hounds , and the roses he smells to leave nothing but pricks behind them to wound and tear his conscience ; and like phalaris that dangerous host , when they have feasted him , they torture him , fill him with infamy and diseases , with pain and poverty ; and he that went joyful out comes mourning home , and is ready to curse the day that he listen'd to these deceitful sirens , which did but sing , first to lull him asleep and then to poison him ; like dalila , flatter'd him , that his strength might depart from him , and as judith did holofernes , made him drunk , the better to exercise their cruelty upon him . hannibal a that could not be overcome by arms , is overcome by pleasure ; and he whom all the roman forces could not weaken , is made feeble by luxury . by this rome it self fell ; and long before , the macedonian empire perish'd . this is it hath ruin'd kingdoms ; destroy'd the most flourishing monarchies ; and forein enemies have not done them so much harm as this inward and homebred adversary . aelian b tells a strange story of his pardalis , a beast of a sweet scent , but dreadful shape ; and as the one attracts company , so the other frights them . therefore to get prey to feed on , she retires to a place which nature hath adorn'd with trees and bushes ; and there covers her self with leaves , so that her scent is only perceiv'd ; but her body remains unseen . the wild goats and such other creatures ranging in the wood , and delighted with the rich perfume , approach , and now outleaps the mighty murtherer , and leads the captive wretches in triumph home . whether st. chrysostome's libyan monster be a fable or no , i will not dispute , the moral i am sure cannot be improper for our purpose . this creature he represents to be of a shape partly humane , partly serpentine : the upper part of its body like a woman , its face beautiful , its skin white , its breasts large , a strange liveliness and briskness in its eyes ; but the the lower part full of scales , and rough , ugly , and intractable , and its tail like that of a viper , swift and running very fast , having no voice but that of a hiss , laying force on all animals it meets withal , except man , whom alone it deceives by guile and cunning ; for to him it threatens no danger , makes no noise , fixes its eyes with some modesty on the ground , now and then looks up to allure man into its embraces , and if any be so ignorant as to come near and handle it , it then leaps upon his back , and shoots its poison through his bowels , and when he falls the rest of its companions come all out of their dens and help to devour so fair a prey . the application of these passages is easie enough , and who sees not that sensual pleasure is that panther and that dragon , that in the end destroys the fond man , that is either delighted with its smell , or with its glorious outside . and here i remember what the noble plutarch saith , pleasure ( he means that pleasure which lust and luxury affords ) is a brute , but not a savage one ; it tears indeed like a wild one , but doth not seem to be so ; did it appearin its proper colours , it would be shun'd as bears and leons ; and there would be no difficulty in catching and killing of it ; but coming in the habit of a friend , it doth both hurt and cheat , murthers by adulation , and while it pretends to give liberty , makes a prisoner of the man ; and enslaves him to a prodigy , the man doth not so much buy pleasure as sell himself to it ; and his reason is turn'd out into exile ; and he is banish'd from himself , for it makes him venture upon the basest , most childish , most sneaking , and most impertinent actions , things below a man , and below those excellent faculties he is endow'd withal , and like some ill natured physician , gives a pleasant potion and cures him for the present , keeps up his spirits , and supports him , that he may abuse his body more , and venture upon new diseases . xerxes knew what he did when he forbad the babylonians the use of arms , and permitted them to give themselves over to wine and women , and all manner of luxury . he was sensible this would emasculate their vertue and make them objects of scorn , who once had made the most puissant monarchs tremble . indeed this is it which dissolves courage and makes the greatest valour melt into cowardice . it debases a sardanapalus to a spindle , and roots out all sense of greatness and ingenuity : whatever conceits men have of it , in the end it leaves them miserable , and instead of pity , their neighbors cannot but laugh at them , as much as the world did at the attempts of that prince , who tired with variety of pleasures at land , had a mind to try their sweetness in a more unruly element , the sea. a ship is built , liker a palace than a vessel ; here are erected chambers for himself , there apartments for his concubines , a garden is planted too , set out with aromatick trees and herbs , no splendor is wanting , no cost spared , all the rooms dazle the spectators eyes with the gold that glistered there ; the egyptians admire it , all are ambitious to go aboard of it ; the mighty vessel being launched , the king enters , and while the calm lasted , nothing could appear more glorious ; but a boisterous wind soon turns that calm into a tempest , and now the vast bulk sinks , and the world seems to suffer shipwrack ; so that it may be truly said of pleasure what was said of the honey that was given to pompey's souldiers ; it drives men into madness , and what they intended for their cordial , proves their death , and that which they hoped would have refresh'd them , doth but intoxicate them , and the sweetness turns into gall and wormwood . iv. life . this hath in all ages been counted so vain a thing , that wise men have been at a loss for words to express its vanity . a shadow , a dream , a bubble , a tragedy , a wheel , a vapour have been thought epithets too great for it ; and therefore some have adventured to call it nothing . i confess i cannot but smile when i find what admirers of long life the chineses are , and what pains they take to preserve themselves here on earth from mortality . it 's pleasant to read how one of their kings being by some impostor promised a cup of liquor to make him immortal , would by no means be discouraged from his strong persuasion , that upon the drinking of it he should certainly be freed from death for ever , till a friend of his more , wise than he , snatched the cup from the place where it stood , and drank it off . the king mightily incens'd at the insolence , immediately drew his sword to kill him , to whom the gentleman wittily replied : either upon the drinking of this liquor , i am immortal , or i am not ; if i am , then in vain do you attempt to kill me ; if i am not , you have reason to thank me because i have deliver'd you from a cheat . which answer pacified the king , and made him commend his friends prudence and fidelity . yet , it seems , so bewitching a thing is this desire of immortality here on earth in that kind of men , that this very king not long after that modest reprehension of his friend , attempted the impossibility afresh , and commanded a house to be built of all sorts of fragrant and odoriferous trees , as cedar , cypress , camphire , &c. the scent whereof perfumed the air for two or three miles together . in this large and splendid palace , was placed an ample bason , togather the soft dew that fell , in which dew , pearls were every day dissolv'd , and from this rich draught the unwise king promised himself no less than eternity on this side heaven ; but his death which soon after follow'd , manifested the folly of the attempt , and discover'd the vanity of the king , and of his life together . where men live in contempt of a better world , no marvel if they magnifie this present life and wish for the longevity of the ancient patriarchs , and would be glad if they might arrive to the age of methuselah , but these are sickly desires which their blind appetite causes , desires as vain as the life they praise , for in praising that , what do they commend but misery and calamity ! and he that protracts his age to some hundreds of years , doth but protract it to labour and sorrow . who can express the innumerable disasters , discontents , and vexations life is subject and expos'd unto ? we come crying into the world and go weeping out . the various masters and tutors we are forced to have while young and tender , do but make us a better sort of slaves ; soon after our houses and hearts are fill'd with cares and contrivances , what we shall eat , and what we shall drink , and wherewithal we shall be cloathed ! and these waste our marrow and the flame that burns in our breasts . here an injury we receive , torments us ; there a loss we sustain , afflicts us . here our endeavours are cross'd ; there our expectations disappointed . here our hopes decay in the bud ; there the most promising flower in our garden withers . here a friend deceives us , there an enemy pursues us , now a thousand fall at our side ; by and by ten thousand at our right hand , we are neither free from the terror by night , nor from the arrow that flies by day ; we have no security against the pestilence that walks in darkness , nor against the destruction that wastes at noon day ; when one trouble is over , another comes , and the wave we have passed , is seconded by another . the messenger that brings us word , that the oxen were plowing , and the asses feeding besides them , and all on a sudden taken away by the sabeans , hath no sooner done speaking , but another is ready to acquaint us , that the fire of god fell from heaven , and burnt up the sheep and the servants , and consumed them : the words are hardly out of his mouth but another tells us a sad story of the chaldeans , that fell upon the camels and carried them away , and when he hath finished his dreadful news , the fourth comes running in with a message , that a great wind from the wilderness hath smote the four corners of the house , and that it is fallen upon our sons and daughters , and they are dead . he that hath escaped perilsl by land , soon is forced to make a trial of perils by sea ; and to a deliverance from robbers succeeds a new danger from our own countrymen . afflictat fortuna viros per bella , per aequor , iras insidiasque , catenatosque labores mutandos semper gravioribus . the candle of the lord that shines over our heads to day , exspires , may be , into darkness before the morrow ; and the rivers of oil , which the rocks pour us out this hour , are turned into streams of blood the next ; our root , which now is spread out by the waters , by and by is dried up ; and the dew that lay upon our branch all night , before we are aware , changes into a moth to consume what we have gathered ; and he whose glory was fresh in him this moment , is soon forc'd to cut up mallows by the bushes , and juniper roots for his meat ; and thus the greatest contrartieties plenty and poverty , love and hatred , peace and anger , rest and trouble , quietness and rage , right and wrong , justice and injustice make up mans life ; and what is all this but a sea , where opposite winds continually blowing endanger the ship , and the passenger that is in it , and then sure this must be vanity . v. health . this indeed is a jewel which men pass great commendations on , but it's inconstancy shews it's vanity , and he that trusts to it , relies but on a broken reed , on a sceptre of glass , and will soon be convinced , that like april weather it 's dashed and changed in the twinkling of an eye . if it be true what the poet says , that of all creatures nature hath produced , there is nothing so weak and tender , and infirm as man , he hath but small encouragement to glory in his strength : when a draught of drink can discompose him , when a fly can choak him , when a puff of pestilential air can cause a civil war in his constitution , when the least disorder can unsettle him , how little reason hath he to boast of the harmony and agreement of humours in his body ? how should he continue sound long that hath so many enemies within , and without him , to shatter his earthly tabernacle into dust and atoms ? nothing for ought i see deceives the unwary sinner more than his state of health , this tempts him to offer violence to his nature , and run out into extravagancies , and because he feels no distemper for the present , he flatters himself with a perpetual freedom from it , goes on in his debauches , and while he pleases himself , that his nature is made of iron , he finds , when it is too late , that it is weaker than clay , and thus precipitates himself into perpetual groans ; one would think he is weary of his health , and tired with continuing so long without a change ; one would think he hath his health given him for no other use , but to shorten it , and that he finds pleasure in having it checkered with diseases . indeed health is a thing of so nice a contexture , and heat and cold must be mingled and tempered to that degree , and the scales must hang so even , that we may justly wonder , that so many men enjoy it , and that they enjoy it so long as they do . what can we judg of so curious a frame , in which so many slender wheels and veins do move , but that the least jog should put the clock out of order , and spoil the musick , which is so pleasing and ravishing to the ear ? there is but a paper ▪ wall betwixt health and sickness , and how soon may that wall be broken down , and the fair summers morning turned into clouds and tempests ? how have i known men hug themselves for carrying a sound mind in a sounder body , and what care have they taken to preserve it ! they have ransacked nature for restoratives , forced metals into spirits , dissolved minerals into antidotes , distill'd herbs and plants into a quintessence ; pounded pearls into powder , used themselves to such a diet , eaten their meat by weight , avoided the coldness of the air , shun'd those dishes that might tempt them to a surfeit . but alas ! in despite of all their care , maugre all the preventing medicines they have used , how hath a distemper they neither feared , nor dreamed of , seiz'd on their limbs , and deliver'd them up to the king of tertors , and unexpectedly sent them to their long home , from whence there is no returning ? meer fancy sometimes breeds diseases , and the sight of a disfigured face causes an illness , which brings as great a disfigurement upon the spectator ; if we may believe men that have made observations of that nature , the very looking on sore eyes will cause an inflammation in our own , and sitting on the seats of persons diseased will bring the same distemper into our bones ; and how many are the daily accidents which crush the healthiest bodies into the greatest pain and anguish ! how doth death arrest a samson with all his vigour and sortitude about him , and how little is sickness afraid to enter into rooms where the various odours seem to be intended as spells to keep out the enemy : so that it may be said of health , as of jonas's gourd , it comes up in a night , and perishes in a night , jon. . . and those with whom it continues longer , are every hour in danger of losing it . vi. children . see how the fond parent dotes on those pictures , and how enamoured he is with those representatives of his person ! one would think he had found cut something that will satisfie the great soul of man , and lighted upon that which can give an immortal spirit true and solid satisfaction . see how he views these lively images of himself , as if he had eyes for no other use but to look on them , and how his soul seems to be bound up with theirs ! but while his sparkling eyes convey , and shoot all their rays on these darlings of his affections , grim death , unmannerly as it is , a stranger to respect of persons , steps in , marrs all his triumphs , and snatches the fondlings out of his hands . how have i seen a tender mother carry her babe in her arms , feed him with her breasts , dandle him in her lap , and embrace the comely boy with a love as strong as death , and which many waters cannot quench ! she breeds him up , watches his steps , her eyes are over him , and like the angels of god , she preserves him in all his ways , and with his age her affection grows , and she is concern'd for his welfare , she studies how to advance him , plots how to make him great , rejoyces to hear her neighbours speak in commendations of him : and now the lad being grown up , and understanding what the tenderness of a mother means , the mother justly expects some returns answerable to the mighty expressions of her love : but we see too often that when all these pains are taken , and all this industry and care is bestow'd , and the kind mother hopes that the measure of his love to her will be good measure press'd , and shaken together , and running over ; behold the inhumane wretch , viper-like , preys upon the bowels that did feed and nourish him , grows surly to her that bare him , and it is not all her fire that can kindle any reciprocal flames in his breast ; and thus he that was expected to have been her greatest comfort , proves her scourge , and the staff that in her old age was to support her , turns into a serpent to hiss at her , and to sting her . he whom she look'd upon as her glory , becomes her shame ; and he whom once she did rejoyce in , brings her down with sorrow into her grave . and this it 's like eve had experienc'd in her eldest son cain , and therefore when abel was born she call'd him vanity , for that 's the true import of the name , gen. . . augustus at last is forced to put that daughter from his sight whom formerly he look'd upon with a favourable eye , and her lewdness makes him hate that name which once he delighted in . absolom , formerly his fathers darling , at last invades his crown and scepter , and the indulgent prince lives to see that son he doted on , attempt his life , and defile his bed. and suppose the kind son with coriolanus doth that for his mother , which neither the peoples tears , nor the senators prayers could effect , and with cotta rescues his father from death , yet the losses , reproach , disgrace , and disasters which often befall even the most dutiful and best natur'd children make wounds in their parents breasts . and thus these certain cares and uncertain comforts by the instability and mutability of their condition proclaim to the world , that they are but vanity . and having thus with as much brevity as the subject would bear , led you to a prospect of the vanity , the creature is involv'd in , i must not dismiss you without some practical reflections . we see how necessary illumination of gods holy spirit is in matters of religion ; without it the generality of men ixion . like , embrace a cloud for juno , and are so far from seeing vanity in the creature , that they do securely build tabernacles here , and make the creature their highest and their chiefest good , which was only intended for stairs to raise them into contemplation of the glory , and goodness , and power of their maker . this irradiation from above , the consequent of earnest prayers , clarifies the mind , dispels the clouds and mists that are upon it , teaches the soul to examine the inside of things , as well as the outside , and by that means to discover the cheat , if there be any in the alluring object ; and where this day-spring doth not visit the mind , men must necessarily continue in ignorance and folly , and call darkness light , and light darkness , and count that gold which is nothing but guilded brass , and look upon that as satisfactory to their souls , which indeed leavs them empty and destitute of proper food . it 's for want of these beams , which he may be blessed withal , if he will but open the door , and let them in . it 's for want of admitting these heavenly beams , i say , that the drunkard , the lascivious , the proud , the glutton laughs at the preacher discoursing of vanity , because he sees not with our eyes , and his intellect is not so clear as ours ; therefore he thinks that vanity a fable : and how should he perceive it , whose eyes of understanding are not enlightned into contemplation and observation of the nature , quality , imperfection , and insufficiency of all sublunary objects : so that we may speak our spirits away into the air , and read all solomon's ecclesiastes to him , and we do but talk to him as we do to a blind man of colours , he hears our notions , but like empty notions they go in at one ear , and out at another . vanity , saith the sinner ! i know nothing that 's more solid , more pleasing , or more charming , than those riches , and honours , and pleasures , and the other comforts you brand with an odious name . these are things i can grasp and feel , and i know the satisfaction they will afford , my eyes see how happy these things make the men that can creep out of dust , and advance themselves above the common level ; i have not seen that glorious eternity you speak of , nor was i ever wrapt up with saint paul into paradise ; i never took a view of those spiritual crowns and scepters , you talk of . shall i leave a certain satisfaction for i know not what ? for a thing uncertain and out of sight ? these outward conveniences i see must help me in distress ; and if i hope for ease and content , it must arise from these . it 's not a notion i can feed upon ; and i may starve if i have nothing but your spiritual food to rely on . it 's the world , as you call it , that must refresh , maintain , and feed me : and it 's but reason it should have my choisest thoughts and affections : and do you charge that with vanity , which alone deserves my industry and care ? and doest thou talk like a man of reason , sinner ? if a beast could speak , would not this be his language ? hath god given thee no higher faculties ? hath not he endow'd thee with nobler desires ? are these o●●ward goods indeed the things thou chusest for thy treasure ? how brutish is thy soul , that thou canst fancy any proportion betwixt that and the creature ! hast thou a soul capable of grasping a god , and dost thou run into the embraces of an idol ? thy soul wants an everlasting object ; and are these the things that will endure for ever ? thy soul must have an all-sufficient being in her arms ! and are these butterflies , that perish in the handling , fit to ingross thy affections ? thy soul must have an anchor that can give it rest , and will these thorns and bryars do it ? thy soul must have an individual companion that will never leave it nor forsake it , and will these deceitful props stand by it at the great tribunal ? thy soul must have a friend that must conduct it to everlasting mansions , and will these miserable comforters , that shake hands with it at the brink of eternity , serve for guides ? rouse , rouse thy slumbering soul , vain man , and let not thine eyes be always shut . thy blindness is not incurable ; if thou wilt not stand in thine own light , thou maist see through all these shadows , and burst these entanglements . there is certainly vanity in the creature , and god will discover it to thee , if thou wilt but call upon him with the same earnestness that blind bartimaeus used to christ jesus . god is pleased with the cry of him that longs to be deliver'd from his misery . o the wonderful difference that is betwixt an illuminated and darkned understanding ! one pities the creature , the other admires it ; one looks upon it with tears in his eyes , the others heart leaps at the sight of it for joy ; one uses it soberly , the other gluts himself with it ; one sees so much of its weakness as drives him from this barren wilderness to make his nest among the stars of heaven , the other so adores its beauty that he can be contented to sweat and toil , and labour in its service for ever ; one salutes it as a stranger , the other embraces it as a wife ; one looks beyond it , the other sixes his eyes upon it as if he were in an ecstasie . so great a difference doth illumination make ; and indeed without it , you must needs continue strangers to god's designs and your own duty ; you walk in the dark and see not how the devil imposes upon you , how your lusts cheat you , and how the world cozens you , how far you run from heaven , and how near the burning lake you come ; you run on blindly upon eternity , and delude your selves with a few formalities of religion , you know not how the case stands betwixt god and your own souls , and cannot avoid falling into errors ; you prepare for endless sorrows , and make way for bitter , though vain lamentations at last : o that i had known in my day what belonged unto my peace ! but it was hid from mine eyes : you delay your conversion , because you know not the great importance of it , and make light of that which , were your eyes but open'd , would make you tremble to think what pains you have taken to procure your own ruine . ii. men , fathers , and brethren , if you do believe that the creature is subject to vanity , let me intreat you to act like men , that do believe it . let your faith be known by your works , and let 's but see you live like persons that do despise this vanity and seek a better world. when the primitive christians ( o happy , o blessed times ! ) gave out that they look'd upon this world as vain and transitory , their enemies saw that they were in good earnest when they said so , for they saw them forget what was behind them , and press towards the mark for the high prize of god's calling in christ jesus . they saw it , and thought them mad . they saw how they fled from the satisfactions of this world into flames , as if those were the fiery chariots , they were proud to ride to heaven in . their faith lay not in talking , and as they believed the creature to be subject to vanity , so they raised their thoughts from earth to heaven , and lived as much above the world as mortality would give them leave . they made no more of the honors and preferments of this life , when inconsistent with god's honor and a good conscience , than they did of glasses and rattles , and the prince that offered them riches to be enamour'd with vanity as much as he , was repuls'd this heroick answer ; offer these things to children , and not to christians . they made their houses oratories , and their dwelling-places were but so many churches , where you might hear the praises of god resounding day and night . the husband-man that follow'd his plough , fancied himself in heaven , and sung psalms as cheerfully as if he had been placed in the quire of angels : the injuries they suffer'd for the testimony of jesus , they smiled at , and they that had an incorruptible crown to look after , justly thought it below them to be concern'd at the slanders and reproaches of a poor envious world ; as if heaven had been the countrey from which they had been banish'd , and which they hoped they should be shortly restored unto , they made all the provision they could for it , secured the riches of another world , and bestowed a great part of their goods on christ's distressed members , because they knew they should find them again after a few years in heaven : they believ'd christ's promises , and looking upon him as the son of god , they had as great a confidence that they should be recompenced in the resurrection of the just , as if they had the reward already in their hands . they could keep a calm and serene mind under the wars and tumults of this world ; and while men raged about them , they fed upon peace of conscience , and joy in the holy ghost . they used the world as if they used it not , and one might see that they had practically learnt the great lesson , you cannot serve god and mammon . this earth they looked upon as a desert , and their perpetual wishes were , when shall we come to appear before god in sion ! the great things of this world , which their heathen neighbours magnified , they made light of ; and well might they renounce the glories of this earth , when they were assured from the word of god that they had a greater inheritance laid up for them in god's paradise . they regarded not the censures of their carnal friends and relations , and were contented to be made a spectacle to the world , and to ange's , and to men. they rejoyced when they could express their love to christ , and were troubled when the world made any encroachment upon their affections . they denied themselves in all superfluities , that they might have the more to give to pious uses ; nay , would not allow themselves conveniencies , that they might be in a better capacity to cloath the naked . they stooped to the meanest offices , and were not ashamed to converse with men of the lowest rank , as with brethren . they laid aside their grandeur , to obey the precepts of the gospel , and would not suffer any outward respects to take them off from a close adherence to god's will. they would visit hospitals , and with their own hands dress meat for them that lay upon the bed of languishing . this world seem'd so contemptible to them , that they prayed day and night to be deliver'd from it ; and it might be truly said of them , that the world was crucified unto them , and they unto the world ; and thus they despis'd the vanity of these sublunary objects , and by despising , believ'd it . disparage not your great immortal souls , beloved hearers ; they are capable of another happiness than this world can afford ; and when god hath provided for them angels food , and bread of heaven , why should you feed them with trash and husks to impoverish and weaken them for ever ? arise christians , and depart , for here is not your rest. advance into yonder regions of bliss , and live there where you may hope to live for ever . let the world be your slave , and god your only master . let it not be said that your souls are subject to vanity as well as your bodies , and do something to convince the world that you dare to have your conversation in heaven . the creature was made subject unto vanity , on purpose that you might flee away from it , and breath after a more solid good . will you do less than pagans ? will you fall short of men that never heard the gospel ? will you sink beneath those that never had any other light but what the glimmering candle of nature gave them ? can you see philosophers contemn this vanity , and dare you be in love with it ? shall a diogenes , to shew how little these things , which sensual men admire , ought to be valued , take as much delight in his tub , as xerxes in his babylon , and in dry bread , as much as smindyrides in his sauces ; in ordinary spring-water , as much as cambyses in his richer fountains ; in common sun-shine , as much as sardanapalus in his purple ; in his staff , as much as alexander in his spear ; and in his mallet , as much as craesus in his treasures ? shall a pagan look on these outward glories as unworthy of his affections , and will you suffer yours to be entangled with them ? shall a plato , a socrates , an agesilaus , a spartan , look upon these outward things as dross and dung , trample them under his feet , look upon them between anger and scorn , and think it below a creature made after the image of god , to dote on earth , and dust ; and can you that pretend to have learn'd christ , and pretend to be followers of the humble self-denying jesus , come behind heathens , whom you call blind and wretched ? will not they be your judges one day ? will not their temperance and abstinence condemn your greediness after these perishable objects ? will not they shame you , that did more by the strength of nature , than you with all the encouragements of the holy ghost ? will not this aggravate your neglect , and change your rods into scorpions ? will not this make your furnace hotter ? will not this fill your faces with greater confusion ? will god let your unprofitableness under the richest means of grace go unpunish'd ? and doth the clearest manifestation of heaven add no weight to your guilt and stubborness ? if you turn the grace of god into wantonness , will god play with it , do you think , as you do ? it was a mahometan king , could cause the following words to be written upon the gates of his pleasure-house , and the story saith his life was answerable to the grave sentences . this world will not continue long ; it 's pride and lustre will soon be gone . remember , brother , and apply thy heart to him , who only intended this world for our inn. let not thy life be united to this bitter sweet , for it hath drawn in many ; first jested with them , and then butchered them . if thy soul can but come away from her prison , pure and undefiled , and reach the mark , it 's no great matter whether thou diest on a throne , or on a dung-hill . o christians , delude not your own souls , god is resolved they shall be withdrawn from this world while you live here , or they shall never arrive to the inheritance of the saints in light : god is resolved they shall be loosened from this earth , even in the midst of your strength , and health , and plenty , and liberty , or they shall never ascend his holy hill. away then with those fond conceits that glue your hearts to things below . let god be the great and dear object of your souls . let the rivers of your delight run all into that ocean . for him spend your strength , your labour , and your care . make room for him in your hearts , and whatever hath had supremacy or priority there , pull it down , and shew it the ruler it must for the time to come obey . breath after another country where true and lasting pleasures are , where the presence of god makes hearts chearful , and ravishes souls for ever ; where the society of angels gives content , and endless bliss shuts out all imperfection and vanity ; and as they say of boleslaus king of poland , that he used to wear his fathers picture in his bosom , and whenever he was to do any thing of moment , he pull'd out the picture , lookt upon it , and begg'd of god that he might do nothing unworthy of so great , so good , so wise a father : so you , let the landskip of that celestial country hang always before your eyes , and whatever you are doing , whether you are rising or sitting down , whether you are walking or standing , whether you are travelling or conversing with men , still look upon that pourtraiture , and let this be your resolution to do nothing unworthy of that heaven you are aiming at . and then when you come to die , and no friend , no relation , no acquaintance , no riches , no honours , no children can give you ease ; this remembrance , that your mind hath been endeavouring to extricate it self from the vanity of the creature , and that you have lived like persons , that have indeed looked for a city which hath foundations ; this remembrance i say will give you ease , this will make you die with joy at the kiss of god , as the jews say of moses , and enable you to triumph over death , o death where is thy sting ! o grave where is thy victory ! but thanks be to god , that gives us the victory through our lord jesus christ. iii. the creature is made subject unto vanity ; but what shall we say to those , that subject the creature to greater vanity than ever it was condemn'd to . the idolater , that melts his gold , and makes a god of it , as the israelites in the wilderness , breaks down the limits of that vanity , outdoes adam that was the occasion of it ; nay , goes beyond the judg , that doom'd that gold to corruption . the creatures labour under vanity enough , because they cannot serve us in that innocence and integrity we once stood in , but to abuse them , now they are under a state of misery , and to force them to serve us in our sins , is a bondage which will bear witness against the daring sinner in that day , when god shall judg the secrets of mens hearts by the gospel of jesus . sinner , that wine thou abusest to besot thy understanding suffers violence from thee ; thou dost ravish it serve thy lusts , and it groans as it were under thy oppression , and thou makest it vainer than heaven ever made it . god made it serviceable to thy infirmity , and intended it as a remedy against the weakness of thy nature ; but when thou swallowest it to destroy thy nature , to throw down the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which must guide thy actions , and shed discretion into thy speeches and converse ; forcest it to make thee a beast , and leave nothing in thee but the brutal part , indeed scarce to leave thee sense and appetite ; thou dost offer greater insolence to it than amnon did to thamar . surely every man is vanity , saith the psalmist , psal. . . but he that tempts his neighbour to run with him into excess of riot , makes him worse than vanity ; the adulterer and fornicator , that is restless till he hath caressed his mistress , as he calls her , to consent to his folly ; the ill companion that solicits his associates to be lewd and prophane with him : such persons make the creature so vain , that a devout soul cannot but stand amazed at the enterprize : vain indeed , for they double and treble its misery ; and he that entices his friend into sin , makes him besides his vanity a creature of the devil . the man before this sin was born to trouble as the sparks fly upward , but the sin he is drawn into makes his burden greater , increases his load , and makes his pound of vanity , a talent , and as if his weakness and frailty here on earth were too little , sinks him into hell , and as if the curse of god of old were too light a punishment , makes him obnoxious to gods everlasting malediction . and such men must necessarily be of the first form in the devils kingdom ; for these make devils , help to increase the number of the fiends , and are familiars , that make men sinck with them into endless torments . the covetous , who confines his money to his chest , and makes that lie still in his coffers , which like blood should have its circulation , and as it is given him from heaven , should return to heaven again by way of charity , and doing good , seems to be angry with god for giving that creature so small a touch of vanity ; and therefore as if god had not made it frail enough , makes himself gods officer , renders the dye deeper , drowns it in misery , and inflicts vanity upon it with a witness , and gods little finger he makes heavier than his loyns , for he wants in the midst of plenty , and is indigent , while he knows not how to consume that which he hath already : and this vanity increases if extortion and oppression joyn with it , and tempt hm to wade through orphans tears , and widows blood , through the necessities of the fatherless , and through the cries and lamentations of the needy , to make his heap much greater ; and certainly , if the creature is to be purged from its vanity by fire , it 's but reason his body should be the fewel , who hath loaded the creature with so much vanity and misery , and against gods will and order too . his stripes will be iustly doubled , for his sin was so , and he deserves to be punished , both for his cruelty and disobedience . the scripture excludes such men from the kingdom of heaven , and good reason , for they are so given to vanity , that they would attempt to make gods joys and hallelujahs so . iv. in the vanity of the creature , let us behold our own , and whenever we take a view of the decay of terrestrial glories , and see day die into night , and summer into winter , one hour , one moment into another , and herbs and plants shed their blossoms , let us reflect upon our own death and departure hence . the stoicks were in the right , when they defined philosophy or religion to be a meditation of death . he that is frequently engaged in such meditations , embitters his sensual delights , crushes his fondness of the world , dares not live in those sins which other men allow themselves in , and takes the readiest way to overcome himself ; for how should he be enamoured with earth that looks upon himself as leaving of it ! and what delight can he take in the laughter of fools , or in jovial company , that expects every hour to be summon'd to the bar of christ ! how should he set his heart upon his farm and oxen , that looks every moment to be call'd to give an account of his stewardship , and knows not how soon the arch ▪ angels trumpet will sound , and the judg of quick and dead awaken the world with his thundring voice , arise ye dead , and come to judgment . this even the heathens were so sensible of , that the egyptians , as every man knows , had a sceleton , or death's head set on amidst their greatest dainties , and at their greatest feasts , to check vain mirth , and to put their guests in mind , what they were shortly to come to . this made the patriarchs of old dig their sepulchers in their gardens , while their glory was yet fresh in them , that neither the pleasure of a garden , nor their business might take them off from a continual contemplation of mortality . this made others order their winding ▪ sheet to be carried before them ; others command their servants to call to them every night they went to bed , that their life was spent ; for their going to sleep they looked upon to be but a kind of going to their graves . and indeed he that thus thinks of death , cannot be surprized when it comes , for it is but what he look'd for , and when it knocks at his chamber door he can let it in , and embrace it as a welcome messenger with simeon , lord , now lettest thou thy servant depart in peace , for mine eyes have seen thy salvation . v. in the vanity of the creature , let us take notice of the odiousness of sin , and it 's large demeri●s ▪ when god for mans sin hath subjected the creature unto van●●y , it shews what an abhorrency he hath from sinful actions , and how displeased he is with transgression of his laws , in that he confines not the punishment to man alone , but extends it to the creatures , or to his servants too . to the generality of men sin seems but an inconsiderable thing , and they fancy god to be altogether such a one as themselves ; they will not believe that sin hath that poison in it , which all true penitents find , nor that there is that hell in it , when ever the conscience awakes , which cain , and saul , and judas found . they apprehend god childishly merciful , and because he knows their frame forsooth , that they are frail and weak , he cannot be angry with them for not observing his injunctions . they make him a being without justice , and though they could wish he would revenge their quarrel , whenever they receive any signal affront of their neighbours , yet they would not have him revenge their ingratitude to him , and because they would not have him angry with them , therefore they believe he will not ; and from their loose behaviour infer his good nature , and please themselves with thinking that he will overlook their wilful errors , because their nature abhors every thing that looks like pain and torment . but these fancies , sinner , are so far from extenuating , that they but aggravate thy folly . alas ! it is not thy unwillingness to suffer that will allay gods wrath , nor thy tenderness to thy self that will make him express less hatred and indignation against thee . if unwillingness to endure pain were a sufficient bar to justice , what malefactor would be put to death ? and if this plea will not serve on earth , sure i am it will be insignificant in the court of heaven ; and as light as sin seems now , there will a time come when it will be weightier than rocks and mountains . though thou losest the sense of it , yet god doth not forget the dishonour done unto him by it ; and when the monstrous load sunk the son of god , and pressed him that was infinite into a sweat of blood , and made the immortal die : think what a pressure it will be for thy impenitent soul ( for from such christ hath not taken away gods anger ) when the whole burden shall be thrown upon thee at the revelation of the righteous judgment of god. vi. doth the whole creation hope to be deliver'd from her bondage ? then lift up your heads , ye mourners of sion , and learn to imitate the creature in its hope . doth the creation as it were support it self with this hope from sinking into its primitive chaos , and cannot this hope of your everlasting deliverance keep your hearts from fainting under the darkest providence ? behold the husbandman waits for the precious fruit of the earth , and hath long patience for it , until he receive the early and the latter rain , jac. . . you sow in tears now , the day will come when you shall reap in joy ! it 's but a little while , and he that shall come , will come : the hope of a kingdom keeps a captive prince from murmuring , and should not the hopes of that kingdom which fades not away , bear up your spirits against despair ? have you fought the good fight so long , and will you give over now ? are you within reach of the crown , and will you lay down your weapons ? are you within sight of the haven , and will you suffer shipwrack ? behold that jesus , who was dead and is alive , and is the king of the princes of the earth , is hastening to your rescue ; you 'll see him ere long coming in the clouds of heaven , and all his holy angels with him , your afflictions then will all be changed into eternal freedom , your waters of marah into rivers of delight , which make glad the city of god , your prison into perfect liberty , your lions den into a palace , your fiery furnace into the light of god's countenance , your dungeon into heaven , your poverty into plenty , your sickness into eternal health , your losses into solid possessions , your shackles into kisses , your setters into the kindest embraces , your bryars into glory , your thorns into a crown . o joyful day , when this corruptible shall put on incorruption , and this mortal shall put on immortality , and your rags be changed into splendid robes ! who would not suffer a while to enter into that rest ! who would be afraid of being destitute , tormented , afflicted , when these storms are all to expire into eternal sun-shine ! the spirit and the bride , say , come ; and let him that hears , say , come ; even so , come lord jesus ! having thus led you from the creature to the creator , i must crave leave to lead you back again from the creator to the creature , viz. to the party deceased . and here i could wish i were able to give you that account of her life and deportment , which in all probability you expect upon this occasion ; but when i shall have told you , that it was not my happiness to be acquainted with her before she died , you 'll soon pardon my silence in her commendations ; and yet i dare not be so injurious to her memory , as to conceal the character , which those that knew her intimately , were pleased to give of her . her piety it seems was great and early , and her soul big with devotion in an age which is exposed to the greatest temptations . what solomon learn'd by sad experience in his latter years , she practised in the days of her youth ; and the fear of god which he found to be the only true happiness , when he had run through all the risks of sin , she embraced before she had tasted any of the worlds pleasures . she no sooner came to years of discretion , but she saw that her greatest interest lay in loving god , and understood that to remember her creator , before the evil days do come , was the greatest prudence and policy . as young as she was , her eyes were fix'd upon a better world , and it was hard to say which had her greatest care , god's glory , or her own salvation . her affection to goodness appear'd in her , when vice begins to flourish in other persons , and she began to shoot out buds of grace , when others look upon 't as a piece of necessity to run out into sin and vanity . the word of god was the food , her soul delighted in , and she thought no provision comparable to the bread of life , which feeds men into eternal content and satisfaction . she had learn'd , that god was one that did hear prayers , and to address her self to him , was not the least part of her employment . in these tender years she was already arriv'd to that knowledg , which philosophers formerly attained not unto , till they were grown aged , and was become mistress of the greatest vertues at a time , when others are apt to laugh at strictness and severity as a mellancholy humor . she had already learn'd to scorn reproaches for righteousness sake , and did clearly apprehend that her greatest glory must be religion and god's favour . at those years when others hardly know what heaven means , she had already felt it in her soul , and she could guess at what angels did above by her praising and magnifying the beauty and bounty of her maker . the fruits of the spirit which are not seen in others before fifty , appeared in her at eighteen , and the joys of the holy ghost , which are not counted modish till fourscore , became familiar to her , as soon as her reason began to exert it self into action . she had already practised to lay up her treasure in heaven , and as if she had foreknown her death , she made preparation for it at a time , when others make provision for the flesh to fulfil the lusts thereof . what would this plant have come to , if it had grown up to its full height and stature , and how glorious would this tree have been , if it had been permitted to spread its branches like the cedars in lebanon . she that did already , like aarons rod , bud and blossom , and bear fruit ; how rich would the fruit have been , if it had been warm'd some years longer by the sun of righteousness ! but the flower was too costly for this valley of tears , and the soil here below too course for this curious plant to thrive in ; god therefore cropt it to transplant it into paradise , and withdrew it from the eyes of men , because it was a fitter spectacle for angels . finis . some books printed for james collins . the duke of albermarl's compleat body of military discipline , fol. the great law of consideration in order to a serious life , by anthony horneck preacher at the savoy , octavo . essays on several important subjects in philosophy and religion , by joseph glanvil chaplain in ordinary to his majesty , quarto . two discourses , viz. a discourse of truth by dr. rust , lord bishop of dromore in the kingdom of ireland , and the way of happyness and salvation rescued from vulgar errors , by joseph glanvil chaplain in ordinary to his majesty , twelves . bishop wards sermons before the king , and other occasions , oct. doctor parkers answer to marvel , oct. bishop bramhall's vindication of the church of england , oct. private conference twixt a rich alderman and poor countrey vicar , by dr. pettis , oct. notes, typically marginal, from the original text notes for div a -e pet. . . tertuli . lib. . adv . marc. luc. . , ● matth. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . diog. laert. lib. . de diog. de statuis demetrii phalerei null● corrupit aerug aut situs , sed omnes vivent ipso eversae sunt . demadis statuae co● flatae sunt in matulas . plutarch . de rei● ger. praec . tertullian . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 philo. voluptas bonum pecoris est senec. a campana luxuria perquam utilis ci●itati nostrae ●uit . invi●tum enim artis hanniba●em , illicebris ●uis complexa , ●incendum romano militi ●ibuit . val. max. lib. . ● . b aelian . lib. . de animal . c. . max. tyrius dissert . . in strab. lib. ● . vid. trigant . com. de exped . apud sinas . et martin . hist. sin. lib. . vid. plat. in axioch . job . . & seq . cor. . . job . . . . &c. . . vid. senec. consil. ad polyb . c. . hom● ▪ via . helmont . ●● sympath . vid. valer. max. lib. . c. . vid. olear . rosar . p●rs . lib. ● . c. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 debarim rabba . the history of the old and new testament extracted out of sacred scripture and writings of the fathers : to which are added the lives, travels and sufferings of the apostles : with a large and exact historical chronology of all the affairs and actions related in the bible : the whole illustrated with two hundred thirty four sculptures, and three maps, delineated and engraved by good artists / translated from the sieur de royaumont, by several hands ; supervised and recommended by dr. horneck, and other orthodox divines. histoire du vieux et du nouveau testament. english fontaine, nicolas, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing f estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the history of the old and new testament extracted out of sacred scripture and writings of the fathers : to which are added the lives, travels and sufferings of the apostles : with a large and exact historical chronology of all the affairs and actions related in the bible : the whole illustrated with two hundred thirty four sculptures, and three maps, delineated and engraved by good artists / translated from the sieur de royaumont, by several hands ; supervised and recommended by dr. horneck, and other orthodox divines. histoire du vieux et du nouveau testament. english fontaine, nicolas, - . horneck, anthony, - . le maistre de sacy, isaac-louis, - . raynor, joseph. coughen, john. the second edition, corrected. [ ], p., leaves of plates : maps ( folded). printed for s. and j. sprint, c. brome, j. nicholson, j. pero, and benj. tooke, london : . translation of: l'histoire du vieux et du nouveau testament. also attributed to isaac-louis le maistre de sacy. cf. nuc pre- . translated by joseph raynor and john coughen. reproduction of original in the university of illinois (urbana-champaign campus). library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible -- history of biblical events. bible -- illustrations. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - judith siefring sampled and proofread - judith siefring text and markup reviewed and edited - pfs batch review (qc) and xml conversion the history of the old and new testament , extracted out of sacred scripture and writings of the fathers to which are added the lives , travels and sufferings of the apostles ; with a large and exact historical chronology of all the affairs and actions related in the bible . the whole illustrated with two hundred thirty four sculptures , and three maps . delineated and engraved by good artists . translated from the sieur de royaumont , by several hands : supervised and recommended by dr. horneck , and other orthodox divines . the second edition , corrected . london : printed for s. and j. sprint , c. brome , j. nicholson , j. pero , and benj. tooke . . to the worshipful jeffrey jeffreys esq of llywell , in the county of brecknock , one of the sherifs elect for the city of london and county of middlesex . the first edition of this book having receiv'd its life , in a great measure , from the generous encouragement of your self and your worthy family , we take the boldness to place this second impression also under your favourable patronage : humbly hoping , that you 'll be pleased to excuse this presumption in your most humble servants , the editors . the preface to the reader . there is nothing more established by consent of all the fathers , than the respect and veneration which christians ought to have for the word of god , and the care wherewith they ought to search into it , for the rules of their salvation . and as those holy men were all acquainted with the depth of the scripture , which is so full of mysteries , veiled under figures and parables , they have made some distinction between these divine works , which are not all alike intelligible , tho' all equally holy. wherefore they supposed , that the historical books , which represent to us the lives of the patriarchs , and the rest of those admirable saints , that had an apostolical charity so many ages before the apostles , were very proper to awaken our piety , and instruct us by examples , proportion'd to the capacity of the meanest believers . 't is upon that account st. basil tells us , that the scripture ( in recording the lives of the first saints , doth set before us so many living and animated pictures , for a rule to direct ours by . st. chrysostom ( for the same reason ) being desirous to teach his auditors the duties of a christian life , made it his business to expound the whole book of genesis to them in his sermons . st. ambrose also wrote several excellent discourses upon the lives of the principal patriarchs , to make christians blush , who having before their eyes the life and death of our saviour jesus christ so divinely described in the gospel , are notwithstanding less followers of him , than those who lived so many ages before him , and when the face of the whole earth was covered with the darkness of impiety and idolatry . in imitation therefore of those holy teachers it is , that we again set forth the lives of those very saints , whom they have recommended with so many elogies in this abridgment of the history of the old and new testament . they are here represented in short ; but yet so , that care has been taken to deduce at large whatsoever was most proper to touch . the souls of men , and to inspire them with the sentiments of piety . and to the end this work might be more proportion'd to the capacities of all , and the instructions it contains , made more useful by illustrating them with something that 's pleasing , these holy histories are represented in sculptures , accompanying each discourse , which are generally concluded with the explications of the fathers , as containing most excellent instructions for christians , whatsoever state or condition they are in . he who applies himself a little to the reading of the book , will soon be convinced of its usefulness . he will find excellent patterns for kings and princes , for governours and magistrates , for ministers of the church , and in a word , for all such as desire to lead a true christian life : and therefore st. gregory saith , that from the patriarchs we may take the perfect models of all vertues : abel ( saith he ) teaches us innocence ; enoch , purity of heart ; noah , perseverance in righteousness ; abraham , the perfection of obedience ; isaac , chastity in wedlock ; jacob , constancy in labour ; joseph , forgetting of injuries ; moses , meekness towards the most obstinate and rebellious ; and lastly , job , an invincible patience in the height of all his sufferings and afflictions . when the scripture is read alone , it is not so easie for all men , to draw from thence the edifying instructions those holy histories contain ; but here without pains they will find them applied to every history , being carefully gathered from the works of the fathers and doctors of the church . the authors thoughts at first were , to set down the very words of the saints , as recorded in scripture , in a different character ; but they were oft found too prolix to be contain'd in the small space which was left after the relation of each history ; neither would they have had that brisk and lively brevity , which is so necessary to reflexions upon an historical discourse : therefore he was obliged to abridge them ; yet so , as to preserve all the essential terms , and exactly to express their sense , without tying himself to the number of their words . the reflexions of the fathers upon the examples and words of holy scripture , are the more considerable , because they tell us , that they thought themselves obliged on these occasions to lay open , and apply the greatest truths with all possible force and evidence . to this purpose st. austin expresses himself in these following remarkable words ; when we converse with you ( saith he to his auditors ) at other times , we rather bear with you , than instruct you ; but when we are in this holy place , and expound to you the books of god , in case the truths we propound to you seem too smart , the necessity which lies upon us of expounding the scripture , will plead our excuse for the liberty with which we represent what god himself speaks to you . if the word of god doth astonish you , so it doth me ; i am as apprehensive of its threats as you are , and whilst i speak those things that make you tremble , i am affected with the same passion my self . the reader possibly may observe in the sequel of the book , that some of these figures are not well chosen , and that some histories are left out , which seem no less considerable than those set down ; but this can be no prejudice to the whole body of the work , and the sequel of these discourses , care being taken to link them together as well as possible , without regard had to the sculptures , many important matters being touched at in the reflexions which are not represented in the sculptures , and chiefly to enlarge on these circumstances of the scripture , from whence the fathers have drawn their edifying observations , which is the main end of this work ▪ in the margin is added the years from the creation of the world , and those before our saviour ; which are to be understood according to the common computation of the years from the birth of jesus christ. it has been thought fit to add the contents or summaries of the several books of the old testament , that the reader might have an idea of the whole ; as also that in those books where sculptures and discourses are more rare , or altogether omitted ; that defect may be supplied , by giving a short account of the matter therein contained . at the end of the new testament is printed , as an appendix , the lives , travels , and voyages of the apostles , with the contents of each of their books , as also an historical chronology ; in which , if the reader cast an eye , he will without trouble discern the order of the time , and the sequel of all these histories . there is no reason but to hope , that the reading of this book may make some impression on the hearts of those who desire nothing more than their advance and growth in piety ; because truths ought never more to affect us , than when god himself teaches us them in his holy scriptures ; and when the holy men of god ( full of his spirit ) do from them point out to us the way to heaven , which he has traced out for us in the lives of those saints of the old testament , and which he hath sealed in the new with the blood of jesus christ himself . an account of the sculptures and discourses in this volume , with the names of the patrons to the same . creation of the world the king. creation of adam and eve the queen . fall of adam prince george . adam's punishment princess ann. murther of abel william duke of glocester . the ark of noah jeffrey jeffreys esq the deluge jeffrey jeffreys esq quitting of the ark mrs. sarah jeffreys . ham cursed sir william robinson . tower of babel lady mary ratcliff . call of abram sir gilbert gerrard . lot parts from abram algernon e. of hertford . abraham delivers lot mr. edward jeffreys . the flight of hagar mr. william proctor . sarah's conception mrs. ann proctor . lot entertains two angels sir robert clayton . sodom burnt algernon earl of essex . abimelech afflicted henry duke of beauford . ishmael driven out john rossiter esq abraham's sacrifice lady ann franklyn . sarah's death mr. thomas lewes . marriage of isaac mrs. elizabeth child . jacob and esau john baker esq isaac blessed jacob robert squib esq jacob's ladder mrs. susanna browne . rachel and leah mr. william benge . jacob's return john jeffreys esq jacob's wrestling col. tho. strangways . dinah capt. benjamin poole . joseph sold mrs. elizabeth jeffreys . joseph's chastity godfrey kneller esq joseph advanced mr. james craggs . joseph's brethren james mundy esq joseph and his brethren richard cheney esq jacob goes to egypt sir edwine sadleir . egyptian midwifes mr. william bailley . moses saved mr. john cage . the burning bush mr. richard powys . moses with pharaoh zachary wells m. a. plagues of egypt mr. william bailley . paschal lamb   passage over the red-sea sir henry johnson . raining down manna thomas ryves esq water from the rock sir tho. cooke . amalek defeated col ▪ jacob richards . the first tables elizabeth lady coriton . the golden calf sir james tillie . the second tables hon. bridget noel . nadab and abihu mr. william wekett . blasphemers ston'd andrew wheler esq the twelve spies godfrey richards esq korah , dathan , and abiram mr. richard powys . brazen serpent mrs. mary barington . balaam's a●s richard cheney esq moses death hon. juliano boyle . passage over jordan george cholmondeley esq taking jericho   destruction of hai george cholmondeley esq the sun stands still sir thomas cooke . adonibezek's punishment mr. francis calvert . the death of sisera . mrs. bridget dawes . gideon's sacrifice hon. rich. onslow . gideon's fleece sir richard haddock . gideon's soldiers major john cass. midianites defeat major john fuller . abimelech's death mrs. susanna strangwayes . jephtha's daughter algernon earl o● essex . sampson's birth   sampson's slays the philistins mr. edw. hilder . gates of gaza thomas vincent esq samson's death mr. samuel lash . levites wife abused mrs. elizabeth leak . the benjamites punishment .   ruth followeth naomi mrs. lucy chauntler . boaz and ruth katherine lady north. samuel given to ely mr. nicholas jeffreys . punishment of ely mrs. ann jeffreys . idol of dagon mr. william proctor . ark sent back ann lady wyndham . philistins defeat sir samuel gerard. anointing saul col. jacob richards . jonathan , &c. hon. susanna noel . agag spared sir william thomson . david plays on the harp mary lady thomson . goliah slain sir thomas mompesson . david's triumph mr. james cragg● . saul designs david's death rob. baker esq david and jonathan peter birch d. d. abigal treats david mary lady goodricke . david spares saul mr. anthony segar . david flies to k. achi● rob. squib esq saul and jonathan's death sir henry goodricke . philistins offer saul's head jo. charlton esq uzzah smitten sir thomas littleton . david danceth before the ark w. mees●ers esq david's embassadors christopher musgrave esq david's crime william boulter esq david's repentance charles ber●ie esq death of amnon mr. john blake . absalom's death capt. jonath . andrews . death of seba mr. samuel crich● . judgment of the plague mr. john hooper . solomon made king mr. christoph gardiner . solomon's judgment lady cath. cornbury . dedication of the temple richard pierce esq the queen of sheba .   fall of solomon peter rycaut esq rehoboam's counsellor●s lord vic. newport . disobedient prophet mr. edward hubbald . zimri burnt mr. thomas smith . elijah fed by ravens mr. william wekett . elijah's sacrifice white tichborne esq flight of elijah mrs. mary james . jehosaphat's pie●y william james esq death o● a●ab thomas vincent esq elijah taken to heaven mary lady reve. children slain by bea●s lady ann morpeth . miracle of elisha mrs. jane jeffreys . healing of naaman mrs. sarah jeffreys . siege of samaria capt. richard leake . elisha's predictions mrs. susanna henshaw . jezebel devoured by dogs mr. laur. spencer . a dead man raised to life sir george rivers . zachary stoned sir robert napier . king ahaz john lethieullier esq king hezekiah mrs. elizabeth gerard. senacherib's defeat mr. nath. bromley . hezekiak restored mr. francis forbes . josiah's piety gentilles lady tichborne ▪ the siege of jerusalem robert lord lucas . jehojachin restored sir thomas duppa . k. cyrus's proclamation josiah child esq jerusalem re-built mr. william fitch . queen hester lady ann franklyn . hester's humility alice lady royston . mordecai's triumph mr. john hayward . haman's punishment mrs. ann johnson . job on the dunghil rachel countess of bristol . job's friends isabel dutchess of grafton . king david mrs. lucy wright . king solomon   prophet isaiah   prophet jeremiah mrs. bridget peshal . prophet ezekiel mr. william layfield . ezekiel's second vision mary lady reve. prophet daniel madam graham . children in the furnace george courthorp esq nebuchadnezzar   belshazzar condemned mr. sam. wolrich . daniel in the lions den edw. lord ratclif . daniel's visions mr. james oades . jonah cast overboard capt. john bromhil . ninevites repent charles l. visc. fanshaw . jonas's gourd godfrey richards esq the new testament . the salutation eliz. lady gerard. the visitation sir gilbert gerard. the nativity henry duke of beauford . appearing of the angels lady eliz gerard. circumcision mr. william benge . adoration jeffrey jeffreys esq purification mrs. sarah jeffreys ▪ flight into egypt mr. anthony seg●r . the dispute with the doctors .   the baptism juliana lady boyle . temptation francis lord visc. newport . marriage in canaan mrs. charlott rycaut . nicodemus mr. sam. woolrich . samaritan woman mary lady goodrick , tempest appeased mrs. frances mosley . possest man healed sir robert clayton . sick of the palsey cured sir 〈…〉 . sermon on the mount mrs. henrietta brown. judge not archibald primrose esq leprous person healed andrew wheler esq a dead man raised mrs. bridget blake . mary magd●len mr thomas lewes . parable of the seed john rossiter esq beheading st. john ann lady morpeh . miracle of the loaves richard whitworth esq st. peter on the sea   canaanitish woman mrs. eliz. hubbald . transfiguration jane lady spencer . type of humility mr. david hamilton . lepers healed eliz. lady onslow . the adulterous woman godfrey kneller esq the man born blind mrs. ann brown. good samaritan mrs. catherine dormer . martha and mary gentilles lady titchborne . folly of riches eliz. lady coriton . prodigal son john jeffreys esq dives and lazarus mrs. eliz jeffreys . pharisee and publican katherine lady north. the labourers white titchbourn esq lazarus's resurrection . mr. samuel aubrey . zacheus conversion tho. rawlinson esq christ riding to jerusalem robert l. lucas . buyers and sellers mrs. bridget daw● . wedding garment mr. henry hayward . parable of the talents mr. tho. jenney . last judgment francis ashenhurst m. a. last supper . sir james tillie . christ in the garden mr. edw. jeffreys . judas's treason mr. nicholas jeffreys . christ's examination mrs. ann jeffreys christ's scourging mrs. jane jeffreys . ecce homo mrs. sarah jeffreys . carrying the cross mrs. eliz. cass. crucifixion mrs. mary barington . christ in the sepulchre mr. rob. pierce . resurrection lady eliz. seymor . disciples go to emaus mrs. susanna henshaw . ascension kathërine countess of rutland . pentecost mrs. mary forbes . lame man healed barbara visc. fitzharding . ananias and saphira mr. samnel cricke . st. stephen stoned   eunuch baptized   conversion of paul rachel countess of bristol . cornelius baptized   st. peter's delivery mr. george spencer . lame man cured mr. william layfield . st. paul's shipwreck capt. john nicholson . golden candlesticks sir henry goodrick . the heavens opened john charleton esq the seals of a book sir thomas littleton . the angels and trumpets w. meessers esq the grashopper christopher musgrove esq vision of st. john william boulter esq death of the two prophets charles ber●ie esq beast of the apocalyps mr. anthony fist. dragon of the apocalyps mr. john hooper . kingdom of babylon mr. chr. gardiner dragon chained mr. thomas smith . the new jerusalem dorothea lady rivers . map of jerusalem john jeffreys esq map of the voyages and travels of the apostles william lowther esq the terrestrial paradise , and neighbouring countries . with a brief discourse of the travels of the patriarchs , from adam to jacob . the eternal god having out of nothing created the heavens , the earth , the seas , and all things therein contained ; he formed man according to his own image , and so dignified and honoured him , that he made him lord over the fish of the sea , the fowls of the air , and the beasts of the earth , and every creeping thing therein ; and gave him for his habitation the garden of eden , call'd paradise , which for its beauty , pleasant situation , and fertility , surpassed all the countries on the face of the earth ; and therefore rightly call'd , the garden of pleasure . it was situated in the land of shinar , a province in asia , upon the river tigris , which in scripture is called pison : this river divides it self into four branches , and each hath its particular name . now the better to make out the true situation of this garden , we must remember that moses saith in genesis , chap. . vers . . that god had planted a garden in eden , eastward ; and in the th verse , that a river went out of eden to water the garden , and thence divided it self into four heads ; that is , into four great channels , or capital rivers . it is a certain demonstration , that it was situate eastward of pison , being the only river that water'd it , and retain'd that name ; and tho' one part of the garden extended westward , yet adam had his abode in the eastern quarter , as appears by chap. . ver . . where it is said , adam being driven out , god placed cherubims at the east of the garden , to hinder him from entring in again . and ( according to chap. . ver . . ) it is related , that cain went forth from before the lord , and inhabited in the land of nod , which lay to the east of eden ; and that which renders this the more credible is , that this river , for its breadth , depth , and rapid stream , ( excelling the rhine , or the danube ) must needs have hindred our first parents from going out of the garden eastwards , if they had their habitation in the western part thereof , since they had neither bridge nor boat , to cross over the river ; for the scripture speaks not a word of either ▪ nor makes the least mention of any way they had for navigation before the ark of noah . hence it follows , that several ancient geographers have been very much mistaken , in placing the garden of eden to the west of pison . this river ( as aforesaid ) is divided into four heads or branches , viz. two to the north , or above the garden ; and two to the south , or below the garden ; and were call'd , pison , gihon , hiddekel , and euphrates : and thus they are described in genesis , chap. . ver . , . and . the name of the first is pison , and this compasseth the whole land of havilah , where there is gold ; the name of the second river , is gihon , the same is that which encompasseth the whole land of ethiopia ; the name of the third river is hiddekel , which goeth towards the east of assyria ; and the name of the fourth , is euphrates . the euphrates takes its sourse from the mochian , or caspian mountains , situate in armenia the great ; the hiddekel begins its course from a certain lake seated at the first rising of mount ararat : these two streams fall down together , and joyn in pison , at the upper-end of the garden , which having washt , they separate again at the bottom thereof , where the more eastern part retains the name , and the more western is called gihon ; hence they run towards the persian sea , into which they empty themselves . our first parents being placed in this garden of pleasure , had the free use of all things , except the tree of knowledge of good and evil , gen. . . which was strictly forbidden them by god ; telling them , that in the day they eat thereof , they should die the death : but the devil envying the happy condition of man , stirs up the serpent to tempt eve , to taste the fruit of the said tree ; telling her , that they should not dye ; but that their eyes should be opened , and be as gods. with these sly enticements and lies of the serpent , eve was prevailed with to eat thereof , and gave it to adam to eat also , who was also infatuated to transgress god's command ; and so fell by their disobedience into sin and destruction , and were driven out of paradise , and condemned to get their living by the sweat of their brows ; and for their transgression the earth was accurs'd , and caused to abound with thorns and thistles . after this , they had their habitation on the east of paradise , in the land of nod , which was also called susiana , and at this day susan ; where they employed their time in cultivating the earth ; and had two sons , the elder named cain , who was a tiller of the earth , and the younger named abel , who was a keeper of sheep , and was murthered by cain , as being transported with hatred against him . cain being severely reproved , and accurst by god for this bloody crime , and being convinc'd of the heinousness thereof , falls into great despair and perplexity of mind ; and fearing lest every one that met him should kill him , goes forth from the presence of god into the land of nod , and there builds a city for his security , and calls it enoch , after the name of his first son : upon the ruins of this city it may be presumed , that the town of susan was afterwards built , as being situate near eden , westward of the mountains of ararat , and upon the river euleus , called ulac ; where cain was palpably stopt in his flight from the presence of the lord , as not being able to pass over this river . men increasing more and more in wickedness , were at last overtaken by divine vengeance , in the year of the world , by the deluge , which drown'd all living creatures upon the face of the earth , except noah and his family , and those creatures which god caused to be taken into the ark , for the replenishing the second world. this ark having floated up and down on the waters , ( above the highest tops of mountains ) for the space of about five months , it pleased the lord to let it rest at last upon the mountains of ararat ; and after that the waters were sunk , and retired into their proper place , faithful noah ( and all that were with him in the ark ) went out , and betook themselves to the east of the river hiddekel , from whence the posterity of noah disperst themselves east and west , denominating from their names , the several countries where they took up their habitations ; and therefore we can do no less than adjoyn here their genealogy ▪ for the better adjusting the names of the countries set down in the map with those of the several families ; and making out the more distinctly where each of the descendents of this patriarch planted themselves , with their families , according to what we find in scripture , and the annotations upon it . noah had three sons , shem , ham ( or cham ) and japhet . the children of shem had for their portion , the more southern part of asia and america ; the posterity of ham had the land of canaan , arabia , egypt , and all africa ; and the children of japhet had europe , with the north parts of asia and america . the sons of shem were elam , assur , arphaxad , lud , and aram. elam was the father of the elamites , that is , of the inhabitants of the lands of susiana , elymais , and persia , dan. . . where the prophet saith , that susa , or susari , seated on the river ulai , is a city in the lands of elan ; where ( according to strabo ) the persian monarchs kept their courts , as being the imperial city of the second monarchy , and was reckon'd italian miles in circuit . from assur the assyrians were descended , whose chief city was nineveh , once a city of great fame , first built by nimrod , and afterwards so enlarged by several succeeding kings , that it became at last to exceed babylon , as well in largeness as otherwise , its walls being in circuit miles , in height about yards , and in breadth about ; for its defence were on the walls turrets , or towers . to this city the lord sent jonah the prophet to preach repentance to them ; but afterwards ( for their sins ) it was destroy'd by astyages king of the medes , out of whose ruins was built mosul , the chief city of assyria , seated on the tygris , of note for being the residence of the nestorian patriarch , where are founded fifteen christian churches : it is enclosed with a wall , and is the residence of a basha . from arphaxad descended the babylonians and chaldeans , called casdim , who was the father of selah , and he of heber , who gave name to the hebrews ; this heber had two sons , peleg and joktan ; peleg , because in his time the world was divided into colonies ; of peleg was begat rehu ; of rehu , serug , of serug , nahor ; of nahor , thare ; and of thare , abram , nachor and haram , and abram had isaac , and isaac , jacob. from nachor sprung uz , buz , chemuel , aram , chesed , hazo , pildas and bethuel , who was the father of laban and rebecca ; and from haram sprang lot. joktan , arphaxad's second son , had a large issue , viz. almodad , saleph , hazermaveth , jerah , hadoram , uzal , diklah , obal , abimael , sheba , ophir , havilah and jobab : these spread themselves from mesha to sephar ; as is mentioned gen. . . divers of the learned understand by meshah the hill masium , which is a part of the mountains of armani ; and by sephar the city sipphara , seated in mesopotamia , on the river euphrates : but there is more ground to believe , that their habitations were from the river tygris towards the east , to the farthest parts of the east-indies ; yet nevertheless , elam's posterity inhabited also between the borders of these large lands : for the land of havilah borders towards the west , on the spring-head of the river pison , which is an arm of the tygris ; and ophir , the brother of havilah , is reckon'd to be the father of the inhabitants of pegu , sian , and aurea chersonesus , or the golden peninsula , where stands the city of malacca , a place of great resort and trade , occasioned by its commodious situation on the river gaza , and is a very large city . from the land of ophir , solomon's ships brought gold , precious stones , and other rich commodities , performing their voyage in three years , kings . . and . , . for this reason benedictus arius montanus understands by sephar , and the mountains towards the east , the land and mountains of peru ; and saith , that the gold that covered solomon's temple was therefore called , gold of peraim . also the name of the land of jucatan , which lies between mexico and the island of haitai , otherwise called spaniola , sounds very like joktan , who was ophir's father . from lud , another of shem's sons , descended the lydians , and other countries in asia ▪ minor. from aram sprang the syrians , as also those of mesopotamia and armenia . these great kingdoms , and their particular provinces , are in scripture called the land of aram ; altho' they are distinguished by several names , as aram damasci , aram zobe , aram naharam , that is , aram between the two rivers euphrates and tygris , which lands the greeks call mesopotamia , sam. . , , & . the children of aram are uz , who is thought to have built the city of damascus ; he was the ancestor of the coelo-syrians , or inhabitants of trachonitis , or some other people bordering upon idumea ; and of this country was job , job ● . from hull are descended the inhabitants of palmyrene , or armenia : from gether descended the bactrians , or those of apamea ; and from mash descended the people of p●eriah , comagena , and cyrestica ; others allot to him mysia . noah's second son , ham , had issue cush , mizraim , put , and canaan . cush , from whom arabia the stony , and the desart , was originally denominated . these countries were afterwards overcome by the posterities of abraham , the edomites , and the israelites , and by them possessed . the eldest son of cush was nimrod the great hunter , and the first tyrant in the world ; he began his reign in babylon , built nineveh , gen. chap. . he was the father of sheba , havila , sub●a , rama , and subtecha . from sheba are descended the dwellers of arabia the stony and desart ; as also the sa●aeans from havilah ; not him of the same name before mentioned amongst the children of joktan , of the race of sh●m , gen. . . for he is thought to have possest the golden chersoneses towards the ganges ; whereas this had for his lot guinea in africa , both the one and the other havilah , abounding in gold. from sabtah were descended the inhabitants of arabia the happy , where there was sometime a city called sabbotha . from rama were descended the people that inhabit that part of arabia the happy , that borders on the persian sea , where ptolomy places the city of rhegama : the sons of rama were sheba , the father of the ethiopians and the abyssms ; and dedan , who was the original of the troglodytes , as may be gathered by the merchandize mentioned in ezekiel . . and . . and from sheba came the queen of saba , or sheba , to king solomon , king. . . and here reigned the mighty queen candaces , acts . . and from subtecha descended those of arabia the happy . mizraim , from whom are descended ( beside the egyptians , who in scripture bear that name ) those of ludim , or the lydians of mauritania ; hananim , the inhabitants of marmarica and cyreneans ; lehabim , the people of lybia ; napthuhim , those of numidia ; pathrusim , those of pathros , and the adjacent parts in egypt ; cas●ubin , the inhabitants of cassiotes , lying in the entrance of egypt coming from india ; and the caphtorims , ( that is , the inhabitants of si●ur and other adjacent countries ) : from these people are descended the philistins and caphtorius , gen. . . and . . deut. . . put , who possest that part of lydia , where there is a river that bears that name ; and also numidia , and other countries towards the south of mauritania , and africa the less , are now called barbary , numidia , and biledulgerid ; and those lands further southwards are called azamaga , gualata , guinea , or the land of the negroes . canaan , from whom descended the canaanites ; the sidonites , so called from sidon the eldest son of canaan ; the hittites , jebusites , amorites , girgasites , hivites , arkites , sinites , aradites , zemarites , and the hamathites ; and their countries extended from sidon unto gaza , &c. gen. . . but almost all this land of canaan was ( for the many grievous sins of its inhabitants ) by god's command , given for an inheritance to the seed of abraham . noah's third son was japhet , who had issue gomer , magog , madai , javan , tubal , mesec , and tiras . gomer , whose off-spring inhabited to the north of asia minor , were askenas , the father of the inhabitants of pontus and bithynia ; they were called ascanians , and held by the scribes to be the father of the germans and french. riphat , the original of the findlanders , laplanders , and the inhabitants of condora , obdora , and jougoria ; where are the hills of riphai , called by the inhabitants the girdle of the world ; and togarma , from whom are derived ( according to some ) the capadocians , according to others the armenians , and according to others those of sweden , norway , and denmark . magog , the father of the scythians and tartars . madai , the father of the medes , kings . . joshua . . jer. . . dan. . . and . . and . . javan , the father of the greeks , most especially from him first called ionians ; his sons were elisa ; from whom sprang the aeolians , and the inhabitants of the peloponesus , now called the morea , ezek. . . tarsis , from whom descended the spaniards , others say the cilicians , whose capital city was tarsus , the birth-place of saint paul. kittim , who ( according to scripture ) are those of cyprus , macedonia , and italy . dodanim , from whom came the dorians , comprehending those of caria , rhodes , and sicily , or ( as others will have it ) the ancient gauls , inhabiting along the river rhine . tubal , from whom descended the iberians , albanians , and ( some say ) the spaniards . mesec , the father of the mysians , or the muscovites , poles , and other people , that use the sclavonian language . tiras , from whom came the thracians , and the turks . the blessing which noah gave to japhet came upon him , when he said , god spread forth japhet , and let him dwell in the tents of shem , and let canaan be his servant . which blessing is accomplished , god giving him the third and fourth monarchy of the world. the first descendents of noah , and his three sons , having but one language spoken amongst them , undertook to build a tower , whose top should reach to heaven ; which the lord being offended with , sent a confusion of languages amongst them , so that they were constrained ( as not understanding one another ) to quit their design ; insomuch that the name of that place was called babel , because the lord did here confound their language , and from hence disperst them into all parts of the earth , gen. . . not far from this babel is the city of ur , the dwelling place of terah , or tare , who was the father of abram , and grandfather of lot ; who all departed together from this city , and came to haran , where terah died , gen. . . and soon after that abram ( according to the commandment of god ) departed with his nephew lot , and came into the land of canaan , sojourning about sichem , near the plain or forest of moreh ▪ not long after he removed from thence , and pitched his tents between bethel and hai , where he built an altar , and called on the name of the lord , gen. . . from thence he drew southwards , and they took up their dwelling between bethel and hai ; but that country being not large enough for him , and his nephew , by reason of the abundance of their cattle , they separated ; lot chusing the vale of siddim , along the river jordan , pitching his tents as far as sodom , gen. . . and abram went and dwelt near hebron , in the plains of mamre , gen. . . here it was that ishmael was born to him of his handmaid ; isaac is promised , and his name changed from abram to abraham , gen. , . thence abraham drawing southward , he planted himself between kedish and shur , and sojourned as a stranger in gerar , gen. . . at gerar , abraham received a command from god , to sacrifice his son isaac upon one of the mountains of moriah ; but god having hereby made sufficient proof of his faith and obedience , hindred the execution thereof , and promised him his benediction , and provides a ram for a burnt-offering instead of isaac . from thence abraham goes and inhabits at beersheba , gen. . thence to kirjarth-arba , which is hebron ; where his wife sarah died , and was buried in the cave of machpelah , over against mamre , gen. . . after this , abraham taking an oath of fidelity of his servant , sent him to nahor in mesopotamia , to seek from amongst those of his kindred a wife for his own son isaac , who obtained rebecca ( the daughter of bethuel ) and brings her into canaan ; where isaac met her near the well laharoi , which is about a league distant from his abode , g●n . . abraham at years of age dies , and is buried ( by his sons isaac and ishmael ) in the cave of machpelah , near sarah his wife . isaac till then having made his abode in the valley of gerar , returned to beersheba ; but the children of ishmael ( being twelve princes ) possest the land of the desert of shur , and extended as far as havilah , gen. . . this large extent of ground was extream barren , and therefore called arabia deserta , and was first possest by the children of cush , who were drove out by the posterity of ishmael . isaac had two sons and twins , esau and jacob ; and jacob ( who was the youngest ) by his subtilty and artifice deprived esau of his birth-right for a mess of potage , and also of his father's benediction ; whereupon esau sought to kill him ; but by the counsel of his parents he retired to padan-aram , unto laban his mothers brother ; and travelling by night , took up his lodging in the fields near luz , gathering up stones for his pillow , and lay down to sleep thereon ; and then he dreamed , or had a vision of a ladder , whose top reached up to heaven , and the angels of the lord ascending and descending : here he received the promise of god , and for a memorial he reared up the stone , of which he had made his pillow , and poured oil on it , and called the name of the place bethel , gen. . from thence in the morning he travelled towards the people of the east , where he met rachel , the daughter of his uncle laban , near haran , and declares to her his affinity ; who straitway runs to her father , and informs him thereof ; who came out to meet him , and kindly receives him , gen. . . jacob served laban years , as well for his two daughters which he had married , as for the sallary agreed on between them ; which ( by the blessing of god ) being wonderfully improved , procured him the envy not only of laban's sons , but of himself also ; upon which he resolved to get privately away , and retire into canaan with his flocks and his family ; and having past the euphrates in that tract of way as is set down in the map , numb . . and kept on his journey as far as mount gilead , he was overtaken on the seventh day by laban , who pursued him : but laban being admonish'd from heaven , not to hurt jacob , he dealt kindly with him , and a firm league and covenant was made between them ; and here they rais'd an heap of stones in memorial of the covenant , and called the name thereof gilead , and mizpah , gen. . and from thence laban returned home in peace . jacob having in an amicable manner taken leave of his father-in-law , and going forward of his journey , meets two hosts of angels appointed for his safeguard , and named the place mahanaim , and afterwards there builds a town of the same name . from hence jacob , and all his family , pass over the ford of the brook jabbock , gen. . . and here it was that jacob wrestled with god , was again blessed of him , and obtained the name of israel , wherefore he called the name of the place peniel , gen. . here he met his brother esau , who came against him with men , nevertheless they embraced each other , and parted friendly , esau to his dwellings in the mountain seir , and jacob passing the river jordan went from succoth , and took his habitation near sichem in canaan ; and after the murther of the sichemites , upon the account of his daughter dinah , gen. . he came to bethel , and there built an altar unto the lord . from hence he advanced towards ephrath , which is bethlehem , and within a little way of the place , rachel died with the hard labour of her son benjamin , and was there buried , gen. . . and . . israel parting thence , he pitcheth his tents towards the tower of heder ; from thence he goes to visit his father isaac in mamre , at the city of arkak , gen. . isaac being years old , dies , and his two sons ( esau and jacob ) bury him by his father abraham , in the cave or sepulchre of machpelah . israel being compelled by famine , which sore raged in the land , and being invited by his son joseph , goes into egypt , that is , the land of ham ; where joseph receives him with joy and duty , and entertains him with great kindness and liberality , giving him and his family , which were persons , ( with the consent of pharaoh ) the land of goshen for an habitation . and israel being very old , died here , and was carried by his son joseph , and the rest of his brethren , together with a great train of egyptians , very magnificently into the land of canaan , and buried in the sepulchre of his father and grandfather at machpelah , as aforesaid , gen. . . and this is the sum of what is requisite to be said , for the understanding and use of this map. ☞ in my large volumes of the history of the bible , there are four maps , as also the map of jerusalem ; viz. in the old testament , that of paradise ; and that of the years travels of the israelites ; and in the new testament , the map of canaan ; and that of the travels and voyages of the apostles . of these maps , that of the years travels of the israelites , comprehends all that of canaan ; and that of the travels of the apostles , all that of paradise , which takes up the eastern part from the island of cyprus . and considering that these four large maps , with that of jerusalem , to be folded up , can't well be bound in this small volume : therefore 't is thought better to omit that of paradise , and that of canaan , than to engrave them all in small , suitable to this volume ; wherefore i shall insert in the old testament , that of jerusalem , with that of the israelites years travels , which being but thin of words , will admit of a smaller scale : and in the new testament , that of the travels of the apostles , which is to be placed before their lives . the contents of the first book of moses called genesis . this book is called genesis , which word in greek signifies generation , original , birth , genealogy ; because in it are set down in the beginning of all things , ( which may be called their generation , gen. . . ) whether visible or invisible , which god in the beginning created out of nothing , by his word ; and particularly that of man , adorned with the image of god , and made him lieutenant upon earth , to govern his creatures , and placed in paradise , to live there happy and content ; and to enjoy eternally ( in case of his persevering in obedience ) the felicity of that life , whereof he had an assured pledge given him in the tree of life . here the first reason is given of the observation of the sabbath , as also the first institution of holy marriage . here we find the beginning of sin , of death , and of all sorts of miseries , which like a deluge have overflown all mankind , by the disobedience of adam and eve , in eating the forbidden fruit. here we find also the first promise of grace and redemption , by the seed of the woman , whom god would send of his meer mercy , to bruise the head of the serpent , ( who had tempted man to this transgression ) to abolish sin and death , and to restore to us the lost blessing of righteousness and life . we find also in this book , the beginning of the doctrin of salvation , of true religion , and the pure worship of god , which was established by this first promise ; and consequently of the church , not only carefully gathered by the ministry of adam , abel , seth , enoch , noah , and others ; but also graciously preserved by god until noah . moreover , in this book we meet with the original of the apostate race of cain , who separated themselves from the holy people by their renouncing the truth , corrupting the worship of god , and contempt of godliness ; and lastly , by the enormity of their abominable crimes , drew down upon themselves the judgment of the flood , from which noah only , and his family , escaped . we find here also the beginning of the worlds restauration , after the severe judgment of the deluge ; the original of nations ; the first promise of the calling of the gentiles ; the beginning of the first monarchy ; the confusion of languages ; and the first genealogy ; in which moses his principal aim was , to set forth the re-establishment of the church , which proceeding from the small number of noah's family , and afterwards continuing for some time in that of shem , fell at last totally into idolatry ; and though melchisedek , and his family , were some ▪ remains of the church , yet it pleased god to select one particular family for himself , from amongst all the posterity of shem , to distinguish them from all other people , and to sanctifie and consecrate them to himself . to this purpose , of his meer mercy he chose abram and his posterity , having called him to leave ur of the chaldeans , where he served idols , to go to canaan ; promising him ( amongst other blessings ) that the messiah should be born of his seed , and making a covenant with him , ratifying it by the mark of circumcision . after which isaac was born to him , in whom his seed was to be called ; and not in ishmael , who was born to him by hagar , or the children born to him by keturah , after sarahs death . notwithstanding this , god commands him to offer up his own son ; and tho' god did not suffer him to effect it , yet he shewed his perfect obedience , which was recompenced by a renewing of the former promises made to him . from isaac , the inheritance of the promises passed to jacob , to whom the birth-right was designed by god , as well as sold to him by his elder brother esau , and ratified to him by his father's blessing . from jacob it passed to his posterity , as appears by his prophetical blessing of his sons . and god having chosen this family to himself , maintained them in the truth of his doctrine , and purity of his worship , governed them by his word and spirit ; protected them against their enemies , exercised them with many afflictions , comforted them under their sufferings with his secret communications , and rescued them by unexpected deliverances : not but that many human infirmities appeared sometimes in the best of them , which god graciously pardoned for the sake of the messiah , whom they embraced with a true and lively faith , accompanied with true and serious repentance . these things are very lively represented in divers rencounters of abraham and isaac in canaan in egypt , and in gerar , as well as of jacob and joseph in canaan , mesopotamia and egypt : and last of all they died , leaving most evident testimonies of their confidence in the promises of god , both temporal and eternal . the last of them all was joseph , who also is the last whose death is recited in this book , which contains the history of above years , the creation of the world . god creates the heavens and the earth , and in six days doth people it with all sorts of creatures . when god went about to create the world , and all that therein is , the first thing he began with , was nothing but matter without form ; a confused and obscure chaos , without that excellent beauty , and that admirable order , which afterwards appeared in the world ; for darkness was upon the face of the deep , and the spirit of god moved upon the face of the waters . the scripture tells us , that god finished this great work in six days . in the first day , he commanded that there should be light , and there was light ; and he divided the light from the darkness ; the light he called day , and the darkness night . the second day he made the firmament , which he called heaven ; dividing the waters which were under the firmament , from those above the firmament . the third day he separated the dry land from the waters under the heaven , which he gathered together unto one place ; the dry land he called earth , and the waters he called seas . then next , god commanded the earth to bring forth grass , and all sorts of herbs yielding seed , and all sorts of fruit-trees yielding fruit after their kind , whose seed is in it self , that they might multiply and increase , each according to its kind . the fourth day , god made those two great luminaries in the firmament of the heaven , which we call sun and moon ; the sun to rule the day , and the moon the night ; and to be ( by their regular motions ) for signs and for seasons , and for days , and for years . he made also the stars , which he placed likewise in the firmament , to shine in the night season . on the fifth day , god passed from the creation of inanimate , to that of liv●ng creatures ; and it was in the waters that he began with forming such creatures , as were endow'd with life and motion : he produced an infinite multitude of fishes of all sorts , forms , and sizes ; and bade them , to increase and multiply . immediately after the creation of fishes , god proceeded to that of fowls , which were also created out of the sea , and the same day that fishes were ; them also he commanded , to multiply in the earth , and would have them fly above the earth in the open firmament of heaven : and god blessed them , saying , be fruitful and multiply . on the sixth day , god commanded the earth likewise to produce the living creatures after his kind , cattle and creeping things , and beasts of the earth after their kind . the same day he created man also , which ( tho' the last ) was to be the most perfect of all his creatures , and for whose sake all other things were created ; seeing of all the terrestrial creatures , man alone is capable of the knowledge and love of his creator . and. on the seventh , god rested from his work , and therefore he consecrated that day particularly , for his worship and service . indeed , moses mentions nothing concerning the creation of angels ; but yet the ancient fathers are of opinion , that they were then created , when god speak these words , let there be light : and s. austin accordingly does take the separation which god made of light from darkness , to be nothing else than the separation he made betwixt angels and devils . god design'd then to shew ( in the very beginning of the world , and by the example of some of his most excellent creatures ) that there is no true happiness to be found , but in a constant union with , and dependence upon him ; and that he would cast down from the highest top of happiness and glory , into the deepest pit of misery and shame , those who ungratefully forgetting his benefits , should attribute to themselves , that which they had received from him : and as he hath given us ( in his holy angels ) an excellent and everlasting model of the inviolable fidelity we owe to him ; so the dreadful punishment he hath awarded the devils , is a standing monument of his aversion against pride , and a never to be forgotten instance of what the scripture saith , that god resisteth the proud , but gives grace to the humble . to the kings most excellent majesty : &c ● . this plate in all humility is dedicated , by yo ● . majestys obedient subject , and servant richard blome . to the queens most excellent majesty &c ● . this plate in all humility is dedicated by yo ● . ma t ys . subject & servant richard blome . the creation of man , and formation of woman . god having created man , placed him in paradise , and commanded him , not to eat of the fruit of the tree of the knowledge of good and evil. after god had created heaven , the earth , and the sea ; and that ( to give a master to the world ) he had made man after his own image , of the dust of the ground , and breathed into his nostrils the breath of life ; he blest him , and said , increase and multiply , and replenish the earth , and subdue it . he gave him sovereignty over the fish in the sea , over the fowls of the air , and over every beast , and every living thing that moveth on the earth : he also gave him every herb bearing seed , and every tree bearing fruit , for meat : he placed him in that paradise , which he had planted himself , and 〈◊〉 in he could plentifully enjoy all that could be imagined in a garden most delightful to the eyes , and most pleasant to the taste . this garden was eastward in eden , and a river went out of eden to water the garden , and from thence it was parted and became into four heads ; the name of the first is pison , the second gihon , the third hiddekel , and the fourth euphrates ; which bears the same name to this day . there was in the midst of that paradise the tree of life , and the tree of knowledge of good and evil ; which trees the lord god commanded him not to eat of , saying , that in the day thou eatest thereof thou shalt die . god putting man into that garden to dress it , and to keep it ( saith the scripture ) would give him an occasion to shew his fidelity to his maker , and his readiness to depend upon him , as his supream master , and only benefactor : therefore after that he gave a command most just in it self , and most easie to be obey'd ; of every tree of the garden ( saith god to him ) thou maist freely eat ; but of the tree of knowledge of good and evil , thou shalt not eat : for in the day thou eatest thereof , thou shalt surely die . then afterwards the lord brought before adam , every beast of the field , and every fowl of the air , which he had formed out of the ground , to see ( saith moses ) what he would call them ; and whatsoever adam called every living creature , that was the name thereof and adam gave names to all cattel , and to the fowl of the air , and to every beast of the field ; and that ( without doubt ) according to the several natures and properties which he had observed in them . but as adam was still alone of his kind , and that there was not found amongst all other creatures , which god had brought before him , an help , nor a companion meet for him ; the lord said , it is not good for man to be alone , i will make an help meet for him . and the lord god caused a deep sleep to fall upon him ; and while he slept , he took one of his ribs , and closed up the flesh instead thereof : and the rib ( saith moses ) which the lord god hath taken from man , made he a woman , and brought her unto the man. as soon as adam saw her , he presently said , that she was bone of his bone , and flesh of his flesh ; that she should be called woman , because she was taken out of man ; and that therefore man in all future ages , ( from that time forth ) should leave his father and his mother , and cleave unto his wife , and be both but me flesh ▪ and they were both naked , the man and his wife , and were not ashamed . god gave in the first adam , a plain and sensible representation of all that which should long after befal the second : and the ancient fathers do tell us , that the deep sleep of adam , was the figure of jesus christ sleeping upon the cross , because it was then that the church was formed by jesus christ : and that the water and blood , that issued forth from his pierced side , were the fountain and spring from whence our sacraments did flow . the divine bridegroom leaving in some manner his father in heaven , came down upon earth , to joyn himself eternally to his bride the church ; and having made us worthy to be joyned with him by a spiritual and inexpressible way of marriage : he may now truly say of his church , what adam said of eve , that she is the flesh of his flesh , and bone of his bone. the fall of adam . the devil makes use of the serpent to tempt eve , to eat of the forbidden fruit : she eats it , and gives it to adam , to eat also . adam and eve had hardly begun to enjoy the pleasures and delights of paradise , but the devil ( who was already fallen by pride , and could not consequently see without envy the fidelity and happiness of those two innocent creatures , which were more obedient and subject to god , tho' they were living upon earth , and in bodies made out of the earth , than he had been with all the advantages of his spiritual nature , and of his living in the presence of god in heaven ) resolved to assault them , that so by undoing and vitiating them that were to be the flock of mankind , he might undo at once their whole posterity . to that end , he made use of the serpent , ( the most subtil of all beasts ) and set upon the woman , as judging her of the two , the most likely to be prevail'd upon , and the most easie to be drawn into a compliance : yea , ( saith he to the woman ) hath god said , ye shall not eat of every tree of the garden ? now eve , instead of shutting her ears to his seducing words , answered him and said , we may eat of the fruit of all the trees of the garden ; but of the fruit of the tree which is in the midst of the garden , god hath said , ye shall not eat of it , neither shall ye touch it , lest ye die . the devil having thus far insinuated himself into her favour , made no more scruple to assure her , ( against god's express word ) that they should not die ; he boldly ascrib'd the prohibition of god to a base envy : god knows ( saith he ) that in the day ye eat thereof , that your eyes shall be opened ; and ye shall be as gods , knowing good and evil. eve was easily seduced by these promises , and then her looking too long upon the forbidden fruit , did soon after bring about the devil's design , and her own destruction ; for instead of keeping her eyes off from looking upon the fruit , which was forbidden her , she lookt upon it with delectation , and was well pleased to see , that it was pleasant to the eye , and so fancying it was so too to the taste ; she put forth her hand , took it , and eat it . thus sin entred into the world by a woman ; for after she had eaten of that fruit , she gave some also to adam , who was not seduced by satan , but prevailed upon by his foolish and uxorious complaisance . he had not ( as the ancient fathers do observe it ) so much firmness and resolution in paradise , as job had afterwards upon his dunghil ; he chose to disobey god , rather than to disoblige his wife . such was the fall that hath been ever since , and shall be to the end of the world , the cause of so many evils and miseries . this was the sin which the fathers call , unspeakable in its greatness , which killing the children in the father , maketh us obnoxious to death , and slaves to satan , even before we are born ; for the devil having made adam his slave , hath got a just right now over all his children . the danger of this deep wound , shews , that we cannot sufficiently cherish and admire the grace of him , who is come among us to cure it . the continual thankfulness we owe to god for it , ought to inspire us with a generous abhorrence against all the temptations of the devil , who remembring always the success of his first artifies , endeavours still every day , to perswade us on all occasions , that we may innocently and safely do that which god hath forbidden us . but as eve was made sensible at last , that the threatnings of god were true , and the promises of the devil false ; we ought also to be fully perswaded , that the threatnings of god against sinners are very true ; and so we ought to look upon all the false interpretations wherewith the devil endeavours to falsifie them , and so to frustrate god's design , as so many malicious and vain artifices , by which he still attempts to deceive the children , as he then did the father . to his royall highness george prince of denmarke & c ● . this plate is most humbly dedicated ▪ by richard blome . to her royall highness the princess ann of denmarke &c. this plate is most humbly dedicated ▪ by richard blome . the punishment of adam . god drives adam and eve ( after their fall ) out of paradise , and places the cherubims to keep them out . the first effect which adam and eve did feel , as a consequence of their unhappy fall , was to see that they were naked ; they were not sensible , or at least not ashamed of their nakedness , as long as they continued in the state of innocency , because they were then pure like angels , and their body was perfectly subject to the soul. it was then , immediately after their fall , that they begun to be ashamed , and to take fig-leaves to cover their nakedness . as soon as they heard afterwards the voice of god walking in the garden , instead of rejoycing at it , as they had always done before , they fled from his presence , and hid themselves amongst the trees . and god calling adam , saying , adam , where art thou ? he answered and said , hearing thy voice in the garden , i was afraid to appear before thee , because i was naked , and i hid my self . and the lord said , who told thee , that thou wast naked ? hast thou eaten of the tree , which i commanded thee not to eat of ? god having upbraided him with his disobedience , which alone had discovered his nakedness to him , he excused himself , and accused his wife ; the woman ( saith he ) whom thou gavest to be with me , she gave me of the tree , and i did eat . the woman being ask'd , why she had done so ? excused her self in the like manner , and cast the blame of her sin upon the serpent ; saying , the serpent beguiled me , and i did eat . but god admitting of no such excuses , for their vindication in violating his law , did presently curse the serpent , the first author of it ; saying , because thou hast done this , thou art cursed above all cattel , and above every beast of the field ; upon thy belly shalt thou go , and dust shalt thou eat all the days of thy life . and i will put enmity between thee and the woman , and between thy seed and her seed ; it shall bruise thy head , and thou shalt bruise his heel . he pronounced afterwards his sentence against both adam and eve : in sorrow ( saith he to the woman ) thou shalt bring forth children , and thy desire shall be to thy husband , and he shall rule over thee . and unto adam he said , because thou hast hearkned unto the voice of thy wife , and hast eaten of the tree , &c. cursed is the ground for thy sake , thorns and thistles shall it bring forth to thee ; in the sweat of thy face shalt thou eat bread , till thou return unto the ground , for out of it wast thou taken ; for dust thou art , and unto dust shalt thou return . he made them also coats of skins ; and then he said , behold the man is become as one of us , to know good and evil ; let us therefore prevent his eating of the tree of life , lest he live for ever . so the lord drove the man out of the garden of eden , and placed at the east of it cherubims , and a flaming-sword , which turned every way , to to keep the way of the tree of life . thus they were expelled out of that delicious place , to lament their sin and misery in the other parts of the earth : in which they saw every where the sad effects of their rebellion ; they remembred the happiness they were formerly possest off ; and being sensible of the misery they had brought upon themselves , this melancholy comparison of their former and present condition , ( which they could make then by their own woful experience , much better than we can now ) cast them into a deep sorrow . the consideration of so many children , of whom they were the murtherers , before they were parents , pierced them to the heart ; so that if they were the first authors of sin , they were also the first patterns of penitence . all men are infinitely beholding to that saviour , who hath repaired the loss and prejudice they all suffered by adam's fall , in such advantagious a manner , that the church may now call his sin an happy and an useful sin. the consideration of this future , but certain reparation , was the only comfort adam and eve had , to mitigate their sorrow and grief . the murther of abel . cain being transported with envy against his brother abel , enticed him into the fields , and slew him . one of the saddest effects of adam's sin , was the murther of abel his son. the devil , not contented with the wrong he had done to man , by corrupting his soul , and subjecting it to sin , soon gave another instance of his malice against his body ; for when he saw that abel was careful of pleasing god , and of serving him faithfully , he presently filled the heart of cain with envy against him . abel being a shepherd , offered always in sacrifice the best of his flocks ; so cain did some of his fruits , as being an husbandman : but god perceiving his malice against his brother , had no respect to his sacrifice , but rejected it ; and on the contrary , was well pleased with abel's ; which did so exasperate cain , that the more favour god shewed abel , the more did he hate and envy him . then was seen the first figure and representation of that which was to continue in all ages of the church ; viz. that good men should live amongst the wicked , and be forc'd to suffer their unjust dealings and persecutions . god himself endeavour'd by his word , to cure cain's heart , so impoyson'd with envy ; saying , why art thou in wrath with thy brother ? why is thy countenance fallen ? why dost thou pine for grief and vexation ? if thou dost well , shalt thou not be accepted ? shalt thou not be rewarded accordingly ? and if thou dost ill , sin ( that is , the punishment of this sin ) lies at the door . thou shalt reap what thou sowest ; thou shalt receive the retribution of thine own , and not be prejudiced by another man's works . but it is with great reason , that even the word of god proves ineffectual upon those souls that are possest with envy ; and that this soveraign remedy against all other distempers of the soul , do's rather enflame , than allay the rage of this . cain's passion , against his brother increas'd more and more , notwithstanding he could see in him nothing but good ; so the wretch dissembling his hatred , went to abel , and with all the expressions of kindness imaginable , desired him to walk with him in the fields . poor abel , meaning and fearing no hurt , easily comply'd with his desire ; for he was of too good and meek a nature to suspect , that his brother should have such an hellish design dgainst against him . but as they were both in the field together , cain rose up against him , and perfiduously slew him . his rage and fury was so hot and extreme , that even the committing of this barbarous murder did not make him sensible of the heinousness of his crime ; so that when god ask'd him , where abel was ? he could audaciously answer , that he knew not , and said , am i my brothers keeper ? but god having a mind to make the punishment of cain's shedding innocent blood , an example for all future ages , to deter all men from the like crimes ; and to shew , that he would always be the protector of just men , and the avenger of all the injuries done unto them by wicked men ; he severely upbraided cain with his crime , saying , the voice of thy brothers blood cries from the earth unto me . the lord condemned him to be cursed upon the earth , which his hand ha●d defiled with his brother's blood , and to be a fugitive and a vagabond upon the earth , as long as he should live , putting a mark on him , to the end that those that shou'd meet him , shou'd not slay him : and thus cain went from the presence of the lord , and dwelt in the land of nod ; where he took a wife , had children , and built a city which he called enoch , from his first-born son. the fathers have always look'd upon the death of abel , as a type of the death of christ , and of all those christians , that fall as a sacrifice to the envy and malice of their brethren . they thought it worthy of their admiration , that cain ( that was the first child of adam ) should by his example teach all his posterity this important lesson , that thô they do not fear god , yet they ought at least to take care , not to imitate the envy and hatred of cain , by persecuting or hating their brethren ; seeing they may commit murder in their heart , by envy and hatred alone , without embroiling their hands in their blood. and if they be of the number of the true disciples of christ , they will not fear the being exposed in this world to the persecution of men ; seeing ( as s. gregory hath it ) that that man refuseth to be an abel , who will not patiently suffer the hatred and violence of a cain , when he cannot otherwise lawfully secure himself against it . to his highness william duke of glocester &c ● . this plate is most humbly dedicated by richard blome . ieffrey ieffreys of llywell in brecknock-shire esq. for advancement of y e ▪ worke , contributed this plate . the ark of noah . god being moved with anger for the sins of man , resolves to destroy the world by a flood ; and to save noah , he commands him to build an ark. the same evil spirit which tempted cain to kill his brother , did not long delay to defile the whole world with all sort of wickedness and vice. as men did multiply , so did also impiety proportionably increase upon earth : adam was hardly dead , but the wickedness of his children grew up to that height , that god could no more bear with it . he saw with grief and indignation , that the wickedness of man was great in the earth , and that every imagination of his heart ( as moses expresses it ) was only evil continually ; therefore seeing almost nothing remaining of his own image in that degenerate creature , it grived him at his heart ( saith the text ) that he had made man on the earth ; because he was dishonouring and polluting it by his vices , contrary to the first design of his creation ; which was , that he should be the glory and chiefest ornament of all terrestrial creatures . he resolved then at last to destroy and extirpate man from the face of the earth , and with him all the beasts of the fields , and other creatures which had been infected ( in some manner ) by the contagion of his sin. but yet amidst that universal corruption of mankind , amidst that general flood of impiety , there was a just man found that had kept his innocence and saved himself from the pollution of the world ; that just man was noah , who found grace in the eyes of the lord : it was he that pacified god's wrath against the world , and reconcil'd him to man ▪ it was him god made use of according to scripture ) to preserve mankind from an entire destruction , god then told him , that he design'd to punish the earth with a general del●ge ; but yet , that as he had observed , he had had always been careful to walk uprightly before him , and to keep himself untainted from their corruption ; so he would not have him involved in the same punishment with other men , but would keep him safe from the destruction that was ready to fall upon them . in the year of the world , and before jesus christ , god ordered noah to build an ark , and withal told him exactly all the measures and proportions it was to have , to the end , that at the time of the flood he might save himself therein with his family , and the other creatures which god should send unto him . noah did all according to the lord's command . he was an hundred years about building the ark ; and the rapid insensibility of the men of that time , who both seeing the ark a building , and knowing the design thereof , yet never regarded to go about the reforming their vices and dissolute manners , is an exact figure and representation ( as our saviour himself observes it ) of the insensibility of the generality of christians , who knowing the punishments god threatneth to inflict upon them hereafter , in the great and terrible day of judgment , and their slighting these threatnings , do not care to reform their lives , shall on a sudden be surprized by god's vengeance , as men were then by the flood . god , who never punisheth men , but with a kind of regret and reluctancy , gives always some tokens and assurances of his mercy , even when he is most in wrath and anger : therefore we may discern here ▪ that all his design ( in forewarning men of their future ruin , so long before it fell upon them ) was only to make them prevent it by their reformation . thus he does still now-a-days under the gospel , and that more plainly than ever he did before , invite men to repentance , by representing unto them the certainty and severity of his judgment hereafter upon all impenitent sinners ; and if christians do slight his threats and warnings as men did then , the multitude of offenders cannot secure themselves from god's just punishment . the flood is a plain and dreadful proof , that god will not spare wicked men , tho' all were so ; and that after we have long neglected the offers of his mercy , he will at last deliver us into the hands of his severe justice . the deluge , and entry into the ark. the whole earth , and all therein contained , was drown'd and destroy'd by the flood , only the ark , and those therein , sav'd . when the time was come that god had appointed for the purifying the earth , by a flood from the pollution of man's crimes , god ordered noah to provide and carry into the ark all necessary provisions , both for himself and for all the creatures that he was to take with him into the ark. he commanded him to take to himself of every clean beast by sevens , males and females ; and of every unclean , only by two's . after these orders had been executed , noah , entred into the ark himself , with his three sons , shem , ham , and japhet , with his wife and the three wives of his sons ; and when they were entred , the scripture saith , that god shut them in : which was no sooner done , but the waters did break out from heaven , and prevailed upon the earth , the lord causing violent rain to continue for forty days and forty nights : and that rain pouring down from heaven in such an abundance , did soon overflow and cover the face of the whole earth : nay , the scripture saith , that the waters prevailed fifteen cubits upwards above the highest hills and mountains ; so that in this innundation all flesh ( as the scripture expresses it ) perished , both of men , of fowls , of beasts , and of every creeping thing upon the earth . but as all living creatures were thus perishing and drowning in the waters of the flood , noah was saved alive in the ark , with all those that were therein with him ; for the waters and storms of the flood could never prevail against it to sink it ; because the more they increased upon earth , the nearer they brought it to heaven . it was then that those m●n , who before derided the builders and the building of the ark , began to bewail and accuse their own folly ; nay , their destruction , which was now become unavoidable , did the more afflict them , that they had not prevented it when they might . the ancient fathers have observed , that this ark ( wherein noah and his family was saved from perishing with the rest of mankind ) was an express figure and type of the church , which is the sole ark wherein we may find a sure refuge and salvation , and out of which there is nothing but destruction and perdition to be look'd for . the vast greatness of that building which was carried upon the waters , and the gathering and mixture of all sorts of beasts clean and unclean , did represent and signifie the extent and propagation of the church throughout all the world ; as also the calling and gathering of so many nations and people , differing among themselves by the diversity of their ways , customs , and manners , whom god ( who will have all men to be saved ) would one day gather up together , and bring into that sanctuary , to save them from the terrible flood of his eternal wrath and vengeance . the wood and the water do represent two great mysteries of our christian religion : the water signifies our baptism , which cleanseth us from our sins , as the flood did purge the world from all its abominations ; and the wood signifies the cross of our saviour , who by his meritorious death upon it wrought the redemption of mankind so perfectly , that this cross , this death , this satisfaction of our saviour , is still the sole object of the hope of all good christians , who expect no salvation but from the infinite merit of christ's cross and passion . thus god was pleased to give a figure of his church in the ark , which was the instrument he made use of to preserve his servants , and to renew the world. we can never shew our selves thankful enough to god for his infinite mercy in bringing us into the ark of his church , to save us from the general and dreadful flood of errors and impieties , which prevail in the world. we may indeed in that ark ( according to the ancient father's observation ) be subject to some fears , be obnoxious to some troubles , evils , and scandals ; but however , there is no other refuge against god's vengeance , no other sanctuary than that ark ; so that those that do not belong to it , shall infallibly perish in the floods of his eternal indignation . jeffrey jeffreys of llywell in brecknockshire esqque . for advancement of this worke , contributed this plate . madam sarah jeffreys the wife of jeffrey jeffreys of llywell in brecknockshire esq. for advancement of this worke ▪ contributed this plate . the going out of the ark , and the rainbow . noah goes out of the ark , and offers a sacrifice to the lord , which was favourably received . the lord promiseth to drown the earth no more , and gives for the sign of the truth of his promise the rainbow . after the earth had been thus overflow'd , and drown'd by the waters , for days , god at last remembred noah , and every living creature that was with him in the ark ; he caused a great wind to pass over the earth , so that the waters did soon abate , and months after ( from the first day the flood began ) the ark rested upon the mountains of armenia . noah , four months after this , opened the window of the ark , and sent forth a raven ; which being in the scripture set forth as the figure of a sinner , did not care to return into the ark again : but the dove , which noah did also send forth seven days after , having found no resting-place , return'd unto him into the ark ; and seven days after that , having sent forth the same dove , she return'd to him in the evening , and brought in her bill a green olive-leaf pluckt off the tree , which was a sign of god's being reconcil'd to the world. noah , by this green olive-leaf , understood that the waters were abated ; then he removed the covering of the ark , and saw that the waters were dried up from off the face of the earth : and after he had received an order from god , to go out of the ark , wherein he had continued a whole year , he went out with his wife and children , and all other creatures that were therein . the first thing noah did after his going out of the ark , was to build an altar unto god , and to offer unto him upon it an offering of every clean beast , and of every clean fowl , in thanks of his favourable protection of him amidst of that universal destruction of the world. god accepted of his offering , and promised to curse the earth no more for mans sake : he blessed noah and his children , and commanded them to multiply , and to replenish the earth : he promised them , that the fear of them should be upon every beast of the field , and upon every fowl of the air ; he gave them an absolute dominion over them , and over the fishes of the sea ; nay , he gave them leave then to eat the flesh , which was never granted to man before the flood . he made an eternal covenant with noah , and his children , and establish'd the rainbow as the sign of it ; to the intent , that when ever it should appear in the clouds , he might remember his covenant with them , and prevent a second inundation of the waters over the earth . he hath always remembred it accordingly , and there was never seen ( since the first flood ) any thing like it in the world ; tho' there have often been as many , and as great crimes committed by men upon the earth , but god is faithful to his promises ; he hath contented himself of having once exerted visibly his terrible vengeance , in inflicting that general punishment upon all sinners that were then , living upon the earth ; to shew , that it is always in his power to punish sin , and to extirpate sinners ; tho' he seldom now inflicts any other than invisible pains and torments upon them . his rainbow is to us , a security of his goodness to us ; and he charges us in his word , to bless and praise him whenever we see it . but god forbid ( saith ambrosius ) that by that celestial bow , which god establish'd as the sign of his covenant with men , we should only understand the rainbow : it is the church that this bow did figure , which is already in some manner in the heavens , and sheweth and spreads every where upon the earth , the liveliness and variety of its colours , amidst the dark and black clouds that surround it . those bright and lively colours ( saith that holy father ) are the several graces god poureth down upon that divine spouse , who faithfully acknowledges , that she receives them all from god , whom she adores as her true sun , that makes her shining in the world : it is that church which is the true bow of god's covenant , and a standing sign of his reconciliation with the world. ham cursed by his father . ham ( the second son of noah ) seeing his father lying in an undecent posture , mocks or derides him , for which he is cursed by him . after the curse of god was taken off from the earth , and that noah and his children began to breath and recover themselves , of all the miseries and dangers they had undergone and weathered , by god's extraordinary providence over them ; there was an action committed in noah's family , which plainly shewed how far the corruption of man can go , and how ineffectual even the consideration of god's most dreadful judgments proves in the restraining of it , and in making man wise . of the three sons of noah , who had been so wonderfully preserved with him in the ark , to re-people the world ; there was one of them , who having deserved the curse of his father , drew also the curse of god upon himself , and instead of being the head of an holy race , was the father of so wicked a posterity , as was to be the object of god's anger and reprobation . it is observed by moses , that noah ( after the flood ) began to be an husbandman ; and that amongst other improvements which he made of the ground , he planted a vineyard : but it hapned , that drinking of the wine , without being aware of its intoxicating virtue , he fell into drunkenness ; during which he lay in an undecent posture , having his body uncovered , in his tent , and so exposed to the eyes of his children . ham , the father of canaan , was the first of them who spied his father in that condition , and instead of doing that which the discretion of a wise and dutiful son should have obliged him to do , he exposed the shame of his father , and made it the subiect of his derision and railery : nay , he was not contented thus to laugh by himself at his father , but to expose him the more , he would also have both his brothers for companions of his prophane and unnatural mirth , and for complices of his crime : so he went out presently , to tell them what he had seen . but shem and japhet abominating his ill nature and prophaness , and withal being ashamed ad much concerned to see their father thus lying in that immodest posture , they took a garment , and laid it upon both their shoulders , and so went backward and covered his nakedness , which their pious modesty did not allow them to look upon . after noah's fit of drunkenness was over ▪ and he understood what had past , and knew what his son had done ; not only condemned his action , but presently cursed his son canaan , and foretold , that he should for ever be the servant of servants unto his brethren . and he said , blessed be the lord god of shem , and cannan shall be his servant : god shall enlarge japhet , and he shall dwell in the tents of shem , and canaan shall be his servant : and promised them an happy and numerous posterity , to continue in all ages of the world. this story which does plainly teach children to reverence their parents , and to cover their faults instead of exposing them , is ( according to st. austin ) an admirable figure of the great reverence all christians ought to have , for the humiliation and sufferings of christ jesus , their true father ; the ignominy of his death , and the nakedness his sacred body was exposed unto upon the cross , was figured by the nakedness of noah ; as the mysterious drunkenness of that holy man , did represent the terrible effect of the cup , which his father gave him to drink , and the fruit of that ungrateful vine which he had planted himself . and altho' there is no body so audaciously impious and prophane , as to laugh openly at the humiliation and ignominious sufferings of christ ; yet that good saviour ( saith s. austin ) is derided and mocked , whenever any dishonour is offered to his truth , and to his word . his humiliations are despised by all those who chuse to live a voluptuous and worldly life . his sufferings and his cross are scorned and laughed at by all those , who do insult over those that suffer as the members of his body . and the imitators of his patience . sr. william robinson of newby hall ▪ in the north rideing of yorkeshire baronet for advancement of this worke ▪ contributed this place . the rt. honourable lady mary tudor wife to the rt. hon.. edward lord radcliff son ● heyr to the rt. hon.. francis earle of ●arwent water . &c ● . for y e advancement of this worke contributed this plate . the tower of babel . men resolve in the vanity of their minds , to build a tower reaching up to heaven : god stops their work , by confounding their languages in such a manner , that they could not understand one another . the children of noah beginning to multiply on the earth , found themselves within a few years increased to so vast a number , that seeing they were not able any longer to continue together , they thought of dispersing themselves into divers countries : but before their separation they undertook an enterprize , which was a pregnant argument of their folly and vanity . and as the scripture taketh notice of , that as they journeyed from the east , they found a plain in the land of shinar , where they dwelt : and they said one to another , go to , let us make brick , and burn them throughly ; and they had brick for stone , and slime for mortar . and they said , go to , let us build us a city , and a tower whose top may reach unto heaven ; and let us make us a name , lest we be scattered abroad upon the face of the whole earth . this extravagant design of theirs was the effect of two causes , equally vain ; the one to eternize their memory by this superb and stately structure ; the other was , to secure themselves against god himself , if he should ever again attempt to punish the world by a deluge , which would not be able to hurt them , when once they should have finished their intended building . but god willing even then to make it appear , that there is no way for man to raise himself , but by humility , and that he must rather think of appeasing the wrath of god by repentance , than of defending himself against his just vengeance , by vain and successless attempts : came down ( saith the scripture ) to see the city and the tower , which the children of men built ; and mocking at their ridiculous undertaking , said , the people is one , and they have all one language , and this they begin to do ; and now nothing will be restrained from them which they have imagined to do . go to ( saith the lord ) let us go down , and there confound their language , that they may not understand one anothers speech . so the lord scattered them abroad from thence upon the face of the earth , and they left off to build the city ; therefore the name is called babel ; for the lord so confounded their tongues and words , that it was impossible for them to understand what they spake to one another . thus were they forced to leave the work of their vanity unfinished , and to disperse themselves over the face of all the earth ; and that was the occasion of calling that tower , the tower of babel , that is to say , of confusion . and this proud building has ever since ( according to st. bernard ) been a figure of what the world would do in all ages after , who seem to think of nothing , but how to raise to themselves a tower against god , to secure themselves from his justice and to oppose themselves against his majesty , endeavouring rather to immortalize their names upon earth , than to become truly great in heaven . god was willing then to punish the vanity of men in that member , where it reigns most , that is , in the tongue , which man makes use of to express his vanity , and to domineer over others . and this diversity of languages , which has since overspread the world , and continues to this day , is as a continual voice , ecchoing throughout the whole earth , and teaching all people ( as st. austin saith ) that the shortest and surest way to mount heaven , is not to raise great edifices , nor to hatch vast designs in a proud heart ; but by humbling ones self before god , and preventing his wrath with relenting tears , and not by pretending to elude it by a vain and fruitless resistance . the call of abram . god calls abram , commanding him to leave the land of the chaldeans , and to go to the country he had promised to give unto him . after that men had taken so great pains to build babylon , that rebellious city against god , which was to continue to the end of the world ; god also from that very time thought of laying the foundations of an holy city ; that is to say , his church , ; and design'd abram to be the head of a race elect and faithful , which should never end . this holy man was the son of terah , and dwelt with his father in the city of ur , in the land of the chaldeans , which was an idolatrous country . it was there that god commanded him , saying , get thee out of thy country , and from thy kindred , and from thy fathers house , unto a land that i will shew thee : and i will make thee the head and father of a great people ; and make thy name great and famous ; and i will bless them that bless thee , and curse him that curseth thee ; and in thee shall all families of the earth be blessed . abram , without any hesitation , believed the word of god , which promised him two such great advantages ; the first , to make him the head of a great people ; and the other , to bless all the vvorld in him who was to proceed from his loins . so he left his own country , with terah his father , and came to haran ( a city in mesopotamia ) where terah died ; after whose death , he departed from haran with sarai his wife , and lot his brother's son , and came into the land of canaan , where god again promised to give him all that land ; and abram adoring that god , who with such sovereign power disposeth of kingdoms , giving or taking them away at his pleasure , built an altar to the lord , there to call upon his name . after some time of his stay here , there hapned a great famine in the land , which forced him to go down into egypt , with sarai and the rest of his houshold . but foreseeing that the beauty of sarai his wife might be prejudicial to him , and that the egyptians being enamour'd of her , might 〈◊〉 of killing him , to enjoy her without lett or hindrance , made use of that innocent policy , and pray'd sarai to say , she was his sister , as indeed she might without telling any lye , to the end , that instead of killing him ( as they would have done had she passed for his wife ) they might on the contrary shew him all manner of kindness , supposing her to be his sister . what abram had foreseen , so came to pass : for the egyptians admiring sarai , spoke of her before pharaoh , who took her into his palace , and treated abram very kindly for her sake , as supposing him her brother : but god knew how to deliver the chastity of sarai from the hands of pharaoh ; and he afflicted that prince with so many plagues , that enquiring into the cause of them , he came at length to know , that sarai was indeed the wife of abram ; whereupon he restored her to him again , complaining only , that he had not told him so at first . so much ( saith st. ambrose ) did that prince ( though an idolater ) abhor adultery , and fear to injure a stranger , whom the famine had forced to retire into his dominions . thus it was that god began to call to himself , him , whom he had chosen to be the father of the faithful . he dealt with him according to the firmness of faith , making him to leave his own country , where he was rich and powerful , to go and settle himself in a land , where at first he meets with a grievous famine , which forced him to run a thousand hazards amongst strange nations , without finding any other comfort , but that of knowing , that he was come thither by the order of him , to whom his faith had yielded such an unreserved obedience . however , god ( by delivering him from all dangers ) gave him full evidence , that we need not fear any thing in following of god , and that whenever we expose our selves to any troublesom events , for being faithful to his word , he himself becomes our protector , and with honour and advantage delivers us from all the evils that surround us . sr. gilbert gerard cossine of brafferton hall in yorkshire baronet ▪ grandson of ye. rt. reverend father in god , iohn cossine late lord bishop of durham &c ● . for advancement of this worke , contributed this plate . mr. edward jeffreys , eldest son of jeffrey ▪ jeffreys of llywell in brecknockshire esq ▪ for advancement of this worke , contributed this plate . lot parts from abram . a strife being risen between the herdsmen of abram and lot , they part one from another , and lot goes to sodom . abram being returned out of egypt with sarai his wife , and lot his brother's son , to the place of their former abode , that is , to bethel : he was soon made sensible of the troubles which were always to attend riches . for being both of them very wealthy , there oft arose quarrels between the herdsmen of their cattel ; which made it evident ( as saith the scripture ) that they could no longer live together , and that one land was not able to bear them both . abram abhorring those contests , and foreseeing the fatal consequences , that these divisions between the domesticks of one family were likely to produce , by passing at last from the servants to the masters themselves , resolved to prevent them by a sudden parting . wherefore meeting with lot , he said to him , let there be no strife , i pray thee , between me and thee , and between thy herdsmen and my herdsmen , for we be brethren : that is to say , very near of kin : is not the whole land before thee , to choose what part pleaseth thee best ? separate thy self , i pray thee , from me : if thou wilt take the left hand , then i will go to the right ; or if thou depart to the right hand , then i will go to the left. but lot was not so wise in accepting this offer , as abram was in making of it : for not sufficiently weighing , how vast a loss he was about to expose himself to , by parting with the company of such an holy man , and a prophet as abram was ; and not considering that he ought rather to have done or suffered any thing , than to consent to the separation , without any considerable opposition , gave way to abram's proposal , and thereby launched out too imprudently into a sea of a thousand dangers . he only apply'd himself to consider , which way he had best turn himself , and advising only with his eyes about the choice he was to make , he determines it for that country which pleased and flattered them most : for as the scripture tells us , lot lifted up his eyes , and beheld all the plain of jordan , that it was well watered every where , as the garden of the lord . this allurement readily induces him to fix his abode in the cities of that fruitful and tempting valley , and to pitch his tent near sodom . thus he from the company of the most holy person , that was at that time upon the face of the earth , precipitates himself into the society of the most abominable criminals amongst the sons of men ; and by retiring too unadvisedly from his uncle , he comes to a city , which god look'd upon as the object of his fierce anger , as having by their wickedness out-sinn'd the bounds of divine mercy and forbearance . we meet with in this history ( as st. ambrose observes ) two important matters . we learn from abram 's behaviour , the horrour and aversion we ought to have for differences and disputes , and how wary we ought to be of servants in this respect , who often are the first cause of them , and take pleasure to foment them . and in lot we see , of how great concern it is , especially for younger persons , not lightly to quit them , in whose company their happiness consists , and who are of greater use to them than they can imagine . a separation here consented to without sufficient circumspection , makes the party concerned sensible of its pernicious consequences , during the whole gourse of his life : and though lot was a righteous man ( as saith st. peter ) yet we tremble at the view of those dangers , sorrows , and temptations into which he plunged himself , and from which the charity of him , whose company he had too lightly parted with , might have rescued him ; and which he might have wholly prevented , by continuing in the holy company of his uncle , that man of god. abram delivers lot . abram saves lot ( his nephew ) out of the hands of his enemies . the great priest mechisedeck blesseth him . the king of sodom offers him all the spoil . not long after lot had separated himself from abram , an accident hapned , which fully evidenced , that abram had not propounded their parting from any want of love , and that lot had too unadvisedly consented to it . four kings , to wit , amraphel king of shinar , arioch king of ellasor , chedorlaomer king of elam , and tidal king of nations , having joyned their forces together , and ravaged all the country about sodom ; the king of sodom , with those of the four neighbouring cities ; to wit , bersha king of gomorrah , shinah king of admah , shemeber king of zeboim , and the king of bela which is zoar : all these were joined together in the vale of siddim , which is the salt-sea , and march to fight the aforesaid princes . but the five kings being defeated by the four , and bera the king of sodom ( with his allies ) put to flight , the victorious kings hasten with their army to sodom , and plunder it , and amongst other captives carry away lot , with all that he had . a man escaping from the fight , brings the news to abram ; who being touched at heart with his nephews misfortune , spends no time in fruitless complaints ▪ but casts about how he might best rescue him out of the hands of his enemies , and without delay puts himself at the head of three hundred and eighteen of his trained servants , born in his own house , and pursues the four kings unto dan , and brought back all the goods , with lot and his goods , and the women and the people . god gives his blessing to a war , which charity had made this holy patriarch undertake , trusting much more in the divine aid , than in the strength of his forces . with this small number he stops the course of the victories of those four kings , and succeeds in that wherein the united force of five kings had fail'd : for falling upon them by night , he makes a great slaughter amongst them , and pursuing them to hoba , which is on the left-hand of damascus , he brought back all the spoil they had taken , and in particular his nephew lot , and all that belonged to him . the king of sodom having advice of this glorious action , goes out to meet abram , and congratulates his illustrious success . upon this occasion also melchisedeck appears , that famous person , whom the scripture stiles , the priest of the most high god , and presents abram with bread and wine ; which all the fathers have considered as a figure of the holy eucharist , which jesus christ , the true priest , not according to the order of aaron , but of melchisedeck , was to establish in his church to the end of the world. this melchisedeck blesseth abram , and blesseth god , for that he had delivered his enemies into his hand . and that nothing might be wanting to abram's glory , the king of sodom would needs force him to take all the spoil he had recovered , as of right belonging to him : which abram generously refused , swearing , that he would not so much as take one thread of the spoil , lest he should give him occasion to say , he had enriched abram . thus reaped he more glory ( as st. ambrose notes ) from the use he made of his victory , than from the victory it self ; and taught all christians , never to wage war , but on the account of charity ; and that they ought to have so much pity for the sufferings of others , to hazard their own lives to save their brethren : and that when god has blessed their great and glorious undertakings with success , in making them saviours to others , they are not to look ▪ for any other glory upon earth , except that of having been faithful to god , and instruments to effect his great designs . the rt. honourable algernon earle of hertford ▪ eldest son of his grace charles duke of somerset & c●● . for y e advancement of this worke contributed this plate m ●r . william proctor cittizen , and stationer of london . for advancement of this worke ▪ contributed this plate ▪ the flight of hagar . hagar despiseth sarah her mistress . sarah chastiseth her insolence with severity . hagar not being able to bear it , fleeth into the wilderness ; where an angel perswades her to return to sarah . abram being return'd from the defeat of the four kings , and the rescue of lot , wanted nothing now to compleat his happiness , but a son , that might inherit his great riches : god therefore was willing to gratifie his desires in this point also , and to reward the humble submission he had exprest during his wives barrenness , with a son , whom he promised him contrary to all outward appearance . abram , who was assur'd of his power , who had made him this promise , believed it without wavering , or the least hesitation ; and chose rather to renounce his natural reason , than to question the veracity of him that spoke to him . some time after , sarai being troubled to see abram without children , wished him to make use of hagar his bondmaid , as his wife , that the fertility of her servant might supply the defect of her barrenness . abram perceiving ( as the fathers observe ) that sarai was moved to make this proposal , by a divine instinct , agreed to her desires : but she soon found , that what she had intended for her comfort , became her most sensible affliction , trouble , and vexation ; for hagar seeing her self in her masters bosom , and ravish'd with joy , that she had conceiv'd by him , was ( upon the sudden change of her condition ) not longer able to contain her self within the bounds of prudence and her duty , but began to despise her mistress , and forget the respect she owed to her . sarai immediately makes her complaints to abram ; who to testifie , as he had not already , so would not for the future contribute any thing to the insolence of hagar , and that it was only to please her that he had taken her into his bed , left her wholly to her dispose , to deal with her as she pleased . whereupon sarai making use of her authority , dealt so hardly with hagar , that not being able any longer to abide with her ( by reason of her rigorous carriage , ) she left the house and fled . but as she was in the desart , near a fountain of water , the angel of the lord appeared unto her , and asked her , whence she came , and whither she would go ? to which she answered . that she fled from the face of her mistress . the angel commands her to return to sarai , and to humble her self under her hands , acknowledging the just authority she had over her ; and at the same time assures her of the care god had of her , and that the ●hild she had conceived by abram , should become the father of a numerous and powerful nation . thus god made use of the ministry of an angel , to restore things into their natural channel , whence disorder and passion had diverted them . he saw ( as the fathers take notice ) that the cause of hagars flight , was not so much to be attributed to sarai's severity , as to the difficulty she found , to submit her self to the just authority of her mistress ; and without condemning sarai's carriage in the matter , who was prompted to this rigour by a zeal of charity , he contents himself to advise this fugitive servant , to humble her self under her mistresses hands , and to appease her anger by her lowly and dutiful submission . for god , who never disturbs the order of justice , wills always , that those who are under authority , submit themselves to those on whom they depend , notwithstanding any extraordinary favours and graces they may have received from him . and whereas hagar lifted up her self , because she was become a mother , he on the contrary will have our humility to increase according to the degrees of our elevation ; because none deserve the title of great with him , but so far only as they are humble . sarai's conception of isaac abram entertains three angels , who promise sarai a son within the compass of a year . hagar being return'd to abram's house , soon after bare him a son , who was called ishmael . but thirteen years after that god appeared to abram , in order to renew his covenant , and the promises he had formerly made him . upon this occasion he changed his name , so that whereas before he was called abram , he would have them from thence forward to be called abraham ; and that his wife , who till then had been named sarai , should be called sarah ▪ he instituted also circumcision , as a token of the covenant made between them ; and promised him , that sarah should bring forth a son , upon whom he would heap his blessings , and from whose loyns many kings , and great nations should proceed . at which words abraham fell on his face , and laughed , saying in his heart , shall a child be born to him that is ●n hundred years old ? and shall sarah , that is ninety years old , bear ? but god having assured him , that so indeed it should be ; left him for that time . a while after , as abraham was sitting in the tent door , in the heat of the day , he saw three men coming towards him , which indeed were three angels ; and as his charity would not permit any one , to pass by his tent without offering them a friendly entertainment , he ran to meet them ; and having saluted them with a profound respect , prays them to repose a while with him , to have their feet wash'd , and to refresh themselves with a bit of meat . he had no sooner obtained this of them by his instant entreaties , but he hastens into the tent to sarah , and bids her make ready three measures of fine meal , and make cak●s upon the hearth ; and himself runs to the herd , and fe●●heth thence a calf tender and good , and having got it drest speedily , he sets it before his guests . after they had eaten , they askt abraham ( who had stood by as one waiting upon them all the while they were eating under the tree ) where his wife sarah was ? abraham answers , she was in the tent. then the angels assured him , that within a short time after , sarah should conceive a son. sarah standing in the tent door overheard what was said , and laughed within her self , saying , after i am waxed old , shall i have pleasure , my lord being old also ? but the angel demanding of abraham , wherefore sarah laughed , because he promised her a son , and whether any thing were too hard for the lord ? sarah being afraid , denied that she laughed ; and the angels having reproved her for not speaking the truth , rose up , and abraham went with them to bring them on their way . the fathers admire the vertues which shine forth in this history , which the scripture gives us so particular account of . and as they cannot , on the one hand , but commend the great charity of abraham in receiving his guests , and pressing them in so obliging a manner to stay with him ; so on the other hand , they no less admire the modesty of sarah , who being far estranged , as s. ambrose notes , from the usual and modern temper of her sex ; who desire nothing more than to appear in publick , under pretence of doing acts of charity , continued all the while in her tent , without so much as appearing before the angels , which her husband entertained . this her example , teaches all christian women , to place their delight within their own doors , and in taking care of their families ; for in living thus modestly retired , ( as the same father adds ) god will vouchsafe them the grace to conceive the fruit of salvation , and to bring forth jesus christ himself as the true isaac , who shall fill them with peace and joy for ever . m is . ann proctor wife of m ●r . william proctor cittizen and stationer of london ▪ and daughter of m ●● . samuel skiner cittizen and hosier of y e ▪ royall exchange london . for advancement of this worke ▪ contributed this plate ▪ sr. robert clayton of marden in surrey . & of the citty of london knight . & alderman , & lord major thereof anno domini . for advancement of this worke. contributed this plate . lot entertains two angels at sodom . lot receives angels into his house . the sodomites offer violence to them . the angels strike them with blindness . after the formal promise god had made to abraham , that sarah should shortly bear him a son , before he parted with him , he acquaints him , that he was going to destroy sodom , because the cry of their sin was come up to heaven ; and promises abraham , upon his earnest intercession for that city , for the sake of the righteous that might peradventure be there , that if he found only ten righteous amongst them , he would spare them all for their sakes . now two angels being come to sodom towards the evening , lot ( who at the same time was sitting in the g●te of that city ) no sooner perceived them , but he ran to meet them ; and having lowly saluted them , entreats them to lodge with him that night , making it appear by this his carriage , that even in the midst of that detestable city , he still retain'd the vertues he had learnt in the company of abraham . the angels at first refused to accept his offer , saying , they would abide in the street all night : but true charity , which enflames it self by opposition and resistance , made lot so earnestly to press his guests , that giving way to his entreaties , they entred his house ; where he entertain'd them with all possible marks of his affection , making them a great feast . but when they were ready to take their rest , the men of the city , pusht on by that detestable passion , which was so common amongst them , compassed the house round ; demanding of him , where the men were that came to him that night , and pressing him to bring them forth , that they might satisfie their abominable lust with them . lot being pierc'd with sorrow , to see he was like to be forced to deliver up the persons , whom by the rights of hospitality he was bound to secure , and in the heat of his charity , which made him consider guests ▪ and strangers as inviolable persons , came out to them , and entreated them to quit that abominable design : but they pressing in upon him , reproach'd him , that being a stranger amongst them , he carried it like a judge , and were proceeding to commit the utmost outrage upon him , had not the angels put forth their hand and pull'd him into the house to them ; and having shut the door , they smote the men that were without with blindness , who ( as the scripture takes notice ) by all this were not reclaimed from the fury that flam'd in their hearts ; but still seeking to satisfie it , wearied themselves to find the door . the fathers have consider'd this event , as an admirable figure of the righteous , that live amongst the wicked , and of the sufferings they are exposed to . s. gregory compares the sodomites struck with blindness , who notwithstanding endeavour'd to force lots house , to back-biters , who with a spirit of envy and malice , seek an occasion to calumniate good men , whom they hate , tho' they find nothing but solid walls opposing them on every side , without being able to find any entrance for their evil-speaking . their passion blinds them in such a manner , that they do not perceive those vertues in just men , which all others do ; but think they see crimes in them , which indeed subsist only in their own imagination . but when ever calumny thus attacks them , god supports them , and the angels protect them , because they prefer godliness before all other things whatsoever ; and choose rather to lade upon themselves the anger of men than to make themselves obnoxious to the wrath of god. sodom burnt . god being provoked by the detestible sin of sodom , destroys it , with the neighbouring cities , by raining down fire and brimstone from heaven upon them . the angels having delivered lot from the outrage of the sodomites , acquaint him , that god had sent him to destroy that city ; that therefore , if he had any sons , daughters , or sons-in-law , he should perswade them to leave sodom , because the cry of them being come up before the lord , they were to receive the just reward of their abominations . whereupon lot immediately went out , and gave notice hereof to those he had design'd to be his sons-in-law ; but he seemed as one that mocked unto them . when the morning was come , the angels hastned lot to depart the city with his wife and two daughters , that he might not be consumed in the iniquity of the city ; and while he lingred , they laid hold on his hand ( the lord being merciful to him , ) and brought him out of the city , with his vvife and two daughters , ordering him to escape for his life , and not to look behind him , lest he should be consumed . but lot having desir'd leave of them to retire to zoar , they granted his request , on condition that he should haste thither , for that they could not do any thing till he was arrived in that city , which they would save at his request . lot was no sooner entred into zoar , but the lord rained brimstone and fire upon sodom and gomorrha from the lord out of heaven : and he overthrew those cities , and all the plain , and all the inhabitants , and that which grew upon the ground . lot's wife frighted at the sudden noise she heard , and forgetting the angels command , immediately received an exemplary punishment , for looking back she became a pillar of salt , to serve as a remedy for time to come , a-against the corruption of weak souls , who after they have entred upon the strait vvay , make a halt to look back to the things they have abandon'd . lot affrighted at what had hapned to the four cities , and fearing lest the same might befal zoar , where he then was , went up from thence and dwelt in the mountain , according to the first advice the angels had given him , and there dwelt in a cave with his two daughters ; who imagining , that they and their father were the only remains of all the inhabitants of the earth , thought it their duty , not to suffer the whole generation of men to perish ; wherefore having made their father drink wine , they did not stick to commit incest , in hopes of being mothers . and tho' we cannot think on that action of them without horrour , yet the innocence of their intention did much lessen the guilt of it . thus was lot miraculously delivered out of the midst of detestible sinners , at the prayer of abraham ; and god punished their horrible lusts by a proportionable punishment , shewing by the fire , the burning lust of the sodomites ; and by brimstone , the abominable stench of their filthiness . this unhappy people ( according to s. gregory ) were a lively figure of the punishments of the damned , and of those eternal burnings which the world mocks at , as lot 's sons-in-law made a jest of the vengeance he threatned them with . the fear which seized lot , in seeing so strange an effect of the divine anger , ought also to lay hold on us , since jesus christ assures us , that the men of sodom ( how abominable soever they have been ) shall be treated with less rigor in the day of judgment , than those who having heard his holy word , have neglected it . but it seems , as if men were become wholly insensible : for as that terrible vengeance ( as s. bernard saith ) doth not prevent the flying about of the ashes of those abominable cities in most parts of the world : so neither doth the comparison christ made between these cities , and they that despised his word , open their eyes , to prevent the fire of hell by sincere repentance . the right honourable algernon capell earle of essex ▪ viscount malden , and baron capell of hadham ld. leiutent. of hartfordshire for advancement of this worke , contributed this plate . the rt. noble henry duke of beauford , marquiss & earle of worcester ▪ baron herbert of chipstow , raglons & gower , knight of ye. most noble order of the garter &c. for advancement of this worke , contributed this plate . abimelech afflicted by god. abimilech king of gerar having taken abraham's wife by force , supposing her to be his sister ; being threatned by god , restores her to abraham . abraham being obliged , soon after the overthrow of sodom , to quit his former abode , came to gerar ; where he was expos'd to the same danger by the king of that city , upon the account of his wife , as before he had been by pharaoh king of egypt . for abraham was no sooner arrived there , but abimelech king of gerar sent and took sarah , who call'd her self abraham's sister , as she had done before in egypt . but god , who was the continual protector of abraham's life , and sarah's chastity ; and who spared not kings themselves , when they intended them any injury , threatned that prince in the night time , telling him , he was a dead man , if he offered to touch sarah , for that she was the wife of abraham . abimelech was strangely surprized to see himself so likely to have fallen into the great sin of adultery , and represents to god the sincerity of his heart , and innocency of his hands in that matter , she having declar'd her self to be abraham's sister . god accepts of his apology for himself , and tells him , that for that reason he had with-held him from committing so great a sin , thereby sufficiently testifying the judgment he makes of those , who defile the purity of the marriage b●d , by unlawful lusts , thereby profaning and violating the sacredness of that divine ordinance and institution . abimelech terrified by the threats of god , and the idea of the crime he was upon the point of committing , rose early in the morning , and called all his officers and servants , and told them what god had acquainted him with ; he sent also for abraham , and reproves him sharply for having concealed the truth , asking him wherein he had offended him , to make him and his kingdom guilty of so great a sin ? and continuing these his complaints , abraham tells him , that upon his coming to his city , he not knowing but that the inhabitants were altogether void of the fear of god , and so might think of killing him for his wives sake : this was the only reason had induced him ▪ to desire sarah to say , she was his sister , as indeed she was , as having hoth had the same father , tho' not the same mother ; and that in that he had done no more , than what he had usually done in all other places , where he sojourned . abimelech being satisfied with this answer of abraham , restored to him sarah his wife , besides the great presents he made him in silver , herds , and servants ; and taking his leave of sarah , told her , that he had given her brother ( as she called him ) a thousand pieces of silver , to buy a veil to cover her ( as became a married wife ) that for the time to come , none might be so deceived in her as he had been , but all might know her to be what indeed she was , abraham's wife . he desired her also to remember the sin and mischief she had like to have made him fall into , that so for the future she might take care , not to occasion the same to others . abraham ( before his departure ) prayed to god for abimelech , and god healed him , and his wife , and his maid-servants of the plague he had laid upon them , because of sarah . thus exemplarily ( as st. ambrose saith ) was god pleased to evidence his hatred of adultery ; and that as he was the author of marriage , he tooke care also to avenge the violaters of the purity of that divine ordinance . and it is enough , that formerly he has expressed his abhorrence of this crime ; for though he does not so openly declare himself against it at present , we ought not therefore the less to apprehend his avenging justice ( as saith the same father ) nor think that he will be less severe in punishing adultery , because men commit it with less scruple , and more daring licentiousness . ishmael cast out . sarah seeing ishmael ( the son of hagar ) mocking isaac , desires abraham to cast out the bond-woman and her son , that isaac alone might be their heir , according to the promise of god. god fulfilling his promise to sarah , she brought forth a son in her old age , at the set time of which god had spoken : abraham gave him the name of isaac , and circumcised him the eighth day , as the lord had commanded . sarah in suckling him her self , though she was look'd upon as a great princess , gave the lesson to all mothers ( as saith st. ambrose ) that they ought to esteem it their glory and joy to give suck to their children ; and that they are but mothers by halves , who neglect this duty which god and nature have imposed upon them ; and which doth greatly enforce and encrease the reciprocal love between the mothers and their children , during the whole course of their lives . when the time of weaning isaac was come , abraham made a great feast , to express his joy ; which was a figure of the great joy the true pastors of the church receive , when they see their children advance in godliness , being able to digest strong meat ; and stand in need no longer of being fed with milk. in the mean time , whilst sarah had so great cause to rejoice , and that her young son did now abundantly recompence the grief and reproach of her past barrenness , ishmael ( hagar's son ) becomes an occasion of as much trouble to her , as his mother had been some years before . this lad finding himself frustrated in his great hopes by the birth of isaac , whom he considered with regret , as the heir of those vast riches which he had already promised to himself , could not endure to see the joy his father and mother took in him , without conceiving a secret envy against him , which he evidenced by his outward carriage , behaving himself abusively towards him . sarah foresaw the fatal consequences this hatred might entail upon them , and being most tenderly concerned for her son , whom she knew was design'd by god to be the heir of all their goods , she earnestly entreats abraham to cast out the bond-woman and her son. this request at the first greatly afflicted abraham , as seeming very harsh and grievous to him ; but god having advised him in all things to do as sarah had said , he rose up early in the morning , and took bread , and a bottle of water , and gave them to hagar and sent her away with her son. hagar thus turn'd out , wanders in the wilderness of beersheba ; where her water being spent , she cast her son underneath one of the shrubs , and sat down over-against him a good way off , that she might not see her son die . but behold , as she lift up her voice and wept , an angel calls to her from heaven , and speaking comfortably to her , commands her to take up her son , for that god heard the voice of the lad , and would make him the father of a great nation ; and opens her eyes to discern a well of water , which was near her . hagar comforted by this seasonable refreshment and divine support , educates her son in the vvilderness , where he became a dextrous archer ; and his mother took him a vvife out of the the land of egypt . st. paul plainly tells us , that god did then ( in isaac and ishmael ) set forth a lively picture of what was to happen in the church in all ages , where the children of the promise should be persecuted by their own brethren . he who will be isaac , must always suffer the envy and insultings of ishmael ; and be so far from rendring evil for evil , that he rather bemoans the unhappiness of his brother , who is for ever banished from his father's house . 't is the grace of god alone , and so we must own it , that makes us sons of the free-woman ; and to chuse rather to be persecuted with isaac , than to persecute others with ishmael , because the anger and envy of ishmael is only temporal , whereas the inheritance of isaac is eternal . john rossiter of somerby in the county of lincoln esq. for advancement of this worke. contributed this plate . the rt. honourable the lady anne francklyn , daughter of robert late earle of warwich , and wife to sr. richard francklyn of the moore in hartford shire baronet . for advancement of this worke contributed this plate . abraham's sacrifice . abraham offers his son isaac . ishmael being turn'd out of abraham's house , isaac continued there in peace , as sole heir of his father's estate ; but being now arrived to the age of years ( as the jewish tradition tells us ) god , to try abraham , commands him take his son , his only son isaac , whom he loved , and offer him on a mountain he would tell him . abraham , who remembred he had received his son from god , made no difficulty to surrender the gift to the donor ; and his great faith stifled all the thoughts which did arise in him about the divine promises , so often repeated to him , that from the very isaac ( whom he was now about to offer ) his posterity should be multiplied as the stars of heaven . accordingly he rises early in the morning , and keeping this great enterprize secret in his breast , takes isaac his son ; and two servants , cleaves the wood for the burnt-offering , and goes to the place of which god had told him . having spent two days in his journey , ( during which , neither the sight of his dear son , nor the work he was sent about , having been able to shake his faith ) on the third day lifting up his eyes , he sees afar off the place appointed for this wonderful sacrifice ; and having charged his servants to stay at the foot of the mountain , while he and his son went to worship god , he takes the wood of the burnt-offering , and lays it on isaac his son : who going up this mountain , laden with the wood which was to consume him , was a most lively figure of the true isaac , who went up to mount calvary , bearing the wood upon which he was to consummate the offering of all offerings , and the fulfilling of all sacrifices . whilst isaac thus climbs the mountain with his father , who carried the fire and sacrificing-knife in his hands , he asketh him , where the lamb was , that was design'd for the burnt-offering ? but abraham , in a transport of faith , as one who had forgot that he was his father , answers him without any emotion , that god would provide himself a lamb. and being arrived at the place , to which god had directed him , he built there an altar , laid the wood in order , and binding isaac his son , laid him on the altar upon the wood , and stretching forth his hand , took the knife to slay him . but god seeing this unparallel'd and stupendous constancy in the father , as well as submission in the son , and not willing that this great sacrifice , which in his eyes ( who looks at the heart ) was already as good as accomplish'd , should be sullied with blood , to represent the unbloody christian sacrifices of self-denial and resignation , stops his hand by an angel from heaven , as knowing now that he truly feared him , seeing he had not with-held his son , his only and most dearly beloved son from him . hereupon abraham seeing a ram caught in a thicket by his horns , offered him up to god instead of his son , and returned to his house . this history ( so full of mysteries , and whereof all the particular circumstances are such lively figures of what was afterwards to befal jesus christ ) contains a most excellent lesson for parents , teaching them to have no greater passion for their children , than to offer them up to god. and st. chrysostom thinks , he cannot sufficiently lament the misery of those christian parents , who instead of offering their children up to god , like abraham , sacrifice them to the devil , by engaging them in the vanity of the world , and corrupting their tender and flexible disposition by their wicked examples . an only abraham ( saith he ) offers his son isaac to god , but whole crowds offer their children to devils ; and the joy we have to see a small number , who take some care to educate their children , is quite stifled by the grief we receive from those vast numbers that destroy them , and who deserve for their ambition or negligence , to be accounted the murtherers rather than parents of their children . the death of sarah . sarah dieth . abraham purchaseth a burying-place for her of the children of heth. isaac being restored to his parents by the command of him who at first had bestowed him , ( against the order of nature ) was the comfort of his mother in her old age , who being arrived at the age of years , died years after she had born isaac . abraham having w●pt over her for some time , considers of providing a burying-place for her , and to that purpose addresses himself to the children of heth. he represents to them that he was a stranger in the land , and entreats them to grant him the possession of a burying-place amongst them , that he might bury his dead out of his sight . the people of the land receive his request with all the kindness and civility imaginable , giving him the title of a prince of god , and desiring him to take his choice of all their sepulchers for to bury his dead . abraham , who ( by a holy generosity ) would not be beholden to any man , makes a becoming acknowledgment of their civility ; and bowing himself to the people of the land , saith to them ; if it be your mind that i should bury my dead out of my sight , hear me , and entreat for me to ephron the son of zohar ( who was one of the most honourable and chiefest men amongst them ) to sell me his field , in which there is a double cave for a possession of a burying-place amongst you . ephron having heard abraham's proposal , would needs frankly bestow the ground upon him , saying , nay , my lord , hear me , the field i freely give thee , and the cave that is therein , in the presence of the sons of my people give i it thee , bury thy dead . but abraham being immovable in his resolution , obliged ephron at last to tell him , that the field he desired was worth shekels of silver , and still continuing to press abraham to accept of it as his free gift , he ( in presence of the people of the land ) weighs out the money ephron had mentioned , and by this means the field of ephron was made sure to abraham for a possession for ever , and there he buried his wife sarah . 't is a thing we can never sufficiently admire , that this holy man , having so often received repeated assurances from god , that all the land where he then sojourned , should be his one day , yet should never think of making any purchase there , save only of a burying-place for himself and children . it seems his continual eying of heaven made him despise the earth , where he lived only to die daily . and whilst god was thinking to give a long posterity to abraham , and to that posterity , the best and most fruitful of all lands , abraham thinks of nothing but his death and burial , and of leaving no other inheritance for his children , but the same he had purchased for himself in his life-time , viz. a burying-place , thereby to engage them also to the continual meditation of death , and consequently to a contempt of all earthly and outward possessions whatsoever ; the enjoyment of which being only momentany , are not worthy enough or proportioned to employ the thoughts and desire of an immortal an intelligent creature , design'd for the enjoyment and contemplation of more lasting , yea eternal and heavenly objects and possessions . thus this holy man did evidence , that he deserved the glorious testimony s. paul gives of him : that the land of caanan , which was the most goodly country of the whole earth , was either of no account at all with him , or at most , only serv'd him for a looking-glass , in which he beheld the reflection of another , that is , of a heavenly country ; in the contemplation of which his spirit was so continually employed , and as it were entranced , that he could say with st. paul , that in comparison thereof all the good things of this world were but dung and dross in his esteem , and so far from tempting him beyond the bounds of his duty , that they were not able to induce him to have any consideration for them , any further , than they conduced to the exercise of charity , or the supply of natural necessity . thomas lewes of the city of london gentleman for advancement of this worke ▪ contributed this plate ▪ madam elizabeth , the wife of josia child of wansted in essex esq and daughter of sr. thomas cooke ▪ of hackney in midlesex knight . for advancement of this worke contributed this plate . isaacs marriage . isaac espouseth rebekah . abraham being old , and thinking to take a wife for his son isaac , resolves not to marry him to any of the daughters of the canaanites amongst whom he dwelt ; and therefore commands eliezer his steward , to go to mesopotamia , there to take a wife for his son. eliezer accordingly undertakes the journey , and being come neer to the city of nahor , prays to god , that he would be pleased to point out to him the person he had designed to be his masters sons wife , by this token , that when the damsels of the city came out to draw water , she ( who at his request to draw some water for him to drink , should frankly offer to draw water , not only for him , but for his camels also ) might be the vvife he had appointed for isaac . before he had made an end of praying , rebekah ( a damosel fair and lovely ) the daughter of bethuel , the son of milcah , the wife of nahor , abraham's brother , came out of the city to draw vvater ; and having fill'd her pitcher , eliezer ran to meet her , and desired some vvater to drink ; which she readily gave him , and then hasted to draw water for all his camels . this faithful servant perceiving by this , that assuredly she was the person whom the lord had appointed to be his young masters vvife , he immediately presents her with a jewel for her forehead , and bracelets in acknowledgment of her kindness ; demanding of her , whose daughter she was , and whether there was convenience in her fathers house to lodge him and his company ? to which having return'd an answer according as he wish'd it , she made haste home to acquaint them with what had past . laban her brother having heard his sisters report , and seen the jewels and bracelets abraham's servant had given her , ran out to meet him , and desired him to come in . eliezer being entred , and meat set before him , protested he would neither eat nor drink , till he had received an answer to the business about which he was sent . he acquainted them , that he was abraham's servant , that god had blessed his master , and made him rich and powerful , who resolving to take a wife for his son , had sent him to fetch one from amongst his kindred ; that being arriv'd in their neighbourhood , he had prayed to god to give him a sign , whereby he might know this damosel whom god had appointed for isaac ; and finding by the divine indication , that rebekah was the very person , he demanded of them , whether they were willing to let her go along with him , for that purpose . bethuel and laban perceiving a plain finger of god in the whole conduct of this affair , gave their consent ; whereupon eliezer brought forth vessels of gold and silver , and jewels , which he presented to rebekah , and to her relations , and the next day prepared himself to return to h●s master . but rebekah's relations , being unwilling to part with her so suddenly , urged him to tarry some days with them , which he refusing , rebekah was called for , whom they had dispos'd of without asking her advice , as s. ambrose observes , to know whether she were willing to go with eliezer ; which she affirming , returns with speed to his master . as they drew nigh to the house , they see isaac walking in the field , whereupon rebekah having understood who he was , lighted from her camel to veil her self . eliezer gives an account of his journey to isaac , who took rebekak for his wife , and the affection which immediately was kindl'd in him for her , comforted him against the sorrow he had conceived for the death of his mother , who died years before . we find in this relation , an admirable model of an holy marriage , where the enquiry is not after portion or vvealth , but into the manners and innocence of the party , and is undertaken with great care and many prayers , and by the advice and mediation of wise and holy persons . s. ambrose would have all young women to learn of rebekah , who veiled her self ●o soon as she saw isaac , to express their modesty and shamefac'dness even to their husbands themselves , by endeavouring to gain their hearts , not so much by their beauty and dressing ( which rebekah might have done ) as by their modesty , and the holiness of their manners and conversation . jacob and esau . esau sells his birthright to his brother for a mess of potage . after the happy consummating of isaac's marriage with rebekah , abraham lived yet many years , god at last calling him to himself , for to enjoy those good things which his great and unparallel'd faith had always had in its eye . he had the happiness to testifie his faithfulness to god , even to his last breath , taking pleasure to look upon himself , as a stranger and a pilgrim in the land of canaan , without the least thought of returning to chaldea . he always subjected his reason to his faith , and his tenderest natural affections to the love he had for god. he followed god every where , without making a halt at the sight of dangers . his prudence delivered him from those to which sarahs beauty had expos'd him , and his courage vanquish'd those he voluntarily ran into , to rescue lot his nephew . and at length , having spent years in the continual exercise of all holy vertues and graces , and having received the highest favours , commendations , and testimonies , that ever any meer man received from god himself , he was by him at last transported to the possession of that better and heavenly country , which by faith he had so often taken a prospect of . god ( as the scripture observes ) after his death multiply'd his divine blessings on his son isaac , to whom nothing now was wanting to make him compleatly happy , but the fruitfulness of his beloved rebekah ; for they had been married years without having any children . but isaac , who was now years old , entreating the lord for his wife , god heard his prayers , and she became great with child of male twins , who strugling together in her womb , rebekah ( terrified at this accident ) enquired of the lord what this prodigy did presage . the divine oracle answered , that these two children should be the heads of two people , and that the eldest of them should serve the younger . accordingly when her time was come , she was delivered of twins . he who was first born came out red and hairy , and was called esau , and immediately after came out his brother , whose hand took hold on esau's heel , which gave him the name of jacob. when these two children were grown up , it hapned that jacob on a time sod lentil-potage , and esau at the same time returning from hunting , ( which was his ordinary employment ) and being extreamly tired and hungry , with such greediness desired this potage , that jacob perceiving it , would not part with it till he had promised to sell him his birthright in consideration thereof ; to which he readily agreed . the fathers tell us , that these two children represent to us two people , viz. the good and the wicked , who stand always at defiance together from their birth . the first of these is represented by esau , who seem to be the first-born , by reason of the advantages , they have in this vvorld , who notwithstanding proves himself the servant of the younger ; because the wicked ( even by their wickedness ) do good service to the just , either by purifying them by their persecutions , or by making them more humble by the sight of the sins which others commit , from whom god has chosen and separated them , without any of their own skill or discerning , even from their mothers womb. esau selling his birthright for a m●ss of potage , may well make those tremble , who hast to enrich themselves with the contemptible wealth of this world , and who instead of rejecting them readily like jacob , on the contrary renounce all the happiness of heaven , to possess them . but those who are in this state never bemoan themselves ; for as esau was little troubled that he had sold his birth-right , so those persons he was the figure of , little mind their loss of eternal riches , if they may but satisfie their lusts in enjoying the pleasures of sin , which last but for a season ; thereby shewing themselves to be profane and wild esau 's , who neglecting their heavenly birthright in jesus christ , take up with the empty husks of vanity , and with the swine of the world. john baker of mayfield place in the county of sussex esq for advancement of this worke. contributed this plate . robert squib of s t margarets westminster in middlesex esq. for advancement of this worke ▪ contributed this plate . isaac blesseth jacob . isaac intending to bless esau , by the wisdom of rebekah bestows his blessing on jacob , to whom the same ( according to divine appointment ) d●d belong . esau having sold jacob his birthright , rebekah their mother , who had a tender love for jacob , ratified the said birthright to him many years after , by an holy piece of craft , and full of mysteries . for isaac being sensible of his great age , and willing to bless his children before his death , called to him his eldest son esau , whom he loved , and bids him take his weapons , his quiver and his bow , and go out to hunt some venison for him , and make him savoury meat , such as he loved , that his soul might bless him before he died . rebekah immediately acquaints jacob with what passed , and bid him fetch her two kids , that she might make savoury meat for isaac , such as he loved ; jacob having herein obey'd his mother , she makes hast to dress them after such a manner as she knew her husband liked best . in the mean time she takes goodly rayment of her eldest son esau , and puts them upon jacob her younger son ; and she put the skins of the kids upon his hands , and upon the smooth of his neck , to the end that his father ( whose sight failed him ) in perceiving the voice of jacob , might notwithstanding ( by the hairiness of his hands and neck ) suppose him to be esau jacob coming to his father , with the meat his mother had prepared , and desiring him to eat of his venison ; isaac was suprized to hear a voice which resembled that of jacob , rather than the voice of esau , bid him come near to him , that he might feel , whether he were his very son esau or no ; and feeling the hair of the kids-skins , he said , the voice is jacobs voice , but the hands are the hands of esau. after he had eaten , as he went to kiss jacob , he smelled the smell of his garments , and blessing him , said ; behold the smell of my son , is as the smell of a field which the lord hath blessed ; therefore god give thee of the dew of heaven , and plenty of corn and wine . let people serve thee , and nations bow down to thee : be lord over thy brethren , and let thy mothers sons bow down to thee . cursed be every one that curseth thee , and blessed be he that blesseth thee . scarcely had isaac made an end of these words , but esau comes in from hunting , and having prepared his savoury meat , brings it in to his father isaac , and desires him to eat of his venison , that his soul might bless him . the holy patriarch perceiving what had hapned was extreamly surprized , insomuch that he trembled exceedingly . but perceiving a divine direction in the whole conduct of that affair ; so far was he from retracting what he had done , that he confirmed and ratified it , declaring that as he had blessed , so he should be blessed . esau upon hearing these words from his father , cryed with a great and exceeding bitter cry , and said , bless me , even me also my father : and then reflecting and complaining of the deceit of his brother , he asked his father , whether he had no more than one only blessing ? being in this respect ( as the fathers observe ) a figure of those who are desirous to unite god and the world together , cast about how they may enjoy the comforts of heaven , and the pleasures of the earth both together . isaac moved with the bitter cries of his son esau , blesseth him also , but so as to subject him to his brother ; which made him conceive such an implacable hatred against jacob , that he desired nothing more than his fathers death , that he might kill him . this mysterious history throughout , represents to us in all the parts of it , jesus christ , cloathed in the outward appearance of a sinner , as jacob here was in that of esau. it is also an admirable figure of the reprobation of the jews , who desired nothing but the good things of the world , and of the election of the church ; which ( like david ) desires but one thing of god , and requests but one blessing . we must have a care , ( as s. paul saith ) not to imitate esau , who having sold his birthright to jacob , and desiring afterwards , as being the eldest , to receive the blessing of his father , was rejected , without being able to perswade his father , to revoke what he had pronounced in favour of jacob , notwithstanding his entreating it with many tears . for as he had despised god , god also despised his cries and tears , as not proceeding from a sincere repentance , nor from a true change of heart . jacobs ladder . jacob fleeing from his brother , sees in a dream a mystical ladder . the anger of esau against jacob , who had beguiled him of his fathers blessing , was too visible to be hid from rebekah , and the tender love she had for jacob , made her very solicitous how she might best prevent the fatal effects thereof . having well weighed the matter , she thought it necessary for jacob to absent himself , and give way to his brother for a time , to the end , that avoiding his sight for some years , it might mitigate or quite efface the vvrath he had conceiv'd against him : and therefore she chose rather to deprive her self of the sight and company of her dearly beloved son , than to expose him to the direful consequences of his brothers wrath , preferring herein the safety of her son , before her own satisfaction . to make this her design the readier to be approved of by isaac , she took an occasion to discourse with him about jacob's marriage , assuring him , that she should never be able to bear it , if jacob should take one of the daughters of the land of canaan for his wife , following the lewd example of his brother esau , who had married two of them , not regarding the aversion his parents had against them . she therefore desires isaac to send him into mesopotamia to bethuel her father , that there he might provide himself a wife isaac readily approving of his wives proposal , calls jacob to him , and renewing all the blessings he had formerly bestowed upon him , he charges him to take him a wife of the daughters of laban ▪ his mothers brother . thus jacob leaves his native country , rather like a poor fugitive avoiding the anger of his enraged brother , than as a rich and wealthy person , who goes a woing with all the ornaments and accoutrements common in that case with the men of the world : and when in this his state of poverty and desertion ( which admirably well represents to us the difficulties and tribulations that accompany a christian life ) he had lighted upon a certain place in the open field , where ( by reason of the approaching night , he was forced to take up his lodging , having no other bed but the earth , nor any softer pillow to rest his head upon , than what a stone could afford him , he falls into a sound sleep . but the meanness of his lodging could not bar him from the divine presence and favour ; for god in a dream represents to him how near he is to those who are poor and persecuted by their brethren for his name sake , and what a particular care he has of them in this their sad and solitary condition , as to outward appearance . for this holy man in his dream , beholds a ladder , the foot whereof stood upon the earth , and the top reached to heaven , and the angels of god ascending and descending upon it . he also saw the lord himself standing above it , who said , i am the lord god of abraham thy father , and the god of isaac ; the land whereon thou liest will i give thee , and to thy seed ; and thy seed shall be as the dust of the earth , and in thy seed shall all the families of the earth be blessed ; and behold i am with thee , and will keep thee whithersoever thou goest , and will bring thee again into this land , for i will not leave thee until i have performed all that i have promised unto thee . jacob awaking from his sleep , and being amazed at the glory of the vision that had been represented to him , could not contain himself from crying out , how dreadful is this place ! for the lord is here , though i knew it not . this vision , and this mystical ladder , of which the fathers tell us so many choice things , lively represents to us , the care which the divine providence in all ages would take of those that are his , that he would be present with them in the time of their affliction , and in the place of their exile and pilgrimage , and that they should never want the assistance and comfort of the holy angels . and that therefore they ought not to fear the wrath of men , nor the conspiracy of their own brethren against th●m ; forasmuch as all those would but make them find god more present with , and ready to help them in all their difficulties and necessities whatsoever . m is . susanna browne , eldest daughter of edward brown of london dr. in physick . for advancement of this worke , contributed this plate . william benge of cosely wood in wadherst in ye. county of sussex gentleman ▪ for advancement of this worke , contributed this plate . rachel and leah . jacob serveth his uncle laban for rachel his daughter . jacob being assured by this mysterious vision of the divine protection , went very chearfully on his way to haran , and meeting with some shepherds near a well in the field , which had a great stone on the mouth thereof , where they used to water their flocks , he asked them , whether they knew one laban the grandchild of nahor ? who having answered him , that they knew him very well ; added , that rachel his daughter was coming thither with his sheep to water them at the well . jacob no sooner saw her coming , but he went and rolled away the stone from the wells mouth , and watered her flock ; and having made himself known unto her , and kissed her , rachel hasted away to tell her father laban ; who had no sooner heard these tydings of jacob , but he ran forth , and embracing and kissing him , brought him to his house . jacob perceiving a manifest divine direction in all these particulars , acquaints laban with the occasion of his undertaking that journey , discourses to him the fury of his brother , and the necessity he was under to absent himself from him for a time . laban readily complies with jacob's desire of continuing with him ; but forasmuch as he could not endure that jacob should serve him for nothing , jacob makes a bargain with him to serve him seven years for rachel his youngest daughter . these seven years being expired , jacob expected rachel , whom he so passionately loved , but found himself at last wholly frustrated of his hopes ; for laban not thinking fit to marry his younger daughter before the elder , took leah the elder , and brought her to jacob by night ; who not knowing but that it was his beloved rachel , took her to his bed. jacob in the morning perceiving what laban had put upon him , complains thereof with great resentment ; but laban endeavouring to appease jacob's just displeasure , desires him to allow seven days for the solemnity of his first marriage , and that when they were ended , he would give him rachel also ; but yet upon this condition , that he should serve for her other years during which time jacob had six sons by leah , but rachel continuing barren for a great while , was so much grieved thereat , that envying her sisters fertility , she at last burst out into that passionate expression of her sorrow to jacob , saying , give me children , or else i die . some time after god was pleased to ease her of this sore affliction , and to hear her prayers , so that she conceived a son , whom she called joseph . jacob after the birth of his son joseph , desired leave of laban to return with his wives and children into his own country . he represented to him , that having spent fourteen years in his service , during which time he had with all care and faithfulness discharged the difficult and laborious employment of managing his affairs , and improving his estate , that therefore it was now high time for him to think of providing for his own family . laban having learnt by experience , that the lord had blessed him for jacob's sake , earnestly conjured him to continue longer ; which if he would agree to , he should be his own carver , and have what wages he would require ; whereupon jacob having mentioned the consideration he required ( which was readily embraced by laban ) he continued to take the burthen and care of all his flocks and cattel upon him for six years longer . the fathers , in taking a view of the life of jacob , could not sufficiently admire the divine conduct towards this holy patriarch , whom he exposed to twenty years hard servitude , notwithstanding the promises he had made unto him of being sole lord and possessor of the whole land of canaan . his sons were to be the princes of a numerous people , and their father is fain to be a servant , and by hard and continual labour and watching to supply the necessity of himself and family . god was willing , ( say they ) by this example , to shew that the glory of the pastors and teachers of the church , is to be employed in continual labour and watching for the good of the souls committed to their charge , and in thoughts of providing for , and satisfying their flock , rather than themselves . iacobs return to his birth-place . jacob leaves laban , to return to his own country . the blessings that god so plentifully showr'd down upon jacob , and on all that belonged to him , so excited laban's envy , that he perceived it was his prudence to leave mesopotamia , for the same reason , that before had obliged him to quit canaan . whilst these thoughts were ruminating in his mind , without daring to put them in execution for fear of undertaking any thing from a motion of his own spirit , god himself commanded him to return to the place of his nativity , and promises to be with him , and to defend him in his journey . jacob hereupon casts about , how to accomplish god's commands , and resolves to do it in the most secret manner , and to depart from mesopotamia in the same manner , as he first came thither , that is , like a fugitive . to this purpose , he calls for his two wives , and discourses to them his design , which they approv'd of , and agree to follow him : so jacob taking his opportunity during laban's absence , went his way privately , taking his family and possessions with him . laban being inform'd of his sudden unexpected departure , and missing some of his idols , which rachel without the knowledge of her husband had taken with her , in a transport of passion pursues him seven days , and overtakes him on mount gilead ; but before their coming together , god appears to laban in a dream by night , charging him not in the least to hurt jacob. as soon as they were met , laban complains to jacob , reproaching him for basely stealing away from him , and hurrying away his daughters , as captives taken by the sword : he told him , it was ill done to conceal his departure , and thereby to prevent him of taking his last farewel of his children , and to shew his peternal tenderness for them ; and concluded , that however he might exercise himself with the possession he had to return to his own country and fathers house ; yet that his robbing him of his idols was a thing unjust , and that he could have no pretence or plea for it . jacob at these words interrupted him , and having excused the privacy of his departure , absolutely deny'd the taking away the said idols , so far as to give him leave to kill the party with whom he should find them . laban having fought them with great diligence , at last enters rachels tent ; but before his coming she had carefully hid them in the camels furniture , and sitting upon them , desired her father , not to take it ill , that she rose not up to pay him her dutiful respects , as being at that time indispos'd . laban being forced to return without finding them , jacob begins sharply to expostulate with him for his most unjust and hard dealing towards him ; but at length , their spirits being calmed before their parting , they made a covenant to observe reciprocally , and having feasted together , lovingly take leave of each other . in this history , jacob is to be admired as a perfect model of that wisdom and justice which we are to observe in living in the world : he took care not to burthen himself with the possession of any thing , but what he could take along with him , to the end he might not be forced to depend upon any one . as he lost nothing of what was his own , neither took he ought that belonged to another . he had enriched himself not only without impairing others , but by procuring particular profit and advantage . laban , who treated him so like a slave , who wish'd him no good , but endeavoured to oppress and injure him , yet in effect could do nothing to his prejudice , nor hinder him from departing from him with great riches ; for when he came to reason with jacob , his bad nature became good ; because jacob 's actions were season'd with justice and wisdom , and directed by the guidance of gods spirit . happy is he who with jacob can say to the devil and the world , search , whether there be any thing with me that is yours , and take it : and who , with blessed rachel , ( tho' of an idolatrous family ) treads under foot her fathers idols . she ( by her example ) teacheth christian daughters not to follow the sinful c●stoms of their parents , who often desire nothing more than to sacrifice them to the idol of worldly vanity ; but having an eye to the eternal and satisfying delights of a heavenly country , to take care not to forfeit the same , by loving their fathers more than god. john jeffreys of llywell in the county of brecknock esq. for advancement of this worke ▪ contributed this plate . collonel thomas strangwayes of melbury-sampford in the county of dorset . for advancement of this worke ▪ contributed this plate . iacob wrestling with an angel. jacobs wisdom in appeasing esau's anger . his wrestling with an angel. jacob having thus escaped the hands of laban , thought of nothing now , but how he might escape those of esau his brother ; in order whereunto he sends messengers before him unto the land of seir , to acquaint esau in the most submissive way imaginable , that having sojourned with laban in mesopotamia for several years , he was then upon his return to his fathers house , and that the occasion of his sending to him was , that he might find grace in his sight . but the messengers ( upon their return ) acquainting jacob , that as soon as they had delivered their message to esau , he had put himself at the head of armed men , and was already on his march to meet him , he became seized with an extream fear , which made him cast forth strong cries to god , to deliver him from the hand of esau his brother . having thus first of all fixed his confidence in god , he proceeded to make use of all his natural prudence to calm his brothers anger , and to incline his heart towards him , which he thought he could not so well do any other way than by presents . wherefore having set apart she-goats , he-goats , ewes , rams , milch camels , with their colts , cows , and bulls , she-ases , and foals , he delivered them to his servants , every drove by themselves , with orders to leave a space between every one , and express directions , how to behave themselves towards esau , to the end , that his spirit seeing those presents pass severally , might by little and little be mollified towards him , as well as by the humble submission of those who offered them to him in the name of their master . jacob having given these orders , which were not to be executed until the next day , caused his wives and children ( with all that belonged to him ) to pass over the brook jabbok by night , whilst jacob was left alone on the other side . then jacob betakes himself in earnest prayer to god , for an happy issue of the meeting between him and his brother , whereupon a man , ( or rather an angel in the shape of a man ) appeared unto him , and wrestled with him until the break of day ; and seeing that he did not prevail against him , he touched the sinew or hollow of his thigh , and caused him to halt : but jacob taking new courage from this happy hurt , told him he had hurt him ; and the angel would fain have been gone , but jacob would not let him go until he had blessed him . then the angel demanded what was his name , and gave him the new name of israel ; withal assuring him , that as he had been so happy and strong as to prevail with god , he had no need to apprehend any thing of danger from men , and in particular from his brother esau. not long after jacob seeing his brother coming a far off , at the head of men , and having ranged his family in the order he thought best , he passed on before them to meet him ; and as he came near he bowed himself seven times to the ground before him , and not being able to resist the powerful impression which jacob's meek submission made upon his spirit , runs to meet him , falls upon his neck , and kisses him ; yea , his former wrath was turn'd to that degree of tenderness and affection , that he could not withhold himself from tears . he with pleasure beholds the wives and children which god had given him , and could hardly be perswaded to receive the presents that jacob design'd for him . after this , esau ( to shew his kindness to him ) offered to keep company with him , and with his armed men , to be a guard to him and his company , but jacob having represented to him how necessary it was for him to go on softly , because of the tenderness of his young children and the herds with young , which if over-driven but one day , would certainly die , pressed esau to march on before to mount sier , where he would not fail to wait upon him . thus did he not only avoid the anger of his brother , who had sworn his destruction ; but moreover changed it into tenderness and love. he did not fix his thoughts upon the consideration of his own innocence , or esaus guilt and blame-worthiness ; he blotted out of his heart all the resentments he might have had against him ; and if he was troubled for his misdemeanors , 't was rather ( saith s. ambrose ) for his brothers sake than his own . dinah . dinah in going to see the daughters of the land , shechem ravisht her ; her brothers , to avenge the affront , kill all the people of shechem . when jacob was return'd from mesopotamia , and dwelt peaceably at salem , a city of the shechemites , where he had also bought a parcel of ground , an accident hapned , which occasion'd him a great deal of sorrow . dinah ( his daughter by leah ) being gone abroad to see the daughters of the land , shechem ( the son of hamor the hivite , who was the king of that country ) having seen her , took her by force ▪ and ravisht her , and his passion for her still increasing , he told his father , that he design'd to marry her , and desired him to get her to wife . jacob was strangely afflicted to hear this sad news of his daughter dinahs defilement , and his sons dissembling their resentment , that they might the better revenge the violence done to their sister , answered hamor and shechem deceitfully , ( who were come to desire them to approve of the marriage of shechem with dinah , as well as of other reciprocal marriages betwixt both people , ) that no such thing could be , for that they were uncircumcised ; but in case they would all consent to be circumcised , then the mutual alliances they had propounded , might well take place . hamor and shechem having made this proposal to their subjects , they presently contracted and were circumcised : but on the third day , when their pain was most sensible , simeon and levi ( dinahs brothers ) took their swords , and came boldly upon the city , and slew all the males , without sparing the king himself , or his son , whose unlawful lusts were the first cause of this bloodshed . after this bloody execution , the rest of jacob's sons entred the city , pillaged it , and carried the sp●ils both of the city and country along with them , taking all their little ones , and their wives captives . jacob was extreamly troubled at this their unheard of revenge , complaining that they had made his name hateful and abominable amongst the inhabitants of the land , by this their horrible profidiousness , and that by their abuse of the divine ordinance of circumcision to satisfie their revenge , they had as far as in them lay exposed him , and his whole family to apparent ruine , for that he was but few in number , and not able to withstand them . whilst jacob was in no small apprehension of the mischief , which the violence of simeon and levi might bring upon him from the neighbouring people , who had heard the report of their inhuman cruelty , god commands him to go to bethel , the place where he had appeared to him when he fled from his brother esau : and the scripture takes notice , that god cast his terror upon all the cities round about them , that tho' their will was good , they had not the courage to pursue after the sons of jacob. soon after jacob's arrival at bethel , rachel ( his wife ) died in labour of her son benjamin , and much about the same time isaac his father died also , being years of age , and was buried by his two sons , esau and jacob ; who soon after parted from each other , one country being not sufficient to keep their vast possessions or herds of cattel . this history of dinah has always been considered by the fathers , as a pregnant example , teaching us to avoid vain curiosity , and the affection of the company of strangers ▪ and s ambrose tells us , that if all ought from hence to learn this instruction , christian virgins are obliged to make this use of it before all others . retirement ( saith he ) is to be considered by them as their part and portion , and they must avoid seeing , or being seen by the people of the world , and differ from them in all their ways and deportments . they ought greatly to fear their being overtaken with dinahs curiosity , in desiring ( like her ) to see the manners of strange women , i mean , such as live indeed amongst christians , and profess the name of christ , but in truth are heathens , as to their manners and conversation ; neither can they sufficiently tremble , when they reflect on the fatal consequences of the curiosity of this young virgin of about years of age ; who by this vaingazing , not only lost her virginity , but also was the occasion of her brother's perfidiousness and cruelty , the ruin of a whole city , and ( if god had not prevented ) of him and his family . captaine benjamin poole of blackwall in the county of middlesex gentleman , for advancement of this worke ▪ contributed this plate . madam elizabeth jeffreys ▪ wife of iohn jeffreys of llywell in the county of brecknock ▪ esq for advancement of this worke ▪ contributed this plate . joseph sold . joseph is sold by his brethren into egypt . jacob , who had lately escaped a war with strangers , was fain soon after to meet with one in his own house , which was the more grievous unto him , as being between those of his own flesh and blood. joseph ( the son of rachel ) being the last of the children that were born to jacob in mesopotamia at the age of years and upwards , accused his brethren to his father of some enormous crime , which the scripture doth not mention . this bold undertaking of their younger brother , and the tender love his father had for him , produced so great envy against him , that they could not so much as speak one friendly word to him . this their hatred was much increased by his acquainting them with two of his dreams ; the one , that as he and his brethren were binding their sheaves , his sheaf arose and stood up in the midst of theirs , and they worshipped it : and the other , that he saw the sun , moon , and eleven stars worshipping him . these two dreams , which plainly presaged his future elevation , excited a most furious hatred against him , which god made use of for his advancement . some time after , when jacob had sent joseph to visit his brethren , ( who fed their flocks in shechem ) they seeing him coming afar off , conspired against him to slay him . but reuben , his eldest brother , abhor'd this their detestable design , and hiding his resolution of saving him , counselled them not to dip their hands in the blood of their brother ; but to satisfie themselves by casting him into a pit , hoping thereby to take him out , and deliver him to his father . his brethren approved of reuben's advice , and having stript him of his party-coloured coat , let him down into the pit ▪ and they sat them down to eat bread ; and they lift up their eyes , and behold a company of ishmaelites that came from gilead with their camels , going into egypt . and judah said , what profit is it if we slay our brother ? let us sell him , and let not our hand be upon him ▪ for he is our brother ; and they were content . and they took joseph out of the pit , and sold him to the ishmaelites for pieces of silver , and they brought him into egypt . and they took joseph's coat , and killed a kid , and dipped the coat in the blood , and sent it to their father . and jacob at the first sight knew it to be joseph 's , and concluded that a wild beast had devoured him ; and being seized with a violent sorrow , he rent his garments , put on sackcloth , and mourned many days . and his sons and daughters rose up to comfort him ; but he refused . thus little joseph , who in his dreams had had a foresight of his future greatness , and elevation , yet did not foresee his being sold for a slave : and god , who revealed to him the dignity he was to arrive at , conceal'd the afflictions that were to make way for them . he was fain to give way ( for a time ) to the envy of his brethren , that in this particular ( as in many others ) he might be a lively image of jesus christ , and the comfort of good men , who in all ages to come should be exposed to the envy of the wicked , and the conspirings of their own brethren . the grief of jacob ( which was so just ) may nevertheless serve for an instruction to all fathers ; for though he sorely lamented his death , yet probably that which was the chiefest cause , was his loving him too well , which occasioned his loss , thereby stiring up the envy of his brethren against him . it is good to love ones children ; yea , it is but a piece of justice , to love those better than others , who are most vertuous : but it is of dangerous consequence to give too open marks of it , because this may be pernicious to the beloved , by exasperating their envy to see him preferr'd before them ; and fathers ought in this case to consider , that they can scarce procure a greater advantage to their darlings , than to make them to beloved of all their brethren . and we need not wonder , if we see that a piece of land , or a particular legacy given to a best-beloved son , doth incite the envy of all his brethren ; because we see here , that a coat only which jacob gave joseph , was the occasion of this their great aversion and hatred unto him . joseph's chastity . joseph is tempted by potiphar's wife , and cast into prison . joseph thus sold by his brethren , was brought to egypt , and sold to potiphar , an officer of pharaoh , and captain of his guard : but god , ( who never abandons poor persecuted innocents ) made joseph meet with more kindness in a strange country , than he had found in his own , from his brethren . his prudence , modesty and fidelity , gain'd him his master's heart ; who perceiving that this young bondman had nothing that was servile in his manners and deportment , he made him overseer of his house , and committed all that he had to his care and management . whilst joseph was thus beloved and esteemed by his master , potiphar's wife ( by her detestable lust ) came to trouble the calm he had enjoyed : for having oft cast her eyes upon joseph , she became soon enflamed with unlawful passion for him ; which she being no longer able to contain within the secret of her own breast , it soon broke forth into words , and from words to urgent solicitations , and last of all to open violence . for finding joseph always immoveable like a rock , as having too much fear of god , as well as respect for his master , ever to encline to that crime : this lewd woman being unable to overcome her passion , or take example by the modesty of him who was her slave , having found him one day alone in the house , she caught him by the garment , and would force him to do what he had formerly with so much constancy refused . joseph seeing himself in this imminent and pressing danger , leaving his garment in her hand got away . this woman irritated by this rude refusal , soon changed her affection into a hatred full of rage and madness against him ; and making a loud outcry , as if joseph had come to tempt her to unlawful lust , shewing to her domesticks ( that came in upon her outcry ) joseph's cloak , which she pretended that he , upon her resistance and outcry , had left in her hands . with this feign'd story she gain'd her credulous husband , whose wrath being extreamly kindled against joseph , cast him into the king's prison , shewing himself now as unjust and cruel , as before he had been kind , and just to his merit and virtue . thus ( saith st. ambrose ) the voice of clemency is listned to , and truth is silenc'd . a woman spake , and that without either evidence or witness : she sees that joseph's chaste deportment condemns her lust : she undertakes th●refore to sacrifice him to her revenge , and to punish that chastity in him , which she had trampled under foot in her self . thus ( adds that holy man , reflecting upon the arian persecution ) it often happens , that prisons become the lot of innocent men , and that those who employ their utmost affronts to corrupt the true faith , have put others into irons , who would not commit adultery by embracing their errors . however ( continues that father ) let not the righteous therefore afflict themselves , for god accompanies his holy ones in their dungeon ( as it is here said of joseph , that god was with him ) and is not ashamed of their bonds , but comforts them , and gives them favour in the eyes of all whom they have to deal with . as there was the time wherein god made bare his omnipotence by visible judgments ; he made use here of a woman's hatred , to make joseph a ruler over all the land of egypt . but now in the time of the new law ( in imitation of jesus christ , and the martyrs ) godly men , who are treated as this holy patriarch was , aspire only after his patience , and not at all after that greatness which seconded it : and in their afflictions , which proceed both from the hand of god and men , they eye god alone , and not men. they know they are always guilty before him , though not of the crimes they are accused of ; and they heartily bless the hand , which , at the same time it strikes , heals . they not only ( like joseph ) entertain no ill-will against those who have contributed to their sufferings , but rather think themselves thereby obliged to love them the more . they reckon the days of their affliction amongst the happiest days of their life , and even when they are persuaded , that they can look for no liberty but from the hands of death , they comfort themselves with that which was jacob's comfort in his distress , and say , i have in heaven him who is judge and witness of my heart , and of him alone i expect the clearing of my innocence , and the recompence for what i now suffer . godfry kneller of lubeck in saxony , and of st. pauls corint ▪ garden in middlesex esq ▪ principall painter in ordinary to their majestys king william and queen mary for advancement of this worke , contributed this plate . james craggs of the parish of st. martins in the fields in middlesex gentleman for advancement of this worke contributed this plate . joseph advanced , joseph being cast into prison , made it appear ( by the favour he found there ) that places which are inaccessible to men , are not so to the divine mercy and love ; and that the more we expose our selves by our faithfulness to him , the more he loads us with the marks of his favour . joseph in all his carriage gave such pregnant evidence of his vertue and wisdom , that the keeper committed all the prisoners to his care , giving him full authority over them . whilst these things passed , two officers of pharaoh , the one his chief butler , and the other his baker , having offended their lord , and being put into the same prison with joseph , they hapned to dream two very significant and presaging dreams ; the butler , that a vine was before him , and on the vine three branches , which budded , blossomed , and brought forth ripe grapes , which he took and pressed into pharaohs cup , and presented it to him . the baker , that he had three baskets on his head , and that in the uppermost basket were all manner of bake-meats for pharaoh , which the birds came and eat out of the basket that was on his head . joseph at that time being a figure of jesus christ , by the difference he made between those his two companions in his sufferings , assures the baker , that within three days he should have his head cut off , and his body hanged upon a tree ; and the butler , that within three days pharaoh should restore him to his place , and pray'd him to remember him in his prosperity . but the butler was wholly unmindful of joseph , until about years after pharaoh chancing to have a dream , which none of his magicians could interpret , this officer call'd to mind the dream which he had in prison , and joseph's interpretation . pharaoh in his dream saw very fat kine come out of the river nile , and feeding in a meadow , and afterwards saw other kine coming out of the same river , but extreamly lean , and ghastly to look upon which devoured the fat kine . after this ( being fallen asleep again ) he dreamt , he saw ears of corn upon one stalk full and fair , which soon after were devoured by others , that were thin and blasted . pharaoh being much concern'd to know the interpretation of his dreams , the butler presents himself before the king , and tells him of joseph , who immediately sent for him . joseph having heard the king tell his dreams , acquaints him , that they signified years to come of great plenty , which were to be succeeded by other years of the extreamest famine ; and to prevent the fatal effects thereof , he counselled the king to appoint great store-houses throughout all the land , to lay up all the surplus of the plentiful years , to serve for a supply during the years of famine . pharaoh admiring the wisdom of joseph , presently concluded with himself , that no body could be more fit to manage this affair than himself ; and accordingly conferr'd upon him full power over all the land of egypt , to order things as he should think fit , and ratified this new dignity to him , by taking a ring from his own hand , and putting it upon josephs , and a gold-chain about his neck , and making him ride in his second chariot , the heralds proclaiming before him , bend the knee . thus this holy man began to enter upon his state of glory , and to quit the suffering circumstances wherein god before had placed him , that by them ( as so many steps ) he might mount him to the pinnacle of glory . neither was he dazled by this sudden removal from a dungeon darkness , to the highest meridian of court-glory ; for as his afflictions could not depress him , so neither could this high and unlook'd for honour lift him up . he received with an equal and indifferent temper from the hands of god the good and evil things of this world ; and continually kept his heart in that uniform moderation , that in the midst of his great power , he never had a thought of revenging himself of those , who by their calumnies had so unjustly afflicted him , and whom he thought but too severely punished by the sole remembrance of their crimes , and the despair and gnawing checks of their own conscience . these changes visibly hapned here on earth ; but there are others that happen still every day invisibly by a miracle incomparably greater , of which the elevation of joseph was only a figure , when those who have ( as it were ) been trod under foot by men , and made vile by prisons and calumnies , do in an instant pass over from all their sufferings , which have lasted but for a moment , to that eternity of glory , which their sufferings have prepared for them . joseph's brethren . joseph having received from the hand of pharaoh so unlimited a power , made it appear , how happy that king is , that has a wise and godly minister to rely on , and advise with ; and that good counsel is to be preferred before all worldly treasures : he applies himself with all diligence to employ his authority for the good of the people and neighbouring nations committed to his charge , and provided an abundant supply for the future years of scarcity , without causing a want in the midst of plenty . after he had with great care laid up the products of the years of plenty in store-houses throughout all the land , to that prodigious quantity , that it was beyond number , the years of famine succeeding , began to shew their direful effects . the people of egypt , pressed by the irresistible focre of want , appear before pharaoh , crying out for relief in this time of their necessity ; and he sends them to joseph , whom he had entrusted with all that affair , who very favourably receiv'd their complaints , and supplied them , without putting by any . the land of canaan , as well as other neighbouring countries , was made sensible of this extraordinary famine : wherefore jacob having heard that there was corn in egypt , bids his sons go down thither , and buy corn for his family . accordingly jacob's ten sons , being all , except benjamin , whom his father would not part with for fear any mischief might befal him by the way , came ( amongst many others ) to buy corn in egypt , and presented themselves before joseph , and bowed down before him with their faces to the ground . joseph knew his brothers at first sight , but carried himself strange towards them , and not seeing benjamin with them , fearing lest they might have treated him as cruelly as they had formerly done him ; and to be resolved hereof , he spake roughly to them , telling them they were spies , and come to discover the weakness of the land. his brethren being much troubled at this unlookt for and harsh entertainment , to justifie themselves from the reproach he laid upon them of being spies , assur'd him , that they were all of them the sons of one father , who lived in the land of canaan with their young●st brother . joseph told them , he was resolv●d to try whether what they had told him was true , and therefore that one of them should continue as a pledge till the rest of them returned to canaan , and brought their youngest brother ( whom they had mentioned ) down with them into egypt ; threatning , that in case of refusal , they should undergo the punishment of spies , for such he took them for . it was in this extremity to which they were reduc'd , that the memory of their cruel dealing toward their brother joseph began to awaken in them , and fly in their faces , insomuch as they could not contain themselves from complaining to one another in their own language , of the great sin they had committed , for which their present distress was justly come on them , his blood being now requir'd at their hands . joseph understanding all they said , was touch'd at his heart with pity towards them , and turn'd himself from them , to give vent to his passion by weeping ; and soon after returning to them , took simeon from amongst them , and bound him before their eyes , and gave the rest of them leave to return to their father : he commanded also their sacks to be fill'd with corn , and their money to be put in their sacks . as soon as they were come to their father , they told him all that hapned , and how they had been forc'd to leave simeon bound in egypt , till they brought their brother benjamin before the governour of the land. jacob was sorely afflicted to hear this news , and remembring the sorrow had seized him upon the loss of his beloved joseph , told them plainly , that he could upon no terms resolve to part with his dear benjamin , lest losing him also , it should bring his gr●y hairs with sorrow to the grave , the fathers cannot sufficiently admire throughout the whole sequel of this history , the wonderful providence wherewith god governs all things , the effects whereof no power can resist . whatsoever joseph 's brethren ever feared , came upon them . they had sold him to prevent and frustrate that greatness which his dreams seemed to presage to him , and their very selling him becomes the sure means of his exaltation and future glory ; it was expedient they should humble and depress him , in order to his elevation ; and his glory stood in need of their hatred , which like a harbinger made way for it . james mundy of the jnner temple london esq. one of the judges of the sheriffs court london . for y e advancement of this worke , contributed this plate . richard cheyney of hamerton in the parish of hackney in the county of middlesex esq. for advancement of this worke. contributed this plate . joseph and his brethren . joseph ( after a long forced restraint ) makes himself known to his brethren . the famine daily increasing in canaan , forced jacob to a resolution of sending benjamin with his brothers into egypt , lest he should see him die with famine , whose absence he feared would prove his own death . judah contributed much towards the inclining of jacob to this consent , assuring him , that he would be responsible for benjamin , and without fail bring him back to his father . thus they departed with the presents their father had ordered them to take along with them ; for joseph the governour of egypt , who having seen his brothers , and benjamin with them , ordered them to be brought into his house to dine with him . they could not imagin the reason of this so unlook'd for kindness , and fearing some new troubles might be created to them for the mony they had found in their sacks ; to prevent them ( as far as they were able , ) they told joseph's steward , that having found their mony in their sacks , they had brought it back with them , and desired him to receive it of them . the steward very friendly assured them , that he had had their mony , and having brought simeon out to them , soon after joseph himself entred where his brethren were ; who bowing down before him , presented to him the gifts their father had sent him , which he very kindly accepted of ; and discoursing familiarly with them , asked how it was with their father ? but seeing his brother benjamin , he was moved at his heart , and after he had blessed him , could not refrain from tears , being forced to withdraw , to give vent to the affection that seiz'd him at the sight of his younger brother ; and soon after returning unto them , he sat down at the table with them . after this day was thus spent in joy and feasting , and that joseph's brethren were preparing to return to canaan , jos●ph commanded their sacks to be fill'd , and their mony to be restored as at first , and withal , that his cup should be put into benjamin's sack. they were scarcely got out of town , when joseph sends his steward after them , who reproached them for having rewarded evil for good , in stealing away his masters cup. they all with one voice excused themselves of so base a crime , and consented , that he who was found guilty should die , and the rest to be his prisoner● ▪ in searching their sacks , the cup was found in th●t of benjamins ; which strangely amazed them , and they rent their cloaths , as a mark of their high distress and sorrow . but judah , who had engaged himself to bring back benjamin , boldly drew near to joseph , and in the most humble manner represented to him the promise he had bound himself in , to bring him back ; and that he was sure it would be the death of his father , if they should return without him , his life being bound up in the life of benjamin . joseph's bowels being moved with this passionate speech of judah , could no longer refrain himself , but commanding all to quit the room he burst forth into loud weeping , and told them he was joseph their brother . upon which unlook'd for and amazing declaration they were all astonish'd ; but joseph ( to divert them from this their consternation ) told them , that god in his providence had so ordered it , that his selling should prove a means of saving their lives from the present scarcity ; and embracing them , and weeping upon them , he bid them hast to their father , to the end he and his whole family might come down to egypt upon the cha●iots which pharaoh had sent to carry them . this history ( as the fathers observe ) doth most emphatically represent to us , the incomparable sweet temper of this holy patriarch , joseph , and sets all christians a pattern , how far they ought to forget and forgive injuries . he himself excuseth those who had cruelly offended him , and so far was he from returning them the least repreach , that he endeavours by all means to dissipate the dark clouds of fear , wherewith the guilt of their crime had fill'd them . having a full power to punish them at pleasure , he only employs it in gratifications , and instead of anger and revenge , he melts them with the tenderness of his love and affection towards them . the charity of this great saint is an admirable figure of the unparall'd goodness and mercy of jesus christ , who being sold by his own brethren , not only forgave them their putting him to so painful a death ; but also made the very blood which they so cruelty spilt , the price of their redemption , and the balsom to cure their mortal wounds . jacob goes into egypt . jacob , with his whole family , goes down into egypt , to joseph his son. as soon as joseph's brethren were return'd to canaan , and had brought the glad tidings to jacob , that joseph was yet alive , and governour over the whole land of egypt ; that holy patriarch , struck with the strangeness of such unexpected news , was ( between the agitations of hope and fear strugling in his breast ) cast into a kind of fainting ; from whence , as soon as he was recovered , he informed himself more particularly concerning all the circumstantials of the divine providence towards his son joseph : and being fully satisfied therein , not only by the relation of those who had seen him ; but also by the chariots which pharaoh had sent , and the provision joseph had made for their commodious transportation into egypt , his spirit revived , comforting himself , that he was going to see his most beloved son joseph , whom so many years he had so disconsolately mourned for as dead . but yet notwithstanding his earnest desire to see his dearest joseph , he could not on a sudden resolve to transport himself and his family into egypt , by reason of the promises god had made to him , of bestowing upon him and his posterity , the land of canaan ; for he feared , lest his children being charm'd with the pleasures of egypt , should never entertain a thought of returning to the land , that god had bestowed upon them for ever . but god deliver'd him of this scruple , by appearing to him in a vision by night , and assuring him , that as he would go down with him into egypt , so he would in due time , bring his posterity up from thence again . joseph being informed by judah his brother , of his father jacob's coming , he made ready his chariot , and went to meet him to goshen ; and being come near ▪ he stept down , and presenting himself before his father , embraced him , and fell on his neck and wept , not being able for some time to move , by reason of the great transport of joy. after this their passion of joy and tears , which so unlook'd for an interview had forc'd from them , joseph brings his father to pharaoh to salute him ; and it being his desire , that his fathers family might live a part from the egyptians , he was not asham'd in the midst of all his grandeur , to declare to the king , that his father and brethren were shepherds ; a calling the egyptians look'd upon as the most detestable that could be . and having obtain'd a grant of the king , for them to dwell in the land of goshen , they lived there in all plenty , without being sensible of the least effects of that raging famine . thus the whole nation of the jews , which was then compriz'd in persons , was saved by the divine providence , and the kindness and industry of joseph . thus ( as s. chrysostom observes ) does god dispose all the affairs and concerns of his own people , through an admirable variety of happy and sad events . he afflicts them , lest a continued and uninterrupted course of prosperity should lift them up ; and again , he comforts them , for fear they might be cast down under the burthen of their sufferings . it proved now jacob 's advantage , that he had lost his son for a time ; and joseph 's , that he had been a while separated from his dear father 's company ; because at this meeting they received such an extraordinary incom of joy , as quite effaced , and abundantly recompenced all their past sorrows . but on the other side , tho' the children of israel were well received by the egyptians for a season , that faithless people made them some years after suffer all that inhumanity could inspire to a barbarous people , and haters of god. for egypt , ( as the fathers tell us ) that is to say , the world , ought always to be apprehended and suspected by true israelites ; whatsoever caresses she might seem to make them , they ought not to trust her : for it is evident , that the people of god have always been forced ( sooner or later ) to acknowledge , that their entring into it has been of troublesom consequence , even then , when they have been forc'd to it by inevitable necessity ; and they find by experience , ( as saith s. bernard ) that the famine which forces them thither , is always to be feared . sr. edwine sadleir of temple-p●nsley in the county of hartford baronet . for advancement of this worke. contributed this plate . the contents of the second book of moses , called exodus . this book in the greek is called exodus ; that is , a going forth or departure ; a name retain'd almost by all the interpreters of the bible , as agreeing very well with that which is the principal subject thereof . for after that the holy ghost hath given us an account , at the beginning of this book , of the strange increase and multiplying of the children of israel in egypt , and how pharaoh had contrived , to suppress and destroy them ; he relates the birth , with the miraculous preservation and education of moses ; and how god call'd him , and sent him with aaron his brother , to deliver his people from the house of bondage , that is , to bring them out of egypt . pharaoh being hardned , and continuing so , obstinately refuseth to let the children of israel go ; whereupon god visits the land of egypt with ten sore plagues and judgments , and afterwards ( with a stretched-out arm ) he brought them forth , by the hand of moses , from thence , laden with riches , after that they had celebrated the feast of the passover , in memory of the destroying angels passing by the houses of the israelites , when he slew the first-born in all the houses of the egyptians . having this brought them out of egypt , he led them through the red-sea ( in which pharaoh , pursuing them , was drowned with all his host ) into the wilderness , through which he conducted them with a pillar of fire by night , and a pillar of cloud by day ; giving them manna from heaven , and quails to eat , and providing them drink out of the rock . in this wilderness they were set upon by the amalekites , whom they vanquished and destroyed . here also jethro came to moses , and gave him such wholsom advice , as proved afterwards of great use to him . in the same desert , god also gave to the children of israel ( by moses ) upon mount sinai ( in order to a more solemn renewal of his covenant with them ) the ten commandments , writ with his own finger in two tables of stone ; as also several other laws , ordinances , and statutes , as well sacred and ceremonial , as civil and politick , to consecrate them in a peculiar manner to himself , and separate them from all other people , and above all in giving them the figures , signs , pledges and seals of that full propitiation , which was in due time to be accomplish'd by the promised messiah , who was the head and foundation of the eternal covenant . god there also commanded moses , to make the tabernacle and ark of the covenant , and all other holy utensils appertaining to his solemn service , together with his ordinances concerning the priesthood , who were to discharge those holy functions . moreover , here is also recorded the idolatry of the israelites , in worshipping the golden calf ; for which crime god was resolved to destroy them , yet suffered himself at length to be entreated by moses ; who desiring to see the face of god , was told by god , that no man could see his face and live ; but however , consented he should see his back-parts , and to let his glory pass before him . after this god again renewed his covenant with the israelites by moses , a faithful servant in his house , whose face hereupon became shining and radiant , insomuch as he was fain ( whenever he spake to the people ) to put a veil upon his face , because they were not able to bear the lustrous glory that proceeded from it . and in the sequel of this book , moses specifies the gifts and offerings , which the people freely contributed to the construction of the tabernacle : which being finish'd ( according to the command god had given to moses , and in conformity to the pattern he had shewed to him on the mount ) he anointed it , and was thereupon fill'd with the glory of god. the lord making it sufficiently evident throughout the course of these his proceedings with the israelites , that the whole course of this covenant was of pure grace and free bounty , founded upon the alone mercy of god in jesus christ , who was the sole mediator thereof . so that this book contains the history of what hapned to the israelites , during the time of years , or thereabouts ( according to the compute of some ; ) which is a most excellent image of the state and spiritual deliverance of the church by our saviour , from the tyranny of the devil , and the bondage of sin and corruption . the egyptian midwives . pharaoh commands the male children of the israelites , to be cast into the river nile . jacob , after he was come down into egypt , lived there peaceably years ; and when he found himself at the point of death , he sent for his son joseph , and charged him to bury him with his fathers ; and having blessed his sons , he died , aged years . joseph ( as soon as he was dead ) fell upon his face , wept over him , and kissed him ; and having commanded his servants ( the egyptians ) to embalm his body , he mourned for him threescore and ten days : and when the days of his mourning were past , he desired some that were near pharaoh to obtain leave for him , to go and bury his father in the land of canaan . pharaoh having consented to this just request of joseph , he went up to bury his father , being accompanied by all the chief officers of pharaoh , and other the most considerable persons of the court , and whole land of egypt ; and buried his father jacob with his fathers abraham and isaac , in a cave of the field of macpelah , which abraham bought of ephron the hittite . joseph having buried his father jacob , return'd into egypt , where he still continued in the same authority which pharaoh had conferr'd upon him at first ; and perceiving that death began to make his approaches upon him , he demanded the same favour of his brethren , which his father had requir'd of him , viz. that they would take care to carry his bones with them to canaan ; which they promised to do ; and soon after he died at the age of years , having continued in the government of all egypt years . they also embalmed his body , and put it into a coffin in egypt . but many years after the death of jos●ph , a new king * arose in egypt , who hated the hebrews , and was so far from having the esteem and kindness for them , that his predecessors had had ▪ that he became jealous of their vast multitudes , to which they were increased ▪ and therefore took a resolution to destroy them ; not by open violence , but by craft and address . to this end he employs them in the hard labour of making bricks and mortar , for some of his buildings ; but this oppression making them to multiply the faster ; as a figure for time to come , that the afflictions of the world would only serve to multiply the church , pharaoh took another way , which was , to destroy all their male-children . accordingly he charged all the midwives , to kill all the male children of the hebrew women at their delivery ; but they abhorring to execute so barbarous an order ( for the scripture witnesseth , that they feared god ) preserved them alive , contrary to the cruel command of phoraoh : who being provok'd to see his orders neglected , charged his subjects to take all the male children of the hebrews , and cast them into the river . but god highly approved the carriage of the midwives in this matter , and rewarded their holy disobedience , by blessing and establishing their families ; and tho' he did not approve of the lye they made use of to excuse themselves , yet he blessed them for the tenderness they expressed for his people , who groaned under so unjust and cruel an oppression . it seems as if all the humanity and good nature of egypt , had been ( at that time ) confin'd to these few women ; who ( when a whole nation and kingdom blindly obeyed the unnatural commands of their prince ) only stood it out , as being more awed by the fear of god , than by any thing they could apprehend from men ; and dreading his justice more , than the impotent cruelty of pharaoh . but too happy ( saith s. austin ) would they have been , if joyning the love of truth to their praise-worthy compassion , they had rather have chosen to expose themselves to death , than to save their lives with a lye : and if after having hazarded their lives , to poor innocents , they had once more ventured upon death , rather than save ●hemselves by injuring the truth . they might indeed in this resolution , have seen their houses destroyed upon earth ; but god instead thereof would have bestowed upon them those that are eternal in the heavens . william bailley of st. margarets westminster in middlesex gent. for advancement of this worke ▪ contributed this plate , mr. iohn cage of new-market in cambridgshire gentleman . for advancement of this worke. contributed this plate moses saved from drowning . pharaoh's daughter saves moses from drowning , and adopts him for her son. whilst the israelites suffered the most unjust persecution in egypt , and that ungrateful king set all his wits at work how he might best extinguish a race , to which his predecessors had been beholden for the preservation of their life and kingdom , a man of the tribe of levi , named amram , had a son by his wife jockabed ; who being a goodly child , his mother moved with his beauty , and promising looks , made a shift to hide him three months . but forasmuch as pharaoh's orders were most severely executed , she was fain at length to expose her son , for fear of forfeiting her own life . to this end she made a cradle of flags , and daub'd it over with pitch , and put her son therein , and laid it amongst the flags by the river side , and charged his sister to continue thereabouts , to see what would become of her brother . it was about the same time that pharaoh's daughter came down to the river to wash her self , accompanied with all her maids ; and seeing the cradle among the flags , she sent one of her maids to fetch it . as soon as she had cast her eye upon this lovely infant , who lay crying in his cradle , she was moved with pity for it ; and the goodly aspect of the child increasing the affection she had conceived for it , she resolv'd at any rate to save it from perishing in the common calamity . his sister in the mean time , who had observed all that pass'd , drew near to pharaoh's daughter , and demanded of her , whether she was willing , she should go and call an hebrew woman to nurse the child ? to which she having consented , his sister ran and fetch'd his mother ; who having received a charge from pharaoh's daughter , to nurse her own son , with promise of a reward for so doing , return'd to her house with great joy , blessing god for the success he had vouchsafed her in preserving her son. as soon as he was grown up , his mother brought him to pharaoh'● daughter , who adopted him 〈◊〉 her son , giving him the name of moses , because she had drawn him out of the water . the fathers have admired to find this holy man , who was the minister of the old law , ( as jesus christ was the dispencer of the new ) a lively figure of him from his very birth , in being divinely preserved , as well as our saviour , from a massacre , which involved so many infants . god on this occasion made it as evident as the sun at noon-day , that he is the sovereign disposer of all men , and that all their designs and devices are meer vanity , when they clash with his eternal purpose . god seems to oppose himself with more vigour against those that are so bold as to wage open war , and stand at defiance with him ; and we cannot sufficiently be astonish'd , how his wisdom sports it self with king pharaoh , who being resolv'd to destroy the children of the hebrews , doth in the mean time ( in his own palace ) cherish and caress him for his grandchild , who was to be the instrument of delivering the people , whom he persecuted , from his tyranny and oppression . and his mother , who for fear of losing her own , had exposed his life to the waters , has the care of nursing him recommended to her , and pharaoh's daughter rewards her for a service , which she would ( had it been in her choice ) have purchased with all the riches of the world. besides , the very exposing of moses , was the first step to his greatness ; and god saves him from the waters of the river , to make him the instrument of drowning the son of that prince in the sea , who had design'd to do as much for him ; and who had the chiefest of his subjects for companions in his punishment , whom he had made the barbarous executors of his inhuman and cruel commands . after a mature consideration of all this , we must have very little faith or understanding , if such a crowd of astonishing and miraculous directions of divine providence , doth not force from us an acknowledgment , that god indeed is all , and that all men ( how great , potent , and terrible soever they may seem to be ) are in effect nothing : so that it is a question . whether we ought more to admire the impiety , or the extravagance and madness of those , who dare oppose themselves against , and undertake to attack heaven it self . the burning bush . god appeareth to moses in a burning-bush . moses being saved from the waters in a miraculous manner , and brought up in pharaoh's palace , as he grew up to manly age , made it appear , that god had called him to somthing else than worldly greatness : for seeing the affliction of his brethren the israelites , when he at the same time abounded with all manner of court-pleasure , his faith could not bear to see himself so distinguish'd from them ; choosing rather ( as s. paul saith ) to be afflicted with the people of god , than to be happy with those , who were their profest enemies . he cast about therefore how he might best get an opportunity of quitting the kings palace , to visit his brethren in their distress ; and in his progress , seeing an egyptian smiting an hebrew , he was immediately seiz'd with the spirit of god , and slew the egyptian , hiding him in the sand ; supposing that none had been witness of this effect of his zeal . the next time he went forth amongst his brethren , he saw two hebrews quarrelling together ; and endeavouring to reconcile them , by representing to them , that they were brothers ; he who did the wrong , demanded of him , who had made him a judge over them ; and whether he did intend to kill him , as he lately did the egyptian . these words assured moses , that he was discover'd ; and fearing pharaoh's anger , he fled into the land of midian , where ( resting himself near a well ) seven daughters of the priest of midian , who was called revel and jethro , came thither to water their father's flock ; but other shepherds rudely driving them away , moses stood up and helped them to water their flocks ; with which they having acquainted their father , he was desirous to see the egyptian that was so charitably come in to their help , and commanded his daughters to call him in to eat bread. moses perceiving the good temper of the man , was content to dwell with him , and taking his daughter zippora to wife , spent years in feeding his father-in-laws flocks in the desert . it hapned on a day , when he had led his flock into the furthest and most solitary part of the desert , near mount horeb , that god appeared to him in a flame of fire , out of the midst of a bush. at this strange appearance moses had a desire stirr'd up to draw near , and take a more exact view of the wonder of a bush burning without being consumed ; but god calling to him out of the bush , stopt his curiosity , by forbidding him to approach nearer : and then assured him , that he had seen the afflictions , and heard the cry of of his people in egypt ; and that he was come down to deliver them from the tyranny of their oppressors ; and , that he himself should be the instrument , by whom he would perform this great work of israel's redemption . moses at first excused himself , and would fain have waved the employment ; but god charging him therewith a second time , and to induce him the more readily to undertake it , he immediately shews him two miracles , by changing his rod into a serpent , and that serpent again into a rod ; and by making his hand leprous by putting it into his bosom , and restoring it again to its former state . yet for all this moses continued to oppose god's intent of sending him to pharaoh , to that degree , as to kindle his wrath against him ; so at last moses was fain to submit to the divine command ; and thereupon took leave of jethro his father-in-law , and with his wife and sons came to egypt , to visit and comfort his brethren in their distress . the saints of old have consider'd this miracle of the burning-bush , which was not consumed , as a true emblem of the people of god , who commonly are afflicted in this world , as the israelites then were by pharaoh ; and yet are not consumed by those flames which incompass them on every side , as having god in the midst , who keeps the fire from consuming them , and makes it only serve , to render them more pure and shining . s. gregory looks upon this call of moses , as a figure of that of the true pastors of the church : moses ( saith he ) is an illustrious example for all pastors and teachers , in refusing at first ( not without great firmness and obstinacy ) to conduct the people of god , notwithstanding that he was charged with it by an express command from god ; and that he had been ●itting himself for this difficult employment by years retirement and meditation into the wilderness . richard powis of st. martins in the ffields , in middlesex , gent. for advancement of this worke. contributed this plate . lachary wells m.a. late fellow of kings colledge in cambridge , and lecturer of st. michael ba●sishaw london . for advancement of this worke. contributed this plate . moses addresses pharaoh . moses demands leave of pharaoh for the children of israel , to go and sacrifice to the lord in the desert . pharaoh having heard the first propoposals moses made to him in the name of god , to let the israelites go and sacrifice in the wilderness to the lord , derided thereat ; answering moses with a , who is the lord , that i should obey his voice ? and makes the express command of god , to be nothing else but an effect of their idleness ; reproving moses sharply for putting any such thing into their head , and commands his task-masters , to double their oppressions upon the israelites , by forcing them to deliver the same number of bricks as was usual , without giving them straw , the israelites finding their sufferings thus renew'd and doubled , bitterly complain to moses and aaron , whom they look'd upon as the causes thereof ; and were then an admirable figure of the murmurings which in time to come would arise against the true pastors of the church , in their endeavouring to convert souls , and lead them out of egypt . god taking compassion on the sad condition of his people , the voice of their affliction having reach'd his throne in heaven , he sends moses a second time to pharaoh , to command him to let the people of israel go . moses obeys the divine command , and to give that prince a token of his mission , he in his presence chang'd his rod into a serpent ; but pharaoh's magicians ( by their inchantments performing the same , the king's heart was hardned , and would not let the people go , notwithstanding that he had seen aaron's rod swallowing up the rods of his sorcerers . hereupon god commands moses to go again to pharaoh , and meeting him near the river-side , without being in the least concern'd at his threats , he addresseth himself to him with an holy boldness and liberty : yet in conjunction with that humble meekness , which was natural to him ; once more demands leave for the israelites , to go and serve god in the wilderness . which when pharaoh refused to do , moses commands aaron , to stretch forth his hand upon the waters of egypt , and immediately the river nile was turned to blood , as well as all the other streams , pools , and waters of egypt , and all the fish that was in them , died . this was the first plague wherewith god punished egypt ; and was a lively figure of that plague wherewith god ( in all suceeeding ages ) would smite those that do not believe his word , who instead of the pure and clear waters of his truth , should meet with nothing but blood , that is , earthly and carnal notions and opinions . in considering more attentively this terrible judgment , we cannot sufficiently wonder at the insensible hard-heartedness of pharaoh , who seemed to be little concerned at this great prodigy . true it is , that his sorcerers contributed very much to this his insensibility , in imitating by their inchantments this divine miracle wrought by moses , giving thereby a specious pretext to pharaoh , to look upon this wonder no otherwise than as an effect of magick art , and not ( as indeed it was ) an immediate product of the divine omnipotence ; though indeed this were not sufficient to render him excusable ; because though his enchanters could do mischief , yet it was not in their power afterward to remove and remedy it : they could in imitation of moses change the water to blood , but could not , like him , transmute that blood again into water . wherefore also , though the plagues wherewith moses smote pharaoh and all egypt , ought to have persuaded him of the truth of his message ; yet the ceasing of those plagues at the prayer of him who at first was the subordinate cause of them , ought more strongly to have convinced him of the same truth , by how much it is an easier thing to do hurt and mischief , than to change that mischief into good . but alas ! the most powerful , and ( one would think ) irresistible demonstrations , make no impression on a spirit that is once struck with blindness , there being nothing upon earth that is capable of softning a heart , which like iron is hardned by the very strokes it receives from heaven , and which god in his just judgment leaves to its own obstinate wickedness . the plagues of egypt . the nine plagues of egypt . the first plague , which turned the waters of the river nile , and all other streams and lakes of the land of egypt into blood , not having met with the success of inclining the heart of pharaoh to comply with the divine command , to let israel go , god sends the following plagues in order . the second was the plague of frogs , which covered the face of all egypt , and filled the very houses and bed-chambers of king and people . which plague ( as st. austin observes ) was a figure of that judgment wherewith god at present smites men , who are too profuse of their tongues , and place their godliness in much talking . the third plague was that of lice , which represents the plague wherewith in after-times the church would be afflicted , by the disputes and contests of those who would endeavour to trouble the peace thereof , and unhinge and disquiet souls . the fourth , was that of swarms of flies : these most importunate and troublesom insects , denote to us the plague wherewith those men are smitten , who are given up to a restlestness of spirit , which hinders them from tasting the charming sweetness and pleasure of true divine peace and rest in god. the fifth , was the morrain of beasts ; which teacheth us , that all these who being within the pale of the church , do notwithstanding live an animal and bestial life , should be struck with an invisible and spiritual plague or pestilence , which would kill their souls , tho' it might seem to spare their bodies . the sixth plague passed from the beasts to m●n themselves , filling them with dolorous boils and blains ; which represented the abominable filth and nastiness of sin in the soul , which is as loathsom as the filthy matter that proceeds from an ulcer in the body ; and those hot and fiery blains , are an admirable figure of the plague of those , who are overcome by their own rage , passion and anger . the seventh , was that of a prodigious hail , mingled with thunder and fire , which kill'd man and beast that were in the field ; smote every herb , and brake every tree of the field ; which represents the injustice and violence of those who out of envy spoil other mens labours , and in so doing perish in the mischief they do to others , even as hail melts away after the ruin and destruction it hath caused upon the earth . the eighth , was the plague of locusts , which devoured all the herbs of the ground , and the fruit of the trees , which the hail had left . these locusts represent the evils which happen to the church by detraction and calumny ; because the locusts hurt only by their mouths , and therefore do lively express false witnesses and detractors , whose sting and poyson is in their tongues . the ninth , was that of darkness ; denoting that terrible darkness which is in the hearts of the wicked , whilst those who are good , enjoy a most pure and clear light. we are to take notice here ( as the book of wisdom observes ) that god did not punish the hardness of pharaoh all at once , but by degrees and intervals , that he might evid●nce his mercy , even in pouring forth of his wrath and fury ; and the desire he hath , that l●ss●r chastisements might prevent greater and exterminating judgments . when god intends to punish like a god , he does not make use of flies or frogs : it was as easie for him to have sent at first lions to destroy them all at once , as to send the flies to warn them to look to themselves before it was too late ; but he restrains the course of his wrath , and contents himself at first to inflict a lighter punishment , to the end that m●n being affrighted with those first strokes , may judge how intolerable it will be to bear his wrath , and to drink the dregs of the cup of his fury . for god will have men know , that he ought and will be feared ; and when he meets with pharaohs ; that is , with hearts altogether hardned , he makes bare his arm against them ; and after having made them pass through all the degrees of his anger , without being able to soften them , he is ( as it were ) forced by their impenitence , to proceed to extremity , and to be as firm in his justice , as they are in their resolv'd obstinacy . william bailley of st. margarets westminster in middlesex gent. for advancement of this worke. contributed this plate . the paschal lamb . god commands the jews to eat the paschal lamb ; and slays all the first-born of the egyptians , which was the tenth plague . the foregoing nine plagues having proved ineffectual to overcome the obstinacy of pharaoh ; god ( before he sent the tenth ) commands every jewish family to sacrifice the lamb , which he had order'd them to have in a readiness , since the th day of that same month , that is , before he sent the plague of darkness . he prescribes also the manner how they were to celebrate the sacred feast , viz. they were to eat it standing , with their staffs in their hands , and in haste , as persons ready to take a journey . but the circumstance more particularly enjoyn'd than all the rest was , that in whatsoever house this lamb was offered , they were to strike the blood on the two side-posts , and on the upper door-post , that the destroying angel ( who was to slay the first-born of all the other houses ) might pass over and spare those which he should see mark'd with the blood of the lamb. the children of israel obeyed this command of god , and being on the th of the same month assembled in their several families to eat the paschal lamb in the evening , god at midnight slew all the firstborn of egypt , from the first-born of pharaoh , who sat upon the throne , to the first-born of the meanest slave , and of all their cattel . pharaoh struck with the sudden and unlookt for death of his son , rose up at midnight , and every family finding themselves partakers of the same plague , nothing was heard but cries and lamentations , besides the horror that seiz'd them for fear of being involv'd in the same disaster with their dearest children . how sensible an instance was this , that god disposes of men as he pleases , and that he forces them ( sooner or later ) to comply to his will and commands ? pharaoh , who till then had stood it out against the commands of god by moses , was the first to entreat the israelites to be gone , without any restriction , with their flocks and herds , and all that they had ; the only thing he desired was , that they would make haste and be gone ; as likewise did all the rest of the egyptians . so they departed the day after the passover , being the very same day wherein the years , which god had foretold to abraham , that his posterity should be strangers and 〈◊〉 in a foreign land , were ended , to 〈◊〉 number of . m●n , besides women and children . but before their dep●rture they had ( in compliance with the divine command ) borrowed of their neighbours , the egyptians , vessels of gold and silver , which they lent them without any difficulty . thus were they at last deliver'd from their long bondage in egypt , where they now continued years . and they robb'd the egyptians at their departure to recompence themselves for the hard labour they had sustained in building of their cities , and other monume●ts of their pride and vanity : and it is observable , that they took along with them the very best and richest of their goods , to hint to us , that god one day would bestow upon his zion the glory of the world , when the kingdoms of this world should become the kingdoms of the lord , and of his son christ jesus . this deliverance of the children of israel out of egypt , was a lively figure of the deliverance of god's people from the lusts of the world , and the tyranny of the devil , which deliverance they should owe to the blood of the true lamb of god. before the offering up of this saving sacrifice , they might indeed groan under their bondage and ●arthens , but they could not get rid of them . this great grace and favour god will have his people to commemorate every year in the greatest festival the church has , as well as more frequently in the sacrament of the holy eucharist , to the end that having always in their minds the memory of him who has redeem'd them from their bondage , as well representing to themselves the tyrant that had enslaved them , they may be as thankful to the one , as they abhor the other ; and that keeping close to jesus christ , as to him who alone can preserve them in the dear bought liberty he has procur'd for them , they may fear the least appearance of any thing that may be an occasision of subjecting them anew to the devils tyranny , or entangling them in worldly lusts and corruption . the israelites passing the red-sea . pharaoh is drowned in the red-sea . pharaoh seeing that the children of israel were escaped out of his hands , and that the three days they had demanded for to go and sacrifice in the wilderness were already past , and that there was no likelyhood of their return ; forgetting all the prodigious judgments wherewith god had plagued him , and his habitual hardness of heart getting the upper-hand of him , he resolves to pursue them . the israelites seeing themselves in this danger , and engag'd in a desert , where they had the sea before them , and pharaoh's army behind them ; these terrible objects made that impression upon them , as made them forget their so late and miraculous deliverance , together with the divine superintendency , which led them in the desert with a pillar of cloud by day , and a pillar of fire by night . so they gave themselves up to murmurings and complaints , demanding in a peremptory way , of moses , whether it were for lack of graves in egypt , that he had brought them into that wilderness , that they might find them there ? moses endeavours the best he could to comfort an● encourage them in this extremity , by assuring them of the divine ass●stance : and as pharaoh with his army began to approach them , god commands moses to stretch forth his hand over the sea ; whereupon immediately the waters were divided , opening a way for the children of israel to pass through . thus they marched along this miraculous way the lord had cast up for them , the waters standing as a wall on each side , securing and guiding their passage through it . the egyptians without being daunted at this stupendious miracle , and supposing that since it favour'd the israelites escape , it might as well befriend their pursuit 〈◊〉 venture upon this new road. but god soon caused them to he sensible of the difference he made between them and his p●ople ; for glancing an angry look upon them from the fiery and cloudy pillar , he struck them with terror and confusion , who seeing their error too late , began to call upon one another , to get out of the sea as fast as they could , because the lord fought against them , in favour of the jews . in this their attempt to make an escape from the mischief that had already overtaken them , god commands moses to stretch forth his hand again over the sea , and the divided waters joyning , came pouring upon the egyptians , who soon after were seen floating on the sea , not so much as one of them escaping from that fatal wreck . this hapned the st day of the first month , that is to say the th day after easter . these miracles afford us a full view of the divine greatness and power , he having testified by moses , that his end in exerting these prodigies was , that men might acknowledge and reverence his omnipotence ; but that which grieved the fathers of the church , was , to find that christians had only eyes to behold such miracles as these , that are outward , without considering those , of which the former are only a figure , and are far more considerable , because more spiritual and inward . we admire ( saith st. bernard ) the deliverance of israel out of egypt ; but we don't admire a soul , who by a sincere conversion and repentance , is delivered from the slavery of this world : in the first of these it is only a pharaoh thas is overcome ; but in the latter , the devil himself is vanquish'd , and put under the conquerors feet . there chariots only were drowned , but here sensual desires , and the impetuosity of concupiscence is destroyed . the jews had only to do with men of flesh and blood ; whereas the soul must fight the powers of darkness , and contest with the prince of the air. and as it was for the glory of god , to hear pharaoh then cry out , let us flee from the face of israel , for god fighteth for them ; 't is much more for his glory , when the devils , sensible of a divine power engag'd against them , cry out , let us get away from this soul , for god fights for her . sr. henry johnson of blackwall in the county of middlesex knight . for advancement of this worke. contributed this plate . thomas ryves of ranson in ye. county of dorset gent. for advancement of this worke , contributed this plate . the raining down manna . god rains manna from heaven , to feed the jews during their forty years wandring in the wilderness . this miraculous passage through the red-sea , fill'd the most insensible amongst the jews with admiration and acknowledgment . they all joyn with moses , who sang to god an excellent hymn of praise and thanksgiving ; which teaches us to beware of unthankfulness under the manifold mercies we receive from the hands of god. miriam ( also the sister of aaron took a timbrel in her hand , and all the women accompanied her with timbrels and dances , and songs of joy. but soon after this their glorious deliverance , and their thankful acknowledgments of it , being prest with hunger in the wilderness , they began again to murmur against moses , whom they look'd upon as the cause of all the difficulties and disappointments they met with . whereupon this faithful minister of the lord , having represented to them , that all these their murmurings and complaints did reflect upon god himself , he being only his instrumont and servant , promised them that god would grant their desires , and give them meat : accordingly the same evening the lord sent a prodigious flight of quails , which covered the camp , and the next morning sent them manna from heaven , which like dew covered all the ground round about their tents . and this miraculous heavenly bread , he afterwards continued to them during their forty years journying in the wilderness . the jews were surpriz'd the next morning to see this divine food spread over the face of the earth , and admiring what it might be ; moses told them , that it was the bread that god sent them from heaven ; and charged them to go and gather it every morning before the sun-rising ; to teach us , ( as the book of wisdom , chap. . ver . . saith , ) that we must prevent the sun-rising to give thanks to god for all his benefits , and pray unto him before break of day ; for as soon as the sun was risen , it melted away , and was no more to be found . moses also forbad them to keep any of it till the morning , god being willing so early to teach the jews , not to extend their care of necessary supplies beyond the present day , leaving the thoughts of the morrow to the divine providence . and lastly he charged them , that for the more strict and religious observation of the sabbath , they should gather the day before a double quantity of manna , which did not putrifie and breed worms , as that which was on other days kept till the next morning . this figure doth most lively represent to us the holy eucharist , as jesus christ himself witnesseth in the gospel ; and we may boldly say , that how wonderful soever this food of the jews was , yet had not they in this , nor in any other of the miraculous favours bestowed upon them any advantage beyond the christians , who do more truly feed upon the heavenly manna , and the bread of angels , which jesus christ gives to those who are come forth out of egypt , that is , from the corruptions and defilements of the world , and wherewith he comforts and supports them in the wilderness of this life , until they enter into the true land of promise , as the jews were maintained with manna , till their entring into canaan . wherefore also , christians ought to take great care to acknowledge and improve this divine grace and favour better than the jews did , and to tremble at the thought of falling into a distaste and dislike of this heavenly food , after their example : who though at the first view of this miraculous bread , they were struck with wonder , yet being once accustomed to it , they preferred the garlick and the onions of egypt before it . this disregard and loathing the jews then had for their manna , is an express and lively figure of the affront christians offer to jesus christ in his sacrament , when they are so hardy to approach that holy table , without a due trial of themselves , and without discerning the lord's body . they who still hanker after the flesh-pots of egypt , are not fit guests to feed on these heavenly dainties , and their assisting at this most religious and mystical solemnity , will only hasten their condemnation . the gushing of water out of the rock . moses at god's command striking the rock , brings forth water . one would think the jews should never more have doubted of the divine care and providence , which continually attended them after so signal a miracle , as was that of manna , which they having every day renew'd to them , furnish'd them with continual visible assurances of the faithfulness of him , who had charged himself with the care and conduct of them : yet for all this a new difficulty arising , by their want of water , effac'd the remembrance of all the miraculous assistances the divine goodness had afforded them , and put them upon murmuring afresh against moses , whose hands they had so oft seen invested with the divine omnipotence . for being come to a place called rephidim , where there was no water for them to drink , they in a seditious and rebellious manner address themselves to moses , tauntingly demanding of him , why he had brought them out of egypt , to kill them and their children , and cattel with thirst in the wilderness ? this meek and kind governour of a most rebellious and stiff-necked people , had no other refuge to retire to , ( besides him , who at first had put him in that station ) than even god himself , and representing to him the extremity to which he was reduc'd by the general murmurings and revolt of a people , that were ready to stone him . god , to comfort him , bids him take the elders of israel along with him , and the rod ( wherewith he smote the waters of the river nile , and turn'd them to blood ) in his hand , and go to the rock of horeb , where he would give both him and them another instance of his all-commanding power , by making waters to gush forth from thence , to satisfie the thirst of that great people . this promise was immediately follow'd by answerable effect ; for moses had no sooner 〈◊〉 the rock , ( which according to s. paul , repr●sented jesus christ ) but torre●●s of water 〈◊〉 down the dry and parched faith , and 〈◊〉 gush'd forth from the flinty rock . this miracle was a visible representation of the ●verflowing● of grace , proce●d●ng from a crucifi●d jes●s ; for he is the true rock from whence do flow forth those waters of life , which quench the thirst of his people , during the weary steps they take in the wilderness of this mortal life , which afterwards become in them a fountain and source of living waters , springing up into eternal life , making the hearts of the most obdurate sinners , to relent and gush forth into tears of repentance . some time after this , when the israelites were come to cadesh , where miriam , ( moses his sister ) died , and was buried ; the israelites upon a like occasion of want of water , murmured against moses and aaron , and the thirst that pressed them , making them forget the respect they owed to those two eminent persons , they threatned to stone them . whereupon they both retir'd into the tabernacle , to prostrate themselves before god , on the behalf of these stiff-necked rebels . by this their example they gave an admirable instance of that sweet and meek deportment which pastors ought to use toward their flock ; for being so unjustly and despitefully persecuted , by these obdurate revolters , they implored the divine mercy for those very persons whose rage and fury they were fain to avoid ; they lov'd those that hated them , and became intercessors for those that resolv'd to destroy them . in this second miracle of moses his drawing water from the rock , by smiting it with his rod , he was fain to strike the rock twice before the waters gusht forth , which seem'd to proceed from some distrust in him of the divine omnipotence . wherefore also god reproved his servant for this his want of faith , and told him , that for a mark of his displeasure , he should not enter into the land he had promised to give unto his people . from whence st. gregory takes occasion to adore the judgments of god , and to tr●mble in seeing him punish●d , who had so often interceded with god , and obtain'd pardon for an ungrateful and rebellious people , and that god avenged one single act of distrust in him , who had been so faithful to him in all other matters . sr. thomas cooke of the parish of haakney in the county of middlesex knight . for y e advacement of this worke contributed this plate . coll jacob richards , principall enginier to their majesties traine of artillery in ireland , and third enginier in england . for advancement of this worke. contributed this plate . amalek defeated . moses obtains the victory against the amalekites , by holding up his hands to heaven . soon after the israelites were thus comforted and refreshed with the miraculous supply of water from the bowels of a hard rock , they met with a fresh occasion of discouragement , by being unexpectedly set upon by the amalekites , who came with a great force against them . they were the first that had the boldness to attack a people , whom god had but just now so miraculously deliver'd from their bondage in egypt . these cruel enemies having observ'd the jews to be tired with their continual marchings , and that besides their being expos'd to the hardship of hunger and thirst , were for the most part unarm'd , they were base and cowardly enough to design the destruction of a people , who never in the least had offended them , and who in the state they were in , were so many fit objects of mercy and compassion , rather than of hatred and cruelty . but moses who always fix'd his trust and confidence in god , was not at all terrified with the number or strength of his enemies ; but commanded joshua , to choose from amongst all the people a competent number of m●n of courage , and to lead them on against the enemy , assuring him , that he would not fail of doing his part towards the obtaining a happy victory over them , and to this end resolved to take the rod of god in his hand , and retire to the top of the mountain with aaron and hur. the next day , when israel was engag'd with amalek , and whilst joshua performed all the parts of a wise and couragious general , moses in prayer addrest himself to god , in earnest supplication for a blessing upon his people . by this his behaviour he taught the jews these two important lessons , that god is the only giver of victory ; and , that he bestows it in his grace and favour only upon those , who humble themselves under his powerful hand , with the profoundest submission and humility , entreating it of him , who is the sole dispensor of it . therefore this holy m●n ▪ ceased not from lifting up his hands towards heaven beseeching god to grant a favourable success to the just arms of his own people ; and the great zeal he had for the glory of god , and the good of israel , made him continue so long in that posture , that he was forc'd at last for weariness to let them down . but aaron and h●r having taken notice , that when moses let down his hands , amalek prevailed against the jews ; they got him to sit down upon a stone , and placing themselves on each side of him , they supported his hands , by which means israel obtained an entire victory over their enemies : whereof god commanded moses to write a memorial that might last for ever , obliging the israelites , when entred into the land of canaan , to contribute to the resolution he had taken of utterly effacing the memory of amalek from under heaven . this history chiefly informs us , that for to obtain the victory over our enemies , we must above all implore the divine assistance , and put our trust in his aid , and that whatever effects an army may make , all is to no purpose , if they be not at the same time supported by the faith and continual prayers of good men. but the fathers , as they consider this figure , as an excellent pattern of perseverance in prayer , and wrestling with god for a victory over all our spiritual enemies ; so in a special manner they look upon it as an instruction for pastors , who with moses ought to betake themselves to the mountain of retirement , there continually lifting up their hands towards heaven , even to fainting . if they love their flock as they ought , they can do no less , and it is the best service they can do for them . the care of outward things , they may lay upon others ; but prayer is their own peculiar work and task , and by it alone they can do more than others by all their outward endeavours : for joshu●h , notwithstanding all his courage , c●re , and conduct , had be●n beaten , if moses had not prayed . amalek was able to withstand and vanquish too the whole army of the israeli●es , but could not withstand the prayer of one moses ; and a single person , all faint and tired as he was , prov'd too strong for a whole army . the first tables of the law. god giveth his law to the children of israel from mount sinai . three months after god had delivered his people from the tyranny of pharaoh out of egypt , being departed from rhephidim h●ey pitched their tents in the wilderness or desert of sinai , before the mount. the lord called moses unto him , and said , tell the children of israel , ye have seen what i did to the egyptians , and how i bear you on eagles wings ; now therefore , if you will obey my voice , and keep my covenant , then shall ye be a peculiar treasure unto me above all people ; for all the earth is mine , and ye shall be unto me a kingdom of priests , and an holy nation . moses having communicated this to the people , they answered with one accord , that whatsoever the lord had commanded them , they would do . when this holy man had return'd the peoples answer to god , he bid him go to the people , with an order from him to sanctifie themselves , and be in a readiness against the third day , at which time he would come down and speak to them from the top of mount sinai . he also commanded moses , to set bounds to the people round about the mount , and strictly to charge the people not to go beyond them , or come near it upon pain of death . after that all this had been performed according to gods command by moses , early in the morning on the third day , nothing was heard but claps of thunder , the heavens seem'd all on a flame with lightnings , and a thick cloud cover'd the top of the mount. there was also heard the sound of a trumpet exceeding loud . with those amazing objects the eyes and ears of the people were so seiz'd , that moses could scarcely perswade them to come out of their tents , to hear the commandments god was about to give them . at the same time god called moses to him from the top of the mountain , which seem'd all on fire , and the smoke thereof ascended like the smoke of a furnace ; but the people stood at a distance , and heard the ten commandments , which god by his own mouth delivered to them . but they being seized with fear and trembling at these terrible appearances , desired of moses , that he would be pleased to speak to them , and tell them from god , whatsoever he should be pleased to command them , that so they might no longer be exposed to those terrours which they apprehended might be a means of their death . in this manner were the ten commandments publish'd at first , which even to this day are those holy laws , which christians look upon as the unmoveable foundation of their piety . the fathers wished , that some part of that terror and trembling , which then seiz'd the jews at the hearing of them , pronounced by god himself from the mount , might also lay hold upon us , to the end , that we also might tremble and quake at the apprehension of any thing , that might in the least make us to offend against the holiness of these ordinances . process of time , and the corruption of manners amongst the jews formerly , and since amongst the christians , have made men study several ways to elude the force and obligation of these commandments , by false interpretations and equivocations , calculated only to favour the licentious and loose lives of men : but jesus christ , who assures us , that the least jot or title of those holy laws shall not perish ; at the same time teacheth us , to have always the same respect for them , as if they had but just now been delivered to us from the mouth of god himself . for christians are no more slaves and bondmen as the jews , who were children of the bondwoman , but are children of the freewoman ; and therefore they do no more say with the jews , let not the lord speak to us , lest we die ; but on the contrary , they desire nothing more , than that god should speak to their souls ; forasmuch as the words which he speaks are the words of life , and are always accompanied with the unction of the holy ghost , which makes them with joy and delight to perform those commands , which the jews lookt upon as a yoke that was insupportable . elizabeth lady coryton ▪ relict of sr. john coryton of west-newton-fferras in the county of cornwall baronet . & daughter & c●h●yress of s ● . ric : chiverton . for advancement of this worke ▪ contributed this plate . sr. james tillie of pentillie castle in the county of cornwall knight . for advancement of this worke ▪ contributed this plate . the golden calf . moses seeing the calf of gold , breaks the tables of the law , writ by god himself . the jews having declared , that they desired rather to hear moses speak to them , than the lord , god call'd him up to the top of the mountain , where he gave him all the laws according to which he would have his people govern'd . the divine original of these laws is evident to all , who consider the profound and transcendent wisdom which appears in them , being a perfect pattern for all wise lawgivers and governours to take instructions from . moses continued days and nights with god on the mount , and when he had received the commandments written on tables of stone by the finger of god , containing the substance of what he had communicated to moses on the mount , he dismissed him . the israelites in the mean time being a stiff-necked and unbelieving people , seeing that moses delay'd coming down from the mount , assembling themselves in a tumultuous manner , went to aaron , and insolently charged him to make them gods to go before them , forasmuch as they did not know what was become of moses , and whether they should ever see him again . aaron perceiving their obstinate resolution , and fearing the effect of their anger , if he should provoke them by a peremptory refusal , demanded of them the golden ear-rings of their wives , their sons and daughters , and made thereof a calf of gold , which they worshipped , with a great deal of solemnity and rejoycing . moses in the mean time , as he was coming down the mountain with the two tables , heard the noise of shooting for joy ; and as he drew near beheld the calf of gold , and the people dancing about it , which so kindled the zeal he had for god's glory , and the indignation he conceiv'd for this their horrid sin and unthankfulness , that he cast those holy tables out of his hands , and brake them at the foot of the mountain . he supposed it would be of little use for them to have before them a law 〈◊〉 on stone , which they had already effaced out of their hearts , and that such inconstant souls were unworthy to be honoured with the commands of god , writ with his own finger . after this moses took the golden calf , and having burnt it , he ground it to powder , and strewed it upon the water , and made them all drink of it , to shew them , how contemptible a thing it was to which they had given divine adoration . he also sharply rebuked aaron for having given way to this their great sin ; and then placing himself in the gate of the camp , cried aloud , that all those that were on the lords side , should come to him ; whereupon immediately the whole tribe of levi joyned with moses , who commanded them to take their swords , and to go from gate to gate throughout the camp , and to kill all they should meet with , sparing neither brothers , neighbours , friends or companions . the levites with a praise-worthy zeal , executed this difficult command , and slew that day about men. moses afterwards blessed the family of levi for their ready obedience , assuring them , that by this their shedding of the blood of their brethren , they had consecrated themselves to the lord , who would not fail to bless them for it . saint gregory admires this holy zeal of the levites , which he looks upon as an excellent instruction for those too indulgent fathers , who are afraid to reprove their children , whom they see plunged in the love of the world. these levites ( saith s. gregory ) tho' they loved their children , yet did not spare them ; yea , they did not stick at taking away their lives , and we are afraid so much as to reprove them , because we love them with a fleshly love. the most tender love in the world , has an answerable anger : no father could love his son better , than moses did his people ; for to save them , he was willing his own name should be blotted out of the book of life ; and the m●re he feared the anger of god against his people , the more he endeavoured to prevent it by this exemplary punishment . the second tables . god writes his law a second time upon tables of stone , which the israelites receive with respect . moses having searched the sore of his people to the bottom , assembled them the next day , and represented to them the heinousness of the sin they had committed ; and told them , he would present himself before god , and endeavour by his intercession , to turn away the divine wrath , they had so justly deserved . he accordingly humbly prostrates himself before the lord , as if he himself were guilty of the sin they had committed , and as one that durst not open his mouth , to beg pardon for this their abominable sacriledge . but his charity at last found out a remedy for this great evil , he ranks himself amongst these impious criminals , and begs of god , that if there were no pardon for them , to blot him also out of his book of life : by this means he ( as we may say ) forc'd god , rather to pardon so many criminals , for the sake of one innocent person , than to destroy one innocent person for the sake of so many criminals . thus god being overcome with the excess of moses his charity , sends him back again to the people , to tell them , that for the sake of their fathers , and at his intercession , he would give them the land he had promised to abraham , isaac , and jacob ; but that he would not go up with them as formerly , forasmuch as they were a stiffnecked people , lest he should be found to consume them by the way . and having commanded them to lay aside all their ornaments , as a mark of their repentance and sorrow for this sin they had committed , he orders moses to hew out two tables of stone , like to the former which he had broken . so moses rose up early in the morning , and went up to mount sinai with the two tables , and prostrating himself before the divine majesty , who descended in the cloud on the top of the mount , most humbly beseeched him to pardon the sin of his people . the lord favourably received this his intercession , and assur'd him of his protection ; and when he had continu'd there days and nights in communion with god , without meat or drink , he returned to the people with the two tables of the law. when moses was come down to the camp , the jews were extreamly surpriz'd to see his face all shining ; and being affrighted with the glory they saw in his countenance , they durst not come near him ; which obliged himself to put a veil on his face , and then having called the rulers and all the people to come to him , he declared what god had charged him with on their behalf . thus moses having attain'd to a degree of glorification by his long continued communion and familiarity with god , was forced always to veil his face when he came forth to the people , which he took off again when he went into the tabernacle before the lord , to speak with him . whereby he gave to all the pastors of the church this lesson , that they ought to proportion the sacred truths , god has been pleased to communicate to them , to the capacity and weakness of their hearers ; and to hide the revelation of surpassing mysteries , god has favoured them with , in the secret of their own breasts . in this manner were the two first tables renewed , and god being touch'd with the punishment of his people , and the intercession of moses , wrote over again with his own finger the x. commandments he before had given them . which favour of his to the jews was a figure of a greater , he bestows upon all penitent souls , when upon their deep humiliations , he by his holy spirit anew engraves in their hearts , the holy law they had before effaced by the disorder of their lives . but god at the same time would represent to moses , how hard a thing it is to obtain this grace , and therefore oblig'd him to hew these second tables of stone himself , which was not mention'd concerning the first tables . for man is so weak , that he is apt to lose what he has obtain'd without labour and pains taking ; and therefore god is constrained to make him endure a great deal of toil and trouble before his holy law be fully repaired and restored in him , to the end the difficulty he has met with in this process , may oblige him to a greater watchfulness over himself , and make him tremble at the very thought of forfeiting a favour , he has at length obtain'd of god with so many tears . the honourable bridget noel , daughter of the right honourable baptist viscount campden , for advancement of this worke , contributed this plate , the contents of the third book of moses , called leviticus . the name of this book is borrowed from the principal subject whereof it treats ; that is , levitical ceremonies , with their dependencies : the function and observation whereof appertained to the priests and levites , who were both of the tribe of levi , and ( by the order of god ) appropriated to his solemn service . for in this book are chiefly laid down the ceremonial laws , not only concerning all sorts of sacrifices which are distinguished into burnt-offerings , meat-offerings , offerings of the first-fruits , peace-offerings , and sin or trespass-offerings , as well with regard to the persons for whom they were offered , ( as for the priests , for the whole congregation , for the prince or ruler , or for any of the people , and the cases in which they were to be offered ) as for sins of ignorance , and wilful sins , as to the beasts , which were to be offered by distinguishing them into clean and unclean ; with the feasts and days assigned to those several services : as the feast of the passover , the feast of pentecost , the feast of tabernacles , with the feast of trumpets , and the day of atonement ; together with the law of the sabbath , of the seventh year , and of the year of jubilee ; but also concerning the priests themselves , with respect to their persons as well as functions . moreover , amongst these ceremonial laws , are those of the purification of women after child-birth : their offerings at their purifying ; the laws and tokens the priest is to observe in his judgment about leprosie , together with the rites and sacrifices whereby it is to be cleansed ; the law concerning the scape-goat . to these are added moral laws concerni●● what we are to do , or leave undone , a summary whereof we find in the decalogue , or ten commandments . and besides all these , we find here also civil laws and ordinances concerning punishments , which the magistrate was to inflict upon some enormous crimes , as of other matters concerning the civil government . amongst these laws we find also several relations inserted , as of the inauguration of the priests , the anointing of the tabernacle , and its utensils , the actual exercise of the priestly function , and its confirmation by a divine prodigy of fire coming down from heaven and consuming the burnt-offerings on the altar , and the punishment of two priests , nadab and abihu , who had transgressed the divinely appointed rules of their sacred employment , by offering strange fire before the lord ; together with the execution of a blasphemer . here also we meet with several promises made to those that observe the divine laws , and dreadful denunciations to those that transgress them ; all which was done within a months time , that is , from the beginning of the second year after the children of israel were come out of egypt , to the beginning of the second month of the same year . nadab and abihu . nadab and abihu ( aarons eldest sons ) having put strange fire into their censers , and offered it before the lord , are consumed by a fire from the lord , in the tabernacle . after that moses had finished all that god had commanded him to make for his worship and service , he set up the tabernacle , and consecrated it at the beginning of the second year after their coming out of egypt . god gave a visible witness of his approving of whatsover was offer'd up to him ( according to his command ) for his glory , and a cloud always covered the tabernacle ; to shew , that the divine majesty was present there , and dignified it with his glory . this cloud rested on the tabernacle , as long as it pleased god it should continue in the place where it was , and when it removed from the tabernacle , it was a sign that the divine will was they should decamp , and remove elsewhere . thus we see that an orderly and regulated outward service began to be performed to the divine majesty , by offering up of sacrifices , and other holy observances appointed and determined by god himself , aaron and his sons being in particular set apart and consecrated to these holy functions . but god soon made it appear , by a dreadful example , what exactness he expects in the performance of those holy duties , and with what severity he required , that his appointments should be obey'd . he had made a law , that the fire was to burn continually upon his altar , and that the priests should take care to maintain it , by laying on of wood every morning and evening . it was with this holy fire they were to kindle their c●nsers , whenever they did offer incense before god ; but nadab and abihu , the two eldest sons of aaron , neglecting this command of god , and having taken strange fire in their censers , died in the tabernacle , as they were offering up their incense before the lold ; for god darted into their inwards , a fire like a flash of lightning , which consumed their inwards without touching their bodies , or so much as their garments . and moses taking occasion from this sudden and terrible judgment , to make the rest of the priests fearful of falling into the like sin , made them bring the dead bodies of nadab and abihu from before the sanctuary , and carry them out of the camp , in the same condition they found them , that is , in their linnen coats . moses also charged aaron and his sons , not to mourn for nadab and abihu , in shaving their heads , or rending their cloaths ; but that they should leave those marks of mourning to the rest of the people , from whom they ought to distinguish themselves as well in this point as all the rest , in reverence to that holy anointing , whereby they had been consecrated to the lord , and separated from the rest of their brethren . god was willing to teach the jews by this terrible judgment , that the most holy seeming service that men offer to god , cannot in the least be acceptable to him , when it is not done in the way and manner he has appointed . the divine being is so wonderful and transcendent , that it is impossible to honour him , but according to his own prescription ; and the model he himself hath set down . he does not now , ( it may be ) so visibly and remarkably punish those who transgress his holy ordinances ; but he no less takes notice , and observes at this time , those who bring a strange fire to his altar , and present themselves before him , having another fire flaming in their hearts , than what he has kindled there by his holy spirit . this strange fire which he has so great an aversion for , is ( according to st. gregory ) the love of this world , and that holy man struck with the terrible example shewed upon nadab and abihu , takes occasion earnestly to exhort all believers , but especially those who serve at the altar , to banish from their hearts all unclean lusts , and the love of temporal things , to the end their hearts may burn with the love of god alone , who is a consuming fire , and a jealous god ; and who cannot suffer that any other strange fire , should burn in the hearts of those whom he has designed to be the altars for his holy fire to burn upon continually . william we●ett of st. margarets westminster in middlesex gent. for advancement of this worke. contributed this plate . the contents of the fourth book of moses , called numbers . this book is called numbers , because it contains the several numbrings of the tribes of israel , performed in the desert by the command of god , and particularly of the levites . but besides this numbring and registring of the people , according to every particular tribe , ( but the levites are exempted for the service of the lord , which both begin and conclude this book ) many other matters are therein related . here we find the order , according to which the tribes were to march in their journey , as well as to encamp themselves about the tabernacle . here is set down the charge and duty of the priests and levites ; their maintenance , and their miraculous confirmation in the priesthood . here are laws ceremonial , moral , civil , and mixt. herein is represented to us the wonderful and singular conduct god was pleased to use towards them , in leading them through the wilderness , to the land of promise . here are also related several events , that hapned in their journey , the occasions , circumstances , and success whereof , afford us many good lessons , as well in ecclesiastical as civil matters . we see here , that after the setting up and consecration of the tabernacle , the heads or princes of the twelve tribes , severally brought their gifts and offerings ; and how that ungrateful people were oft engaged in murmurings and rebellions against the lord , and against moses , together with the dreadful examples of terrible judgments that succeeded them . we read here also , how moses was eased of the burthen of his solitary administration , by the assistance of seventy elders ; notwithstanding which , he meets with much trouble both from aaron his brother , and miriam his sister ; as also , how he having sent some to discover the land of canaan , by reason of the ill report of the spies , and the murmurings thence occasioned amongst the people , several judgments were inflicted on them , whereby some immediately perished , the rest being sentenc'd to wander up and down in the wilderness forty years from their coming out of egypt , and to die in it at last . in this book likewise are recorded several sins both particular and common with their just punishments , as well as the vertues and heroick actions of good men , with their particular rewards . moreover , the infinite mercy of god is excellently set forth here , in his favourable acceptance of the prayers of moses , his faithful servant ; in the gracious pardoning of so many crimes of such rebellious and seditious persons , and in the continual pouring forth of his multiplied blessings upon that people ; whereof some were spiritual , in preserving the truth of his doctrine , and the purity of his service amongst them ; and others corporal , in delivering them from the hands of their enemies , in giving them glorious victories over them , and in graciously heaping upon them many other temporal advantages . lastly , we have here an account , how the children of israel prepared themselves to take possession of the land of canaan , whereof the borders and bounds are described ; whereupon the tribe of reuben , that of gad , and the half tribe of manasseh , having taken possession of the country on that side jordan ; it is by the command of god assign'd to them for an inheritance . here are also rules and orders set down about dividing the land of canaan , with the exception of several places and cities , some of which were to be appropriated to the levites , and others , were to serve for cities of refuge . this book contains the history of the events and transactions of years and months , viz. from the second month of the second year , after the departure of the children of israel out of egypt , to the beginning of the th month of the th year . the blasphemer stoned . god commands the blasphemer of his holy name to be stoned , and another that profaned the sabbath , by gathering sticks on that holy day . after that god had ( by the terrible and sudden punishment of nadab and abihu ) given an evident example , how dangerous a thing it is for those that minister at the altar , to neglect the rules of their holy function , and to disobey him , whose more immediate ministers they are ; he gave another example of the exactness of his justice towards the common people . two jews quarrelling together , one of them in his transport of rage and choler blasphemed the holy name of god ; the ears of those that heard him being offended at those detestable words , they seiz'd the blasphemer , and brought him before moses , who would not pronounce or determine any thing in the case , till he had enquired of god what was fit to be done . god , in answer to his demand , commands him to put the blasphemer immediately out of the camp , and that those who had heard his blasphemy , should lay their hands on his head , and that afterwards all the people should stone him . this order was accordingly forthwith executed with a severity , which at this time may make all those tremble , who are not afraid in their passion to blaspheme that holy name ; as well as make those blush , who are so regardless of the glory of god , as to suffer and wink at those that do it . and upon this occasion , god made a law , that all blasphemers , for time to come , should be stoned by the people . some time after their hapned another example of the divine justice and severity . the israelites being very exact in their outward observance of the holiness of the sabbath-day , in which god had commanded them , but a while ago , with his own mouth , not to do any servile work , they chanc'd to find a man gathering sticks on that day , and brought him before moses and aaron , to pass sentence upon him for that transgression of the divine law , who ordered him to be put in ward , till they had consulted the will of god in that matter . after enquiry , god commanded them to proceed ( as in the foregoing instance ) viz. to bring the sabbath-breaker without the camp , and that all the people should stone him there . men at this time would take more care , and be more exact in keeping the laws of god , if they saw themselves threatned with present death , upon the breach of them ; and the fear at least of so sudden and so severe a punishment would put a stop to their rash licentiousness . but those who have learnt to obey the law of god from a principle of love , and not from any fear of punishments , cannot sufficiently bewail and lament to see the liberty those that call themselves christians take , to violate without fear or care , the most sacred and inviolable laws and commands of god. their faith presents them with a view of other punishments , and much more to be feared than all temporal punishments whatsoever . and their eyes gush forth with tears , when they consider , that for the gathering of a few sticks or stubble ( as all worldly things are no better ) men provoke the anger of god against them , and draw down upon themselves punishments that shall never end . god never slackens the severity of his laws ▪ he has once declared to men , what he would have them do , and what he expects from them ; and having so done , speaks no more , but leaves it to them , and if they be disobedient , 't is at their own peril . men indeed may deceive themselves , and wrest the law of god to their own sense , and as they would fain have it ; but however they may flatter themselves , as this sabbath-breaker probably also did : for what hurt was there in gathering a few sticks ? yet their excusing and acquitting of themselves will not prevent the sentence of death from being pronounced against them : and they will know , but alas too late ( as saith st. austin ) that man was vain in his promises , but that god was true in his threats and menaces . andrew pitcarne alias wheler of datchett in the county of bucks armiger ▪ for advancement of this worke , contributed this plate . godfrey richards of st. martins in the ffields in middlesex esq ▪ providour to their majesties traine of artillery in jreland . for advancement of this worke ▪ contributed this plate . the twelve spies . moses sends forth spies to search the land of canaan . they make the people murmur . god , to punish their rebellious murmurings , assures them , they shall not enter into the land he had promised them . the severity of so many chastisements , wherewith god exercised his people in so many different manners , was not sufficient to put a stop to their rebellious murmurings , from which aaron himself , and miriam his sister , were not exempt : for being jealous of that great authority god had conferred upon moses , they in a taunting manner said , hath the lord indeed only spoken by moses , hath he not spoken also by us ? and for a pretext of their murmurings against him , they uphraided him , with having married an ethiopian woman . moses , tho' he was sensible of the injustice of these their reproaches , yet preserving his accustomed meekness , seem'd not at all concern'd at it . but god avenged moses , who would not avenge himself , and sparing aaron because of his holy function , he struck miriam with a leprosie ▪ moses being afflicted to see his sister in that condition , earnestly prayed to the lord to heal her ; but god told him it was but fitting , that for the fault she had committed , she should be put forth of the camp days , after which she was healed , according to the intercession of moses . this particular murmuring of aaron and miriam against moses being past , there soon arose another of the whole people : for god having commanded moses to send a man of each tribe , to search the land of canaan , and to bring a sample of the fruits thereof , these spies returned and brought a bunch of grapes , which was an abundant proof of the excellency of the soil : but withal told them , that the land was inhabited by so giant-like a people , that they could not think ever to conquer them . the people had no sooner heard this discouraging account from the spies , but they began with one accord to murmur against moses : they wish they had died in the wilderness , rather than to be put upon fighting against giants ; and at last came to that wicked resolution , to choose themselves a leader , and return to egypt . moses and aaron seeing them lash out into these detestable exorbitances , prostrated themselves before the lord , to appease his anger from breaking out upon them ; whilst in the mean time caleb and joshuah endeavoured by mild words , and encouraging representations of the land , to calm them , and to efface the fears which these false reports had raised in them . they assured them ▪ that it was a very excellent land , and that as long as god favoured them , they should easily become masters thereof . but the people being strangely enraged , instead of giving ear to their remonstrances , would needs have stoned them , had not they been stopt by the appearance of the glory of the lord , in the tabernacle of the congregation ; whence the lord spake to moses , commanding him to tell the people , that he had heard their murmurings , and that according to their wishes he would deal with them ; for as they had wished to die in the wilderness , so they should all of them from years old and upwards . joshua and caleb only were excepted from this punishment , as having endeavoured to still the murmurings of the people ; the rest of the spies were struck with sudden death , as being the authors of this great mischief . god by this history seems to teach us , that when he promises us a great reward , we ought not to discourage our selves with every small difficulty , that must be overcome before we can deserve it . we cannot enter into the land of promise without first overcoming the enemies , which oppose our passage thither ; but instead of being discouraged at the sight of th●se enemies , we ought to stir up our faith , and cast our care upon god , who has promised to fight for us . thus jesus christ doth only promise his kingdom to those who take it by force . we do renounce the kingdom of heaven , by fearing to fight and strive for it ; and they who instead of encouraging souls in this spiritual combat , do discourage them , shall be severely punished by god , as being the authors of their perdition . korah , dathan , and abiram . korah , dathan , and abiram murmuring against moses , and affecting the high-priesthood , the earth opens and swallows them alive . the murmuring of the children of israel , occasion'd by the report of the spies , was soon after seconded by another , which more heinously offended the divine majesty . korah , dathan and abiram , with princes of the people , arose in a seditious manner against moses and aaron ; and envying the dignity and authority they had over them , said , they had long enough lorded it over the lords people who were as holy as they , and that it was high time to set bounds to their arrogated power . moses having heard these their words , fell upon his face ; and because he perceived that these murm●rers affected the high priesthood , he rebuked their ambition , representing to korah ( who was of the tribe of levi ) that the lord had highly honoured them , in separating them from the rest of the congregation to do the service of the tabernacle of the lord ; that they ought to content themselves with that holy function , without raising their desires higher . and after he had told them , that this their murmuring was level'd at the lord himself , he bid them be in a readiness against the next day , with their censers , and charged aaron likewise to appear with his . this done , korah and his party placed themselves on one side , and aaron on the other ; and at the same time the glory of the lord appeared to all the congregation , and the lord commanded moses to bid the people , to get them away from those rebellious murmerers . moses having given this advertisement to the people , told them , that god would now give them an undoubted proof , that he had done nothing but by express order from him ; and that the extraordinary death of these rebels , would justifie them in the eyes of them all . scarce had moses made an end of speaking to the people , when the earth opened and swallowed them , and all that belonged to them . thus descended they alive to hell , and perished in a moment from amidst the congregation of the israelites , who ran away at the hidous cry of them , and for fear of being overtaken with the same ruin. at the same time a fire came forth from god and consumed the partisans of korah's rebellion . moses , by command from the lord , order'd their censers to be taken up , and beat into plates , to cover the altar , that they might be an eternal monument of this severe vengeance , and a warning to all , not to attempt the like for the future . and yet for all this , the very next morning they fell again to their old custom of murmuring , charging moses , that he had kill'd the people of the lord . god at the same time would have consumed them in a moment , but for moses his intercession ; who seeing , that wrath was gone out from the lord against the people , commanded aaron to take his censer with incense , and to make attonement for them ; whereupon the plague was stay'd , after that it had destroy'd men , besides them that died about the matter of korah . after this the lord , to ratifie the priesthood to aaron , commanded the heads of every tribe , to provide themselves rods , and to write their names upon them , and lay them up in the tabernacle , the lord being resolved to evidence to all , whom he had chosen to the priesthood , by causing his rod to blossom . when the rods were brought forth again , aaron's rod alone was found to have put forth buds , blossoms , and almonds , which therefore god commanded should be kept for a token , and laid up in the ark of the covenant , to prevent any such rebellious pretences for the time to come . this great and dreadful example has always been a restraint upon wise men , from lightly engaging themselves to minister at the altar , and from rashly handling the holy censer , without a sure and satisfactory call from god. the punishment of these three rebels , and their company , who were buried alive , yea , went down so to hell ( as the scripture saith ) inspires them with an humble backwardness to holy things . they know god is so great , that he cannot be served worthily , but by those he makes choice of himself to be his ministers , and whom he qualifies with divine vertues , for so great and sacred an employ ; and therefore in deep humility they are ready to cry out with s. paul , who is sufficient for these things ? richard powis of st. martins in the ffields , in middlesex . gent. for advancement of this worke ▪ contributed this plate . mary barington , daughter of thomas barinton ▪ of barington hall in essex esq , by his wife the lady anne rich. daughter of the rt. honourable robert late earle of warwick . for advancement of this worke. contributed this plate . the brazen serpent . the people murmuring against god , and against moses , are punished with fiery serpents , and are healed by looking up to the brazen serpent , which moses erected at the command of god. the rebellion of korah , dathan , and abiram being thus quell'd , some years after there hapned another , which god most severely punished ; for the people having now wandred for many years up and down the wilderness , and being tir'd with so many marches and counter-marches , they began again seditiously to murmur against moses , expressing their discontent in bitter and passionate expostulations and complaints , not only against him , but even god himself ; saying , wherefore have you brought us up out of egypt , to die in this wilderness ? we have no bread , and oft want water , and our souls loath this light bread. the lord being provoked against them , for these their murmurings , he sent fiery serpents amongst them , which caused a terrible destruction of the people , who died away soon after they were stung by them . the most seditious and forward amongst them being terrified at this sudden and fatal vengeance , changed their complaints and threats into prayers and lam●ntations ; and coming to moses , acknowledg'd their heinous sin , whereby they had provoked the anger of the lord against them , by murmuring against his conduct and guidance over them ; and earnestly entreated him , to make intercession to the lord for them , that they might be deliver'd from this plague of the fiery serpents , forasmuch as the torment of their biting was altogether intolerable . moses accordingly humbly presents their request before god , making earnest intercession for them ; who being appeased by the charitable prayers of that holy man , commands him to make a serpent of brass , and lift it up upon a pole ; assuring him , that all those who were bitten by the fiery serpent , should be healed of their wounds , by looking up to it . thus it was that this mortality ceased amongst the peopl● . which history , whether we respect the judgment it self , or the remedy god in his mercy appointed for it , doth afford us very important lessons and instructions . for the fathers have considered this murmuring here of the people , and the bitterness of their spirit venting it self in passionate and ungrateful complaints and expostulations , ( by reason of their long and wearisom wandrings in the dry and solitary wilderness ) as a lively figure of those dangerous spiritual temptations which sometimes happen to the most perfect , who are oft in danger , without a vigorous exciting of their faith and trust in god , of being born down and discourag'd with the multiplied pains and difficulties they meet with in the strait and narrow way to life . if they consent to these secret murmurings arising in their hearts , they cannot fail of being bit with fiery serpents . i mean , evil spirits , who watch only first to discourage , and then to destroy them . what remedy now is there for them in this dangerous case ? no other , but what is here set down ; they must fix their eyes upon the brazen serpent , which was a visible emblem of jesus christ , as he himself assures us in his gospel . he did not disdain to assist our weak understandings , in representing himself by a serpent , yet not a common poysonous one , but a serpent of brass ; because in taking our flesh upon him , he did not partake of our sin , which is , ( and therefore may truly be called ) the poyson of the serpent , tho' he submitted himself to death , which was the effect of sin ; not his , but ours . to this divine object , jesus christ , ( lifted up upon the cross ) it is , that believers must continually recall their eyes , for to stif●e their complaints , for to refresh and comfort them during their wearisom steps in this vast and howling wilderness ; frequently encouraging themselves with these and like words : has the captain of our salvation , who was the holy one of god , suffered so much without the least complaint ; and shall we sinners murmur ? has god so dealt with the green tree ? and do we think it just , he should spare the dry ? balaams ass speaks . balaam the false prophet blesseth the people of god against his will , notwithstanding that king balak had sent for him to curse them . his ass reproves him for beating her , because she stopt at the sight of an angel , which balaam perceived not . after so many afflictions and difficulties which moses had been tryed with , in his leading of the people ; for a last proof of his constancy , he was a little before his death to be exercised with tryals , caused by the artifices of a false prophet . the israelites being encamp'd near to the borders of moab , balak their king terrifyed at their approach , sends for balaam to curse israel . balaam in the night time asks counsel of god , what he should do ; who strictly forbad him to undertake any such thing , forasmuch as he himself had blessed them : whereupon balaam dismisses the princes , balak had sent to fetch him , with this answer . but this prince being resolved not to be put off so , sends other more honourable persons to balaam , and with richer presents . the covetousness of this false prophet being awakened at the sight of these presents , instead of firmly acquiescing in the first answer god had given him , demanded again of god , whether he should go along with them , as if the gold of these second ambassadors could have the same power upon god , as it had on his covetous heart . so god leaving him to his desires , bad him go along with them . and as he was on the way , the angel of the lord met him and oppos'd him ; yet balaam did not see him ; but the ass on which he rode , saw the angel , and stopping , fell down under him ; and as balaam in a rage smote the ass , god opening her mouth , she complain'd of his unjust cruelty . at the same time also the lord opened balaams eyes , and he saw the angel standing in the way , and as he threatned to kill him , balaam humbled himself before the angel of the lord ; and told him , that if his journey were displeasing to him , he was ready to return back again . but the angel gave him leave to continue his journey , only charged him to speak nothing , but what he received from god. and accordingly he did ; for notwithstanding all the perswasions and promises of balak to make him curse israel , god made him to bless them ; which extreamly provoked that king. but balaam being afraid of losing the rewards he expected from balak , made him endeavour by his counsel , to destroy and frustrate the blessings he had pronounced to that people : for casting off his disguise of a true prophet , he ( like a wicked wretch ) advised balak to tempt the children of israel with the moabitish women , that being inveigled by them , and worshiping their idols , god might in his wrath deliver them into the hands of their enemies . this advice of his had a most fatal success ; for these idolatrous women , by their allurements , soon gain'd this easie people , to defile their bodies and souls with them . thus one false prophet , who pretended to be a man of god , was like ( by his artifices and covetousness ) to have been the cause of the ruin and destruction of all gods people , if a true minister of the lord had not opposed it with an holy and highly commendable zeal : for phineas , the grandson of aaron , seeing a jew committing lewdness with a moabitish woman , thrust them both through with his sword , by which means the plague was stayed , which the wrath of god had kindled amongst them , whereof died . the jews then ( as saith s. ambrose ) were more miraculously delivered by one true priest , than they had before been corrupted by one false prophet ; and the zeal and piety of the one was of greater force , than the avarice or artifices of the other . we find here , that the people of god are happy , when they have persons amongst them , who by a wise zeal oppose the designs of those that would corrupt them . there will be always balaams in the church , that is , false prophets , who seek their own interests , and not those of jesus christ. wherefore it is greatly to be wish'd for , that the church may not want such as phineas , who were sensible of the least evil that threatens it , and who aim at nothing but the glory of god , and the salvation of his people . richard chevney of hamerton in the parish of hackney in the county of middlesex esq. for advancement of this worke contributed this plate . the forty yeares travlls of the children of israel out of egypt through the red sea , and y e wilderness into canaan or the land of promise map of the canaan showing the exodus and wanderings a brief explication of the map , representing the journey of the israelites from egypt , to the land of promise . the land of promise is called , by several ancient authors , palestine , as is conjectured from the name of the inhabitants , who were called philistines ; a people descended from cham , one of the sons of noah . it may not improbably be likewise called the land of promise , in regard of the promise which the lord made to abraham , gen. . . and . . it takes the name of canaan from one of the sons of cham , who bore that name , whose descendents ( called canaanites ) inhabiting it , divided the land into several provinces , each whereof was denominated from one of the sons of cham , who were the first possessors thereof . and lastly , this land was called the holy land , because god had honoured it with his particular presence , insomuch that moses , exod. . . was commanded , to put off his shoes when he approached the bush , because the place whereon he trod was holy ground . the bounds length and breadth of this country appears by the map. it is watered with several streams and rivulets , whereof some run into the sea , others fall into the river jordan , which runs from thence into the lake merom , and from thence into the sea of galilee or cinereth ; from whence rising up again , it keeps on its course till it loseth it self in the dead sea , which of old was made what now it is from the ruins of sodom , gomorra , adama , and zeboim , all seated in a territory , which in the time of lot was a very fertil soil , and called the vale of siddim , being thereby likened to the garden of god , or terrestrial paradise , gen. . . there are found floating in divers parts of this sea , great pieces of a certain kind of pitch called asphaltus , from whence it hath also taken the name of mare asphalticam , or the asphaltick sea , or lake . this kind of pitch , or liquid sulphur , serves to thicken or harden any thing ; it is used in physical preparations , and by the inhabitants for pitching of vessels , altho when melted it is of a noysom stink . this country hath great diversity of mountains , valleys , plains , fountains , rivers , forests , and was well replenisht with towns , villages , and strong holds ; surpassing in goodness and agreeable situation most countries in the world , and therefore assigned by god for the habitation of his elect people , and promised to the father of the faithful , and his posterity , as a type and figure of the celestial canaan , the seat of perfect bliss . the great number of the towns and villages that were in this country is almost incredible ; for an essay therefore , let it suffice only to give a view of the cities royal , which joshua by lot divided to the children of israel ; which are as followeth . to the tribe of reuben , heshbon , madian , and sulah or the rock . to the tribe of manasses , gilgal , endor , taanach , megiddo , israel , tirza , ashtaroth , damascus , edrehi , gesur , maachath , zobe , theman , and madon . to the tribe of gad , rabbah . to the tribe of benjamin , bethel , gibeon , as , jerusalem , and jerico . to the tribe of simeon , debir , and gerar. to the tribe of zebulon , jocknean , shim , and meron . to the tribe of issachar , aphek . to the tribe of asher , achsaph , sidon , tyre , and lassaron . to the tribe of nephthali , hazar , kedeck , haamath and edrei . to the tribe of dan , ekron , gath , and lachir . to the tribe of judah , harad , arab , beseck , eglon , hebron , libna , mackedah , medulham , and tapnah . to the tribe of ephraim , gaza , samaria , lassaron and tappuah . in all the tribes these royal cities . having thus spoken of the names of the places , with the nature of the country , we shall now speak of the journey of the israelites , how they passed towards it through the wilderness of paran , zin , kadesh , &c. their discovery thereof , and at last their possessing it , after god for the space of years , for the hardness of their hearts had caused them to wander up and down through the said desert or wilderness , as is at large taken notice of in holy writ . god having thought good , that the posterity of abraham should sojourn for the space of years , in a strange country , as soon as the said term of years was expired , took compassion on them to deliver them from the miserable servitude which they suffered under the egyptians ; and hearing the groans of his poor people , sent his servants moses and aaron , to lead them out of egypt , and to conduct them into the promised land ; and because phara●h the king obstructed their going out of the kingdom ▪ the lord sent amongst them sundry sorts of grievous plagues , so that at last pharaoh and his people were not only willing to let them go , but with great , importunity hastned their departure . the israelites being assembled at ram●ses , they eat the paschal lamb on the th day of the month abib , exod . . which with us is part of march , and part of april , and was by them religiously observed as the first month of their year , the morrow after being the th day of the month , anno mundi : according to our account they encamped first at succoth , from whence , dly . they come to e●ham , at the end of the desert ; dly . they remove to pihahiroth , between migdol and the sea , where the egyptians repenting they had let them go , and following them with a great force overtook them ; but the lord set his angel behind the camp to guard it ; and having provided a pillar of cloud , and a pillar of l●ght , the one for their guide by day ▪ and the other by night ; so that the pillar of cloud which was behind the israelites became darkness to the egyptians , that they could not see them . the israelites being thus beset on each side with high mountains , behind with an enemy , and before with the red sea , cried unto the lord , who by the hands of his servant moses caused the waters to separate , and they went over on dry ground ; but when the egyptians pursued them , the waters returned again , and covered them and their chariots , so that they were all drown'd in the sea , not one escaping . this was an occasion of great rejoycing and triumph to the israelites , and moses and miriam sang praise to god for this happy deliverance . but thly . passing further , they come to the bitter waters of marah , where they murmured against moses , who thereupon ( as he was ordered by god ) sweetned them by casting therein a sort of wood. from thence , thly . they passed to elim , and encamped there , where they found pleasant fountains , and palm-trees . from thence , ●hly . they pass further , and came to the coasts of the red s●a , called in hebrew , gam-suph , or the sea of weeds . pursuing on further , they came , thly . to the desert of sin , and there encamped on the th day of the second month after their departure out of egypt ; and here they again murmured against moses for want of f●●sh , calling for the fl●sh-pots and bread of egypt , whereupon the lord having compassion on them , gave them daily from thenceforth the br●ad of heaven , which they called manna , and caused a great number of quails to come to feed them with . from thence passing on they encamp , thly . at d●phkah ; thence , thly . at alash ; thence , thly . at rephidim ; where having no water they again murmured , and stirred up a new rebellion against moses , and against god ; wherefore that place was called masha , or m●r●bah , exod. . . nevertheless god commanded moses to strike the rock with his rod , upon which there sprung forth abundance of water . here it was that amalek set upon them ; but moses commanded joshua to oppose them with a select troop , whilst he with aaron and hur went up to the next mountain , where moses lifted up his hands to heaven , imploring the assistance of god , and so long were the israelites the stronger ; but when moses was tired and let down his hands , amalek prevailed ; therefore aaron and hur got a stone for moses to sit on , and held up his hands till such time as amalek was quite defeated . afterwards came jethro the priest of midian ▪ and father-in-law of moses to visit him , bringing with him zipporah the wife of moses , and his sons g●rshom and eliezer , who were joyfully received by him : and jethro seeing the pains that moses underwent , in deciding all cases and matters of judicature amongst the people , counselled him to choose out pious and understanding men , to sit over them as rulers over thousands , rulers over hundreds , rulers over fifties , and rulers over tens ; and what causes were too great for them , should be brought before moses ; which counsel moses well approved of , and followed ; and jethro departed into his own country . after the departure of jethro , moses and the israelites departed from hence , and made their th encampment in the desert of sinai , near the mountain of the same name , only one part thereof is named horeb. upon this mount sinai or sin , god came down and spake to the people , and gave them his law , first by word of mouth , and next in writing in two tables of stone ; which moses received of him , written with his own hand , after he had passed forty days in the mount with the lord ; which he brought down to the children of israel , exod. . . and deut. . , , . but moses upon his coming down , seeing the idalatry of the people towards the golden calf , he was so enraged out of a holy zeal , that he threw the two tables to the ground , and brake them in pieces , and took the golden calf , and burnt it in the fire , ground it to powder , and caused the israelites to drink it in water ; nevertheless he prayed unto god , and obtain'd mercy for them ; and god caused moses to hew other tables , and wrote on them the words that were in the former tables . in this mount moses receives a command from god to make the tabernacle exactly in all parts according to the pattern that had been shewn him in the mount ; and for the better carrying on of this work , he demanded of the people a freewill-offering , besides a tax of half a shekel upon every male of years old and upwards . in this tax were numbred men , exod . . and in the former verse saith , it brought up in silver talents , and shekels of silver , besides talents of silver to cast sockets ; which makes talents , and shekels , amounting in our english coin at s. d. the shekel unto the sum of l. s. d. besides there was freely offered in gold talents , and shekels , which is reckoned to be l. s. . to which , if the aforesaid l. s. and d. silver is added , it makes the sum of l. s. d. english money . the brass employed about the tabernacle , and its appurtenances , was talents and shekels , which at our english weight ( at ounces to the pound ) is pound ounces , which if reckoned at d. a pound ( the usual price of brass with us ) comes to l. s. d. besides the offerings of blew silk , purple , scarlet , fine linnen , goats-hair , rams-skins died red , badgers-skins , shittim-wood , oil , spices , sweet incense , and precious stones ; all which must needs amount to a very great price . nor is there in scripture any mention made what the workmanship of all these materials cost . the tabernacle being finished , was reared up , exod. . . the first day of the first month , in the second year after their departure out of egypt , in which the altar and all its instruments was anointed and hallowed by moses ; and from thenceforth the cloud of god rested upon the tabernacle by day , and in the night fire was in it ; so that it became a light to all the camp , for the glory of the lord filled it . now follows another offering of all the princes and elders of the tribes , who brought for a free gift at the consecration of the altar , chariots covered ▪ and drawn by oxen ; and in vessels of gold and silver the weight of shekels of gold , and shekels of silver , bullocks , rams of a year old , and kids of each sort , for burnt-offerings , for sin-offerings , and for peace-offerings . the people ( as aforesaid ) were numbred from years old and upwards but not the levites . therefore god commanded moses to number them from a month old and upwards ; also the priests and first-born amounting to souls , besides infants , and all under years of age , together with maiden children , which doubtless were a great number . and this obliges us to admire the wonderful providence of god , that sustained for so long a time in such a desert and barren place , so great a multitude of people . in the th day of the d month of the d year , the cloud was taken up from off the tabernacle of the testimony , numb . . moving at the head of the israelites , towards the desert of paran , and the camp followed in the same order as moses had ranked them , making their th encampment at tabhera , and the fire of the lord burnt amongst them , and consumed them that were in the rear of the camp ; because the people murmured at the tediousness of their journey , and began to express a loathing of the manna that was given them for food , crying out for the flesh , the fish , the onions , and other food of egypt ; whereupon god sent them such numbers of quails , that they became surfeited therewith , and died with the meat in their mouths , and therefore the place was called kibroth-tahavah , that is , the sepulchres of covetousness , numb . . . and this so kindled the lord's anger against them , that he sent an exceeding great plague amongst them . from hence they came to hatseroth , being their th encampment ; and here aaron and miriam , for murmuring against moses were chastised ; he by words from the lord , and she with the leprosie ; for which she was shut out of the camp days ; after which they removed to rithma , in the wilderness of paran , which was their th encampment ; and from hence the lord commanded moses to send forth men as spies to search the land of canaan , passing as far as rehob , as you go to hamath , near the forest of libanus , and at the end of days they returned , bringing with them a bunch of grapes on a colt-staff or bar , between men , with some other fruits of the country , for a demonstration of the goodness and fertility thereof , relating it to be a land flowing with milk and honey ; but at the same time frighting the people with an ill report of the strength of the country , and its walled cities , and a suggestion of the gigantick stature of the inhabitants , which so discouraged them , that they again fell a murmuring , wishing they had died in egypt , or that they were dead in the wilderness , and were conspiring to choose themselves another captain to lead them back into egypt : but joshua and caleb , of the that were sent to search the land , strove to appease and encourage the people , for which the multitude were ready to stone them ; whereupon god was provoked to anger against them , and sware in his wrath , that except joshua and caleb , not one of the present survivours of the deliverance from egypt , should enter into the land of promise , and that he would detain them in the wilderness as many years , as the spies had spent days in their journey , till all the present generation were dead who had seen all the wonderful works he had wrought over the egyptians ; but that their children should enter into it , and possess it for an inheritance , together with joshua and caleb , numb . . wherefore the people were sorry for what they had done , and ( as in despair ) offered to go up to the place the lord had promised them ; but moses would not consent unto it , counselling them to the contrary ; yet obstinately they presumed to go up , though moses and the ark went not with them , and they were discomfited by the amalekites and the canaanites , who pursued and slew them even unto hormah then the lord ordered them , to turn again towards the south , leading them about the mountain of seir for the space of years ; during which time their encampments were as followeth , their th at rimmon-parez , their th at libnah , their th at rissa , their th at kchelatha , their th at mount shapher , their th at haradah , their th at makheloth , their th at tachath , their th at tharah , where korah , dathan and abiram , for conspiring against moses and aaron , and stirring up a rebellion in the people , were consumed , the earth opening and swallowing them up alive , and the men that were with them , and all their families and goods , with of their abetters , that offered false incense , were consumed by fire that came down from heaven , numb . . hereupon the people murmured against moses and aaron , charging them with the death of god's people ; but the lord laid a severe and exemplary punishment upon them , insomuch that he sent a plague amongst them , that destroyed in one day no less than persons ; at which time the lord commanded moses , to cause all the princes of each tribe to bring every one his rod , and write thereon his name , and put them before the tabernacle of the congregation , and to write aaron's name on his rod , and to put it there also , and the mans rod whom the lord should choose for chief priest should bud ; so on the morrow aaron's rod was budded , and brought forth blossoms , and bore ripe almonds , numb . chapters , and . when the israelites departed from tharah , their th encampment was at mithka , their th at hasmona , their th at maseroth , their th at benejaakan , their th at hor-gidgad , their th at jetbatha , their th at abrona , their th at hetsjon-geber , seated upon the sea-shoar , where solomons fleet of ships went to ophir to fetch gold , king. . . from hetsjon-geber the camp returned to the desert of zin , and made their d encampment at kadesh , where miriam died and was buried , and where the people complaining to moses for want of water , god bid him speak to the rock to produce it ; but moses , partly through weakness of faith , and partly being disturb'd with the murmurings of the people , smote the rock twice , and there came forth water abundantly for them and their cattle ; but god being offended at him and aaron for their unbelief , told them , they should not bring the congregation into the promised land. at their departure from this place , they desired of the king of edom passage through his country , with promise to go peaceably without doing any injury ; but being denyed , they made their th encampment near the mountain of hor , where aaron died in the th year from the deliverance out of egypt , being years old , numb . . , . whilst they were at mount hor , king arad , a canaanite , warred against them , but they overcame them , and destroyed their cities . from mount hor they turned round idumea towards the red sea , and made their th allodgment at salmona ; their th at punon , where they again murmured against moses , complaining , that they were glutted with manna , for which they were chastised with fiery serpents ; but god upon the acknowledgment of their offence gave them a present remedy against this sore plague , which was the setting upon a pole a brazen serpent , made by moses , and by looking upon which serpent every person thus plagued was healed of his wounds . from punon they passed to oboth , where they took up their th stage ; their th upon the coasts of abarim , in the confines of moab ; their th at the brook zered ; their th at dibon-gad ; their th at almon-diblathaim , near beer , where israel sang for joy , that they had found out water , numb . . . their th encampment was in the desert of mattana ; their d at nahalel and bomoth , in the field of moab , even to the top of pisgah ; from hence israel sent messengers to sihon king of the amorites , desiring leave to pass through his country ; but on the contrary he raised an army , and fought against him ; but he was overcome , his country taken from him , and all his people put to the sword. in this encampment the israelites commit fornication with the women of moab , and idolatry with baal-peor , which so kindled the anger of god against them , that persons died of the plague . after this god commanded moses to number the people , and the males of years old and upwards , were besides the levites , which were , from a month old and upwards , numb . . but the lord commanded moses to revenge himself on the midianites , so he selected out of every tribe , and he sent them against the kings of midian and slew them and all the males , and took their women and their cattle , and all they had , and fired their cities . he sent forth also and took og king of bashan , and his country , and all the land about jordan , on this side . their d encampment was at bethjeshimoth ; their th at abel-shittim , near mount pisgah , from the top whereof moses being years old , saw the promised land , and there dying was buried by the lord in a valley over against beth-peor in the land of the moabites ; joshua the son of nun succeeding him in the government over the israelites . after israel had mourned days for moses , god commanded joshua to pass over jordan , and to take possession of the promised land. therefore joshua sent out two men to jericho to spy the land ; who upon their return related all that they had seen , and all that had hapned to them ; and then the whole camp dislodged , and went from sittim to jordan , and there spent the night . on the d day they received order to begin their passage over , and as soon as the feet of the high priests , who carried the ark , were just upon the entrance into the river , the water divided to make a path for them , and the priests rested in the midst thereof , until all the people were past over . and stones were taken up from the bottom of the river , one for each tribe , which by the command of god were set up for a perpetual monument at the place where they encamped that night , which was at gilgal towards jericho . joshua also commanded them to pitch stones in the middle of jordan , where the priests feet stood , there also to remain for a memorial for ever . the lord having thus brought the children of israel out of egypt by his mighty hand , through the red sea , and led them years through several deserts and wildernesses , and now set them on the other side of jordan , and gave them the land of promise ; as to all the following particulars , how the country was subdued , the towns and cities taken , the inhabitants slain , &c. you will find in holy scripture . the division which joshua made amongst the tribes , the map represents , and according as god ordered by moses , that as soon as the land should come into their possession , there should be established cities and towns of refuge , exod. . . numb . . . deut. . . . joshua giving notice to the people , dedicated to this use ( joshua . ) kad●sh in galilee upon the mountain of nephthali , and sichem upon that of ephraim , and kiriath-arbath , which is hebron , in the mountainous part of judea , and beyond jordan to the east of jericho , bekar in the desert in the plain of reuben , and ramoth in gilead , of the tribe of gad , and golan in bashan for that of manasses . these towns were for a sanctuary to those who had slain any one by chance , or misfortune , and there to remain in safety against the persecution of the avenger of blood , till the death of the high priest , after which they were to be set at liberty , and to have free permission to return to their own habitations . these towns are in the map marked with a cross on the top , to the end the reader may the more easily find them out . the promised land was divided by joshua into lots , according to the names of the tribes , of which two and a half betook themselves beyond jordan , and the remaining nine and a half on this side of it , jos. . . . yet these conquests were not so compleat , but that the canaanites remained canton'd in several places , as well for not having been subdued by the israelites , as by a wise dispensation of the providence of god , who would by these relicts of enemies , keep his people in breath , and make them see the rod , ready for their chastisement , if they forsook their duty . during the time of the judges , the people of israel were often disturb'd in their possession of the country , being sometimes tributaries , and other while free ; sometimes beating , and otherwhiles being beaten , according as they kept to their duty , or wandred from it . david and solomon brought it to its greatest perfection , as well for having absolutely subdued what remained of intestine enemies , at least as far as the confines of phoenicia , as for having enlarged their borders on the side of idumca , arabia and syria . but the monarchy was dismembred under reboam the son of solomon , only the tribes of juda and benjamin remaining firm to him , when the other tribes sided with jeroboam , and admitted him for their king ; whence arose a distinction of the two families and kingdoms of juda and israel , which is taken notice of in the chronology printed at the end of the new testament . this was ruined the first by scalmaneeser king of assyria , who transported the people elsewhere , and sent strange colonies to possess it : the other was also overthrown by nebuchadnezar king of caldea , who transported the sorrowful remnants into babylon : but cyrus king of persia restored to them their liberty at the end of years , permitting them to return into palestine , and there to rebuild their temple , which they performed with many difficulties , occasioned by the disturbances from their ill neighbours . they were much encreased under the conduct of nehemia and esdras , to the time of alexander the great ; and when manasses , brother of jaddo the high priest , obtain'd by the credit of sanballat his father-in-law , the construction of the temple of garizim , which served for a standard to the schism of the samaritans , who retain'd a great footing in the country , with much animosity against the jews . after the death of alexander , judea became a scene of war , which arose and long continued between the lagides and the celucides : and scarce was she delivered from both these , under the direction of the maccabees ; but by her own dissentions , and the victorious arms of the romans in asia , she fell under the power of these last , who transported the crown to herod the great , who was as crafty and politick , as cruel and unnatural . in his time , which was that wherein our lord and saviour was born , palestine consisted of particular provinces , which were called judea , samaria , galilee , iturea , trachonite and peree , or the country beyond jordan . all which country is at present under the turkish government . we shall conclude this discourse of canaan , with an account of some towns mentioned in the new testament which our saviour honoured with his presence , and first , . nazareth is the place where our saviour was conceived , and where 't was declared by the angel gabriel to the virgin mary , betrothed to joseph , who had there his abode , luke . , . hither was our saviour brought back , being a child , at his return from egypt , and this was the country where he had his education in , and was in danger of his life , luke . . &c. and on this occasion he was called a nazarite . now nazareth was a town in the higher galilee , in the tribe of nephthali , and not far from mount tabor . . bethleh●m , called likewise euphrat , a city of the tribe of juda , near which rachel died , gen. . . here our saviour was born , and was worshipped by the shepherds ; and to this place the wise men from the east came with presents . in this town king david was born , and was here secretly anointed by samuel in the place of saul , sam. . . . jerusalem once the metropolis of all judea , where our saviour was carried days after his birth , to be there preserved in the temple , luke . . and from thence carried into egypt , to escape the fury of herod , matth. . , . he here afterwards signalized himself by several miracles , and was there condemned to die , and accordingly crucified , &c. . bethabara is the usual passage from jordan , and perhaps the place where the israelites past , to enter into the land of promise , jos. . . not far off the mouth of this river , which loses it self in the dead sea , st. john baptized , and where our saviour was baptized by him , matth. . . john . . . cana , a city in galilee , where our saviour changed water into wine , john . , , . of this place st. simon the apostle surnamed the canaanite , matth. . . as also of nathaniel , john . . we must not confound this place with two others of the same name , the one in the tribe of asser , jos. . . the other in the tribe of ephraim , jos. . . . capernaum , a city seated on the tiberian sea-coast , where our saviour frequently resorted , and there paid the tribute money for himself and st. peter , matth. . . he often taught there , and wrought several miracles , on which account he sharply rebuked the inhabitants , math. . . . enon , a small town near salim , adjoyning to jordan , where st. john baptized when he had left bethaba●a , as yielding judea to our saviour , and retiring towards galilee , john . . . sichar , or sichem , an ancient city of samaria , where dina the daughter of jacob was violated , but cruelly revenged by her brethren , gen. . and here our saviour in his journey thro' the country of samaria to return into galilee , had with the samaritan woman the great and important dialogue which we read of , john . . bethsaida , a town of galilee , seated on the lake not far from capernaum , which was as it were the middle between bethsaida and chorazin ; whence it hapned that these places are comprehended together in the complaint of our saviour , math. . , . and 't was not far from bethsaida , where they caught that great and miraculous draught of fish , mentioned luke . . near bethsaida is the mountain where our saviour preached that famous sermon , called the sermon on the mount , matth. . , . . naim a town in galilee , where our saviour raised to life the widows son , luke . . . gerasa and gadara are seated near together beyond jordan , which give name to the country of the gadarenians or gergesenians , where our lord coming ashoar , after he had calmed that great storm or tempest which arose whilst he slept , he drove out from two possest persons a legion of devils , which he permitted to enter into a herd of swine , which violently ran into the sea , and were drown'd , math. . . . near bethsaida is a desert place , where our saviour being retired , was followed by a great multitude , near , which he fed with loaves , and small fishes , and there were left baskets full of fragments , mark . . luke . . john . . . tyre , once a famous city for traffick , whose kings were in league with david and solomon , and much contributed to the building the temple at jerusalem , there being oft mention made of this place in the prophets , especially in esau . and ezek. . . so there is also mention made of it in math. . , . luke . . acts . , . . sidon a maritime town in phaenicia , which is oft joyn'd with tyre in the new testament ; on the frontiers of this town and tyre our saviour healed the daughter of the canaanitish woman , matr. . . and this woman is termed a canaanite , because the tyrians and sidonians were originally of canaan , and were never dispossest by the israelites . . our saviour leaving the coast of tyre and sidon , past thro' the middle of the province named decapolis , where he healed a man deaf and dumb , mark . . and came to the desert of capernaum , where he fed with loaves , and some few fishes , and baskets were filled with the fragments , matt. . . mark . . &c. . magdala , a town seated on the lake genesareth , and probably that mary magdalen drew her sirname from this place ; our saviour came here by water , after the second multiplication of the loaves , matt. . . . cesarea de philippi , seated on the foot of libanus , and which before was called first lais , afterwards dan , a place very famous in the history of the old testament , and in particular for being one of the places where jeroboam set up the false worship , by which he made the tribes revolt from the service of the true god. our saviour being angry at the pharisees , requiring of him a sign from heaven , embarkt at magdala , and came by water as far as bethsaida , where he gave sight to one that was blind , matt. . . but parting thence , he came into the territory of cesarea de philippi . . here it was according to the report of eusebius , that the woman troubled with an hemorrhoids , was healed by the only touch of our saviours garment , who had here raised a statue , or pillar after the pagan manner , ) in memorial of this benefit . . tabor , is a high mountain in galilee , not far from nazareth , where barac heretofore made his assembly of his troops against sisera , judges . and our saviour parting from cesarea de philippi , returned again days after , and was there transfigured in the presence of of his disciples , matt. . . mark . . . bethany , was a kind of suburb of jerusalem , where lazarus dwelt , with his two sisters mary and martha , who was here raised up days after his death by jesus christ , john . . and here was also made a feast for our saviour , and he was here anointed for his burial , john . . . the mount of olives lies in the way from bethany to jerusalem , from which it was distant not above a sabbath-days journey , acts . . our saviour being come to the feast of tabernacles , retired at night towards this mountain , and in the morning returned to the temple , john . , . from thence also he visibly ascended into heaven , days after his glorious resurrection , acts . . . jericho , called in scripture the city of palms , was the first that was possest by joshuah in the country of canaan , jos. . . &c. the waters of it were made wholsom by elisha , kings . . and our saviour here restored blindmen to their sight , matt. . . . ephraim , according to john . . is the name of a town where our saviour retired after the resurrection of lazarus , to avoid the ambushes of the jews . and near to this town was baalhatsor , where absolom killed amnon , who had ravisht his sister , sam. . . . six days before the passover , our saviour return'd from ephraim to bethany , where the famous supper was , as is mentioned in john . . and the next morning he came to be●hphage , a village in the cleft of the mount of olives , between bethany and jerusalem , whence he sets forth riding on the foal of an ass , to make his humble , tho' regal entrance into this great town , matt. ▪ . mark . . john . . the whole of the accomplishment of what had been foretold , zach. . . . gethsemane , or the fat-valley , esa. . . this was a farme or garden , at the foot of the mount of olives , beyond the brook cedron , where our saviour having eaten the last passover , and instituted the holy sacrament of the eucharist with his disciples , had retired to pray , and where he was taken under the guidance of the traytor judas , matt. . . john . . . emaus , a bourg distant about stades from jerusalem , which is about and a half hours travelling . our saviour the day before his resurrection , joyn'd himself to two of his disciples , who went thither , and was there known by them in breaking of bread , luke . . and was called nicopolis . the contents of deuteronomy . deuteronomy in greek signifies a second law , or a repetition of the law , which moses doth in this book , making use of holy exhortations and perswasive motives to that purpose ; so that it may be called , an abridgment of the law. he wrote this book during the two last months of the th year of the israelites going out of egypt , in the plain of moab , on the frontiers of canaan , and after that all the rebellious were consumed in the desert . this faithful servant of the lord spent the rest of his life in representing to them the passages that hapned unto them in the desert , thereby to instruct them in their duty . first , he represents to them the great and manifold benefits god had bestowed on them in their years travels , with the just punishments the rebellious murmurers had drawn down upon them , thereby to bring them to a careful observance of god's laws . then he reiterates and explains to them , not only the moral , but also the ceremonial laws , respecting their religion , and the outward service of god required of them , and the judiciary or civil laws , with several military ordinances , with the duties of magistrates and judges ; inserting here and there some new laws , with a very remarkable prophecy of the chief prophet , to wit , jesus christ. then confirming all these with excellent promises of wonderful blessings if they obey ; and with terrible menaces and curses , if they should break the covenant he had made with them , until chap. xxxi . and last of all , he appoints joshua to succeed him , and solemnly delivers the book of the law to the priests and levites , ordering it to be laid up , and kept in the sanctuary , and to be read at certain times to the people . he also composed and taught the israelites an excellent prophetical hymn , wherein he foretels what should happen to them till the coming of christ , and the calling of the gentiles . he blesseth the tribes , and having taken a view of the holy land from the top of mount nebo ; he dies , and is buried there by the lord . the israelites mourn for him , and joshua ( by god's order ) succeeds him . the contents of the book of joshua . in this book are related the wonderful works which the lord wrote in confirmation of the truth and faithfulness of his promises , after the death of moses ; in what manner he ( under the conduct of joshua ) brought the israelites into canaan , causing them to pass over jordan dry-shod , and delivering into their hands all the canaanitish kings , with their territories , cities , and towns , which joshua divided amongst the nine tribes and an half . here we meet with a relation of achan's sin , in saving for himself some of the spoil of jericho , contrary to god's command ; for which sin the israelites were beaten by their enemies , and he ( with all that belonged to him ) burnt with fire . here is also an account given , how joshua set apart the seven cities of refuge as well as those allotted for the levites ; and likewise here is recited the death of joshua , who died aged years , after he had denounced the curse of god against the israelites , in case they should be disobedient to his law. this joshua was as well by name , as by place and calling , an express figure of jesus christ , who introduceth his own ( which moses could not do , the law bringing nothing to perfection ) to the place of their true rest , that is , the heavenly canaan . this history contains what past during the space of years , and bears the name of joshua , as chiefly treating of those illustrious acts atchieved by him . it is not certain who was the penman of it ; some think by some prophet that lived after ; others , by eleazar the high-priest ; and others ( with more probability ) by joshua himself , except that part which concludes the book concerning his own death and that of eleazar , god having made use of him , as an instrument to execute the great things herein related ; and having also inspired and guided him by his spirit in the recording of them , for edifying of the church . the whole book of joshua may be fitly divided into three parts ; for the first chapters , set forth the great and miraculous victories obtain'd by joshua , under the influence of divine blessing ; and from the th chapter unto the d , the division and allotment of the land amongst the tribes of israel , is very particularly set down . and last of all , here is recited the solemn leave given by joshua unto the two tribes and half , to return to their station and inheritance allotted them beyond jordan , and likewise the pious and earnest exhortation of joshua to all the people , together with the history of his death , as also of that of eleazar . the death of moses . after that balaam had made israel to sin , god commanded moses to avenge the children of israel of the midianites before his death . and accordingly he ordered a thousand of every tribe to be chosen for that service , and phineas to march at the head of them ; not questioning , but that the zeal he had already witnessed for god , would draw down a blessing upon the whole army . neither was he deceived in this his expectation ; for these men did entirely defeat the midianites and their princes , kill'd balaam , who had been the author of that detestable counsel , burnt all their cities , took their women and little ones captives , and the spoil of all their cattel and goods . after this victory thus obtain'd , moses went out to meet the army , and seeing that they had spared the women , he was very angry with the officers for not killing them , who had been the chief cause of their destruction , and whom balaam had made use of to ruin them . and therefore commanded them to kill all the male children , and all the women , saving none alive but such as were virgins ; of whom there were found to the number of . moses afterwards gave to the tribes of reuben and gad , with the half tribe of manasseh , a possession on that side of jordan : and because he was not to pass over that river , god commanded him to send for joshua , and to give him the charge of that great people ; which he did accordingly , and with many words exhorted him , to be strong and of good courage , in leading the people into the land , which the lord had promised to them for an inheritance for ever . he also by many reiterated discourses , declared to the people the sum and substance of what god had order'd him to command them , in his name , for the space of years , which he afterwards wrote down in a book , which was put into the ark of the covenant , together with the tables of the law. finally , having blest the children of israel , he went up to mount nebo , to the top of pisgah , which is over-against jericho , where the lord gave him a view of the land of canaan , that is , all the land of gilead unto ●aa , and all naphtali , and the land of ephraim , and manasseh , the land of judah unto the utmost sea , and the south , and the plain of the valley of jericho , &c. and the lord said , this is the land which i swear , to give to abraham and his seed ; but thou shalt not enter into it , but be contented with the prospect thereof , thus this great saint died on that mountain , being years of age , and was wonderfully buried there ; so that his sepulcher was never known to this day : and all the people mourned for so great and good a prince , ( who indeed had been no other than their common father ) thirty days , and submitted themselves , and were obedient to joshua , whom god filled with the spirit of wisdom ; but yet there never arose in israel so great a prophet as moses , in whom a most incomparable meekness and sweetness of temper was joyn'd with a transcendent zeal , and both of them under the conduct of a divine wisdom . his faithfulness in his ministry has been admir'd by all saints . he rendred to god all that was his due , without omitting any part of his duty to the people , and discharged his function with respect to the people , without failing in that which he owed to god : his life was made up of danger and continual toil and labour , and it ended in a death which was a kind of chastisement , and by which it seem'd , as if god had a mind to purifie the virtue of that great prophet to the highest degree . yet let us not think ( saith s. austin ) that god would punish this his faithful servant in his anger , or that it was any great evil for moses to die at the age of years , without entring into a land , where so many wicked men entred after his death . he whom god thought worthy to see his face one day in heaven , could he think himself unhappy for not entring into that land , which was only an outward image of it ? but the scripture ( saith that father ) would hereby put us in mind , that those who are slavishly bound up to the law of moses , shall never enter into heaven ; and that we must pass over from the law to grace , if we ever hope to enter into the true land of promise , into which the true joshua , that is jesus christ , opens a passage for us through the river jordan : that is , through the sufferings and afflictions of this world. the honourable juliano , wife of charles boyle esq , eldest son of the rt. honourable y e lord clifford , son & heyre to ye. rt. honourable . ye. earle of burlington . & .c. for advancement of this worke. contributed this plate . the honourable george cholmondeley esq leiutenant collonel of their ma t ys . first troop of guards ▪ & son of the rt. hon ble . robert lord viscount cholmondeley deceased . for y e advancement of this worke contributed this plate . the passage over iordan . joshua makes the people pass over jordan ; the waters whereof were dried up as soon as the priests , that carried the ark , entred into it ; the waters , which came down from above , standing lifted up like a mountain . moses being dead , the people promised to obey joshua in all things , whom god magnified in the sight of them all , by their miraculous passage over the river jordan ; which was carried on in this manner : joshua rose early in the morning , and they moved from shittim , and came to jordan , he and all the children of israel , and lodged there before they passed over ; and joshua having assembled the people , commanded them to put themselves in a readiness to pass the river jordan after three days , and on the th day the officers went through the host , commanding the people , saying , when ye see the ark of the covenant of the lord your god , and the priests and levites bearing it , that ye shall remove from your place , and go after it , yet so as to keep a distance of cubits from it . after this joshua commanded the priests and levites that bare the ark , to enter into the river , and to make a halt at the brink of it . jordan had no sooner perceiv'd the presence of the ark , but the waters which were below the priests feet , took their ordinary course to the dead sea ; but those who were above them ran back towards their rise ; and stood on heaps like a mountain . thus the people passed the river dry-shod , the priests continuing in the river with the ark till all the people were passed over . joshua , who had learnt of moses , of how great importance it is , to testifie our grateful acknowledgments to god , for the favours we receive from him , would not that this miraculous assistance ( god had afforded them ) should be pass'd over without leaving an eternal monument of their gratitude to the divine majesty . accordingly he commanded twelve chosen men out of the twelve tribes , to take each of them a stone out of the midst of the river , in the very place where the priests stood whilst the people past over ; and that with those twelve stones they should erect an altar , to serve for a memorial to all posterity , of that miraculous passage . besides this , joshua order'd also stones to be set up in the midst of the river jordan , in the place where the feet of the priests ( which bear the ark of the covenant ) stood , which continued there ever after . when these orders were thus executed , and that all the people , and what belonged to them , were come over , joshua commanded the priests that carried the ark to pass over also ; who no sooner had set their feet upon dry land but the waters of jordan ( which had been thus long arrested by the omnipotent hand of god ) fell down with violence , and took their accustomed course to the dead sea. and thus god ( by this great and stupendious miracle ) magnified joshua in the eyes of all the people . this miracle is a figure of what god does throughout all ages , when he makes his people enter into the land of promise , that is , into the church : for this passage of the river jordan , is a figure of baptism , by the virtue and efficacy of which , the same miracle is to this day still effected in man , which was then done in that river ; for he who is baptized , and who seconds his baptism by a true conversion , doth not permit his waters , that is , the affections of his heart , to run in the ordinary course and channel they were went to run in . he will not suffer them any more to run into , and lose themselves in the dead-sea ; that is , in the bitterness and corruption of this world ; but on the contrary , the change of his heart , and of the object of his love , makes his affections and desires take a very different course from what they formerly did . he finds by a miraculous effect of the grace of god in him , that he is enabled to do violence to himself , by making the waters of his love and affections contrary to their natural inclination and tendency , to bound back and return to their source and original ; that is , to god , whose due they are , and who is the only object , that deserves , as well as can satisfie , the love and affections of the immortal and highly dignified soul of man. the taking of jericho . the walls of jericho fall down at the sound of trumpets , that went before the ark of the lord . the first city that was to be mastered ( after the passing of the river jordan , was jericho , whither joshua had already sent spies ) to make report of the condition and situation of it ; who being discover'd by some of the inhabitants , were like to run great danger of their lives , if the charity of a woman called rahab , who had none of the best report , had not done her utmost for the saving of them . these spies being return'd to joshua , did not like those which moses had sent years before , discourage the people by their report ; but on the contrary greatly encouraged their brethren , by telling them , that the city of jericho was in so great a consternation , that it might be look'd upon as already theirs . the fright wherewith they were seiz'd at the approach of the israelites , and the report they had heard of so many miracles which god had wrought in favour of them , made them very careful to secure themselves by all possible precautions , and supposing none more conducive to that end , than the strength of their walls they endeavour'd to make them impregnable . but god shewed joshua a way , whereby ( without any machines or violence used ) he should lay their walls level with the ground . he commanded him to make all the people to compass the city for seven days together , the priests going before them and blowing their trumpets ; that on the seventh day , when the priests sounded louder and shriller than ordinary , all the people should answer them with a great shout , promising him , that immediately thereupon the walls of jericho should fall flat to the ground ; which came to pass accordingly . god charged joshua also , that they should not meddle with any thing that was in the city ; but it should be look'd upon as accursed ; which joshua gave also in strict charge to the people , lest any of them , by their covetousness , might be the cause of mischief to the whole congregation . he took care also to put the people in mind of saving rahab , and recommended that matter to the spies , whose lives she had saved , to secure her and all that belonged to her , and to bring her to the camp , where she might meet with the same kindness she had before shewed to them . this was the end of jericho and her inhabitants , who trusted in the height and strength of their walls , saw them to their unexpressible astonishment laid level with the ground , at the sound of rams-horns , and the shouts of the israelites . this miracle was the figure of a mystery the fathers oft insist upon : they tell us , that the sound of these trumpets very lively sets forth to us , the sound of the preachers of the gospel , which at the same time cause a joy in the hearts of all true israelites ; but strike with terror and amazement all such as oppose them . nothing ( saith st. ambrose ) contributes more to the making of the people of god victorious over their enemies , than when care is taken to animate them by the preaching of the word of god , and by the sound of the trumpets of jubilee ; that is of the grace of ggd in pardoning their sins . this holy joy , shed abroad in their souls and hearts , by the preaching of the word , is all their strength , as the holy prophets witness . jericho continued impregnable , as long as the priests were silent ; but when once they began to blow their trumpets , and that the people answer'd them by their shouts of joy , immediately her proud walls and lofty towers were levell'd with the ground . in like manner ( saith st. ambrose ) will christians be victorious over devils , and all the powers of darkness , when the priests of the new law of grace , sound forth to them the holy truths and mysteries of the gospel , which fill their hearts with joy , which teach them to sigh and long for heaven , and to trample the world under their feet , looking upon it as another jericho , that is as a city devoted and accursed of god , which therefore they cannot look upon any other way than with horror ; so far are they from being in love with it . the hon ble . george cholmondeley esq leiutenant collonel of their ma t ys . first troop of guards , & son of the rt. hon ble . robert lord viscount cholmondeley deceased for y e advancement of this worke contributed this plate . the destruction of hai . joshua after the destruction of jericho , sends out a party to take hai , who are beaten back with loss , because of achan's sin ; but after punishment inflicted upon him , he takes the city and sets it on fire . soon after the taking of jericho , followed the destruction of hai. and forasmuch as this city was not near so considerable as jericho , some of the officers represented to joshua , that it was needless to employ the whole army to take so inconsiderable a place , two or three thousand men being a sufficient quantity for that service . joshua satisfied with their reasons , gave order accordingly ; but he was strangely surpriz'd , when expecting to see his troops return victorious , he had the news brought him of their defeat . joshua being wonderfully afflicted with this disaster , rent his cloaths , and prostrated himself before the lord , and not being able to bear this disgrace his people had sustained , which reflected upon god himself , he ( in the bitterness of his soul ) made his complaints thereof to god in prayer ; who answered him , that the sin of israel had been the cause of this their shameful defeat , and that the accursed thing which was in the midst of them , had made him withdraw his favourable assistance , and thereby expos'd them to their enemies ; that therefore he should take care to sanctifie the people , and to remove the accursed thing from amongst them , that he might afford them his protection , as formerly . whereupon joshua assembled the people , and having acquainted them with the occasion of their defeat , he ordered lots to be cast , and the lot fell on the tribe of judah , and amongst all the families of that tribe , it fell upon the family of zerah , and at last upon achan , whom joshua exhorted to confess the fact , and give glory to god. achan seeing his crime so miraculously discovered , thought it was to no purpose any longer to conceal any thing ; he confest ( at the taking of jericho ) he had been tempted to take a goodly babylonish garment , with two hundred shekels of silver , and a wedge of gold , which he had hid in his tent under ground : so joshua sent some to fetch the things he had mentioned from thence , which was done accordingly ; and at the same time ordered achan , with his wife and children , and all that he had , to be brought to the valley of achor , where they were stoned , and their bodies , and all that belong'd to them , afterwards burnt with fire . god's wrath being appeased by this vengeance , he commanded joshua to go up and take hai , and advised him to lay an ambush behind the city , and then to go forth with the rest of his army , and be a feigned flight , to draw the inhabitants out of the city , that they might be enclosed between the ambush and the body of his army . this stratagem had an answerable success , for the inhabitants transported with joy to see the israelites flee before them , left the city to pursue them ; but soon after looking back and seeing their city on fire , and themselves enclosed between their enemies , their hearts failed them , and the israelites returning upon them , destroyed them , not leaving one alive . thus the loss and disgrace of god's people , was repaired by the death of achan , whose covetousness had prov'd so fatal to many . s. chrysostom upon this occasion laments the unhappiness of the church , which oftentimes by the covetousness of one man , who has violated the law of god , is exposed to the effects of god's wrath ; and he looks upon them as obdurate and insensible , who ( thô they see wicked men abound every where ) yet are without any fear , or the least apprehension of danger from them . wherefore he most earnestly exhorts all christians , to be careful to separate themselves from sinners ▪ 't is now ( saith that father ) a hard matter to to keep our selves clear of the curse of jericho . indeed , happy are we , if we retain nothing in our selves of the corruption and lusts of the world : but thô men can see nothing in or about us of the accursed spoils of jericho , no more than the israelites could see in achan ; yet it is to be feared , that god , and his holy angels , may discover that in us , which men cannot . and moreover , we must take great care , that after we have put our selves out of danger of destroying our selves by our own sins , we do not expose our selves to the hazard of perishing by the contagion of other mens crimes and vices . the sun stands still . joshua pursuing his enemies , makes the sun stand still till their total defeat . all the kings of canaan understanding how the jews had dealt with jericho and hai , leagued themselves together with a resolution to oppose the israelites with their joint forces , who were now become very formidable . but the gibeonites ( better advis'd than the rest ) foresaw the insignificancy of all these their leagues and confederacies , by reason of the miraculous successes always attending that people ; and therefore not trusting in their strength , they make use of their wits ; and accoutring some of their inhabitants in old habiliments , they sent them to joshua ; who appearing before him , pretended themselves to be ambassadors come from a far country , to make a league with them . joshua at first , seeming to suspect some deceit , enquir'd from whence they came ; but they continuing in their former story , ( for proof whereof they shewed their old shoes , mouldy bread , and worn garments ) he was at last persuaded to make peace with them . thus without asking counsel of the lord , he made a league with them , and confirm'd it by oath . three days after this imposture was discover'd , and the israelites finding that they were their neighbour , began to murmur against the princes , who had concluded the league , and would needs have exterminated them notwithstanding , had not joshua and the princes represented to them the sacredness of the oath they had sworn to them . so joshua only condemned them to perpetual servitude , making them hewers of wood , and drawers of water , for the service of the tabernacle , and the whole congregation . but the gibeonites had no sooner by craft thus saved themselves from the hands of the israelites , but they were ready to be made a victim to their neighbours revenge , if joshua himself had not timely come to their assistance . for adoni-zedek king of jerusalem , hearing that the gibeonites had made peace with israel , began to consider them as enemies , and the rather , because gibeon was a great city , and the inhabitants , men of valour ; wherefore he sent unto four of his neighbour kings , desiring them to joyn their forces with him , in order to destroy the gibeonites , who had no other refuge in this their extremity , except that of joshua's kindness , and the courage of the israelites . neither were they deceiv'd in their hopes ; for joshua being inform'd of their design , marched to their assistance , and defeated the five kings ; and because the declining of the day was like to have hindred them from a further pursuit , joshua commanded the sun to stand still till he had avenged himself of his enemies ; the sun immediately obeyed by a miracle ( unparallel'd before or after ) and hasted not to go down till they had utterly defeated all their enemies ; for the lord hearkned to the voice of his servant . men are apt to admire these outward miracles , ( say the fathers ) and that not without reason , forasmuch as they are visible instances of the divine omnipotence . the sun ( saith s. ambrose ) acknowledg'd in joshua the power of jesus christ , who many ages after was to make the true sun stand-still ; that is to say , the light and heat of truth , which was declining very fast , and ready to be for ever extinguish'd , and to leave the world expos'd to the horrour of eternal darkness . but we are not to look for these sensible miracles in the church now ; the pastors of the church do not now endeavour to stop the course of the sun in the heavens , but the course of concupiscence in the heart . of what avail was it to joshua ( saith that father ) to stop the great light of heaven , when at the same time he could not repress covetousness upon earth ? he commanded , and the sun obey'd , that he might have time to prosecute his victory ; but he could not command the covetousness of achan , who lost him a victory , and made his army shamefully to flee before their enemies . we cannot but acknowledge , that this is one of the greatest miracles of the old law ; but those of the new , tho' they do not so much dazle the outward eye , yet they are incomparably greater . as for instance , when a soul that has been possessed by devils , and transported to abominable excesses , by the violence of his passions , does all on a sudden return to god , like the prodigal to his father , and having torn himself from the world and himself , entertains no desires , but what serve to waft him towards heaven . sr. thomas cooke of the parish of hackney in the county of middlesex knight . for y e advancement of this worke contributed this plate . the contents of the book of judges . this book contains an excellent history of the state of the israelites , as well ecclesiastical as civil , from the death of joshua , till the government and high-priesthood of eli , under the conduct of the judges , so called , not because they exercised the ordinary jurisdiction amongst the people ( as commonly the word judge imports ; ) but because they were extraordinarily raised up by god , according as the present state of things requir'd it ( sometimes out of one tribe , sometimes out of another ) and endowed with his spirit of wisdom and magnanimity , to maintain his rights , and those of his people , and victoriously to vindicate and assert them from the injustice and tyranny of their oppressors , as likewise to restore the purity of his worship , when it was alter'd or corrupted , to defend their liberties , and the holy law they had received from god , and to assist them with counsel and deed , in all their difficulties and exigences . first of all therefore , in this book are recorded the several wars the israelites were engag'd in after joshua's death , by the express command of god , against the gentil inhabitants , yet remaining in the land of canaan , in order to their utter destruction and extermination ; in which case they for the most part were so backward and neglectful , that the lord being offended thereat , suffer'd many of those gentil nations to remain in the land , for a trial and punishment of his people . true it is , that the israelites for a long while retain'd the purity of the divine worship amongst them , as long as those brave and pious elders lived , who had been eye-witnesses of the miraculous acts of the lord , by the hand of joshua ; but after their death we find here recorded , how the people abusing their liberty , peace and prosperity , fell from time to time into heathen idolatry , and a most prodigious corruption of manners , as is oft mention'd in this book , not only in general terms , but whereof also several abominable and tragical instances are set down in the , , and th chapters , to serve as a mirror , not only of the wickedness and corruption of that people , but likewise of the just indignation of god , and the severity of his vengeance . moreover here is set forth , how that god being provoked at the frequent backsliding of his people , did most sharply reprove , and severely punish them , actually delivering them up into the hands of divers of their enemies ; as of cusham king of mesopotamia , eglon king of moab , jabin king of the canaanites ; also into the hands of the philistins ; of the midianites , amalekites , and other eastern people ; and of the ammonites , &c. who for a long time afflicted and oppressed israel . but yet notwithstanding , when they in their anguish and sore distress did seriously return to the lord ( renouncing their idolatry and perversness , groaned after him , and fervently call'd upon him for his grace an● assistance ) he was mov'd with compassion , shewing himself as true and faithful in performing his promises , as he had been in executing his threats and menaces , and oftentimes delivered them by the hand of the generous instruments of his own raising ; such as were othniel , ehud , shamgar , deborah and barak , gideon , jephtha and sampson . and as they soon after forgat these signal deliverances the lord had wrought for them , and returned to their first dissolution and idolatry , they were afresh chastized by the lord , who notwithstanding most mercifully delivered them again , as soon as they returned themselves to him with all their hearts . to the history of gideon , we find here also joyned the tyrannical and unjust government of abimelek , who reigned years ; at the end of which he received his just recompence at the hand of god. this book also makes mention of judges , whose wars are not set down ; to wit , thola , jair , ebsan , edon and abdon . this whole history may be of use to inform us , that tho' the church of god may fall into divers corruptions , yet he always takes a very particular care , to raise them again from their apostacy , and that he oft makes use of those to punish and chastize his people , who have been the occasion of their sins ; and that he does not chasten them with a design to destroy them , but to make them return to him by true repentance ; and that he is always ready to help and deliver them when they do so . this book ( according to the account of some ) contains the history of , or years ; that is , from the year since the creation of the world , , or . the book of ruth is only a continuation of judges , and bears that name of ruth as particularly treating of her , which being at large taken notice of in the discourses , numb . , . the contents of that book are here omitted . the punishment of adoni-bezek . joshua's death . king adonibezek being overcome by the jews , they cut off his thumbs and great toes , as himself had done to kings . thus joshua defeated his enemies ; the heavens by a miraculous solstice , contributing to his victory ; and thus he proceeded in a continued course of successful expeditions , as long as any of his enemies were able to make any resistance against his victorious arms. in this manner the far greater part of these idolatrous nations were destroy'd in six years time , the scripture counting no less than one and thirty kings , that were conquer'd by this couragious general of the israelites . however , some of the ancient inhabitants continued to dwell among the jews , to keep them in breath , that they might not degenerate through sloth and luxury , as also for a trial of their obedience to god , who made the remnant of these idolatrous nations , the instruments of his vengeance against his own people , whenever they provoked him to anger by their sins . after that joshua had thus made a conquest of the country , by the wonderful blessing of god upon his arms and valour , he distributed it amongst the tribes , with so much equity and justice , as cannot sufficiently be admired : and having atchiev'd all these glorious actions , to which he had been appointed by god himself , he assembled all the people together before his death , as moses also had done , and repeated to them the great things god had done for them , conjuring them in a most pathetical manner , to worship no other god , but the lord alone ; and concludes his discourse with these remarkable words ; and if it seem evil to you to serve the lord , chuse this day whom you will serve ; whether the gods which your fathers served , that were on the other side of the flood , or the gods of the amorites , in whose land ye dwell ; but as for me and my house , we will serve the lord , and soon after died in peace , being years old , and all the people mourned for him . he had the happiness that during the whole time of his government the jews were not in the least tainted with idolatry , nor transported to any rebellious murmurings against god. the many battels joshua fought against divers kings , to put the people of god into possession of the land of promise , gave the fathers occasion to observe , that we cannot become the heritage and portion of the lord , without destroying an enemy we have within us . all of us are born slaves and tributaries to the canaanites and amorites , that is , to devils ; and therefore it is of necessity that we be regenerated , to the end that all that belongs to the devil may utterly be destroyed , and rooted out of us before we can become the kingdom and inheritance of the lord . the tribe of judah was the first after joshua's death , that signaliz'd themselves in exterminating the idolaters that remained yet amongst them ; caleb , who was a prince amongst them , being their leader in these expeditions . adoni-bezek was the first that felt the effects of their courage ; for having set upon him , they utterly defeated , and took him prisoner in the pursuit . there was one thing remarkable in the death of this prince , viz. that the israelites cut off his thumbs and his great toes ; by which means he was compelled to confess the equity of the divine vengeance upon him , who had in like manner treated kings , and in this condition made them gather their meat under his table . after this his publick acknowledgment of the divine justice , which as well lays hold on crowned heads , as on the meanest subjects , he was brought to jerusalem , where he died , leaving a memorandum to all kings ( as the fathers observe ) how true that word of our saviour is , that according to the measure we mete out to others , it shall be measured to us again ; and that it is often verified upon kings themselves , as well as their subjects ; and if they should chance to escape this retaliation here in this life , where adoni-bezek justly met with it , they may have reason to fear it will be their lot in the life and world to come , where they will not fail of falling into the hands of that judge , who here in this world has declared to them , by the mouth of the wisest of kings , that the great and mighty men of the earth shall be mightily tormented , if they abuse the power they are intrusted with , for the glory of god , and for the good of their subjects . mr. francis calvert cittizen and vphoulster alias vphoulder of london . for advancement of this worke. contributed this plate . madam bridget dawes , daughter of nicholas dawes of the citty of london gentleman . for advancement of this worke. contributed this plate . the death of sisera . jael killeth sisera , by driving a nail into his temples . after the death of joshua , and the eld●rs ( which out-lived him some years , or thereabouts ) the israelites fell into great disorders , thereby making it appear , that the happiness of souls doth oft depend upon the wisdom of their governours and pastors , and that none are more unhappy than those who will needs guide themselves . for the jews having no commander in chief over them , every one of them did what seem'd good in his own eyes : and from this licentiousness , fell into manifold sins , and by means of them into slavery and bondage ; whereupon when in this their sore distress they betook themselves in earnest prayers to god , he in his mercy raised up captains to deliver them who were called judges . after the death of othniel ( who was calebs grandchild and successor ) ehud and shamgar , god conferr'd the government of the people upon a woman called deborah ; who made it appear , that every instrument is good in the hand of the lord , when he pleases to make use of it . during the government of this woman , jabin king of canaan declared war against the jews , and sent out an army to fight them under the command of sisera his general . deborah on this occasion being fill'd with the spirit of god , gave as great marks of her courage in war , as she had formerly given of her prudence in times of peace ; and in the first place sent for barak , whom god had made choice of to head his people against sisera ; but barak assured her , that he would never charge himself with that command , except she would march along with him . as soon as the day of the battel was come , and that deborah had commanded barak to set upon sisera with an army of men , god struck the hearts of their enemies with a panick fear , and general consternation , insomuch as sisera himself , smit with the same terror , was forc'd to flee away on foot , whilst the israelites discomfited , and cut to pieces all his army . as sisera was thus endeavouring to save himself by flight , jael the wife of heber , seeing him draw near to her tent , went out to meet him , and desir'd him to come and rest himself with her ; which invitation he gladly accepted of , and having drunk a draught of milk , laid himself down to sleep , jael perceiving him fast asleep , took a nail , and struck it with a hammer into his temples , fastning his head to the ground : and as barak was in pursuit of him , jael desired him to enter into her tent , where she shew'd him sisera lying dead upon the ground . deborah after the fight sang a hymn of praises to god , for the glorious victory vouchsafed to his people , wherein she highly extols and commends the wisdom and courage of jael . thus as one woman began this war , so another finished it ; and both of them were illustrious instances , that god can bestow upon women themselves ( whensoever it pleases him , ) as well as upon men , the courage and conduct necessary for the atchievement of the greatest enterprizes . for we see deborah here keeping that people in obedience and full subjection , whose murmurs even moses himself ( that wonderful man of god ) could not appease ; she had the honour of being the first soveraign governess that ever god set over his people ; during whose administration they wanted none of the advantages they might have expected under the conduct of the greatest heroes . she appointed generals her self , determin'd the numbers of their forces , appointed quarters for the army , fix'd the day of combat , and sent forth barak , not so much to a fight , as to a certain victory . and this general , who lookt upon this holy widow as the angel of the lord , perswaded himself , that the happy success of his arms did depend upon her presence , and therefore would not stir a foot without her . the fathers in their reflections on these great examples , observe , that there is nothing truly great upon the earth , but what is founded on the spirit of god : that the most couragious men , become weak as women , when left to themselves ; and women more magnanimous than men , when they are full of god ; and that then that word of s. paul is verified , that god oft chooses the foolish things of the world to confound the wise , the weak to confound the strong , and the things that are not , to confound those that are , that no flesh may glory before the lord ; who alone is , and there is none besides him ; and to whom alone the glory of all that is good or great in the creatures doth belong . gideon's sacrifice . gideon is called by god , to deliver the jews from their enemies . he offers a sacrifice upon a rock , from whence fire com●s forth and consumes it . after the death of deborah , the jews continuing without any government , gave themselves up to that licentiousness in sinning , as caused god to deliver them into the hands of the midianites for the space of years . the extreme oppression they suffered from their enemies , made them have re●ourse to god , who hearing their prayers , was mov'd with compassion , and resolv'd to deliver them . accordingly he sends an angel to gideon , to acquaint him , that he had chosen him to be the deliverer of his people , who saluted him with these words , god be with thee , thou mighty man of valour . gideon surpriz'd at this unlook'd for salutation and message , represented to the angel the meanness of his condition , and that his family being one of the most inconsiderable families in israel , he was no ways fitted for so high an employment . but god answered him , that he himself would be with him , and that the vast army of the midianites should flee before him as one man. gideon after this requested the angel to give him a sign , whereby he might be assured of the truth of the things declared to him , and earnestly entreated him to stay till he had prepared something for him to eat . the angel having consented to his request , gideon immediately made ready a kid , and unleavened cakes , and having put the flesh in a dish , and the broth in a pot , he brought it out unto the angel under the oak , and presented it to him . but the angel ●ad gideon take the flesh , and the unleavened cakes , and lay them upon a rock that was hard by ; which being done , the angel touch'd them with the end of the staff that was in his hand , whereupon fire came out of the rock and devoured the meat-offering ; and at the same time the angel disappeared . gideon perceiving by these marks , that the party he had been speaking with was an angel of the lord , was struck with terror , as apprehending he must die , because he had seen an angel : but god having assur'd him to the contrary , commands him to go and destroy the altar of baal , to cut down the grove that was about it , and afterwards to build an altar to the true god , upon the rock , where he had seen his offering ▪ consumed , and offer upon it a bullock of seven years old , for a burnt sacrifice unto the lord , with the wood of the grove he had cut down . gideon executed this divine order in the night time , for fear of being discover'd ; and the next morning , when enquiry was made , who had done this outrage to baal , and that it was known that gideon was the man , they pressed his father to deliver him up into their hands , that they might kill him : but his father saved him from their hands , boldly telling them , that if baal were a god , he had best avenge himself for the affront done to him in pulling down his altar , and not put men to that drudgery . gideon being thus saved from the malice of those who sought his life , for the contempt he had cast upon baal , was ever after called jerub-baal . gideon , by his example , teacheth all pastors , that the first thing they ought to do , after they have taken upon them the conduct of souls , is , to be ready to hazard their lives in obedience to god , and for the destroying of idols . and that wonderful sacrifice , by which he was assured , that god had call'd him to be the governour of his people , was an admirable figure of the sacrifice of jesus christ : and it is upon this account that the scripture takes notice , that gideon offered it upon a rock , which was an emblem of our blessed saviour : for from this mystical rock proceeds the fire that consumes the sacrifice , that is to say , the fire of the holy ghost , which the son of god has by his death procur'd for us , to consume in us the flesh of the kid , that is , the flesh of sin ; and the broth of that flesh , that is , the corrupt affections that lie hid in our hearts . the great mystery ( saith st. ambrose ) which this history of gideon points at , is , that all sacrifices were to cease one day , and that there should be no other , but that of jesus christ , which alone is abundantly sufficient to make expiation for all our sins ; and which makes the sacrifices that the faithful offer unto god acceptable and well-pleasing to him , throughout all ages , when they present their bodies , hearts and desires , as a living and holy sacrifice unto him , which is their reasonable service . the honourable sr. richard onslow of clandon in the county of surrey ▪ baronet & etc. for advancement of this worke. contributed this plate . the right worshipfull sr. richard haddock knight comptroller of their majestyes navy royall . for advancement of this worke. contributed this plate . gideon's fleece . gideon obtains of god the miracle of the fleece , for a sign that he had chosen him to be the deliverer and avenger of his people . when gideon knew that god would make use of him , to be the commander of his people , by the fire that came forth from the rock , and consum'd his offering , he began to cast about , how he might best accomplish the deliverance of israel , from the tyranny under which they groan'd . wherefore being inform'd that the midianites , amalekites , and other neighbouring nations , were gathered together against israel , the spirit of god came upon him , and sounding the trumpet , abiezer was gathered after him : he sent messengers also throughout manasseh , ashur , zebulon and nephthali , and they came up to joyn with him : and thus without any opposition , he who was but a private person , and of a mean family too , saw himself commander in chief of a great army , being obeyed and respected by all as their prince . but gideon perceiving himself arriv'd to this high degree of power and authority , was not thereby puft up in the least ; but remembring that he held that station , only from and under god , he rather appeared so much the more humble ; and the distrust he had of himself encreased even to excess ; for not being satisfied with the first miracle god had wrought in favour of him , or the courage wherewith he found himself extraordinarily inspired , and fitted for the great undertakings to which god had called him , he suspended the execution of his designs , till god had given him fresh repeated assurances of the choice he had made of him , to command and deliver his people . in which thing , as st. ambrose observes , he did not act more for his own satisfaction , than he did for our instruction ▪ and to teach us this important lesson , that we must not too easily suffer our selves to be perswaded , that god has called us to far more holy employments , than were those which gideon was called to at that time . gideon then earnestly begs of god , to give him a fresh assurance of his divine call , to be the captain and redeemer of his people , saying to the lord , behold i will put a fleece of wool in the floor , and if the dew be on the fleece only , and it ▪ be dry on all the earth , then shall i know that thou wilt save israel by my hand , as thou hast said ; and it was so : for when he arose in the morning , he wringed out of his fleece a bowl full of water . but his humble fear and distrust being not yet dissipated , he besought god once more ( and said , let me prove , i pray thee but this once with the fleece ; let it now be dry only upon the fleece , and upon all the ground let there be dew , god also performed according to his desire , and by both these miracles left him no shadow for a doubt , but that he was indeed appointed by god to deliver israel from their enemies . these miracles ( according to the judgment of the fathers ) were an apt and lively representation of the divine dispensation and conduct , with regard to the jews , and afterwards to the church of the gentiles . formerly his grace and favours were appropriated , and as it were , confined to the jewish church , which received the dew from heaven , whilst the rest of the nations of the world continued in a barren dryness , burnt and scorch'd by the heat of their lusts , and of the divine anger . whereas now by means of a contrary miracle , the church of god , scatter'd over the face of the whole earth , hath in abundance received the heavenly dew , wherewith god hath watered it , whilst the land of judea is all dry and parched , and whilst her unthankfulness for the many benefits god had bestowed upon her , ( which only serv'd to make her proud and wanton , instead of humbling her ) has made her unworthy to partake of the mercy of jesus christ. moreover these miracles teach us ; that the grace of god is a kind of heavenly dew , without the continual supply of which our souls are in the same condition , in which we see a dry and barren ground is , that is parched with the scorching heat of the sun , and without any relief from the rain and dew of heaven , and by this means is condemn'd to an eternal sterility and unfruitfulness . wherefore christians should make it their first and great business and care to obtain the grace of god , without which all the honours , pleasures , and riches of this world , cannot exempt them from being in the same condition in the sight of god , as is a piece of ground that is destitute of the rain and dew of heaven , that is altogether useless , barren and unprofitable to god or man. gideon's soldiers . god commands gideon to lead his army to the river jordan , and gives him a token whereby he might know those with whom he was to fight the midianites . these two sensible miracles having assured gideon as well of his divine ●all to command the people , as of success and victory against his enemies ; he could no longer refuse to obey the command of god , or to express as much readiness to execute his designs , as he had shewed backwardness to undertake them at first . and having in a short time raised a great army , consisting of , he encamped himself near the midianites , besides the well of harad , and on the south of them . but god seeing the great numbers of the jews , and foreseeing that this ungrateful and presumptuous people would be apt to attribute the victory , which depended only on his favour and assistance , to the multitude and strength of their forces : he told gideon , that in case he did march with all those forces against the host of the midianites , he would miss of the victory , because he was resolved not to leave them the least ground to say or think , that they had overcome the midianites by their own strength . gideon therefore caused proclamation to be made throughout the camp , that whosoever was fearful or affrighted with the numbers , or warlike preparations of the enemy , should immediately leave the camp , and return home from mount gilead ; and there returned no less than of the army , who gladly embraced this proposal ; and there yet remained of the israelites . but this number being still too great in the eyes of god , he commands gideon to march with them down to the river jordan , where he promised to shew him the numbers and the men he would allow him to fight the midianites with . when they were come to the river , god ●ad gideon to set those by themselves , who without stop or stay did take up water in the hollow of their hands , and laped it thence to quench their thirst , and distinguish them from those who kneeled down on the rivers side , to drink more at their ease and leisure . of the former sort , there were but in all , which god commanded him to lead on boldly against the midianites , for that with them only he should obtain the victory , gideon fully relying on the word of god , sent home the rest of the people , keeping none with him besides the men , that had lapped water out of the hollow of their hands , and with them couragiously advanced against the enemy . god was willing by this figure , to represent to us , what sort of persons he would for all time to come account fit for his service , and worthy to fight his battles ; and who those were whom he would for ever seclude from his holy warfar . he teacheth us also , how very small the number of his true soldiers are , when of an army of thirty two thousand men , he retains only three hundred . and the distinguishing mark of their election is this , they do not kneel down to drink of the water of the river ; but without stop or stay , only take up a little in the hollow of their hand , a little to allay and qualifie their thirst. god will have all his soldiers to stand firm , with their heads lifted up to heaven , and will not have them to stoop downwards , but as little as may be . being mortal men , they must needs make use of the world ; but they must so use it , as if they used it not , according to the counsel of s. paul , and supply the inevitable necessities of this life , which hasts away like the swift current of a river , without any particular concern or care about them , and without hindring , by these fleeting actions , their march towards heaven , where their hearts are already arriv'd and do inhabit . the numbers of such as these , are always very small and inconsiderable in the outward church ; and yet in them , the whole strength of the church consists , as god very lively represents the same to us in this history ; they only atchieve things wonderful and incredible , they only obtain the victory , because god himself is with them , and fights for them , against all their enemies . they are the true champions of the church , they are pillars of the world ; they are the intercessors not only for their brethren , but for all men , it is they ( like moses ) stand in the gap , and turn away the effects of the divine anger from a stiff-necked and rebellious generation . major john cass of the parish of hackney in the county of middlesex esq for advancement of this worke contributed this plate . major john fuller of waldron in the county of sussex esq ▪ for advancement of this worke ▪ contributed this plate . the defeat of the midianites . the midianites are defeated by the sound of the trumpets , and the light of lamps or torches . so many divine assurances given to gideon were abundantly sufficient , one might think , to put the success of his enterprize against the midianites out of question , had not god been pleased to vouchsafe him one confirmation more from the mouth of his very enemies . he commands him to go alone by night into the enemies camp , or if he feared to go unaccompanied , to take his servant phurah with him ; and that there his enemies themselves should give him a fresh assurance of the success of the combat . gideon obeying god's command , came by night into the enemies camp , where he heard a soldier telling this dream to his companion : i dreamed ( said he ) and behold a cake of barley bread tumbled into the host of midian , and came unto a tent and smote it , that it fell and lay along . to which his fellow answered , that this his dream signified nothing else but the sword of gideon the son of joas● , into whose hands god had delivered all the host of midian . gideon having heard this dream , and the interpretation , he return'd full of courage and assurance into the host of israel , bidding them to arise , and get ready , for that god had deliver'd the midianites into their hand . and having divided the men into three companies , he gave to each of them a trumpet in one hand , and empty pitchers with lamps in them in the other ; with this order , that as soon as they should hear him sound his trumpet , they should eye him , and do as he did , and shout with a loud voice , for the lord and for gideon , and break their pitchers in which the lamps were . as soon as they were come to the out-side of the camp , and the signal was given by gideon , they all at once sounded their trumpets , brake their pitchers , and shewed the lamps that were hid in them , crying with a loud voice , the sword of the lord and of gideon ; whereupon the whole camp of the midianites being seiz'd with horror and amazement ran away and fled , and by a miraculous effect of the divine power , turn'd their swords against one another . thus were the midianites humbled by the jews , or rather by the power of god , which so eminently was engaged for them . the more strange and extraordinary ( saith st. gregory ) this way of fighting was , the more visible it is , that it points us to some hidden mystery : for whoever went to fight without arms : or whoever presumed to oppose nothing but earthen pitchers , against the violence and efforts of a powerful enemy ? reason ( saith he ) could not but look upon this enterprize , as the most ridiculous thing that could be ; and yet the event made it appear , that by this method the midianites were cast into that consternation , which prov'd their total overthrow . god then by this history was willing to open the mystery to us , that the gospel soldiers were not to resist their enemies by the force of outward arms , but would become victorious only by sounding their trumpets , and breaking their earthen●pitchers , that the lamps hid in them might appear to the dazling and terrifying of their enemies . for these earthen-pitchers represent the weakness of our bodies , and gideon ( who was a figure hereof ) jesus christ , will have no soldiers under him , but such as contemn and vilifie their flesh , and overcome their enemies by dying , as jesus christ their captain also did . death to them is but the breaking of the earthen pitcher , and this pitcher ( which at best they always contemn'd and blush'd at ) being broken ; now nothing appears but a bright and shining lamp , which strikes the hearts of all their persecutors with terror and consternation . the holy martyrs were an evident proof of all this , who by their patience and constancy confounded and terrified the most resolv'd and cruel tyrants ; and by the dazling lustre of their graces , did either daunt or convert their very tormentors and executioners . insomuch that those that hated and despised them , began to love , esteem and reverence them ; and by the transforming virtue of the divine light , which beamed forth from them , became the adorers of that sovereign truth , when as before , they had been the murtherers of those , who had so boldly and generously defended it . the death of abimelech . abimelech is killed by a woman , that brake his skull by casting a piece of milstone upon him . gideon dying after he had wisely governed the people of israel for many years , left behind him threescore and ten sons , which he had by several wives ; but one of his sons , called abimelech , born of his concubine ( a woman of shechem ) was the cause of much mischief after his father's death . for having gained the city of shechem to declare themselves for him , by means of his mothers friends and relations , and by his representing to them , that it was much better for them to have him alone to reign over them , than his threescore and ten brothers , they soon proclaimed him their king , and furnisht him with a sum of money , wherewith he raised some vagabonds and vain light persons , and with them marched to his fathers house , where he most inhumanly kill'd his threescore and ten brothers , except the youngest of them all , called jotham , who by hiding himself , happily escaped abimelech's fury . this young man being inform'd , that the men of shechem were assembled in the field to make abimelech king , he went up to the top of mount gerizim , from whence with a loud voice he cried unto them , and by a figurative discourse reproached their horrid ingratitude . he told them , that the trees of the forest being about to anoint a king over them , addrest themselves first to the olive-tree , desiring him to be their king , and afterwards to the fig-tree and vine , who all refused to accept of their offer . the trees being at a loss , at last offer their sovereignty to the bramble , who readily accepted the dignity , promising to protect them , in case they would fully confide in him ; but if not , threatning them , that fire should come forth from the bramble , and consume the cedars of lebanon . which jotham ( concluding his allegory ) told them , would be their case at last , and that for the horrid ingratitude they had shewed to gideon , and his sons , god would consume them by means of abimelech , whom with so much joy they had now made their king. sometime after it appeared , that jotham had prov'd a true prophet ; for when abimelech had reigned three years over israel , the men of shechem began to be weary of his tyrannical courses , and resolving to cast off his yoke , they chose one gaal to be their prince ; but abimelech having notice thereof , and coming upon the city unawares , he took it , kill'd the inhabitants , and afterwards destroyed the city , and sowed it with salt. after that god had thus avenged the perfidiousness of the men of shechem , against gideon , by means of the tyrant they had chosen to be their king , he at last punisht the tyrant himself , who had so unhandsomly butcher'd his father's sons : for abimelech having taken the city thebez , in which there was a strong tower , into which all the inhabitants of the city had retired themselves , as he went to put fire to it , a certain woman cast a piece of a milstone upon him , and brake his skull ; who seeing himself mortally wounded , cried to his armour-bearer to run him thr● , that it might not be said of him , that he was kill'd by a woman ; and the young man ( his armour-bearer ) did as he commanded him , and he died . this was the end of this cruel fratricide ; who probably had perswaded himself , that his enormous crime had been forgot by god , forasmuch as he had not only gone so long unpunished , but had also been favour'd with success in his undertakings . but we find here , that the divine forbearance has its bounds . he suffers such monsters to live and prosper for a time , that he might draw good from the evils they commit ; and when he has accomplish'd his work , his justice crushes them in a moment , and precipitates them headlong from the pinnacle of their pride and glory . the fathers have also observed from this history , that nothing pats men more upon hating of their brethren , than an ambitious desire of reigning , which does so blind and dazle their understanding , that they forget the respect they owe to the sacred names of brothers and fathers ; and are so far from being struck with horror at the sight of the murther of their nearest relations , that their eyes feed on the tragical object with pleasure , rejoycing at the death of those , whom they consider as lets and stops in the course of their boundless ambition . susanna ▪ the wife of collonell thomas strangwayes of melbury●sampford in dorsetshire , and daughter e heyrest of john ridout of the citty of bristol esq ▪ deceased . for advancement of this worke ▪ contributed this plate . the right honourable algernon capell earle of essex . viscount malden , and baron capell of hadham &cr. for advancement of this worke ▪ contributed this plate . jephthah's daughter . jephthah sacrifices his daughter . after the death of ungodly abimelech , god raised up thola and jair to be the captains and judges of his people , and after them jephthah , who obtained that high command on this manner : gilead his father had begotten him on a harlot , for which reason the rest of his sons refused to own him for their brother , and thrust him out from amongst them , whereupon he retired to the land of tob , where he became the captain of a company of vagabond vain fellows . some time after , when the ammonites made war against , and vexed israel , the elders of gilead , who had experience of the courage and valour of jephthah , sent after him to the land of tob , where he fled from his brethren , when they turn'd him out of doors , as being the son of an harlot , and desired him to be their general ; who after he had reproached them , for their former ill usage of him , and had made them promise him , that they would make him their prince , in case he should overcome the ammonites , accepted of the command . jephthah , as soon as he found himself in this station , sent ambassadors to the king of ammon , to represent to him the injustice of his pretensions against israel ; but that prince lending a deaf ear to all his remonstrances , as being wholly resolv'd for war ; the spirit of the lord came upon jephthah , who having speedily raised a considerable army , led them on against the ammonites ; and before the engagement made a vow to god , that if it should please him to bless him with victory , he would offer up to him for a burnt-offering whatsoever first came forth out of his doors to meet him after his return . jephthah having utterly defeated his enemies , and obtain'd a glorious victory , return'd home in triumph ; but his joy was soon turn'd to sorrow ; for as he drew near to his house , his only daughter , transported with joy , for the glory her father had acquir'd , came out to meet him with timbrels and with dances : jephthah seeing his daughter , was pierc'd with sorrow , and rending his cloaths , acquainted her with the vow he had made . whereupon she , as a person not at all dismay'd , exhorted her father courageously to perform his vow , assuring him she should die very contentedly , forasmuch as the lord had given him the victory over his enemies . she only desired two months time to go with some of her companions to bewail her virginity ; which time being past , she return'd to her father , who did with her according to his vow . the fathers considered this vow of jephthah , as an instance of those indiscreet vows some people engage themselves in , whereby they are put upon the unhappy necessity either of committing a sin by breaking their vow made to god , or of becoming criminal by their performance of it . 't were better ( saith s ambrose ) not to vow at all , than to vow such things as god detests . jephthah was very sensible of the sad effect of his indiscretion , and it was not without extreme regret he performed that , which he thought himself absolutely bound to do . but if the fathers carriage in this matter were blame-worthy ; on the other hand we can never sufficiently admire that of his daughter . she comes with joy , and casts her s●lf into his hands , who was to sacrifice her , without suffering her self to be stopt by the tears of her companions , or the idea of a violent and immature death , in the very spring and flower of her age , which continually star'd her in the face . this her behaviour made amends , in some sort , for her fathers indiscretion ; as making that voluntary , which on his side was forced and of necessity ; and made that which in it self was impious , to become a well-pleasing sacrifice , by her obedience and resignation . she teaches by this her example all tru● christians , who have their hearts enflamed with the love of heaven , to offer up themselves with joy to god , and to take patiently and chearfully from his hands , whatsoever sufferings he is pleased to lay upon them and try them by , without reflecting upon the indiscretion or malice of those , who may have occasioned the same . they think it their happiness and glory to suffer for his sake , to whom they are so infinitely obliged , and therefore are so far from having any aversion for the instruments of their sufferings , that they rather consider them as their benefactors , who open a way for them to obtain an eternal crown of glory . the birth of samson . samson killeth a lion. after the death of jephtha , the scripture gives us no particular account of some following judges until samson , whose history is very circumstantially related in those holy records . he was of the tribe of dan , and his birth was before declared by an angel , who assur'd his mother , that she should be no longer barren , but bring forth a son. he advis'd her also to abstain from wine and strong drink , and all unclean meats , during the time of her going with child of him . as soon as the angel was departed from her , she told her husband manoah what had hapned to her , who thereupon testified the great desire he had to see the angel ; who soon after appearing again to his wife , she made haste and told her husband , that he might now see and speak with the angel. manoah , after he had spoke with him would willingly have offered a sacrifice to him : but the angel knowing , that sacrifices were due to god only , told him , that if he had a mind to offer a sacrifice , he must do it to ●od . so manoah having prepared a kid , with a meat-offering , offer'd it upon a rock unto the lord , and when the flame of the sacrifice went up towards heaven , the angel ascended in the flame that proceeded from the meat-offering in the presence of manoah , and his wife . this child being at last born , according to the word of the angel , was called samson , and was educated according to that direction the angel had before given to his mother . and being grown up , he went down to timnah , where he saw one of the daughters of the philistins , whom he had a particular inclination for , and desired his parents to get her for him to wife . his father was very much averse to comply with his desires , not knowing ( as the scripture tells us ) that it was from the lord , who by this means would avenge the children of israel on the philistins , who at that time had dominion over them . samson also , who was a figure of jesus christ , by his marrying one of the daughters of the philistius , very lively represented to us , that he who is the strong man should one day espouse the church of the gentiles , leaving the jews in their obdurate impenitency . besides the scripture seems to hint , that samson ( by marching among the philistins ) had hopes to meet with an occasion of quarrelling with them , and delivering his country from the yoke of their cruel oppression . as he went one day with his father and mother to visit this woman , he met a young lion , who came open-mouth'd roaring against him ; at which time the spirit of the lord coming upon him , he laid hold on him and rent him with as much ease , as if it had been a kid ; but he told not his parents thereof . sometime after he returning the same way , with a design to marry the philistin woman , he stept out of the way to see the lion he had kill'd , and behold there was a swarm of bees , and honey in the carkass of the lion ; and he took thereof and did eat , and came to his parents and gave some to them , who did eat also , not knowing from whence it came . samson being come to his journeys end , was married to the philistin woman , and at the wedding-feast propounded this riddle to the young men his guests ; out of the eater came forth meat , and out of the strong came forth sweetness ; and told them , in case they would explain it within the seven days of the feast , they should have sheets , and changes of garments ; and if they could not , he was to have the like . the philistins seeing they could not unriddle samson's riddle , threatned his wife to destroy her and her father's house , if she did not procure the solution of it from her husband . samson tired and overcome by her importunity , declares the riddle to her , which she presently told the philistins . this figure ( as the fathers observe ) did represent the change which jesus christ was to make amongst heathens and idolaters ; who before had been like furious lions , that tore and rent the christians , till jesus christ came and vanquisht them without arms. the heathen emperors , who were the cruel persecutors and destroyers of the christians , became their favourers and nursing fathers ; the mouths of those who had devour'd them , were now fill'd with honey ; and a sort of people ( more cruel than lions ) became as it were their food and nourishment , their support and protection , being through the regeneration in jesus christ , become one body with those they had formerly persecuted and devoured under one head jesus christ , the prince of peace . mr. edward hilder of london cittizen . for advancement of this worke ▪ contributed this plate . samson slays the philistins . samson slays a thousand philistins with the jaw-bone of an ass. samson seeing himself deceiv'd by his wife , who by her artifice had made him unriddle his riddle to her ; which he had no sooner done , but she disclos'd it to the philistins ; he was very angry with her , and quitting her in some discontent , gave her parents occasion to think , that he had taken distaste and quite left her , and therefore married her to another man. and some time after samson came to give his wife a visit , but her father would not suffer him to go to her , telling him , that he had married her to another , as supposing that he hated her , and had quite left her ; but that if he pleased he might take her young sister to be his wife , who was fairer than she . samson not at all satisfied with this excuse , protested , that now they might thank themselves , if they came to feel the effects of his rage and anger , for this their unjust dealing with him . in this resolution he went and caught foxes , and tying them tail to tail , and fastning a firebrand or torch between their tails , he let them go into the standing corn of the philistins , and reduc'd it to ashes , with their vineyards and olive-trees . the philistins being strangely alarm'd with this loss , were very inquisitive to know the author of it ; and being inform'd that it was samson , and what had provok'd him to do so , instead of endeavouring to avenge themselves of him , they turn'd all their rage against his wife and father-in-law , and burnt them with fire . but samson not thinking himself sufficiently aveng'd of them , took his opportunity ( not long after ) to set upon them , and dedroy'd them with a very great slaughter . the philistins at length rouzed by these repeated violences of samson , gather'd together in great numbers , and encamped themselves in the lot of the tribe of judah , who being terrified with this approach of the philistins , demanded of them why they were come to invade their country ? and the philistins having answer'd , that they were come to seize samson : the men of judah to rid themselves of these unwelcom guests , promised to deliver samson into their hands ; and as they soon after brought him down to them bound with two new cords , and the philistins began to shout for joy , as now thinking themselves masters of him , who had done them so much mischief ; the spirit of the lord coming mightily upon him , the cords that were on his arms became as flax that is burnt with fire , and his bands loosed from off his hands , and taking up the jaw-bone of an ass , he slew therewith a thousand of the philistins , and said , with the jaw-bone of an ass , heaps upon heaps , have i slain a thousand men : and when he had made an end of speaking , he cast away the jaw-bone , and called the place ramath-lehi . the heat and violence wherewith he was carried forth to do this action , had caus'd an extreme thirst in him , which made him earnestly cry to the lord for relief in this his extreme need . god immediately heard his prayer , and opening an hallow-place in the jaw-bone , by his power , made a spring of water to proceed from it , wherewith ( when samson had quench'd his thirst ) his strength return'd , and he revived : and he called the name of the place enhakker . these wonderful events have been the subjects of the meditation and admiration of the fathers , who consider'd them with the eye of faith and godliness : whereas the people of the world , who eye things after a human manner , and pass their carnal judgment on the most holy and spiritual things , are so far from being edified by the reading of these holy records , that they oft make them the subjects of profane jests and drolls . st. gregory takes occasion from this holy figure , to admire how jesus christ ( the true samson ) did without arms , or any outward force , vanquish all the enemies of his truth , opposing nothing to their seeming insuperable force and malice , but the simplicity of a company of poor contemptible fishermen ; as samson encountred a whole army of philistins with the jaw-bone of an ass. and yet this simplicity , and this patience of the saints , being guided by the hand of god , did defeat and overcome all the strength and machinations of men and devils . the gates of gaza . samson being shut up by the philistins in gaza , plucks up the gates of the city , with the two posts , and carries them up to the top of a mountain before hebron . samson having in so miraculous a manner slain a thousand philistins , one would think that so astonishing an instance of a divine power assisting him , should stop the course of their malice , and hinder them ( in love to themselves ) from attempting ought against him for the time to come . but we must consider , that their warring against samson , was a representation of the devils future wars and fightings against jesus christ , and his holy church ; and therefore the continually renewed persecutions of the philistins against samson , do very fitly represent to us , the obstinacy wherewith the devils make war against the faithful , and that unalterable malice wherewith they persecute them , without being discourag'd by the many foils and falls they receive from the saints , by means of the power of god , that is engag'd for them , and manifest it self in them . the philistins therefore , instead of letting samson alone , upon motives taken from their own interest ( as in all prudence they ought to have done ) did on the contrary mind nothing more , than how they might best lay new snares for him , and get him into their hands . and as they were very diligent and attentive in this enquiry , and had their spies out continually , to observe his haunts , they were inform'd by some of them that he was got into the city gaza ; whereupon ( without losing time ) being egg'd on by their extream hatred and thirst for revenge , they assembled themselves by night , and compassed the city , resolving in the morning to set upon him and kill him . samson having notice of their design , seem'd to take little notice of it , and having slept till midnight with an harlot which he met with , he arose , and without fear went to the gates of the city , plucking up the doors , and two side-posts of it , and laying them upon his shoulders , carried them to the top of a mountain , that is before hebron , passing unconcernedly by , through the midst of those who were laid in ambush to seize and destroy him , who being amazed and daunted with seeing those prodigious effects of his strength and courage , let him pass unmolested . thus were the hopes the philistins had conceiv'd ( to surprize samson once more ) defeated , and they found ( as formerly ) that all their designs and projects to destroy him , tho' never so wisely laid , and warily conducted , did at length turn to their own confusion and overthrow . this figure ( saith s. gregory ) is so plain and sensible , that it cannot but be acknowledg'd , to be unexcellent emblem of our saviour jesus christ. he it was whom his enemies having persecuted all his life long , they at last lodg'd him in a sepulchre , seal'd him up there , and surrounded his grave with their guards ; as the philistins encompassed the city gaza , whilst samson was peaceably taking his rest. but this true and glorious samson , awakening and arising at midnight by his glorious resurrection , and delivering himself from the place , where his enemies kept him shut up , not only came forth from thence himself , without being ever after subject to the laws and power of death ; but at the same time redeemed all mankind from that formidable enemy , by destroying death it self , whose gates and bars he has for ever broke and pluckt up , ( as the scripture mentions ) and has carried them with him to the top of the mountain , that is , to heaven , which the resurrection of our blessed saviour has open'd to mankind , and whither his members hope to follow him , according to his own faithful promise , that where he is , they should be also , to see and eternally enjoy that glory , which he had with the father before the world was . for this reason it is , that all true christians may cry out boastingly with s. paul , o death , where is thy sting ? o grave , where is thy victory ? the sting of death is sin , and the strength of sin is the law ; but thanks be to god , who giveth us the victory through jesus christ our lord . thomas vincent of felcham in the county of ●urrey esq. for advancement of this worke ▪ contributed this plate . mr. samuel lash master carriage maker to their ma t●s . office of ordnance , and master block-maker to their ma t ys . navy at chatham . for advancement of this worke . contributed this plate . samson's death . samson discovers to delilah that his strength lay in his hair , which she cutting off he is seiz'd . it had been well for samson , if he had been as strong and powerful to resist the charms of a woman , as he was in tearing of lions , and encountring whole armies alone . but alas ! the enticements of delilah prov'd too strong for him , who was the strongest of all men ; and in her embraces he met with the disaster , he had so happily escaped in the most dangerous and threatning encounters . the philistins having observ'd , that samson resorted often to delilah , promised her a great sum of money , if she could get out of him , wherein his strength lay . samson at first ( upon her enquiry ) plaid upon her , as not thinking it needful , to tell her a truth might prove so fatal to him : he told her , that for to level his strength with those of other men , they needed only to bind him with new cords that had never been used , or to fasten his locks to a web ; but delilah soon found , that these were only delusory put-offs , to make her give over her importunity : wherefore being gaul'd with samson's mocking of her , she set all her artifices at work , and by continual urging and pressing of him , made him at last discover the truth to her ; he told her , that from his , birth no razor had ever touch'd his head ; and that if he were shaven , his strength would leave him , and he become like another man. no sooner had delilah got this secret out of him , but she sent for the lords of the philistins , and having made him sleep on her knees , she caused locks of his head to be cut off . samson soon after being awaked with the cry of delilah , that the philistins were upon him , he thought to go out as at other times , for he knew not that the lord was departed from him . so the philistins took him , and brought him down to gaza , bound him with fetters of brass , put out his eyes , and made him grind in the prison-house . whilst samson was thus wretchedly employ'd by his enemies in this hard and shameful labour , the hair of his head began to grow again : and the lords of the philistins gathered themselves together , for to offer a great and solemn sacrifice unto dagon their god , for having delivered samson their enemy and destroyer of their country into their hand ; and when they were merry , they sent for samson to make them sport , placing him between the pillars . samson touch'd to the heart , at this their insolent treating of him , desired the lad ( that held him by the hand ) to lead him to the pillars on which the house stood , that he might rest himself against them . and as soon as he was come to the place , he prayed unto the lord god , to give him strength only this time , that he might be at once aveng'd of the philistins for his two eyes ; and laying hold of the pillars with both his hands , and shaking them with all his might , the house fell , crushing him and all the lords of the philistins , with about more of them that were therein , and on the roof of the said house ; so that he slew ( as the scripture observes ) more at his death , than he had done in all his life . this history ( as the fathers tell us ) is a lively representation of the effects of the death of our saviour , who by his voluntary death confounded the devils more , than they had been during all his life-time : for then it was that the devils-house was cast down to the ground , and that the arrogance of those proud angels was laid low . but the fathers do not content themselves only in considering the mysteries in this history , that have manifest reference to jesus christ ; but they deplore also the unhappy chance , whereby this invincible strong one was vanquish'd and overcome of a woman ; he loses all his locks , that is , his vertues ; they put out his eyes , that is , they rob him of his light and understanding , and condemn him to work in the mill , that is , abandon him like a beast to the vain pleasures of this world , where a man meets with nothing but trouble and vexation , and where he continues fetter'd in the chains of his own will and lusts. a sinner in this condition has no other way left , but to call upon god , that his locks may grow again , that is , that he may recover his lost graces . 't is repentance that recovers the souls strength , and pulls down the pillars of the devils house , and overthrows and crushes the enemies , that triumph over her , and renders the soul victorious by her own ruin , making her die to her self , that she might live to god ; and lose her self , that she might find him who is the only satisfying object and sovereign good of rational and intelligent creatures . the levites wife abused . the benjamites of gibeah , force the wife of a levite to death . the scripture in the two last chapters of this book of judges , relates a history , which prov'd of great and fatal consequence to the israelites , as occasioning the destruction of a whole tribe . a levite dwelling on the side of mount ephraim , took to him a wife out of bethlehem ; but upon some miscarriage of hers did occasion a separation , so that she return'd to her fathers house , where she continued for the space of four months ; and at the expiration thereof , her husbands affection returning towards her , he resolved to go to bethlehem to her fathers , and fetch her home again . as soon as he was come to his father-in-laws house , he received him with much joy and kindness , forcing him to continue with him three days ; and then being very unwilling to part with him , he both by his kind entertainment , and pressing invitation , endeavour'd to oblige him to stay longer with him than he intended ; so that it was the fifth day towards evening , before he could get away from his fathers ; and having reach'd gibeah a while after sun-set , he was fain ( with his wife and servants ) to sit down in the street , because there was none so kind as to offer them a lodging ; but soon after an old man coming from his work out of the field , seeing him stand in the street , kindly invited him with his wife and servants to his house , giving them an hearty entertainment . but as they were sat down at table , and making merry , certain wicked wretches of the city , beset the house round about , and knocking at the door , bade the old man ( the master of the house ) to bring forth the man that came to lodge with him , that they might satisfie their unnatural lust with him . the good old man was struck with horror at this their demand , and endeavour'd with the softest words imaginable , to divert them from so great a villany , offering rather to expose his own d●ughter , that was a virgin , than his guests wife to their lust. but all that he could do not prevailing , the levite brought forth his wife to them , whom they abused all night till towards the morning ; and about break of day , they let her go . the woman after this treatment had much ado to return to the door of the house where her husband was lodg'd ; and was no sooner arrived there , but she fell down stone dead before the threshold , with her hands stretch'd forth , as demanding vengeance of her husband for this inhuman outrage committed upon her . her husband arising in the morning to return home , and finding his wife without motion lying at the door , supposed she had been asleep ; but finding that she was dead indeed , the extream grief wherewith he was seiz'd , and the detestation he conceiv'd for this abominable fact , put him upon a resolution of cutting the dead body of his wife into parts ; and to send each tribe a part , to provoke them to take vengeance of so execrable and crying abomination . upon the receipt of this strange and terrifying present , the tribes unanimously resolv'd to avenge this unparallel'd excess ; they all acknowledg'd , that never was the like thing committed in israel , from the time of their coming out of egypt ; and having assembled themselves together as one man , they protested they would not return to their homes , till they had punished and aveng'd this exorbitant outrage . s. ambrose admires this their holy resolution , their zeal shewing them not to be indifferent in a case which so much concern'd the glory of god. the outrage done ( saith that father ) to a married wife , enflames and provokes all israel ; and one tribe ▪ being guilty of the crime , all the rest league themselves together to destroy and exterminate them , fearing lest by conniving at it , they might draw down upon all israel the divine wrath which one of their tribes had so justly deserved . the same father blushes at the corruption of the age wherein he liv'd , by suffering the frequent profanation of that holy ordinance , when he compared it with this most commendable zeal of the israelites , who sought no frivolous excuses to cover the crime of their brethren , but aveng'd it with that extremity of rigor , as was proper to prevent the like licentiousness for ever after : and that holy man thinks , he can never sufficiently lament their unhappiness , who only mind their own interest , being unconcern'd at the greatest profanation of the law of god. m is . elizabeth , the wife of captaine richard leake of the tower of london ▪ master gunner of england . for advancement of this worke. contributed this plat● . the punishment of the benjamites . the whole tribe of benjamin is destroy'd by the israelites , except men. the children of israel being gathered together as one man at mizpeh , and the levite , whose wife had been forc'd , having laid his complaints before them , they march'd against the authors of this detestable crime , to punish them according to desert . but before they came to open force , they sent some deputies to the benjamites , to demand those wicked wretches that had committed this inhuman outrage , that by putting them to death they might turn away the wrath of god from israel ; but the benjamites ( instead of hearkning to these just and equal proposals ) declar'd , they would protect and secure them ; and assembled themselves to fight the israelites , to the number of men. the israelites having ask'd counsel of the lord , the lord approv'd of their going against the benjamites ; whereupon they went forth to fight them ; but notwithstanding the good success they had promised themselves from the justness of their cause , they lost that day men. they were strangly surpriz'd at this unexpected defeat , but yet resolv'd to try a second battel , for which they prepared themselves by a deep humiliation before god , and asking counsel of him , who again bade them go up against their brethren , and yet for all this the success was not answerable , for the benjamites destroy'd more of them . all israel being astonish'd to see men destroy'd by , and that too in so just a cause , betook themselves to god , by fasting , weeping , and offering sacrifices ; and having ask'd counsel of the lord the third time , he not only bade them to go up against the benjamites , but also assur'd them of the victory . the israelites encourag'd with this divine assurance , they march'd towards gibeah , having appointed a great party to lie in ambush near the city . the benjamites ( like men drunk with their two late victories ) made a furious sally out of gibeah , which was increased by the feign'd flight of the israelites , to draw them from the city ; but soon after those that lay in ambush near gibeah , having set it on fire , the benjamites saw they were lost , being on all sides encompast by the israelites , who kill'd of their men , and burnt their cities ; only of the benjamites saved themselves by retiring and hiding themselves in the rock of rimmon , who were the means afterwards of recovering that tribe . the israelites after this victory found themselves extreamly afflicted , for the loss of one of the tribes ; and having sworn , that none of them would give their daughters to the benjamites for wives , they went and slew all the males and women of jabesh gilead , because they were not come up with them to fight against the benjamites , and only saved of their virgin daughters alive , and gave them to the benjamites for wives . the fathers have admired the depths of god 's judgments in this history . never was there a war more holily undertaken , than this of the israelites , and yet they were twice beaten with great loss . god was willing by this ( figure ) to teach us , how pure they ought to be , who undertake to punish other mens faults . it is a false zeal that puts men upon purifying others , without being first clean themselves . moreover , god would inform us by this great example , how great our charity ought to be towards our brethren . how detestable and flagitious soever the benjamites might be , yet god will have the israelites to bewail the sad necessity , that engageth them to destroy their own brethren . thus we see that all israel were touch'd with inward sorrow , for having exterminated them , and now wholly employ'd their thoughts , how best to recover and restore those , who so lately they had endeavour'd utterly to destroy . it is a shame ( say the fathers ) for christians in this point to give way to the jews , and not to be highly concern'd , not only when they see a country or a family lost from the church ; but even when they see so much as one single soul cut off from their society and body ; forasmuch as they ought to be as sensible of this loss , as they would be of cutting off one of their members . for ( as s. paul sa●th ) when one member of the body mourns , all mourn ; and when one rejoyceth , all rejoyce : because all true christians are but the different m●mbers of one body under christ their head. ruth followeth naomi . ruth will not be perswaded to leave her mother-in-law naomi , but follows her into the land of judah . the history of ruth is so considerable , that it has pleased the divine wisdom to record it at large in a book by it self . in the time when the judges ruled israel , there hapned a great famine in judea , which obliged a man of bethlehem , called elimelech , with his wife and two sons , to go and sojourn in the land of moab : and elimelech dying not long after their arrival there , naomi was left there with her two sons , whom she married to two daughters of the land of moab , whereof she who was married to her younger son , was called ruth . and ten years after naomi's two sons died also ; who seeing her self a sorrowful widow , without husband or children , told her daughters-in-law , that she was resolv'd to return to her own country , forasmuch as she had heard , that god had visited it with plenty as formerly ; and therefore desir'd them to continue in their own country , and to look out husbands for themselves to comfort their widowhood . but her daughters-in-law could not endure to hear of parting with her , and told her plainly , they were resolv'd to return with her to judea . whereupon naomi representing to them her own desolate condition , and that she had no more sons for them to marry , according to the custom of the jews , and that she should be much afflicted to make their conditions worse by following of her ; orpha at last ( who had been married to her eldest son ) took her farewel of her . orpha's departure serv'd only to make ruth's great faith and strong love the more illustrious and visible ; for notwithstanding all the pressing instances of her mother-in-law , she would by no means hear of leaving her ; but with an immoveable firmness and constancy of mind , answered her in these terms , never think of perswading me to part from you , wheresoever you go , i will go , and where you lodge , i will lodge ; your people shall be my people , and your god my god ; where you die , i will die also , and death alone shall be able to separate me from you . naomi perceiving this fix'd constancy of her daughter-in-law ruth , which was the figure of the courage and resolution , wherewith the church should one day follow jesus christ through all persecutions , suffer'd her to come with her to bethlehem , the place of her birth , where they arrived at they beginning of barly-harvest ; and because their wants pressed hard upon them , ruth desir'd her mother-in-law to give her leave to go to the fields a gleaning ; and having obtain'd leave , she lighted on a field which belong'd to boaz , the kinsman of elimelech , naomi's husband . boaz soon after being come from bethlehem , to visit his reapers , demanded of them , who the young woman was that gleaned after them ; they told him whose daughter she was , and gave a very good character of her . whereupon he exprest himself with much kindness to her , charging her not to go and glean in any other field but to abide with his maidens , and to eat and drink freely of what they had provided ; ordering the reapers also to drop ears on purpose for her . this great kindness of boaz has been lookt upon by the fathers , as a figure of the great bounty and condescension , with which jesus christ received his church . he did not disdain her mean condition : neither her present poverty , nor past idolatry , could make him despise her . moreover , this holy woman ruth , gives a lesson to all christians , to renounce for ever their father's house , and the land of their nativity ; that is , the vanity and corrupt manners of this world : that they may joyn themselves to the people of jesus christ. neither need they fear to lose any thing by this their happy renunciation : for they will find in the love of our saviour , ten thousand times more , than ever they could hope for from the deceitful shew of the false pleasures of this world. the poverty of naomi , which ruth with so much constancy embraced , prov'd more advantagious to her , even in this world , than all the riches of the moabites : and they who with a firm love and purpose of heart cleave to the church , when she appears as a desolate widow upon earth , shall at length find their poverty rewarded with all the treasures heaven can bestow upon them . m is . lucy chauntler , daughter of john chauntler ▪ of laughton in the county of sussex gentleman deceased . for advancement of this worke ▪ contributed this plate . the right honourable katherine . lady dowager north , and grey for advancement of this worke ▪ contributed this plate . boaz espouseth ruth . boaz , near kinsman of ruth , marries her according to the ordinance of the law. naomi being inform'd of boaz his kindness to ruth , cast about how she might best improve this inclination of boaz for the good of her daughter-in-law , in order to procure her a quiet and advantagious establishment for the rest of her days . to this end she acquainted ruth , that boaz was her near kinsman , and seeing he was to lie that night in his threshing-floor , near the field where they were a reaping , she advised her to repair thither , so as she might not be perceived by any ; and when he laid himself down to rest , she should mark the place , and lie down at his feet , who would not fail to tell her what she should further do . ruth , in obedience to her mother-in-laws command , performed what of her self she would have been very backward to ; and being favour'd by the darkness of the night , came unperceiv'd of any , and laid her self down at boaz his feet ; who awakening at midnight , was affrighted to find a woman lying at his feet , and demanded who she was . ruth having disclos'd her self , represented to him , that he was a near kinsman , who ( according to the order of the law ) had a right to marry her . boaz , who was then above years of age , exprest the esteem he had for her , in that she did not imitate the behaviour of the daughters of his age , who ( for the most part ) followed the transports of a blind love , and inconsiderately preferr'd young men before wise and staid husbands ; but added , that before he could lawfully marry her , another kinsman ( that was nearer than he ) was first to declare himself , whether he were willing to perform the duty of a kinsman towards her or not . accordingly the next day boaz went to the gate of the city , and being sat down with the magistrates and elders , who met there to do justice to the people , he saw the kinsman he had spoke of to ruth , passing by ; and having call'd to him , told in presence of of the elders of the city , that naomi did intend to sell a parcel of her husbands land , of which he thought good to acquaint him ; for , that in case of his refusal , he would buy it himself : the kinsman having answer'd , that he was willing to buy it ; boaz replied , that at the same time he bought the land , he must also marry ruth . but the kinsman disliking this proposal , past over his right to boaz , who at the same time took the elders and people of his city , to witness of his purchasing the estate of elimelech , and taking ruth to be his wife ; who wished him all manner of prosperity and happiness with her , that she might be like rachel and leah , who built up the house of israel , and that he might be famous in bethlehem throughout all ages . thus was this marriage consummated , which god soon after blessed with the birth of obed , who was the father of jesse , and davids grandfather ; upon which occasion all her friends and neighbours came to congratulate naomi , upon this happy fruit of her daughters marriage ; assuring her , that she was more happy in such a daughter , than if she had seven sons . naomi also overjoy'd with her little grandson , laid him in her bosom , and became his foster-mother . god would teach us by this admirable woman , that he does not value persons by the holiness of their parents , but by their vertues and graces . we see here ruth ( a moabitish woman ) born of idolatrous parents , advanced by the holiness of her manners to the highest honour that was ( at that time ) attainable upon earth , by entring into the genealogy of our saviour , and becoming a mother of his fore-fathers , according to the flesh. she teaches us ( saith s. ambrose ) not to rest or rely upon any outward profession of a religion , nor on the meer name of christians , as the jews did upon their carnal sacrifices , and upon the descent from abraham , of which they boasted continually ; but to endeavour to become acceptable to god , by doing violence to our own corrupt inclinations , and by manifesting our selves to be living members of that body , whereof jesus christ is the head. for our saviour takes only those for his spouses , that are recommendable by their inward graces , and not by any outward advantages ; he chooseth those only that are meek and humble of heart , which is the character of the genuine spouses of our saviour , and the true spiritual virginity . the contents of the first book of samuel . at the beginning of this book we have an account of the birth of samuel , and how his mother consecrated him to the service of god , and the hymn of praise she sang upon that occasion . next we find a relation of the insolent and vicious behaviour of the sons of eli ; who therefore is reproved by a man of god , who foretells the ruin of his family , and which was afterwards also told him by samuel , whom god dignified with the high calling of a prophet , and is owned as such by all the people . afterwards we see here , how the israelites were beaten by the philistins , the ark of the covenant taken , which as soon as eli understood , he fell backwards from his seat , and brake his neck . the philistins carry the ark into the temple of their idol dagon , which falls down , and is shatter'd to pieces before it ; and the philistins are grievously plagu'd by god ; whereupon they send back the ark with presents , which comes to bethshemesh in the land of judah , and from thence is brought to kiriath-jearim ; where samuel begins a notable reformation of the worship of god , and assembles the israelites at mizpeh ; the philistins designing to surprize them there , god strikes a terror into them by great and dreadful thunderclaps , whereupon they are easily defeated by the jews . the sons of samuel , being by him in his old age appointed to judge the people , do not follow their fathers steps , wherefore the israelites demand a king , which displeaseth god , who commands samuel to represent to them , how their king would treat them ; but the people notwithstanding continuing obstinate in their demand , the lord and his prophet agree to it , and samuel tells saul ( who was come to him at mizpeh ) that he was to reign over israel , and anoints him king. saul , in the beginning of his reign , beats the ammonites ; samuel lays down his authority he formerly had over the people as their judge , having first given an honourable testimony of his innocence and integrity in that station . saul and jonathan his son make war against the philistins and others , and defeat them . samuel declares to saul , that god would take the crown from him , and anoint david king , who fights with goliah the giant , and kills him . saul being jealous of the honours done to david for this victory , seeks to kill him , who leaving the court , comes to samuel at naioth , and contracts a strict and firm league of friendship with jonathan ; he flees to achish , king of the philistins , where ( to save his life ) he counterfeits himself mad , and retires from thence to adullam , where his friends and others joyn with him , who is fain to stray up and down to escape sauls pursuit . saul murthers ahimelech , and all his house , with priests , and all the inhabitants of the city nob , only for having innocently entertain'd david , and furnish'd him with bread. david hides himself in the wilderness of ziph , and from thence retires to that of maon , whither saul pursues him , till news is brought him , that the philistins were entred the land , and having beaten them , he continues to pursue david ; but at last acknowledging his fault , he prays david to spare his family , when he should come to the crown . after this , we have a relation of the death of samuel , and what past between david and abigail , the wife of nabal ; and how saul , beginning afresh to persecute david , he flees to achish king of gath , who gives him the town of ziklag to dwell in ; from whence he makes excursions upon the neighbouring people , killing many , and getting great spoil . after this , the philistins coming with a great force against israel , saul asks counsel of the lord , who does not vouchsafe to answer him ; whereupon he addresses himself to the witch of endor . david making ready to joyn the forces he had , with those of achish , against saul , is countermanded . in his absence ziklag is spoiled by the amalekites ; but setting upon them , he recovers all the spoil and captives they had taken . and lastly , this book concludes with the tragical death of saul and his sons . this first book of samuel contains the history of the events of years , whereof past under the government of eli the high priest , chap. . . and the other under the government of samuel and saul , acts . . this book ( as well as the following ) bear the name of samuel , because they contain a relation of his ancestors , his birth , his education , his younger years , his life and actions , his government and death ; as likewise the lives of those kings , who by the command of god were by him anointed over israel . the septuagint , and the old latin interpretation , joyn these two books of samuel with the two following , and call them the four books of kings , because in these four books are related the lives and principal actions of all the kings that reigned over the jews , from the first to the last , in whom this monarchical government ceased , and was extinguish'd in israel by a just judgment of the lord . mr. nicholas jeffreys , second son of jeffrey jeffreys of llywell in br●cknockshire esq. for advancement of this worke ▪ contributed this plate . samuel given to eli . hannah consecrates her son samuel unto the lord , and delivers him to eli the high-priest . samuel being to appear one day in the world with the lustre of a great and holy prophet , god disposed him thereto from his tender infancy . hannah his mother , who was more glorious in having such a son , than if she had been mother of the greatest prince in the world , after she had been a long time barren , was instant in prayer to god , till at last she obtain'd this child , which was the fruit of her prayers , and the reward of her faith. and this holy mother knowing that her child was the gift of god , made no difficulty to return him to the donor . she did not content her self to redeem him with money , or to offer him up for some years only ; but she consecrated him to the lord all his life-time . she had no sooner weaned him , but her gratitude to god pressed her , to dedicate him to his service , from whom she had received him ; and by a strange disengagement from all human considerations , she in opposition to her natural tenderness for her only and long lookt for son , and to all appearance of reason , consecrated him to god in his first infancy , delivering him into the hands of eli , when he was but about years of age , no more considering him as her own , but god's , to whom she had given him . thus hannahs sacrifice did in some sort resemble that of abraham , because in parting with her son to god , she believ'd she did nothing else , but render to god what was his own , and what she could not ( without a kind of sacriledge ) withhold from him . god rewarded this devotion of the mother in the abundant effusion of his graces upon her son. and when in the th year of his age he was employed in the service of eli the high-priest , and the ministry of the temple , where he lay also by night , not far from the ark , god favour'd him with a revelation ; from which it might be judg'd , how great a prophet he was like to be , when arrived at his manhood , to whom god manifested himself so remarkably in his early childhood . god called to him thrice , as he was laid down to sleep ; but samuel supposing it to be the voice of eli the high priest , arose each time and went to eli , to know what his pleasure was ; but the fourth time eli having inform'd samuel , that it was the lord that called him , god spake to him , and foretold the terrible disasters that were to fall on eli and all his house ; he told him , he could no longer endure the unhappy negligence of that too indulgent father , who knowing the disorders and crimes his sons committed , and seeing in how many several ways they prophaned the sacredness of his temple and altar , contented himself with giving them a slight reproof , instead of being animated against them with an holy zeal for the glory of god ; and further declar'd unto him , that such were the enormous crimes of that family , that they should never be expiated by all the sacrifices eli did , or could offer . the next morning eli was very urgent with little samuel , to know of him what the lord had said unto him ; which tho' he was very loath to do , out of the great respect he had for him , yet upon his solemn conjuring of him , he told him all . eli acknowledging at last the justice of the sentence past against him and his family , found too late , that it is not sufficient for a father to be good himself , if he does not use his utmost endeavours to make his children so likewise , and with a most humble submission , disposed himself to undergo the punishment he had deserved by the too indulgent education of his children . there are ( saith s. gregory ) many followers and imitators of eli , as well in the private houses of christians , as in the church , i mean ( saith he ) those pastors , who suffer their spiritual children to live in all manner of disorderliness , by a cruel complaisance and compliance , being cruel to themselves , as well as to those whose wounds they dissemble ; when indeed they should , by searching them to the bottom , endeavour to heal them : forasmuch as it plainly appears from this figure , that in so doing they draw down upon themselves and their flock , the just anger and judgments of an incensed god , who will not suffer himself to be mocked , and will in a more special manner be sanctified by those , who draw near unto him and serve at the altar . the punishment of eli. god , in order to punish eli the high priest for his negligence in reproving the disorders of his children , suffers him ( upon hearing the news of their being slain , and the taking of the ark ) to fall down from his seat , and break his neck . god being about to fulfil the judgments he had denounc'd against the house of eli , he stirr'd up a new war against the jews , from their neighbours the philistins . this nation were the open and profest enemies of the people of god , and was made use of by him , as a powerful instrument of his justice and vengeance , to punish the jews for their crimes and disobedience against him . accordingly at this time the lord being highly provok'd ( by the apostacy and backsliding of the jews , and their great contempt and profanation of his holy laws and ordinances ) hid his face from them , would not assist them against their enemies , but made them to be discomfited . the jews being surpriz'd at this their unhappy expedition against their enemies , thought they could force the lord to be of their side , by carrying the ark of his presence with them . but god , who will not suffer himself to be mocked , and when he is provok'd , withdraws his gracious presence from all the most holy outward things and ordinances , suffer'd the ark to go to the camp , without concerning himself about its preservation . no sooner was it arrived there , but the army receiv'd it with a general shout , and joyful acclamations , not knowing that the very thing from whence they expected their good success , would prove their confusion , as well as their great affliction ; and that those two wicked priests , hophni and phineas , the sons of eli , who carried the ark , and whom god regarded with the eye of his wrath , would draw down more mischief upon them , than the presence of the ark would procure them favour . the philistins understanding that the ark was with the israelites , concluded themselves beaten , and crying out ▪ wo unto us , for their god is come into the camp ; who should deliver us from those mighty gods , that smote the egyptians with all the plagues ? however at length , somewhat encouraging one another to quit themselves like men , their fear having made them desperate , they fell like an irresistible torrent upon the jews , took the ark , kill'd the two sons of eli , that carried it , cut down of them , and put the rest to flight . old eli , all this while , who could not presage any great good to the israelites , sat by the way-side , impatiently expecting to hear the event of the battel , and the rather , because the ark of the lord was concern'd ; that good man ( for so he was , notwithstanding all his failings ) trembling at the apprehensision of its falling into the hands of the philistins , and being prophaned by them . at last , a man of benjamin having escap'd out of the army , came to shiloh , and gave eli an account of the total defeat of the army ; who no sooner heard him say , that the ark was taken ; but ( like a man stunn'd with a violent blow ) he fell down from his seat , and brake his neck . his daughter-in-law , the wife of phineas , having understood the death of her husband , and the taking of the ark , ( with the death also of eli the high priest , her father-in-law ) she immediately fell into labour , and died soon after she had brought forth a son , whom she called ichabod ; because ( by the taking of the ark ) the glory was departed from israel . never was there a more remarkable instance of god's severity in punishing the prophanation of holy things ; never a more teaching lesson , that nothing incenseth god higher , than the sins and disorderly lives of priests , whose holiness ought to appease the divine wrath , when it is gone forth against the people . it teacheth also us christians , not to put such confidence in the most holy eucharist , whereof the ark was a figure , as not at the same time to endeavour after holiness , which only can dispose us to be meet partakers of that heavenly bread , and without which ( by approaching to that holy table ) we shall only seal our own condemnation . m is . ann jeffreys ▪ eldest daughter of jeffrey jeffreys of l●●ywell in brecknockshire esq. for advancement of this worke. contributed this plate . mr. william proctor cittizen and stationer of london ▪ for advancement of this worke. contributed this plate . the idol dagon falls before the ark. the philistins having placed the ark in the temple of dagon , near to that idol , it falls down before it , and is broke to pieces . god smites the philistins with the plague of emrods , and forced them to send back the ark. the ark of god being thus taken , and in the hands of the enemies of god's people , seemed now to have lost all that honour and glory , which till then god had ever dignified it with ; but the sequel of this history will better inform us , and make it appear , that this holy shrine of the divine presence , was never more illustriously glorious , than in this its captivity amongst the philistins . these idolaters , as soon as they saw themselves masters of this holy thing , carried it to ashdod , and put it into the temple , near their idol dagon , excellently representing to us , by this their sacriledge and profanation , the crime of those , who in the same heart endeavour to joyn god and belial , and to make an alliance between his holy worship and the service of devils . but god by an illustrious instance made it appear , that as he is not at all like , so neither can he have any communion with false gods. dagon could not stand his ground at the presence of the ark , and the next morning they found the idol fallen on its face before it . the men of ashdod being extreamly surpriz'd and troubled at this shameful fall of their idol , did their endeavours to rear up this god again , who was not able to do so much for himself , and put him in his place as before ; but the next day they had the affliction to see their idol cast down once more , without either head or hands . yet the divine vengeance did not stop here , but passing from the idol to the idolaters themselves , all the inhabitants of ashdod were smitten with a shameful and dolorous plague , in the most secret parts of their bodies , at the same time that all the fruits of their country were destroyed by a prodigious multitude of mice sent amongst them . this filthy plague , which hindred them from sitting down , by reason of the extream pain they endur'd in that part ; and which was an admirable figure of the shameful and secret plagues of sin , did so affright and daunt the men of ashdod , who were very sensible , that what they suffer'd was an effect of their outrage done to the ark ; being in this respect more happy than they , who ( when they are punish'd for their profanation of holy things , are altogether insensible , without taking any notice of the hand of god , that strikes them . the philistins therefore being no longer able to endure the presence of that god , whose power they had been made so sensible of , to their great sorrow , sent the ark away to other of their cities ; but finding that it still drew the same plagues along with it , and fearing in the end to be all destroyed by it , assembled their priests and divines , to give them advice what was best for them to do in this case ; who gave them a counsel whereby god was glorified , by an eternal monument of his vengeance exerted against his enemies . they order'd them to send back the ark with five golden images of the emrods , and as many of the mice , wherewith the lord had plagued them , according to the number of their lords and principal cities , that had been afflicted with these sore judgments . thus we see , that the divine glory shone forth most conspicuously on this occasion , who without the intervening of any human help , forced the enemies themselves to set free the holy ark from the captivity wherein it had been detained . the joy they were seiz'd with , by finding themselves masters of it , was soon chang'd to extream grief and sorrow ; the present evils they lay under , making them still fear and apprehend greater , yea , utter and final ruin and destruction . we ought to learn from this history , that the joy men sometimes have , from their being possest of that which indeed belongs to god , always proves a very short and deceitful joy ; and tho' they may not see the plague , wherewith god smites them , because it is behind them , and in a part that is out of their view ( as s. gregory observes ) yet they must not doubt , but that god will sooner or later avenge the abuse and profanation of that which is holy and consecrated to him by the exemplary and eternal shame and reproach of those who unjustly have arrogated it , or made themselves masters of it . the ark sent back . the philistins send hack the ark to judea , to avoid the plagues wherewith god had afflicted them . the philistins being no longer able to bear the presence of the ark of that god , who inflicted plague upon plague upon them , followed the advice of their diviners , which was not to send it away empty , but with a tresspass-offering , which by their orders were golden emerods , and as many golden mice , according to the number of the lords of the philistines , to the end that ye may be healed ; for one plague was on you all , and on your lords : and they also ordered to be provided a new cart , and two milch-kine to draw it , whose calves they shut up at home from them ; to the end , that if the kine ( contrary to their natural instinct ) should take their way towards the land of israel , they might be assured from this supernatural violence , that it was not by chance that these plagues had followed them ; but that they were a visible effect of the divine power , who had thus avenged the prophanation of the ark of his presence . god was willing so far to comply with their weakness , as to make these beasts ( contrary to the natural tenderness they had for their young ) to take the strait way to bethshemesh , lowing as they went , which was an evident token , that their natural love to their young still continued , but that it was overaw'd by omnipotence it self . thus they drew it along the high-way that led to judea ; and by this means became an admirable figure to all true christians , teaching them , that the only way to go to god , is by raising ones self above , and thwarting our earthly affections and passions . the lords and grandees of the philistins followed the ark , as being desirous to be eye-witnesses of this conspicuous miracle , and were struck with admiration , when they saw the kine stop as soon as they were come to bethshemesh , which was the first city of the jews they met with on their way . the inhabitants of this city were surpriz'd with extraordinary joy , to see the ark return'd , as being the precious pledge of the divine presence amongst them , for the absence of which all israel had mourn'd for the space of months . but alas ! this their joy was soon turned to tears and sorrow , when they found that this holy pledge spared the jews as little now , as before it had the philistins ; for the bethshemites out of curiosity opening the ark to pry into it , the lord smote them with a great plague , whereof no less than died ; because ( saith the scripture ) they had looked into the ark of the lord . the horrour wherewith they were seized at this sudden destruction , made them cry out with fear and trembling , who is able to stand before this holy lord god ? or , where shall we bestow this dreadful pledge of his omnipotent presence ? so they sent messengers to the inhabitants of kiriath-jearim , to fetch the ark of the lord the philistins had left with them . they of kiriath-jearim came accordingly , and fetch the ark of the lord , and brought it into the house of abinadab , on the hill of their city , where ( being the place which god had chosen for its abode ) he did not only not plague that country , as he had done the philistins and the bethshemites , but blessed them with all manner of blessings ; making it apparent to all , that he ( of whom the ark was a figure ) desires nothing more , than to pour forth his favours and benefits upon all those , that do not some way or other oppose and turn their backs upon them ; but withal , when his justice is provoked , he shews the greatness of his power , in the punishment of such , who despise and abuse his goodness and long-suffering . the bethshemites seemed to honour the ark by the great expressions of joy , wherewith they received it amongst them after its months captivity ; but their joy was a proud and vain joy ; they gloried in their being the possessors of this sacred pledge , without being careful humbly to obey the law of that god , who thence dispersed his holy oracles ; and who in a signal manner had imprinted the marks of his divine presence upon it . thus ( saith s. gregory ) many drawing near to the holy eucharist with a too bold confidence , do perish in the sanctuary ; because by their carelesness to examin themselves , ard neglecting to come with a pure soul to eat of the lamb without blemish , they find their death in that , which to the pure and worthy receivers is a spring of life . anne lady wyndham , relict of sr. francis wyndham ▪ baronet . & cah●yre to thomas gerard. of trent in somerset . shire esq. in whose house his majesty k. charles the o. was safely preserved dayes after his escape from worcester sight a. d for advancement of this worke. contributed this plate . s. samuel g●rard of buxsteep in sussex knight , d. son of sr. gilbert gerard baronet . deceased & grandson to ye. rt. reverend father in god iohn coss●in late lord bishop of durham . &c ● . for advancement of this worke. contributed this plate . the defeat of the philistins . samuel sacrifices and prays to the lord . the philistins are defeated by thunder from heaven the state of affairs in judea was such as hath been set down in the foregoing relations ; and god made it appear ( by his raising samuel to honour and great authoririty ) that when he is inclin'd to favour a people , the first thing he does , is to send them good pastors and governours . this holy prophet finding himself animated by the spirit of god , preach'd to all israel , representing their sins to them , and promising them , that in case they would relinquish and destroy their idols , and cleave to the lord , they should be happy and successful for the time to come , and that god would deliver them from the tyranny of the philistins . whereupon they having declared , that they would follow his advice , in actually destroying the idols of baal and ashtaroth from amongst them ; samuel commanded them to assemble themselves at mizpeh , that he might pray for them there unto the lord . the israelites being met there from all parts accordingly , they kept a solemn fast to the lord , humbling themselves before god , and confessing their sins . whilst they were engaged in these acts of devotion , they were surprized with the news which was brought them , that the philistins had made an inroad upon them , and were drawing near to give them battel . these enemies of god's people , puft up with their former successes , and knowing that the jews were all assembled at mizpeh , thought they had now a fair occasion offered them to destroy them altogether in one day , and not knowing that god ( who is the sole disposer of victory ) was reconcil'd to his people , at the intercession of samuel , they made sure of the same success they formerly had against them . samuel upon this unexpected alarm , and the earnest instances of the jews , that he would cry to god , to save them from the hand of the philistins , took a sucking lamb and offered it for a burnt-offering unto the lord , which prov'd so acceptable to him , that thundring with prodigious thunderclaps and lightnings upon the philistins , they were thereby struck into such a consternation , that they betook themselves to flight in great confusion , and the israelites taking this occasion to pursue them , kill'd vast numbers , and totally defeated them . thus samuel ( by this sacrifice which he offer'd to god , to reconcile him with his people ) restor'd to the jews their peace and liberty , and govern'd them afterwards with the care and love of a tender father . but his old age put a stop to the current of all this prosperity he had procur'd for them ; for samuel's sons degenerating from the godliness and wisdom of their father , aim'd at nothing more , than to satisfie their covetousness by taking bribes , and perverting judgment . from this ill administration of his sons , the jews took occasion to demand a king of samuel , that might govern them , like all other nations . samuel was extreamly troubled at this their demand ; and complaining of it to the lord in prayer , he answer'd him , that the jews by this demand had affronted him himself , by rejecting him to be their king and sovereign ; but however , bade him do as they desired . yet withal , he charged samuel to set before them how their new king would behave himself , and what treatment they might expect from his hands , tho' nothing of all this could alter the resolution they had fixed , to be like other nations , let it cost them never so much . we are apt to admire ( as the fathers observe ) that the jews should be so besotted , as to prefer the government of a man , before that of god himself , wherewith they were dignified above all other nations of the world ; and yet at the same time we do not wonder so much , to see christians preferring the devil to be their prince and head , before jesus christ himself whose members they are . for we say often of our saviour , as they in the gospel did ; we will not have this man to reign over us : and on the other side , we very frequently tell the devil , not from our mouths , but our hearts ; thou art our king , and we are thy subjects . we do not care to acknowledge or submit our selves to the empire of god over us ; for our law , as well as thine , is our own will , and we do not care to depend upon any thing but our selves . the anointing of saul . samuel ( by the command of god ) anoints saul to be king of the jews . god having resolv'd to let the jews have their will , saul was chosen their king after this manner : kish his father having lost his asses , he sent his son saul with one of his servants to seek them ; but not meeting with them after a long and tedious search , saul was resolv'd to return home again : but his servant having represented to him , that there was a man of god , that is , a prophet , near the place where they then were , and that they should do well to consult him , for that probably he would direct them to find the asses ; saul consented to his advice . accordingly saul and his servant went to the city before them , to enquire for the prophet ; and they were no sooner entred into it , but samuel met them ; the lord having the day before told him , that about that time the next day he should meet with a man , whom he was to anoint king over his people , israel , as being the person he had design'd to be the deliverer of his people , from the oppression ▪ and violence of the philistins . as soon as samuel saw saul , the lord repeated the same assurance to him , that he was the man ; whereupon samuel invited saul to dine with him , and told him , that he must stay with him that night , wishing him not to be concern'd about his father's asses , because they were already found . saul , after he had been entertain'd by samuel with all manner of honour and respect , was call'd up by him the next morning by break of day , and having accompanid him through the city , he bid saul command his servant to pass on before , for he had something from god to communicate to him . as soon as samuel saw himself alone with saul , he took a vial of oil and poured it upon his head , and kissed him ; adding , that what he had done was by express order of the lord , who had chosen him to be king over his people israel . and for proof that what he had said was true , he told him , that on his way , near to rachel's sepulcher , he should meet with those , that would tell him that the asses were found , and that his father was no more concern'd about them , but greatly grieved about his son , not knowing what was become of him ; and that soon after he should meet with a great number of prophets , and should prophecy with them himself . this man so happy according to the eye of the world , who in his searching for asses , had found a kingdom , did not give the least hint to his father of what had past . but god willing to have him publickly declar'd king in presence of all the people , ordered samuel to appoint a general meeting of them at mizpeh . when they were assembled there , samuel represented to them the great evil they had committed in rejecting god , who had so miraculously preserved and deliver'd them , in desiring a king ; and bade them cast lots , that they might know whom god had appointed to that dignity . when they had cast lots , the lot fell upon the tribe of benjamin , and in that tribe , on saul the son of kish : who having absented and hid himself , was brought forth and declared king by samuel ; who shewing him to the people , told them , that the lord had chosen him to be their king , who was the most comely and tall person of all israel . saul being declar'd king , carried himself at first with a great deal of modesty and humility ; but not long after he made it appear ( and chiefly by the sacrifice , he would needs himself offer to god , without staying for samuel , to whom that holy function did belong ) that it is a rare and difficult thing for men to continue humble , after they are arriv'd to the highest pinnacle of sovereign power . the fathers have always consider'd saul , as the figure of those who are chosen to high places either in church or state , who ought alway to tremble when they see themselves raised above others ; yea , even when they seem to have great assurances , that god himself calls them to those employments , because if once they lend an ear to the enticements of pride and ambition , without considering , that they are the officers and servants of that god , who resists the proud , he at last rejects them , notwithstanding the choice he had before made of them , and takes that away from them , since they are proud , which he had bestowed upon them , when they were humble . coll jacob richards . principall enginier to their majesties traine of artillery in ireland and third enginier in england . for advancement of this worke. contributed this plate the honourable susanna noel , widdo w of the honourable baptist noel of north luffenham in rutlandshire esq. son of the rt. honourable baptist viscount campden . for advancement of this worke. contributed this plate . ionathan and his armour-bearer . jonathan , saul's son ( accompanied only with his armour-bearer ) goes into the camp of the philistins , and puts them to flight . saul being establish'd king , and waging war against the enemies of israel , the philistins gathered themselves together in great numbers to fight him . saul on his part was not idle on this occasion , but assembled what forces he could , to oppose their designs : and as both the armies were encamped near one another , after several skirmishes and attacks , jonathan the son of saul took a most heroick resolution , founded upon his strong faith and confidence in god ; for having call'd his armour-bearer , he communicated to him the design he had formed of setting upon the philistins , as being assured , that it was as easie for the lord to deliver by few as by many , with whose blessing even a single man might be sufficient to defeat a whole army . as soon as his armour-bearer had declar'd himself willing and ready to accompany him , they both got up an high rock , which was between the camp of the israelites , and that of the philistins ; and notwithstanding they were discover'd by the enemy , they boldly ventured in the sight of them , to climb up another rocky precipice upon their hands and feet , before they could come to their out-guards , whom they fell upon , and at the first onset kill'd of them ; which action having alarm'd all the camp , and god at the same time smiting them with terror and confusion , they turn'd their arms each man against his fellow , routing and defeating themselves . the noise of this their confusion and disorder being heard by the israelites ; saul made enquiry who was found wanting amongst them : and being told that jonathan was ababsent he soon guessed what had hapned , and thereupon made all the haste he could to pursue the philistins , and to finish a victory his son had so happily and couragiously begun . and to the end he might the better husband this happy opportunity of giving them a total defeat , and being fully avenged of them , he cursed those that should eat any thing until the evening , the israelites soon after being come into a wood , where they found store of honey , tho' they were very faint for want of meat , and tir'd with the hard pursuit after the philistins , yet durst not eat any of it , because of the king's curse : but jonathan who knew nothing of what had past , forc'd by extream faintness and weariness , dipt the end of a rod he had in his hand into an honey-comb ; which he had no sooner tasted , but he found himself wonderfully strengthned and refreshed . in the evening , after they had refreshed and rested themselves a while , saul made a proposal of falling again upon the philistins by night ; but thought it adviseable , before he undertook that enterprize , to ask counsel of god , as he did , but receiv'd no answer ; from whence he concluded , that some one or other of his army had provok'd the lord , and swore , that whosoever he was ( tho' it were jonathan himself ) he should certainly die . accordingly he order'd lots to be cast , and the lot fell upon jonathan . saul seeing his son taken by the lot , demanded of him what he had done ? jonathan told him , he had only tasted a little honey , and bemoan'd himself , that for so small a matter he was to die ; but saul with a strange firmness persisted in his resolution of having his son put to death , because he had been the means of hindring the total overthrow of the philistins . but the people , who were extreamly pleas'd with this heroick undertaking of jonathan , swore , they would never suffer him to be put to death , by whom god had wrought so miraculous a deliverance for them , and so rescued him from his father's hands . this history ( say the fathers ) teacheth us , how dangerous a thing it is to taste never so little honey ; that is , the pleasures of this world ; and to let our selves be seduced by the sweetness of them , after the great and miraculous victories we have obtain'd against the devils , who are here represented by the philistins . this honey ( saith st. ambrose ) pleaseth us for the present , but at last brings death with it , as jonathan would have found by sad experience , if the greatness of his former actions had not been sufficient to obtain his pardon . agag spared . saul ( contrary to god's command ) spares agag . god ( by samuel ) denounces his anger against him . samuel himself kills agag . the sins of the amalekites being mounted to their zenith , god ( by the mouth of samuel ) commande saul utterly to dedestroy and exterminate that nation , sparing neither man , woman , or child , together with all their herds and cattle , without saving any thing that did belong to them . saul having received this command , marcheth against that idolatrous people with an army of men. but instead of simply obeying this express command of god , he put an interpretation upon it suitable to his humour and inclination ; for he gave way to the sparing of agag king of the amalekites , and the best and choicest of their flocks and cattle ; but every thing that was vile and refuse , that they utterly destroy'd , and cut off all the people with the edge of their sword. god being provoked with this rash and presumptuous disobedience of saul to his express command , order'd samuel to go and declare to him in his name , that it repented him that he had elevated him to be king over his people . at this command of the lord's , samuel was grieved , and cried to the lod all night ; but early in the morning he went to meet saul , who was gone to gilgal , to acquit himself of the charge god had laid upon him ; and was inform'd , that saul had caused a triumphal arch to be erected for his late victory , the glory whereof he had sullied and obscured by his disobedience and rebellion . saul having understood , that samuel was coming towards him , went to meet him ; and after salutation , told him , that he had perform'd the commandment of the lord : but samuel replying , ask'd him , what meant then the bleating of sheep , and the lowing of oxen , which he heard ? saul answer'd him , that the people had spared the best of the flock and cattle , for to offer them in sacrifice unto the lord . but that holy prophet , enflam'd with a divine zeal , represented to that proud prince , his former low estate , and the favour and bounty of god towards him , in raising him to that high pitch of sovereign honour and dignity ; and how , notwithstanding all this , he had ( for to serve a base interest , and to comply with the people ) ventur'd to disobey an express and plain command of god. he told him , what aversion the lord had for such sacrifices ; that an humble and resign'd obedience was the thing he above all others requir'd of man , as highly preferable before all victims and offerings ; that disobedience was like the sin of idolatry , because he that follows his own will , sets himself up for a god : and in conclusion assured him , that god had rejected him , and taken his kingdom from him . saul being touch'd at these words , confest his sin ; tho' this his confession has always been look'd upon as a figure of false and hypocritical repentance , which is so far from effacing sin , that it encreases it , and stirs up the anger of god , rather than his mercy . for this prince , to shew how little he was concern'd at god's anger , desired only this favour of samuel , that at least he would honour him before the people . thus his ambition made it appear , how just it was with god , not to mind his hypocritical confession ; for he who minds the heart , found that of saul , fill'd with a passionate desire to be honoured of men. samuel , after all this , commanded agag ( king of the amalekites ) to be brought before him ; and being push'd on by a faithful zeal , to execute the orders god had given , he himself hew'd agag in pieces before the lord in gilgal ; thus by a holy and commendable severity killing him , who had been the ruin of saul , by the false compassion he had for him . saint ambrose saith , that this memorable example ought to teach the pastors of the church , not to make use of a cruel pity , and perverse tenderness , in sparing the sins of those who are committed to their charge , here represented by the amalekites ; but rather to imitate samuel , who without doubt had a greater share of charity than saul , but who at the same time also was too clear-sighted not to know , that in flattering sins by too much indulgence , we destroy sinners ; and on the contrary save them , by healing the wounds sins have given them , by the sharp remedy of severe and earnest repentance . sr. william thomson knight , their majestyes sergeant at la● . only son & heyr of henry thomson of kollin hall near rippon in yorkshire gent. by elizabeth daughter & coheyr of sr. henry blencow of blencow in cumberland knight . for advancement of this worke contributed this plate . mary lady thomson . wife of sr. william thomson knight . sergeant at law to their majestys king william and queen mary . for advancement of this worke. contributed this plate . david plays on the harp. saul being rejected by god , is troubled with an evil spirit . he sends for david to play on his harp ; who by his harmony causes the evil spirit to depart from him . saul being rejected of god for his disobedience , god made choice of another king to govern his people , and sent samuel to anoint him ; and when that holy prophet represented to the lord , that in so doing he should extreamly enrage saul , and expose himself to the hazard of being killed by him ; the lord was pleased to put him into a way so to carry the matter , as saul might know nothing of it . he bade him to take a heifer with him , and go to bethlehem , and offer sacrifice there , making that the pretext of his coming ▪ and that he should call jesse to the sacrifice , one of whose sons he had pitch'd upon to be king over israel . samuel in obedience to this command being come to bethlehem , invites jesse and his sons to the sacrifice , and afterwards to feast with him . jesse being come to the feast with his seven sons , samuel look'd upon them one by one , as supposing that one of them was to be king over israel instead of saul . but that holy man soon found , that god sees not as man sees , nor judges according to outward appearance , but eyes the heart . for samuel seeing eliah ( the eldest of jesse's sons ) a tall man and of a comely proportion , he concluded in himself , that he was the man that was to be king over israel , but god soon informed him otherwise . at last , when amongst those seven sons of jesse , he fail'd to find the man he was to anoint , he demanded of jesse , whether those were all the children he had ? who told him , he had one more , that was the youngest of them all , who kept his sheep in the field . samuel wish'd him immediately to send for him , telling him , he would not sit down to eat till he was come . as soon as david was come , the lord told samuel , he was the person he had chosen ; whereupon he took an horn of oil and anointed him in the midst of his brethren , and from that time forward , the spirit of the lord came upon david , and departed from saul . this deplorable prince being abandon'd by the spirit of god , became immediately seiz'd by an evil spirit , which cast him into furious transports , and cruelly tormented him . this accident , which was a just punishment of this ingrateful and disobedient king , and a sign that ere long he would be devested of the royal authority , prov'd the beginning of david's elevation : for saul being tormented with the furious agitations of the evil spirit , his courtiers and officers advis'd him to look out for a man that was skilful in playing on the harp , that the evil spirit being forc'd to retire at the sweetness of that harmony , he might be refreshed and come to himself again . enquiry being made for a person so qualified , none was found more expert in that art than david : and was besides of so beautiful an aspect , that as soon as saul had seen him , and felt the powerful effects of his charming skill , in driving away the evil spirit that tormented him , he conceiv'd a great love for him , and preferr'd him to the place of being his armour-bearer . the fathers look upon this history as an admirable and lively figure , representing to us how the true ministers of the church , pointed out by david , ought by the sweetness and energy of their words and spiritual discourses , to calm the souls that are tost and agitated by the violent whirlwinds of passion . st. gregory observes , that david some years after this stood in need of the same help from nathan the prophet ( in delivering him from the tyranny of the devil and sin , by his divine and spiritual remonstrances ) which he had only figuratively afforded saul , in giving him a short and unstable satisfaction and refreshment by his sweet and harmonious touching of the harp ; which however powerful and charming it might be , yet was not able to dissipate the black design he had conceived to murther david , to whom he was so much obliged . the psalms of this holy king and prophet , are at this day of greater efficacy and energy than his excelling harmony then was : and spiritual and well-disposed souls , find them a never-failing help on all occasions , for ( as st. austin well observes ) nothing can be more powerful and charming than the psalms of david , and that divine harmony they convey to the open and well purged ear ; or more powerful to chase evil spirits , and attract the holy spirit of god. goliah slain . david kills goliah the philistin , a giant of a prodigious bulk , with a sling . saul waging war against the philistins , and their armies being encamped near to one another , goliah ( a philistin of a monstrous bigness of body , and corresponding pride and insolence ) came for forty days together , insulting over the israelites , and challenging them to send forth a man to fight with him ; telling them , it was better thus to finish their quarrel by a single combat , than to hazard both the armies ( and that if he should chance to be overcome , the philistins would submit to them and be their servants ; as ( on the contrary ) if he should have the better , the israelites must be theirs . but such was the vastness of the body of this giant , and his arms and warlike accoutrements so terrible , that the hardiest of the whole army of israel durst not take him up , and enter the lists with him . it was at the same time , that jesse sent his son david to his three brothers that were in s●ul's army , to bring them some provisions . as soon as he was come into the camp , he saw this proud giant , and finding himself powerfully animated and stirr'd up with zeal for the glory of god , he demanded of those he met with , what would be the reward of him who should undertake to fight and kill that prophane and proud philistin , who had taken upon him to defie the armies of the living god ? who told him , that saul , besides the royal presents and immunities he would bestow upon him that should kill the giant , would give him his daughter to wife . but his brethren hearing him talk at this rate , reproached him for the pride and vanity of his heart , and bade him , go look after his sheep , which he had expos'd to the ravenous beasts of the wilderness , only to please his vain curiosity to see the battel . but david finding in himself very different motions from those of human pride and presumption , and inflam'd with a divine zeal , declar'd himself openly in the army , that he was ready to fight that proud philistin , whom he did not fear at all . as david was talking at this rate with extraordinary zeal and resolution , several of the army minding his words and manner of expression , brought him before saul , who comparing david ( that was but a stripling ) with the bulk and strength of the giant , would never have consented that he should hazard himself in so unequal a combat , and under such seeming insuperable disadvantages ; but that david told him , that he had already kill'd a bear and a lion that came to devour his sheep , and that he question'd not at all , but that the great and glorious god , who had deliver'd him from the paws of the bear and lion , would deliver him out of the hand of that uncircumcised philistin . saul overcome by the force of david's argument , agreed to let him undertake the combat , girding him with his own sword , and putting his armour upon him ; but david finding himself cumbred with the weight of these arms , quit them all ; and betook himself to his accustomed defence of a staff and sling . goliah seeing him draw near in this equipage , was enraged to see himself so served , and ask'd him , whether he took him for a dog , that he came to fight him with a staff and sling , threatning , he would give his flesh to the fowls of the air , and the beasts of the field : but david boldly answering him in the name of his god , ran to meet him , and having put a stone into his sling , he fixed it in the philistin's forehead , who fell upon his face to the ground , and then ran and stood upon the philistin , and cut off his head with his own sword. the philistins terrified at the death of their champion , took their flight , and the israelites pursuing after them , gave them a great overthrow , and returning spoiled their tents . this victory is an admirable figure of the victory which the meek and humble jesus has obtain'd against the angel of pride . the fathers have also consider'd this philistin as the image of pride , which is the enemy the people of god ought to fear above all others , yea , tho' they have already overcome bears and lions , that is the strongest lusts. they have also taken notice , that this enemy cannot be overcome with any human arms , but with a staff , which is a figure of the cross of jesus christ ; and a stone , which is an emblem of the firmness and omnipotence of faith. james craggs of the parish of st. martins in the fields in middlesex gentleman for advancement of this worke. contributed this plate . sr. thomas mompesson of bathampton in the county of wilts knight for advancement of this worke. contributed this plate . david's triumph . david having killed goliah , the jewish women came forth to meet saul and david , with singing and dancing , and instruments of musick . the joy and surprize of the jews at the defeat of goliah was such , that they could not sufficiently admire , neither the danger from which they saw themselves so happily deliver'd , nor the courage of him who had been the blessed instrument thereof . king saul began to enquire more particularly who this wonderful youth was ; who was his father , and to what family in israel he belonged ; jonathan the son of saul , who had himself exploited such glorious actions against the philistins , was so far from bearing a base envy to this wonderful stranger , who by this one victory had dim'd the lustre of all his most heroick actions , that on the contrary he conceived the greatest affection for him , and lov'd him as his own soul ; and as a mark of his entire and unparallel'd love , he stript himself of his own robe , arms , and ornaments , and put them upon david his friend . neither were the people wanting to express the admiration and high esteem they had for david ; for as he return'd from the defeat of goliah , carrying his head in one hand , and his sword in the other , the women of israel came forth in multitudes to meet him , and honour his triumph with singing and dancing , and all instruments of musick , representing to us ( by these transports of their joy ) those praises which the churches represented to us by these jewish women , should one day give unto the lord jesus christ , to honour his victory and triumph over the devil . nevertheless this triumph ( which was but a just acknowledgment of the salvation david had wrought for all israel ) was the beginning of his sufferings , and had lik'd to have prov'd fatal to him , if by his prudence and god's care over him , it had not been prevented . for the women in their songs of joy declaring , that saul had kill'd his thousands , but david his ten thousands , did so irritate and provoke that proud prince , and so possest him with jealousie , that instead of imitating the generous motions of his son jonathan , he abandon'd himself to cruel envy , which made him ever after to look upon david with extream hatred and malice , whom till then he had consider'd as the only person in his kingdom , that deserv'd his affection most , and to whom he ( in some sort ) ow'd his crown . he complain'd highly of the bold impertinence of his subjects , who attributed only the defeat of thousands to him , at the same time when they extoll'd david for having slain his ten thousands : and the trouble and disorder that this passion engaged him in from that time forwards to the day of his death , may serve as an excellent lesson to all the world , but more especially to those who have authority in the church , that they ought to fear nothing more than envy , tho' unhappy experience makes it appear every day , ( as s. chrysostom observes ) that as nothing is more ordinary in the world , so it is also frequently found in the church of jesus christ. the more that men of large hearts , and generous unbiast spirits signalize themselves , and shine forth in great and glorious graces and actions , the less can we endure them ; and the lustre of their virtues scorches some , at the same time that it enlightens and cherisheth others . men are apt to look upon these brave souls as their enemies , and endeavour to destroy and ruin them for no other crime , but their being guilty of none , and for living irreproachably in the world. but great reason have such as these to comfort themselves in the unjust persecutions of their adversaries , forasmuch as they not only have the approbation of all good and pious men , who not being blinded or biast by passion , judge of things as they are in themselves , and according to their just value : but also the favour and good will of god , who is the patron and protector of vertuous and gracious souls ; and who at the same time that they meet with envious haters and persecutors , does highly exalt them in the esteem of others , who honour vertue wheresoever they meet with it , and respect it by so much the more , as it is persecuted and oppressed by the wicked and ungodly ; as knowing that god will in his due time , sooner or later , crown all those that suffer for righteousness sake . saul designs the death of david . saul full of malice against david , throws a javelin at him , as he was playing before him on his harp. saul's envy against david encreasing daily , he thought of nothing more now , than how he might best rid himself of a person , who was a continual eye-sore to him : as david ( on the other hand ) who was very sensible of his designs , was not wanting to make use of all his prudence , to avoid the snares which that prince laid for him . on a time when the evil spirit from the lord was upon saul , and david playing on his harp before him , he with all his might threw a javelin at him , with design to have struck him fast to the wall ; but david , who was always upon his guard , or rather , who had the lord always watching over him , escap'd the blow and fled . saul seeing himself disappointed of his aim , apply'd himself to other ways of contriving his ruin . he was oblig'd by his promise to give his daughter to david , as a reward of his having kill'd goliah ; but his envy and hatred made him to neglect his promise , and bestow his eldest daughter merab upon another . however ( sometime after ) being inform'd that michal his second daughter loved david , he was very well pleased with it , and told david , that tho' indeed he had married his eldest daughter to another , yet he had not so forgot his promise , as not to intend still to make him his son : which proposal david received with a great deal of submission and humility , representing his mean condition , and how unworthy he was to be the king's son-in-law . but saul , who aim'd at nothing in this proposal of a marriage betwixt david and his daughter , but to have a fair opportunity to make away with him , told david , that he was very well satisfied of his worth , and that he would not have him think of providing a dowry for his daughter , who had enough : only if he would be pleased to express the regard he had for his sovereign , and the love he had for his mistress , by presenting him with an hundred foreskins of the philistins , it would abundantly satisfie him , and should be all the dowry he would require of him . david , tho' he was not so stupid , as not to perceive , that all this was levell'd only at his ruin , accepted of the condition very readily , and making an excursion with his regiment upon the philistins , kill'd of them , and deliver'd their fore-skins to the king , being double the number he had requir'd of him ; and thereupon was married to michal his daughter . saul in the mean time perceiving that whatever he design'd for david's ruin and destruction , turn'd to his great glory and advantage , was strangely enraged , and endeavour'd again to strike him through with his javelin , as he was playing before him : but david happily avoided the stroke and fled , as before . jonathan seeing his father thus vehemently bent to kill david , did his utmost endeavour by soft perswasives and moving arguments , to change the heart of his father towards him , but all in vain ; for not long after , nothing being able to satisfie his rage but david's death , he sent armed men to beset his house in the night , in order to kill him the next morning ; but michal his wife , who loved him as well as her father hated him , let him down through a window , to make his escape ; and when the men came that saul had sent to kill him , they found nothing in his bed , but an image michal had laid there to deceive them , and give david time to get so far out of town , that they might not be able to overtake him . david having escaped this danger , came to samuel , who upon his coming retired to naioth , where they dwelt together . but saul being inform'd , that david was got to samuel , sent messengers to fetch him thence ; who as soon as they came amongst the prophets that were with samuel , the spirit of the lord came upon them , and they prophesied . saul wondring that none of the officers he had sent to take david , return'd to give him any account of the matter he had charg'd them with , was resolv'd to go and see what might be the reason of it , and to do that himself which his officers had been backward or negligent in ; but he also no sooner came amongst the prophets , but he prophesied likewise , and so return'd without harming david . saul made it appear , by the frustration of all his designs against david , that the most powerful men in the world can no farther make use of their power , than as god permits , who when he pleases sets bounds to ther violence , and stops them in the midst of their furious career , and with a wonderful facility delivers those he has a mind to save , from the hands of men , either by making them love those he favours , as jonathan , or unable to hurt them , as saul . robert baker of birchden in the parish of rotherfield in the county of sussex esq ▪ for advancement of this worke contributed this plate . peter birch dd. chaplaine in ordinary to their maiestyes , and prebendary of st. peters westminster . for y e advancement of this worke , contributed this plate . david and jonathan . jonathan perceiving the obstinate hatred of his father saul against david , advises him to retire from the court. jonathan , who with great grief perceiv'd his fathers bitterness against david , but however hoped , that time and his absence might allay it , and inspire him with milder thoughts , advised david not to think of leaving the court for good and all , till he had better sounded his fathers inclinations towards him . to this end it was agreed between them , that david should absent himself from the kings table , on the feast of the new moon , at which time all his officers did use to dine with him ; when saul seeing davids place empty , would not fail to enquire for him , and by his carriage would give them sufficient notice , how he stood affected towards him . which hapned accordingly , for saul ( upon davids absence from the feast ) was transported into such a rage , that jonathan could not but conclude , that he had formed a resolution to kill him : whereupon he went and informed david of all that had past , and advised him to escape for his life ; and so those dear friends , after they had sworn a perpetual amity to one another , parted , jonathan returning to the city : but david finding himself in this desolate condition , went to nob , to ahimelech the high priest , and told him , that the king having charged him with some urgent affair , he was oblig'd to depart in so great haste , that he had no time to take necessary provisions with him , and therefore desired him to give him a few l●aves for himself and his company . ahimelech having no other bread at hand , but the shew-bread consecrated to the lord , gave him as many of them as he desired , and bestowed upon him also the sword of goliah ; but this kindness of his cost him his life ; for doeg the edomite , one of sauls officers , who had seen david with ahimelech , took occasion to tell saul , as he was complaining , that not only all his subjects , but even his son jonathan also , favoured david his enemy ; how ahimelech had entertained ▪ david , whereby he gave occasion to saul , to make his memory execrable throughout all ages , by an unheard of cruelty and sacriledge ; for having sent for ahimelech the high priest , who fully justified himself , by protesting , that he knew nothing of any enmity there was between the king and his son-in-law ; but the justice of his defence was not able to rescue him from saul's fury , who commanded him to be killed , which was accordingly perform'd by doeg the edomite , who besides ahimelech , slew fourscore and five priests of the lord . david in the mean time ( to secure himself from saul's fury ) put himself under the protection of achish king of gath , where the fame and reputation of his former great actions had like to have been the cause of his death ; for being told by his officers , that the person he so kindly entertain'd was david , who had atchieved so great things against his subjects , was resolv'd to kill him , if david by feigning himself mad , had not escaped the danger : so that this appearing folly of david was indeed a most refined piece of wisdom , whereby he sav'd himself from the imminent danger of death that threatned him . the fathers in this respect have considered david as a figure of jesus christ , whose life and death seems to worldly eyes nothing but meer foolishness ; and christians also ( in imitation of their lord and master ) have not been ashamed to appear fools to the eyes of men , when yet they were acted by the wisdom of god ; as knowing that the folly the world accus'd them of , was the true wisdom ; and that the wisdom of the world , was the height and top of all folly. the horrid and execrable cruelty of saul in murthering ahimelech the high priest , with all his family , and all the priests of nob , together with their wives and children , their flocks and cattel , is a pregnant instance of the terrible condition of those men who for their sins are deprived of the spirit of god , and instead thereof are wholly acted and guided by the evil spirit , who is a murtherer from the beginning ; for such as these being depriv'd of the restraining grace of god , fall from one sin to another , and proceed from one abomination to a greater , till they fill up the measure of their iniquity , and till the earth be no longer able to bear them , and they become a burthen to themselves ; as we find it hapned to this wicked king , who was always a torment to himself , and terror to others , and who at length forsaken of god and men , desperately became his own executioner , inflicting a just punishment upon himself , for having so unjustly inflicted punishments upon others . abigail entertains david . abigal the wife of nabal , by her kind and discreet behaviour , appeaseth david's anger . the life david was fain to lead , after that saul had declar'd him his enemy ' was very sad and deplorable , being forc'd to flee from one mountain to another , and from one cave to another to hide himself , still finding every where those that were ready to betray him ; to the end , that being by all these toils and troubles prepared , he might be afterwards the fitter to wear a crown , and more humble than saul , who without any foregoing sufferings or hardships had been exalted to that royal dignity . one of the greatest troubles david found in this his vagabond state , was the care that lay upon him to provide for the six hundred men that always accompanied him : wherefore having lately escaped the hands of the ziphites , who intended to betray him to saul , he thought of providing some refreshments for himself and his men , who had been miserably harassed with marches and countermarches for many days together ; and to this end , sent ten men to nabal , a rich and wealthy man , but of a bruitish and insupportable temper ; who having represented to him ( in the name of their master , ) that all the while that he and his men had been in his neighbourhood , they were so far from doing any hurt , that they had been a guard and defence to his servants , shepherds , and herdsmen , and therefore desired him ( at this good and festival time of his sheep-shearing ) to send him and his men some refreshments as he should see good . nabal having heard this proposal made to him in the name of david , answered them very insolently , that he knew not who this david was they talked of ; but that he knew there were abundance of fugitive servants abroad , who being run from their masters , would ●ain have their extravagance supplied by the sweat and labour of other men ; and that for his part they must expect nothing from him upon such an account . david being inform'd of nabal's reply , was seiz'd with a strange indignation , at this insupportable affront , and immediately having girt his sword about him , commanded four hundred of his men to follow him , with a forward resolution to kill him and all his family . but abigail , nabal's wife , a woman of an excellent beauty and temper , and who was as wise as her husband was brutish and stupid , being inform'd by one of her servants , what an unworthy reception her husband had given to david's men , made haste to go and meet him , and addressed her self to him with so much submission and prudence , that her behaviour , and the presents wherewith she backed her discourse , did allay and calm david's anger , and made him seriously to reflect upon the horror of the fact he was then going to commit , had he not been happily stopt , by means of this incomparable woman . abigail having thus obtain'd her request of david , according to her hearts desire , and having overcome him , whom his enemies never could , return'd to her house with joy and satisfaction ; but made no mention at all to her husband of what had past , because she found him wholly overcome with drink , having kept a great feast that day upon the account of his sheep-shearing ; wherefore she resolv'd not to communicate the thing to him till morning ; at which time nabal understanding the danger he had exposed himself to , and all his family , by his brutish churlishness , was seized with so great a fright and amazement , that ten days after he was struck with death by a judgment from god , who avenged david more innocently , than he could ever have avenged himself . david being inform'd of nabal's death , sent some of his men to acquaint abigail with the design he had to take her to wife ; to which her modesty resisted for some time , as judging her self unworthy of that honour ; but this resistance of hers serv'd only to make it appear , that she now deserv'd that for her humility and modesty , which before she had merited by her wisdom and prudence ; and thus she became the wife of a prince , in the appeasing of whose anger , she had a while before set us an excellent pattern , how we ought to endeavour with humility , sweetness , and submission , to calm and appease the anger of kings , even tho' it be unjust ; as david ( on the other hand ) in letting fall his anger upon the remonstrance of a woman , is a great example for princes , not to think it their glory to accomplish their violent resolutions , or suppose it unworthy for crowned heads to give way to reason , or to break a design , to which they have been hurried on by violent passion . the honourable the lady mary goodricke of great ribston in yorke shire , for advancement of this worke ▪ contributed this plate ▪ anthony segar of t●yford in hantshire gentleman ▪ for advancement of this worke , contributed this plate ▪ david spares saul . god delivers saul into davids hands , who notwithstanding does him no harm , only contents himself to take away his spear and cruse . saul persecuted david with that violence , that to compass his ruin , he rais'd the forces of his kingdom , and coming to the wilderness of ziph , where he had heard that david was , encamped himself there with a resolution to take him , whatsoever it might cost , his envy representing him as the worst and most formidable of all his enemies . david in the mean time , having sent out his spies , who brought him an account , that saul himself was in the camp , he thereupon went himself and took a view of saul's army , and the place of his and abner's tent ; which after he had well observ'd , taking abishai ( joab's brother ▪ ) along with him , he came down to the camp , and found saul and abner , saul's general , together with all his officers and soldiers , in a deep sleep , as being in pursuit of an enemy , from whose hands they feared nothing , thô david at the same time had great reason to fear all from theirs . abishai seeing so favourable an opportunity offered , for david to rid himself at once of all his troubles , and to set the crown upon his own head , earnestly entreated him to give him leave to kill saul , whom god had so providentially delivered into his hands ; but david respecting in his enemy the holy ointment , wherewith he had been anointed king over israel , by special command from the lord , would not suffer abishai to touch him ; contenting himself to take away his spear and cruse of water , that stood at his beds-head as he lay asleep . this done , david being return'd to his men , called with a loud voice to abner , the captain of saul's guards , and reproached to him and the whole army their negligence in keeping their king ; telling them , they had deserved to be punish'd with death for this their carelesness ; and at the same time shewed them the kings spear he had taken from his beds-side , whilst they slept . saul awaking with the noise , and hearing david's voice , called him his son , and spake to him with a great deal of seeming tenderness . whereupon david took occasion ( with the greatest submission ) to demand of saul , wherefore he pursued one of his faithful servants , with so much animosity and violence ? he represented to him the innocence of his behaviour towards him , telling him , that if the lord had stir'd him up against him , he should hope to appease him with an offering ; but if they were men that provok'd him to this persecution and pursuing of him , whereby he was driven from the lord's inheritance and his sanctuary , that they were accurst for so doing . saul had nothing to answer to these just complaints of david , but openly confessed his sin in what he had done , and acknowledged his folly ; assuring him , that he might return to his home when he pleased , for that he was resolved never more to seek after him , to do him any harm . david hereupon shewed the king his spear , and desired him to send some one to fetch it ; concluding with this wish , that god ( who renders to every one according to his works ) would be pleased to let his life be as precious in his eyes , as the life of saul had been in his , whom he had spared , when god delivered him into his hands ; and that in his due time he would be pleas'd to deliver him from all his tribulations . all the fathers highly commend and extol this extraordinary goodness and sweet temper of david . s. ambrose is wrapt in admiration to see a man , who with one blow could rid himself of a mortal enemy , secure his own life , and gain a crown , insisting all the strong reasons of his friend to do it , especially considering , that he might have done it without being perceived by any , and choosing rather to continue in daily trouble and jeopardy of his life , than to procure his ease at that rate . and that which doubles the glory of this action is , that david could not expect from saul the least acknowledgment for this his strange and astonishing kindness , as having but a little while before had a pregnant instance hereof , when coming upon saul unawares , and without being perceived by him , he cut off the skirt of his robe , without doing him any further harm , when it was in his power to kill him . for thô saul at that time owned david 's generosity and innocence , the evidence of fact forcing that confession from him for the present , yet soon after he return'd again to his wonted heat and eagerness , in pursuing of him , and thirsting after his blood. david flies for refuge to king achish . the amalekites spoil and burn ziklag , in the absence of david ; who being inform'd what had past , overtakes , routs them , and recovers the spoil . david perceiving that the hatred saul had conceiv'd against him , was irreconcilable , resolved to provide for his security by retiring out of his dominions , and accordingly went with the men that were with him , to achish king of gath , who very kindly received him , and at his request frankly bestowed upon him the city ziklag . but this kindness of achish had like to have brought david into great trouble ; for the philistins at the same time designing a war against saul , achish would needs engage david to accompany him in that expedition , and to fight for the philistins against his own prince and people . but god , who with his favour and good will always accompanied david , by a happy accident deliver'd him from the perplexing trouble of being forc't , either to take arms and fight against his own countrymen the jews ; or in case of his refusal , to fall a victim to the rage of achish ; for the lords and great men amongst the philistins , fearing that david being a jew , might in the fight take occasion to betray them , or at least to run over to the enemy , and thereby dishearten their army , desired achish to make him return to ziklag . but achish had entertain'd so good an opinion of david , that he excused him to the lords of the philistins ; assuring them , that now for some years he had experience of his faithfulness , and that they had no reason to fear any such treachery by him ; but the lords persisting in their former resolution , oblig'd achish to desire david to return , who dismist him with very high commendations , and assurances of the good opinion he had of him , and that he was troubled , to see that his lords without any reason did disgust and suspect him . this perplexity being overpast , another accident hapned upon the neck of it , which caused a most sensible sorrow and affliction to david , and all that were with him : for when they were come to ziklag , they found the city burnt with fire , and all their wives and children , and all that they had , carried away by the amalekites . david and his men being equally sharers in this sad misfortune , were overwhelmed with grief and sorrow , weeping and lamenting till they were able to weep no longer ; and , to increase david's distress , the men that were with him , in the despair and bitterness of their spirits , for the valuable loss they had sustained , spake of stoning him , as if he had been the cause of this disaster . yet notwithstanding all this david was not cast down , but comforting himself in the lord his god , who had so frequently and so miraculously deliver'd him from so many imminent dangers , he took courage , and calling to abiathur the high priest , to bring the ephod to him , he enquired of the lord , whether he should pursue the amalekites ? and if so , whether he should overtake and conquer them ? the divine oracle having assur'd david of good success , he marches in pursuit of them with all his men ; but of them were so faint , for want of refreshment , being tired with continual marching , and cast down with sorrow , that david was fain to leave them by the way , the other following him , in hopes to overtake those robbers . on their way they happily lighted on an egyptian , the amalekites had left behind them , being one of their servants , who informed david which way the amalekites were gone , and guided him to the place where they were spread abroad upon the ground , eating , drinking , and dancing , because of the great spoil they had taken out of the land of the philistins , and out of the land of judah . so david and his men fell upon them , and killed every man of them , except young men , who fled upon camels and made their escape ; and took all the spoil they had taken , so that nothing was wanting to any of them , of all they had left in ziklag ; over and above which , they took a great booty from them , which they had plundered elsewhere . but some of davids men being unwilling to let the men that staid behind , share with them of their spoils , david reproved them , and told them , that it was all the reason in the world , that those who kept the baggage , should share alike with those that went to fight . which example may be a comfort to those that are weak and feeble in the church of god ; because as long as they continue living members of that body , they share and partake of the graces and advantages of all the other members , as being all of them but one body under christ their head. robert squib of st. margarets westminster in middlesex esq. for advancement of this worke ▪ contributed this plate ▪ the right honourable sr. henry goodricke , leiutenant generall of their majesties ordenance , and one of the lords of their most honourable privy councell . for advancement of this worke ▪ contributed this plate ▪ saul and ionathans defeat and death . saul's army is defeated : three of his sons are slain in the battle , and being sorely wounded he falls upon his own sword , and kills himself . it prov'd well for david , that the lords of the philistins would not suffer him to go along with them to fight against israel , because saul and his sons being to fall in that fight , he might otherwise have been lookt upon as a complice of the philistins , and accessory to their death , and particularly to jonathan's , whom he loved so dearly . this unhappy king being forsaken by the spirit of god , was seiz'd with a presaging fear and trembling at the approach of the philistins army , and having several ways enquir'd of the lord concerning the event of the battel , without receiving any answer , he as one mad and desperate , addresses himself to the devil , for that which he found he could not obtain from god ; and notwithstanding the severe laws he had made against witches , went himself now to consult them . on this design , having disguis'd himself , he goes ( being accompanied only by two of his servants ) by night to a witch , and prays her to raise up samuel before him . but the witch ( at the appearance of samuel ) perceiving that it was king saul , who was come to her in that disguise , and not doubting but that he was come on purpose to betray her , and have an occasion to condemn her in conformity to the law he had made against those of her wicked profession , was sorely affrighted ; but being assured by sauls protestations to the contrary , she proceeded to gratifie his desire . saul having enquir'd of her the habit and form of the person she had rais'd , and being told by the witch , that he was an old man cover'd with a mantle , perceived that it was samuel , and bowed himself with his face to the ground . but samuel with a dreadful voice asked saul , why he had disquieted him , and raised him by magick art ; seeing the lord had forsaken him , and was now with david , who was to reign in his stead ? he told him , that this was the very time god would fulfil his denunciations against him , rend his kingdom from him , and deliver him into the hands of the philistins , and that the next day he and his sons should be with him . samuel at these words disappeared , and saul struck with the horror of this denunciation , and the terrors of a guilty conscience , fell down flat to the ground . the woman seeing him in this condition , desired him to get up and refresh himself by eating a bit of meat ; but saul ( notwithstanding he was faint for want of nourishment , as having fasted all that day , and the night before ) refused to eat any thing . the idea of the tragical exit he and his sons were to make the next day , had already wholly taken up his spirit , and the time appointed by samuel hastning upon him , he carried to the battel a heart assur'd of a certain defeat . in fine , his troops were cut in pieces , his sons killed , and himself expecting death at every moment , which he knew was inevitable ; and having receiv'd several wounds , desired his armour-bearer to kill him ; which he refusing to do , he fell upon his own sword and killed himself ; his armour-bearer following his master's example . thus was the end of this unhappy prince , who for having spared amalek by an indiscreet and ungodly compassion , and without cause murthered so many of the priests of the lord , was forced to avenge these crimes upon himself , by falling upon his own sword : happy had he been , could he either always have continued in a private condition , or constantly practis'd that humility of which he gave some pregnant instances at his first elevation to the throne : but the greatness of his authority and power dazled his eyes , and lifted up his heart , and by stopping his ears to the voice of the lord , and his prophets , his fair and promising beginnings terminated in a most tragical end , and has made him a terrible example to all proud and ungodly princes throughout all ages . this made some of the fathers say , that saul in the old testament , does much resemble judas in the new ; both of them being at first chosen of god , and afterwards rejected , the one for his pride , the other for his avarice , they both fell into despair ; and may teach the strongest always to tremble and stand in awe , and to be afraid of being raised up to honour , lest being lifted up in their minds , they should lose the grace of humility , without which no man can be acceptable to god. the philistins offer sauls head to their idol . the philistins rejoyce for the death of saul , and set up his armour in the temple of their idol . david laments his death , and returning to judea , is proclaimed king in hebron . the philistins overjoy'd at the death of saul , their great and dreadful enemy , cut off his head , and sent it in triumph throughout all their cities , and set up his armour in the house of ashtaroth their idol , and fastned his body to the wall of beth-shan . in all which they did nothing but what the generality of men use to do , who rejoyce at the the death of those , who in their life-time have vexed and oppressed them . but david , who was guided by other principles , conceiv'd very different sentiments on this occasion ; for shutting his eyes to the good the death of saul was like to procure him , as well as to the fatigues and troubles it would deliver him from , with an unfeigned sorrow lamented the death of saul and jonathan , compos'd an elegy or song of mourning for them , cursing the mountains of gilboa , on which those two mighty princes had been unhappily slain . and afterwards having understood , that the men of jabesh-gilead had by night taken down the bodies of saul and of his sons from the walls of beth-shan , and had solemnly celebrated their funeral obsequies with fasting and lamentation days together , he by an honourable deputation , testified the high esteem he had for them , for attempting so hazardous an enterprize , and performing the last duty to the bodies of their lord and sovereign , and his sons , in burying of them , assuring them he would never be unmindful of it , and would not fail to reward this their vertue , and acknowledge it upon all occasions . but the great and inward respect he had for saul , appeared yet more illustrious on another occasion ; for an amalekite being come to ziklag to david , two days after he had defeated the amalekites , with his cloaths rent , and earth upon his head , gave him an account of the event of the battel , and of the death of saul and his sons ; and to confirm that what he said was true , he told him , that hapning the same time to be on mount gilboa , he saw saul leaning on the point of his spear , with design to run himself through ; but seeing the philistins ready to fall upon him , he desir'd him to kill him , that the enemy might not take him alive , to insult over him ; that accordingly in pity to him he had comply'd with his desire , and had brought his crown to david . david , who found himself pierc'd with a sensible grief at this relation , was so far from thinking himself obliged to a man , who tho' he brought him saul's crown , yet at the same time confest that he had contributed to his death ; that rending his cloaths , he demanded of this amalekite , how he durst be so bold to lay his hand on the lords anointed ? and at the same time commanded one of his attendants to kill him ; leaving ( by this his behaviour ) a great example to us all , never to rejoice at the death of our enemies , or at the evils that happen to them . after the death of this miserable prince , david having first ask'd counsel of god , return'd to judea , where the tribe of judah proclaimed and anointed him king in hebron , when he was about years of age. abner in the mean time ( who was general of saul's army ) set up ishbosheth , saul's son , to be king over the other tribes ; but he being years after murthered by two ruffians , who brought his head to david as a present , which they supposed could not choose but be very acceptable to him , david expresseth no more satisfaction in the death of the son , ( which entred him into a peaceful possession of the kingdom of all israel , ) than before he had testified for the death of the father , which put him into possession of the crown of judah : and having given the same reward to these two villains ( who without doubt had already swallowed the hopes of great treasures and honours , as a reward for this their villany ) which before he had given to the amalekite , who brought him the tiding of the death of saul and his crown , he by this repeated example exhibited an illustrious instance of his unparallel'd generosity and sweetness of temper and disposition ; who was so far from insulting over the misfortune of his enemies , or to make their miseries ( notwithstanding the great admantages they procur'd to him ) the matter of his joy and triumph , that on the contrary he heartily lamented and sorrowed for their mishap , and severely avenged their death . the honourable john charleton esq ▪ surveyour generall of their majestyes ordnance ▪ for advancement of this worke , contributed this plate . the contents of the second book of samuel otherwise called the second book of the kings . in this book are recited the matters that hapned since the death of saul , under the reign of david . we find therein a lively representation of the incomprehensible grace , and singular favour of god towards him . first in regard of temporal blessings ; god having raised him by his wonderful providence , after manifold troubles and afflictions , to the crown of judah , and afterwards to that of all israel , to the great comfort of his people ; having besides blessed him with a numerous posterity , brave officers , valiant soldiers , and adorned him in his own person with a most heroical generosity , established his kingdom , greatly extended and enlarged the limits of it , and crowned his wars with many victories , obtain'd against his enemies , as well at home as abroad . secondly , in regard of spiritual mercies , by governing him by the spirit of faith , adoption and prophesie , inspiring him with an extraordinary godliness , and an unparallel'd devotion to his service , by enriching him with all the vertues and graces of his holy spirit , with wisdom , justice , clemency , humility , and patience , and other such like , which did shine forth most brightly in all his behaviour and government : and over and above all this , by making him a promise ( occasion'd by his intention to build him a house ) concerning the spiritual , celestial , and eternal reign of the messiah , our lord and saviour jesus christ , who should be born of his seed , according to the flesh , of whom he had made him a figure , as well as his son solomon after him . but on the contrary , here are also set forth very particularly , the great sins wherewith this excellent servant and man of god was at times defiled , to the provocation of his great benefactor , being overcome by the deceit of the devil , and the infirmity of his flesh ; above all , in the matter of uriah the hittite , and in his proud numbering of the people ; of which he ( by the grace of god ) most heartily and sincerely repented ; yet notwithstanding was therefore most severely chastised and punished by god , for his own good and the edification of his church . amongst the chastisements of god upon him for his sins , we may reckon his son amnon's ravishing of his sister tamar , who two years after for that fact was murthered by his brother absalom's command , who for that purpose had invited him and all the kings sons to a feast ; as likewise that horrible conspiracy and rebellion of absalom his son against him , whereby he was forced in his old age to flee before him , though indeed the lord never forsook him , neither in his extremity or otherwise ; but on the contrary strengthned and supported him by a firm faith and confidence , and afforded him a good and favourable issue ; by giving him the victory over his enemies ; by defeating and infatuating their councils against him ; and by turning all things in the end to his good and advantage ; as on the other hand to the utter ruin of his oppressors and adversaries , that so he might shew himself a holy and faithful god , who notwithstanding the divers defects , sins , and unworthiness of his children , doth inviolably keep his gracious covenant with them , yet without the least approving of , or indulging them in their sins . this book contains the history of about forty years ( chap. . ver . . ) from the beginning of david's reign , to the end thereof ; except only , that the last conspiracy of his son adonijah , and his death , are not here inserted , but are set down at the beginning of the following book , which is the first of kings . it seems as if the former part of the first book of samuel , as well as that of judges and ruth , was writ by samuel himself ; but the rest of it , with this of the second book of samuel , ( as well as the books of kings ) were writ by other holy persons and prophets , inspired by god ; such as nathan , gad , and others . uzzah smitten by god. david fetcheth home the ark : uzzah putting forth his hand , and laying hold on it to keep it from falling , is struck dead . immediately upon the death of ishbosheth , sauls son , king of israel , all the other tribes came to hebron , and owned david for their king , he being the person who not only was by god appointed to the royal dignity , during saul's reign ; but had also shewed himself ( in all his behaviour ) very worthy of it ; and having made a league with him , they anointed him king over all israel . david acknowledging the hand of god in this his establishment o● the ●●rone , ( which he had promised to him so long since ) took care to discharge the duty , which that high place required of him ; and far from supposing , that now he was king , he might freely indulge himself in pleasure , he puts himself at the head of his army , and lays siege to jerusalem , which was yet in the hand of the jebusites , and took it , together with the strong hold of zion , which was by him called the city of david , because he setled his abode , and kept his court there . no sooner had david made himself master of jerusalem , and that the affairs of his kingdom began to be setled , but he expressed more piety ; that is , love to god and his worship , than ever saul had testified during all his reign . for whereas that miserable prince had no concern for the ark , or any thoughts of fetching it from the house of abinadab , since the time that the philistins sent it back about years ago , david was so far from imitating him in this his indifference , that on the contrary having gathered together about of his subjects , he went with them in triumph to fetch the ark of the lord from the house of abinadab , and to bring it to the city of david . this solemnity was celebrated with all the pomp and magnificence , as well as with all the testifications of joy and gladness , which davids great piety could prompt him to . he himself play'd on his harp before the ark , at the same time when all his subjects , in imitation of their king , sounded forth their joy from their mouths , as well as from all sorts of instruments , praising and magnifying the lord , that dwelt between the cherubims . whilst this holy pomp and solemnity fill'd the hearts of all the people with great joy and satisfaction , to see that sacred pledge of the divine presence so happily restor'd unto them , ( the happy effects of which they had been deprived of so long ) an unlookt for accident hapned , which immediately chang'd all this joy into sadness , and dampt the spirits of the jews with horror and amazement ; for uzzah the son of abinadab , who guided the cart , on which they had placed the ark , seeing one of the oxen that drew it , stumble , and that the ark thereby was in danger of falling , laid hold on it with his hand to prevent that mischance ; but instead of hindring the ark from falling , he himself fell down dead to the ground , being struck by god , for his rashness in laying hold on the ark. for ( as the scripture saith ) god's anger was kindled against uzzah , and he smote him for his rash error in medling with the ark. all those who were witnesses of this terrible judgment and instance of the divine severity , were seiz'd with fear , and called the name of the place perez-uzzah ; and david himself being strangely effected therewith , chang'd the resolution he had taken of bringing the ark to him , to the city of david ; but instead thereof carried it aside to the house of obed-edom the hittite , where it continued three months , during which time the lord multiplied his blessings upon the house of obed-edom , and all that belonged to him . we see by this example , that the presence of such a terrible god , as our god is , frighted david from bringing the ark to the place he had prepared for it in jerusalem ; and this apprehension ought more justly to seize us , who are less righteous than david , for fear lest in these our days some stranger like uzzah , who is not called to the ministry and service of the ark , might suffer himself to be deceived by an indiscreet zeal , or some specious pretext to put forth his hand rashly to those mysteries , which do not comport with the state and degree in which he is , and so provoke the wrath of god against him , by a service which he supposed most acceptable to him . the honourable sr. thomas littleton baronet , clerke of their maiesties ordnance ▪ for advancement of this worke ▪ contributed this plate . william meeslers esq , store keeper to the office of their majesties ordnance . for advancement of this worke. contributed this plate . david danceth before the ark. david being resolved a second time to bring the ark to jerusalem commits that charge to the levites , to avoid the like judgment as had hapned to uzzah . he danceth before the ark : michal his wife despiseth him for so doing . three months being past since the death of uzzah , who was struck dead before the ark , and david's fear being somewhat allayed by the prosperity wherewith he was informed , god had blessed the house of obed-edom , where the ark had continued during this time ; he resolved a second time to bring it to him to jerusalem . and fearing that the death of uzzah was partly occasioned , because there were no levites nor priests to attend the ark , to whom that holy function did particularly appertain , he ordered a great number of them to be in a readiness , not to guide it in a cart , as before , but to carry it on their shoulders . thus with a very solemn and triumphant procession , did david and all the house of israel , bring up the ark of the lord , with shouting , and with the sound of trumpets , and other instruments of musick ; and when they that bare the ark had gone six paces , david sacrificed oxen and fatlings ; and being himself clothed in a linnen ephod , he danced before it with all his might . in this manner the holy ark entred into jerusalem , being carried through a prodigious throng of people , who from all parts of the holy land were come to assist at that solemnity , and to partake of this universal joy , to the tent and tabernacle david had caused to be erected for it . but michal , the daughter of saul , david's wife , as she was looking out of a window , to see the ark pass by , seeing david without his royal robes assisting at the solemnity , and leaping and dancing before the ark in a linnen ephod , she despised him in her heart , conceiving a great disdain for this his behaviour , which to her seem'd so disproportionate to his royal dignity and authority . now when david had set the ark in its place , to wit , in the midst of the tabernacle that he had pitched for it , and had offered burnt-offerings , and peace-offerings before the lord , and had distributed to all the people , as well women as men , to each a cake of bread , a good piece of flesh , and a flagon of wine , and was returned to his houshold , to bless it in the name of the lord of hosts , michal his wife meeting him , in a deriding way said to him ; how glorious was the king of israel to day , who laying aside the marks of his majesty , uncover'd himself in the eyes of the handmaids of his servants , skipping and dancing before his subjects as one of the vain fellows , that openly exposes himself for the laughter and diversion of others ? but david , whose soul was raised far above these female sentiments and false notions of honour , and without being troubled , or blushing at her disdainful mockery , told her with some earnestness ; what i have done this day ▪ i have done to the honour of god , and in his sight , who hath chosen me before thy father , and before all his house , of whom i hold my kingdom , and to whom alone i owe this peaceful establishment on the throne of israel : wherefore if you think this a vilifying of my self , you are like to see more of it : for i am resolved to be yet more vile than this , and to be base in my own sight , and will raise my glory by humbling my self before the lord , in the presence of the meanest of my subjects . thus this holy king , forgetting his sovereign dignity , and so many victories he had obtained over men as well as beasts ; over monsters in bulk and strength ; over all sorts of enemies , and in all sorts of dangers , being great and honourable in the eyes of all , was only base and little in his own . he despiseth himself , and does not take it ill that others do so too . david ( by this illustrious example of his ) teacheth all christian princes never to apprehend the abasing or lessening of their majesty , by submitting themselves to god , and in giving their subjects an example of the humble adorations and service they owe to the supream majesty of heaven . and 't is a sign , that they are afraid of womens talk , who fear on such occasions as these , to prostitute their grandeur and authority . they must be like david , when they meet with a michal , who dares so unjustly reproach them ; who for her punishment was struck with barrenness , that she might not trouble the world ( saith st. ambrose ) with her proud breed . david's ambassadors to hanun . david sends joab with an army against the ammonites , to avenge himself of the outrage done to his ambassadors by hanun their king , who used them like spies when the civil wars , which david had been engaged in a great while , aginst israel and the house of saul , were happily terminated by the death of ishbosheth , being now free from intestine divisions , as well as from wars with those gentiles , who till then had possessed some portion of the holy land , he hapned to be engaged in a war against the ammonites upon this occasion . nahash king of the ammonites dying , david ( in acknowledgment of the kindness he had received from him in his life ) resolved to send ambassadors to his son hanun , to condole the death of his father , and congratulate his accession to the crown , as likewise to offer him his friendship for his fathers sake , who had always been his kind friend . as soon as david's ambassadors were arriv'd at the court of hanun , king of the ammonites , his lords perswaded him , that these ambassadors of david were no other than spies , and tho' they pretended to come to comfort him , and in honour to his father ; yet their true intent was only to discover their strength , that they might be the better prepared to overthrow them upon occasion , and make themselves masters of his kingdom . hanun , too flexible and easie of belief , suffered himself to be seduced by these insinuations of his lords , and supposing that what they suggested was true indeed , he treated them in the most villainous and outragious manner imaginable : he ordered the one half of their beards to be shaved , and cut off their garments below their waists , and so sent them away . david being inform'd thereof , very highly resented this affront done to his representatives , and being much concern'd for the shameful condition wherein hanun had sent them away , he sent messengers to meet them , and comfort them , ordering them by no means to shew themselves at jerusalem in that condition , but to stay at jericho till their beards were grown , and that after that they might come up to the court. david in the mean time resolved not to let this heinous affront go unpunished ; and the rather , because that he heard that the ammonites were making great warlike preparations and alliances against him , with the syrians , and other of their neighbours , of whom they had procured very numerous forces to assist them against israel . david being informed of all this , thought it was no time for him to be an idle spectator , but sent joab with the choicest of his forces to fight the ammonites . joab being come in sight of the enemy , he found their army so posted , that the israelites , before they were aware , had an enemy before and behind them ; wherefore joab ( with the choice of the army ) resolved to fall on the syrians , whilst abishai his brother , with the rest of the troops , set upon the ammonites , promising each other , that the stronger should come to the help of the weaker . joab having encouraged his men , set upon the syrians with that conduct and valour , that they were soon routed ; and the ammonites seeing their friends defeated , betook themselves to flight likewise . the syrians , desirous to avenge this their shameful defeat upon the jews , assembled a vast army , against which david marched in person , at the head of all his forces , and defeated them a second time , killing no less than of their foot , besides the men that were in of their chariots . upon this defeat , the syrians fear'd to assist the children of ammon any more , and all neighbouring princes began to stand in awe of david , who became every day more and more formidable , to all the kings and nations that were about him . this history of the unadvisedness of hanun , king of the ammonites , shews us very lively , how unhappy those princes are , that are led aside by evil counsel , the whole ruin of his kingdom being here occasioned by his indiscreet credulity , and inconsiderate listning to the false suggestions of his lords . neither is this the first or only instance , that the safety or ruin of a state oft depends on good or bad counsel ; and that prince is happy indeed , who being himself the sovereign arbiter of his kingdom , is so wise to discern who are fit to be his counsellors , and the instruments of his royal power and authority , that he may not ruine himself by the counsel or ill administration of his officers . the honourable christopher musgrave esq ▪ clerke of the deliveries of their majesties ordnance . for advancement of this worke contributed this plate william boulter esq assistant surveyour of their majesties ordnance , for advancement of this worke. contributed this plate . david's crime . david from the roof of his house seeing bathsheba , the wife of uriah , bathing her self , conceives an unlawful lust for her , and causes uriah to be slain . david now enjoying a profound peace , after the great defeat he had given to the ammonites and the syrians their allies , sent joab at the head of his army to make an inroad upon the ammonites , to waste and spoil their country , who having besieged rabbah , the capital city of the ammonites , soon after took it and destroy'd it , and sent the crown of the king of the ammonites to david , which weighed a talent of gold , and was set with precious stones . whilst joab was thus employ'd abroad , david took his repose and enjoy'd himself at jerusalem : and one day in the evening , as he was walking on the terrace of his palace , he saw a woman bathing her self , that was exceeding fair and beautiful . david having conceived a lust for her , sent to enquire who she was ; and being told that she was bathsheba the wife of uriah , he sent for her , and committed adultery with her . bathsheba soon after finding her self with child , and fearing lest her husband's absence ( who was in the army with joab ) would be a means to discover her adultery , and consequently expose her to the capital punishment the law ordained for women guilty of that crime , sent and acquainted david , that she was with child , and the fears she had justly conceived thereupon . david ( upon this information ) sends word to joab , the general of his army ) to send uriah to him ; who ( when he was come ) david askt him several questions about the state of the war , and what progress they had made in the siege of rabbah , the metropolis of the ammonites ? and then wish'd him to go home and refresh himself for a season . but uriah instead of following the king's advice , and going to his house , lodged that night with the king's guards . the next day , when david understood that uriah was not gone to his house , he sent for him , and demanded of him , why he did not go home ? who very generously answer'd david with these remarkable words : the ark of the lord , and all israel and judah , and my lord joab , and the servants of my lord are encamped in the open fields ; shall i then go to my house to eat and to drink , and to lye with my wife ? as thou livest i will not do this thing . david seeing his design thus frustrated by uriah's courage and greatness of soul , and that he was not to be removed from the noble resolution he had taken by any temptations of rest or pleasure whatsoever ; and seeing bathsheba exposed to the shame and hazard of her crime divulged ; he in these circumstances form'd a resolution very different and opposite to that sweetness of temper , which till then had always appeared so natural to him ; and by uriah sent letters to joab , with orders to post him in such a quarter against the city , where he might be most expos'd to danger ; and in case of a sally , to retire from him , that he might fall by the hand of the ammonites . joab ( in obedience to these orders of the king ) appointed uriah's post against a quarter of the city where he knew valiant men were , where , upon the first sally they made , he was slain , with some others of the army . joab sent the news of uriah's death to david , who seem'd little concern'd at the loss of so couragious and faithful a servant , whose death he was the principal cause of . bathsheba being inform'd of her husbands death , mourned for him ; and when the days of her mourning were accomplished , david sent for her , and she became his wife . this double crime of so great and glorious a saint , as david was , makes it appear , that men , how great or righteous soever they may be , are still but men , and retain always some part of the frailty and weakness of the clay from whence they were taken and formed at first . these terrible falls of david ( saith st. austin ) ought to make all men tremble , especially those that are weak , when they see the strongest themselves overtaken . the scripture also sets forth these examples , not to excuse those who follow these great men in their falls , and who will imitate them in those actions , which themselves from their heart have abominated and detested , but to keep all good men in a saving humility and fear , and to teach all those who chance to fall with david , to rise again with david by sincere repentance . david's repentance . god sends nathan the prophet to david , to represent his sin to him , and denounce god's judgments against him . david acknowledgeth his sin , and humbles himself before god. david having committed these two great crimes , made it appear , by the small care he took to arise again from his fall , with what thick darkness sin overcasts and clouds the souls of the greatest saints . he continued in peace for a whole year , under the guilt of these horrid sins , if so be peace may be said to be the inmate of an heart , which hath in so high and exorbitant a manner offended god. whilst david was thus forgetful of god and himself , god took pity of him , and sent nathan the prophet to him to open his eyes , to lay his sin before him , and to search his wound to the quick , of which he had seem'd for so long a time altogether insensible . this holy prophet being charg'd by god himself with this troublesom and hazardous commission , shews us ( by his dextrous manner of address to him on this occasion ) with how much wisdom and prudence men of david's rank ought to be reproved , for fear of offending them , and raising their anger by too severe and keen expressions . nathan , in pursuance of the divine command makes use of a parable of a rich man , who having many sheep , robb'd a poor man of an ewe-lamb , which he had bought , and nourish'd up , and tenderly lov'd , as having no more but that one ; and taking it from him by force , dressed it , to accommodate a stranger that was come to visit him , when as he might easily have furnish'd himself from his own flocks . david , how blind soever he might be with respect to his own guilt , was very clear-sighted in a case which he thought did not concern him ; and his anger being kindled against the horrid injustice of the rich man , he ( unknown to himself ) pronounc'd his own sentence , and confirm'd it with an oath , saying , as the lord liveth , the man that hath done this thing shall surely die . whereupon nathan laying aside the disguise of his parable , told him with a gravity and earnestness becoming his person , that he himself was the man ; and in the name of the lord represented to him all the multiplied benefits god had heap'd upon him , and the enemies , perils , and distresses he had deliver'd him from . he laid before him , in what an outragious a manner he had affronted the divine bounty and beneficence towards him , by recompencing so many graces and favours with extream ingratitude and forgetfulness of his duty to his great benefactor . david at this remonstrance turning inwards , and there taking a view of the heinousness of his offence , was not exasperated at the truths nathan had represented to him , notwithstanding that they condemn'd him , and expos'd him as a notorious criminal . he was not incens'd at the prophet , who held this looking-glass before him , which instead of flattering him , shew'd him all his hidden deformities . he did not question him , how he who was but a subject , durst undertake to talk at this rate to his sovereign , but seem'd for this time to have forgot that he was king , that he might the better remember that he was a sinner . instead of flying out in a passion against the prophet , he humbles himself before god and him , and cries out , i have sinned against the lord , which words were the mark of a more sincere repentance in him , than they were in saul , or than they are at this day in many christians . he embraced with an humble submission all the terrible denunciations nathan ( in the name of god ) thunder'd out against him , and consider'd that long series of disasters by god's divine justice entail'd on his family , as a means god in mercy would make use of , to satisfie his justice and appease his anger ; and with bitter regret and extream sorrow taking a view of the state from whence he had precipitated himself , he cast himself down in the deepest humility before god , yet did not despair of his mercy ( as st. chrysostom observes ) who upon this occasion admires david's great courage and confidence in god : but as soon as he was made sensible of his loss , he without further troubling himself , endeavour'd to repair it with the assistance of the divine grace , by a repentance which lasted as long as his life : and which made st. ambrose to say , that there are many who imitate david in his sins , but very few that follow him in his humiliation , and continued course of repentance . the honourable charles bertie esq ▪ treasurer , and paymaster of their maiesties ordnance . for advancement of this worke ▪ contributed this plate ▪ john blake of the tower of london gentleman : for advancement of this worke. contributed this plate . the death of amnon . absalom causeth his brother amnon to be slain at a feast , for ravishing his sister . absalom rebels against his father david , and forces him to flee from jerusalem . god having brought david to a serious reflection upon his sin , and earnest repentance for it by means of the remonstrance made to him in his name by nathan the prophet , he made it appear by his dealing with him afterwards , that the greatest favour can be shew'd to sinners , is not to indulge or spare them . for first of all , he struck with death the child , that was the fruit of his adultery ; neither could david's tears and fasting repeal the sentence god had past . his son amnon soon after ravishes his sister tamar ; and absalom provok'd with this outrage committed against his sister , resolv'd to kill amnon . he waited two whole years for a convenient ocsion to do it ; and then inviting all the king's sons to a feast , in the midst of their mirth and jollity , caused his servants to fall upon amnon , and murther him . absalom being fain to flee , and leave the court upon this murther of his brother , retir'd to the king of geshur ; but joab perceiving that the king had an inclination for absalom's return to jerusalem , he order'd it so , that about three years after he became reconciled to his father . but the recalling of the son , was like to have prov'd the ruin of the father : for no sooner did this ungrateful and graceless son see himself restored to his father's favour ; but he began to form designs against his crown and life . to this end absalom made it his business to inveigle the affections and good will of the people , by a feigned expression of kindness for them , and readiness to serve them , and do them right ; intimating , that if he was king , he would take care to oblige them all by a ready and speedy course of justice , and that none should have reason to complain of him . having thus for four years together labour'd to make himself popular , and draw a party after him , he desir'd leave of king david his father to go to hebron , upon pretence of paying a vow he had made unto the lord , during his exile from the court at jerusalem . absalom having obtain'd his father's consent , hasted to hebron , where he immediately caused himself to be proclaimed king. david being inform'd of this unexpected rebellion of his son , and that the people from all parts flock'd to him : was forc'd to flee from jerusalem on foot , being now above years of age , accompanied only with of his guards that usually attended him , and passing the brook kedron , he went up mount olive● bare-foot , weeping , and having his head covered : which was a figure of what one day was to happen to the true david , that was to proceed from his loins according to the flesh. in this condition , he , with a strange and unheard of humility , bore all the railing reproaches and curses of shimei , who flung stones at him and his officers as he passed by ; for looking upon this rebellion of his subject as a looking-glass , which reflected the image of his own apostacy , he meekly accepted of his outragious language as an effect of the divine justice , and receiv'd all his railing expressions with the same submission , as if god had given a special command to shimei thus to curse and revile him . absalom , in the mean time , having made his triumphant entry into jerusalem , began his usurpation ( according to the counsel of achitophel and nathan's prediction to david ) with violating his father's concubines in the face of the sun. thus david learnt by sad experience , that when man rebels against god , all other creatures rebel against him , to revenge the affront done to the divine majesty ▪ and saw his crime punished by those horrid disorders in his family ; by the ravishing of tamar ; by the murther of amnon ; by the rebellion of his dearest son absalom ; by his friends leaving him , and his subjects rebelling against him ; by the railing and high abuses of shimei ; and lastly , by the imminent danger of death , for the escaping of which he was fain to expose himself to a shameful flight , accompanied with so many extremities , that nothing less than the divine presence , and the hopes of seeing him at last appeased by all those evils he groaned under , could have enabled him to endure them . this example teacheth us , that forasmuch as we are all sinners , if we would be reconcil'd to god , we must judge our selves , and willingly take from his hands all the evils inward or outward , which it pleaseth him to lay upon us ; because sin must certainly be punished sooner or later , either in this world , or that which is to come . the death of absalom . absalom fleeing from the battel , is caught up by his hair , and hung on the boughs of an oak . joab strikes him through with three darts . absalom being thus become master of the city of jerusalem , consider'd how he might best circumvent and destroy the king his father : and having assembled his council , achitophel ( who was the ablest counsellor of them all ) advis'd him without any delay to pursue and set upon david , before he could have time either to reinforce his army , or put them into any order , and whilst the consternation of this unlook'd for rebellion was yet fresh upon them . but god happily overthrew and frustrated this counsel , which without doubt would have prov'd david's ruin , by the means of hushai , david's friend ; who being of intelligence with him , declar'd in council , that he could not approve of achitophel's advice for this time . he represented to absalom how dangerous it was to set upon men that were exasperated and desperate , as david and his men were ; and that his own party being yet in a great measure wavering and unresolved , as m●ns spirits are apt to be at the beginning of any great change or revolution , if only a few of them should chance to fall in the first onset , it would go near to dishearten them all , and to lose the day ; wherefore his advice was , to summon all the forces of israel , and that absalom should go in the head of them , and give battel to his father and the troops that were with him . this counsel of hushai prevailed , which did so provoke and vex achitophel , that going home he hanged himself . hushai in the mean time inform'd zadok and abiathar of what had past in council , and wished them ( by some means or other ) to send word to david , to pass the river jordan , lest he should be set upon by the enemy at unawares . david being acquainted herewith , passed over jordan , he and all the forces that were with him that night , before break of day , and having got together all the forces he could , prepared himself for a fight , being resolv'd to command the army himself , but his great officers would not suffer it ; and before he retired , he gave a strait charge to joab , and his other general officers to spare absalom . both the armies being at last engaged , that of absalom was beaten , notwithstanding it was much superiour in number to that of david , and above of his men kill'd . absalom seeing the day was lost for him , endeavoured to save himself by flight ; but riding on his mule under an oak , his prodigious head of hair caught hold of , and entangled on the boughs of it , and the mule continuing its course , left him hanging thereon . joab being inform'd thereof by a person , who had seen him hanging in that posture , was angry with him , that he had not kill'd absalom ; and finding all about him backward to this service , for fear of incurring the king's displeasure , who in the hearing of them all had charged his generals to spare the young man , he went himself to the place , and stuck him with darts through the heart , as he was yet hanging alive on the tree , and then immediately caused a retreat to be sounded , to prevent any farther effusion of blood. the news of the success of the battel , and of absalom's death , was immediately brought to david , who was not concern'd for any thing so much as the life of his dear son ; and being at length told , that he was dead , he chang'd the joy of his victory into lamentation and mourning . but joab being greatly offended , that the king seem'd so little concern'd for the service he had done him , in keeping the crown upon his head , reproach'd him with a great deal of liberty , for that he loved his enemies more than his friends , and those that hated him and sought his life , more than those that had hazarded their lives , and all that was near and dear to them , to save it ; and threatned him , that except he would come and shew himself to the people , and speak kindly to them , in acknowledgment of the great and inestimahle service they had done for him , that before the next light he should find himself abandon'd and forsaken of all , and plunge himself into a worse mishap than ever yet had befallen him . upon this sharp remonstrance of joab david shewed himself to the people , tho' his grief for absalom still continued . in which carriage of his , he was a great example to all ghostly fathers , to represent to them , how far their love towards their spiritual children ought to carry them . david here forgets all the horrid outrages his son had committed against him , and remembers only that he was his son , and that he was dead not only corporally , but spiritually also . captaine jonathan andrews of kenton ▪ parke in the county of middlesex gent. for advancement of this worke. contributed this plate . samuel criche of the tower of london gentleman for advancement of this worke. contributed this plate . the death of sheba . after the death of absalom , the chief men that had taken part with him in his rebellion , made haste to make some reparation of their crime , by their return to turn to david , and swearing fealty to him , insomuch as they , who ( during his disgrace ) had most openly declar'd themselves against him , were now the first that came to meet him , and sue for pardon . shimei , who had so highly affronted and abused the majesty of the king by his words and carriage , being sensible what his wickedness would draw down upon him , came and cast himself at david's feet , accusing and condemning himself ; and when abishai ( joab's brother ) could not well bear the king 's pardoningso great a crime , to so wicked and profligate a person , and desired leave to kill him , because he had cursed the king ; david told him , that he would not sully the victory god had given him , with the blood of any one person . at the same time also mephibosheth , the son of jonathan came to meet . david , to congratulate his victory ; and when david asked him , why he did not come to him during absalom's rebellion ? he represented to him , how unworthily ziba his servant had dealt with him , in slandering him before the king , and persuading him , that he staid at jerusalem in hopes of attaining ( by means of that commotion ) the crown of israel ; whereas indeed he had been so far from any such thoughts , and his concern had been so great for the kings safety , that he had neither trimmed his beard , nor washed his cloaths , from the day the king departed , till he came again in peace . and yet david had so far given credit to this false accusation of ziba , that he had bestow'd upon him all his master's estate ; but that which is yet more surprizing in this holy king is , that after he had heard how mephibosheth justified himself , and manifested ziba's imposture and calumny , he contented himself with only restoring to mephibosheth the moiety of his estate , leaving the other half in the possession of this impostor and betrayer of his master . after this defeat of absalom , all things seem'd to concur to a peaceful state of the kingdom , if one sheba ( a factious spirit of the tribe of benjamin ) had not cast it into new troubles , who at the same time when all israel were assembled to renew their obedience to david , insolently founded a trumpet , declaring , that he would never submit to david , and exhorted all israel to do the like ; who generally followed this seditious son of belial , as the scripture terms him , but the tribe of judah continued still faithful to their true prince . david apprehending the sequel of this new rebellion , and foreseeing that it might prove more dangerous than that of absal●m ▪ and the rather because hapning so close on the neck of it , resolved to stifle it in the birth , and commanded joab to pursue sheba , who was strengthning himself in the city abel . joab in pursuance of david's command , lays close siege to the city , and would have destroy'd it , if a wise woman dwelling there had not been a means of saving it , by perswading the chief men and elders of the city to cut off sheba's head , and cast it over the wall to joab ; upon sight whereof he broke up the siege , and return'd with his army to jerusalem . thus the death of one man procur'd the safety and peace of a city , yea , of the whole kingdom ; and as it cannot de denied , that in this ( as well as on many other occasions ) joab did great service to the king ; so ( on the other hand ) it is evident , that he was a true figure of those ambitious spirits , who are not afraid to hazard their lives for the service of their prince , but execute their orders with a great deal of courage and magnanimity ; and yet by other instances make it appear , that their grand motive all along , was nothing but their own interest and glory . that joab was such another , appears by his base assassinating of abner , saul's uncle , contrary to david's inclination , who was greatly afflicted for his death ; as also by his murthering of amasa , upon whom david intended to confer the command of his army , and to deprive him of it , because he had killed absalom , contrary to the express command he had given him . david was fain to bear with the pride of this his insolent servant all his life-time , notwithstanding he was guilty of these and the like exorbitances , as judging that it was but just that he should bear with the insolence of a subject , who in spight of him commanded his armies , having himself revolted from god by a double crime , after he had received so many benefits and favours from him . the iudgment of the plague . david having caused his people to be numbered , by a motion of pride and vanity , god afflicts his kingdom with a plague , which in three days time took away of his subjects . david had scarce taken breath since the manifold troubles , god had in several ways excited to him in his own family , as well as in his kingdom , to punish him for the sin he had committed , when the repose he began to enjoy became the cause of his falling into new ones , and thereby became a teaching instance of this great truth , that a man , how righteous soever he may be , is but still a man ; and after all , continues to lie open to fresh temptations , and new falls . his first sin , was his being overcome by carnal lust ; but now he was seduced by his pride and vanity , which is an inclination that ought to be al-always fear'd by the most perfect , as being a passion that most intimately cleaves to man's nature . 't was this corrupt affection prompted david to take an exact account of the number of his people , that from thence he might make an estimate of his grandeur and power . joab and the rest of his officers , seem'd very backward and opposite to this his design , and told him , that they begg'd of god , that he would increase and multiply his subjects , but did not see any necessity of taking the exact number of them . but david being resolved upon the point , would be obeyed . so joab and the rest of the officers departed to execute the king's orders , and were ten months in taking an account of all the people of israel and judah ; and when they had cast up their accounts , and brought them to david , there were found valiant men , bearing arms in israel , and of the like men in judah . but david being check'd in his conscience for this undertaking , humbly confessed his sin before the lord , declaring , that he had done very foolishly , and beseeching him to take away his iniquity . whilst david was engaged in humbling himself before the lord , and imploring his grace and pardon , god sent the prophet gad unto him ; not to bring his pardon , but to give him his choice of three sorts of punishments , viz. whether years of famine should afflict his land ; or whether he would be expos'd to wars for three months , wherein he should continually be worsted ; or to suffer a pestilence of three days ? david having heard his sentence from the mouth of the prophet , declared , that he was in a great streight about the choice he had to make ; because tho' he made his choice never so well , it would still occasion much mischief and misery ; but however desired , that he might fall into the hand of the lord , rather than into the hands of men , because his mercies were great . thus having made choice of the pestilence for three days to infest his country ; god gave his commission to the destroying angel , who smote men with the plague , that they died within the prefixed time , in the compass of his dominions . david's behaviour ( during this affliction of the plague ) was a great example for kings , teaching them , how great tenderness and compassion they ought to have for their people and subjects : and as it may serve as a lesson for them , so also it is a good instruction for the pastors of the church , how they ought to offer up themselves as victims in behalf of the people . for this good prince considering himself as the sole cause of the dreadful affliction which at that time devour'd his people , cried earnestly to god in their behalf , saying , i have sinned , o lord , and done wickedly ; but as for these sheep , what have they done ? turn rather thine anger against me , and against my father's house , who am the cause of it , whereas they are innocent . upon this prayer and humiliation of david , god sent the prophet gad a second time to him , commanding him to erect an altar unto the lord in the threshing-floor of araunah the jebusite , where he had seen the destroying angel smiting the people . david immediately obey'd this divine order ; and having offered there burnt-offerings and peace-offerings , god was entreated , and the plague was stayed . god made it appear by this instance , ( as the fathers observe ) that as he often plagues a people for the sins of the rulers ; so he often turns away his fury from them , and becomes reconcil'd , when their pastors and governours stand in the gap , and become intercessors for them . john hooper of the tower of london gentleman for advancement of this worke. contributed this plate . the contents of the first book of the kings , commonly called the third book of kings . in this and the following book is set forth the history of the kings , who governed the people of god , from david until the time of the babylonish captivity ; for which reason they are called the first and second book of kings . the former of these begins with a relation of the sickness and death of king david , and the succession of his son solomon to the throne , who after he had received the good and holy instructions and admonitions of his father , concerning his wise conduct in administring and setling the affairs of his kingdom , that thereby he might establish himself in the throne , and secure it to himself and posterity ; and over and above had been honoured by god , with an immediate manifestation and revelation of himself , he was in an extraordinary manner blessed by god , with the gifts of wisdom , riches , and honour , and in his country with peace , trade , and all manner of abundance and affluence . and now ( after that he had order'd all things relating to his court and family ) he built and dedicated a magnificent temple to the lord , besides some other royal edifices . all which effects of his wisdom and great riches rais'd him so high a renown ( both far and near , ) that the queen of sheba came to visit him in great pomp and state , and all his neighbouring princes , sent their ambassadors to him with rich presents , and proffers of friendship and alliance . yet notwithstanding all these blessings and favours he had received from the hand of god , he suffer'd himself to be corrupted and seduced to idolatry , by the many strange wives and concubines , he had taken to himself ; by which means the lord being provoked against him , raised him up enemies , and by the prophet ahijah denounced to him the rending and dividing of his kingdom . this rent accordingly hapned , when his son rehoboam ( by ill and unadvised counsel ) alienated the ten tribes of israel from him , who chose jeroboam the son of nebat to be their king ; rehoboam retaining only his dominion over the tribe of judah , and part of the tribe of benjamin ; being expresly forbid by the lord , to endeavour the reduction of the said ten tribes to his obedience by force of arms , as he had intended to do . moreover , because of his sins , and of the sins of the people , the temple at jerusalem was pillaged by shishak king of egypt . his son abiam after his death succeeds him in the throne , and imitates his vices and sins . but asa and jehosaphat being good and religious princes , reform and re-establish the worship of god. as to the kings , who after the division of the two kingdoms reigned over israel , and whose histories are related in this book , they were all idolaters and corrupted the true religion by divers abominations : for jeroboam , besides his setting up of the calves of gold , in a manner totally changed the outward order and way of worship , and instituted priests of his own , that were not of the tribe of levi , but of the scum of the people ; and by this means were the ten tribes turn'd from the true worship of god , to idolatry . his successors followed his steps , and in particular ahab ; for besides his idolatry , in which he out-did all his predecessors , he exercised a tyrannical and cruel persecution against those few good men which feared god , that were left among his subjects . and for this reason it was , that the crown of israel did not continue in one race , but past frequently from one family to another , not without great commotions and blood-shed . and tho' god was not wanting to send his prophets ahijah , shemaiah , iddo azariah , jehu hanani , elijah and micaiah , to the revolted israelites , to exhort them to repentance , and to return from their idolatry and apostasie ; yet for all this they still went on in their sins , notwithstanding that the foresaid prophets frequently confirmed their divine call , by great and stupendous miracles . the pure worship of god , and true doctrin , were somewhat better rooted in judah , because there the good kings put their hands to this work , together with the prophets , and with a great deal of fervour and zeal endeavour'd a reformation . so that in this book we have a very lively representation of the mutability of the outward state and condition of the visible church in this world , as well as of the stedfastness and unchangableness of the grace of god towards his own , tho' many times unknown and hid from the eyes of men. this book contains the history of years , whereof the first belong to the reign of solomon , and the other concern the government of those kings that succeeded him , as well in judah as israel , as far as this book reacheth . solomon made king . david's age and approaching death , gave occasion to his sons to contend about the succession , by the ambition they had of rising to the royal dignity ; but whilst all were in suspence , to know who would be the new king , adonijah , his eldest son , ( absalom's younger brother ) being impatient to wear a crown , made a great feast , to which he invited joab and other grandees of the court , whom he had gain'd to be of his party ; with intention , that after the feast they should proclaim him king. when the day appointed for this conspiracy was come , nathan the prophet being inform'd of the whole matter , and who knew that ( according to the divine oracle ) solomon was to succeed his father david , went to bathsheba , solomons mother , and advis'd her to go to the king , and acquaint him with adonijahs conspiracy , and to put him in mind of his promise , to make solomon his successor . bathsheba followed nathans counsel , and represented these things to king david ; and whilst she was yet speaking , nathan came in also , and presenting himself before the king , he enquir'd of him , whether it were with his consent and allowance , that some of his subjects had declar'd adonijah king ? david seem'd much surpriz'd at these tidings , and not thinking it fit to delay the time , order'd nathan the prophet , to take some of his high officers along with him , and to anoint and proclaim his son solomon king. which being accordingly performed , and the report of it spread abroad through the city , all those who had taken part with adonijah , were fain to flee for it ; and adonijah himself apprehending solomons anger , went and laid hold of the horns of the altar , in order to save his life ; the news of which being brought to solomon , he promised to pardon him , in case of his good behaviour for the future . about some six months after this , god called david out of this world , after he had given to his son solomon good counsel and necessary instructions , how to behave himself in the government , and communicated to him some private orders , which he would have him to execute after his death . adonijah soon after his fathers decease , moved bathsheba , to sue king solomon on his behalf for abishag , that he might marry her . this abishag was a beautiful virgin , that cherished and attended king david towards his latter end , when his natural heat began to fail him , so that they could not keep wramth in him : but solomon smelling an ambitious design in this suit of adonijah , caus'd him to be slain . in like manner he also served joab his fathers general , according to the command he had given him . shimei also , who had so unpardonably affronted and abused his father david , in the time of his flight from absalom , was fain to submit to the same fate . solomon being thus happily established on the throne , made an alliance with the king of egypt , and married his daughter . some time after , god appeared to him in a dream in gibeon , where he had been offering burnt sacrifices , and bade him ask what he would of him . solomon considering that he was king over a great people , and that sovereign power could not well be manag'd without an extraordinary share of prudence and wisdom , and that the greater his elevation was , the stronger his obligation was to great and excellent actions , though there was nothing he stood so much in need of as wisdom , whereby he might be enabled to govern his subjects well and happily , and therefore made that alone his petition of god. the lord was so well pleased with this his request , which shewed him already in a great measure possest of what he had beg'd of him , that he promised to bestow such a measure of it upon him , as never any man had enjoy'd before him , or ever should have after him : and forasmuch as he had not asked either riches or honour , which he seemed to undervalue in comparison of wisdom , he would as a surplus give him so great a share of them , both as never any king had had before him , or any should be able to boast of after him . the example of this young prince , teacheth all christian kings to make small esteem of the riches , honours , and pleasures of this world , and to place their chiefest glory in shewing themselves the true images of that god whom they adore , by resembling him in wisdom , which is the spring of all good things ; and in justice , which is the true establishment of their thrones . christopher gardiner of the tower of london gentleman . for advancement of this worke , contributed this plate . the rt. honourable catherine lady cornbury ▪ wife to the rt. honourable , edward lord viscount cornbury , and heyress to the most noble charles duke of richmond and lenox . for advancement of this worke. contributed this plate solomons wise judgment . solomons famous judgment between two harlots , whereby he discover'd which of them both was the mother of a child , which they equally pretended to . solomon having obtain'd of god , the gift of wisdom , an occasion hapned not long after , which made it appear in its full lustre and glory , and spread the fame of it far and near throughout the world. two harlots presenting themselves before solomon , as he sat in judgment , desired him to decide a difference that was risen between them : and one of them opening the case , told the king , that both of them dwelling in one house , without any other company , she was brought to bed of a child , and that three days after her companion was delivered of another , which she killed by overlaying it , and finding her child dead , she arose at midnight and took away her child from her side whilst she slept , laying the dead child in the room of it ; so that when she arose in the morning to give her child suck , she found it dead , and viewing it well , found it was none of hers . the other woman strongly deny'd all that she had alledg'd , to prove , that the living child was hers ; and strongly asserted , that the dead child she had found in her bosom , was indeed her own child . this intricate case , which had hapned without proof or witness in a lone-house , wherein there was no other company , but the parties concern'd , and in the dead-time of the night , did indeed require a head like solomons , to discuss and decide it ; who upon this occasion gave a convincing proof of the excellent knowledge of nature he was endow'd with , as not only understanding the virtues and powers of plants , trees , and animals , but also the most secret propensities and inclinations of the heart of man , and amongst the rest , the tender affections and bowels of mothers towards their children . for solomon having heard the plea of them both , commanded a sword to be brought him , and pronounced this sentence , which at first sight seem'd very strange and unjust , one of you ( said solomon ) saith , the living son is mine , and thy child is dead , and the other saith , not so , but thy son is dead , and mine is living : wherefore divide the living child , and give the one half to the one , and the other half to the other . the true mother having heard the king pronounce this sentence , her bowels being moved and yerning for her son , earnestly entreated the king , by no means to kill the innocent babe , but rather give it to her who falsly pretended to it , and had robb'd her of it : but the false mother approved the equity of the sentence , and consented , that since they could not agree about the child , it might be divided , and each have half , since both could not have the whole . solomon had no sooner heard their different reflections upon the sentence he had given , but he adjudged the living child to be given to her , who ( by her desire and earnestness to save the childs life ) had given an incontestable proof , that it was her own , her motherly bowels and affection evincing it beyond a possibility of doubting . thus by solomons great sagacity and wisdom was the true mother discover'd , this difficult case decided , and the matter that had been so secretly handled without any witnesses , laid open and expos'd to the view of all men. by this means solomon evinc'd the truth of what he himself saith in his proverbs , that a king seated on his throne of judgment , has in some measure the spirit of divination on his lips , and that it is a very difficult thing to impose upon his prudence and great sagacity , as having the clearness of sight , to discern between truth and lies . the fathers take notice , that these two women do excellently represent the difference there is between the true and false pastors of the church : the false pastors accused the true one of killing and destroying the souls committed to their charge ; whereas indeed they themselves are they that murther them ; and make use of this imposture , to sow divisions and dissensions in the church : but the true pastors ( on the contrary ) verifie themselves to be such by the motherly bowels they have for their spiritual children ; they desire only their salvation , and not at all their own glory , and will rather suffer others to snatch from them the souls they have nourished with the word of life , than to give the least occasion of dividing the unity of the church . the description of jerusalem . the city of jerusalem , more famous for her warlike atchievements than babylon , or rome , and far surpassing them for stories sacred and miraculous ; and for its antiquity takes place of both , being but few years after the confusion of languages . this city , which in david's time was the place of publick worship , the seat of the kings , and the metropolis of the whole country , was first built by melchisedeck , that is , king of righteousness , ( for so the word signifies ) priest and king , and contemporary with abraham , and call'd salem , that is , peace ; both names suiting well together , since in all human societies , peace can't be maintain'd but by justice , nor justice be ever better executed than in the time of peace . but it being afterwards possest by the jebusites , they from their ancestors gave it the name of jebus , from jebus one of the sons of canaan , the son of cham or ham , and grandchild of noah ; for when c ham passed over the euphrates with the canaanites , mitfraimites . and phutites , all following towards egypt , whereof canaan dropt by the way , and seated in the holy land ; and in this most pleasant and fertile country , the numerous off-spring of these prophane canaanites overspread themselves , and severing it in parcels amongst their tribes , gave names thereunto according to their father ; yet the whole country retaining the name of canaan from their grandsire . and here several of his sons built cities , amongst others , jebus ; which afterwards took the name of jerusalem , or hierosolyma . for until this city was conquer'd by king david , ( where he establish'd his royal seat ) we find , it had no other name than jebus ; from whence the conqueror called it after himself kiriath david , or the city of david , and under that name was it called all his days , and after , until king solomon enlarged and beautified it , and adorn'd it with the sacred temple of the lord , which became more famous all the world over , than ever was that vast and rich temple of diana at ephesus , one of the seven wonders of the world. now by reason of these noble additions of solomon , and for that it was an emblem of this prince's most peaceable reign , and for that it was enrich'd with the most sacred temple of peace , wherein all people were to make atonement for their sins , in order to obtain their everlasting peace with god , it was ever after call'd hierosolyma in the hebrew tongue , that is , the inheritance of peace , or the vision of peace ; and such especially was it in the time of our saviour jesus christ , when the peace of god , which passeth all understanding , was preach'd , and seen there reigning , phil. . . this city was held by the jebusites , and called jebus by the space of years , who fortified it in such sort , that when king david made preparations to attack it , they gave out , that they would oppose his whole forces only with their blind , lame , and decrepit ; but they were deceived in their boastings and imaginations , for king david vanquish'd them , took the city , and drove out the inhabitants ; afterwards he repaired the breaches , fortified the tower of sion , and built round about from millo inward , and named it as aforesaid by his own name , sam. ch . . and made it the capital city , not only of judea , but of his whole kingdom . here david set up the tabernacle upon mount sion , which some confound with the coast of gaba●n , and caus'd the ark of the covenant to be brought thither in great joy. by this means he caused the blessing of god to come upon this holy city , so that it improv'd in strength , largeness and splendor in the reign of king solomon and his successors , being enrich'd with magnificent buildings ; and in particular the temple , full of rich ornaments , and in great part overlaid with pure gold , insomuch that jerusalem came to be one of the most famous cities in the world , and chosen by god to be the place of his holy worship , heaped with prosperity , situate in the midst of a populous nation , and environ'd with a most pleasant and agreeable country , ezek. . . in the division of the land of canaan , in the time of joshua , it fell to the tribe of benjamin , as is described in the map of the land of canaan . the kings that reigned here after davids taking it from the jebusites , were as followeth ; first , king david , who reigned years . ly . king solomon his son , . ly , rehoboam his son , . thly , abijam his son , . thly , asa his son , . thly . jehosaphat his son , . thly , joram , . thly , jehoahaz or ahaziah , . thly , athaliah his wife , as queen , . thly , joash son of ahaziah , . thly , amaziah son of joash , . thly , uzziah son of amaziah , . thly , jotham or joathan son of uzziah , . thly , ahaz son of jothan , under his father and after , . thly , hezekiah son of ahaz , . thly , manasseh son of hezekiah , . thly , amon son of manasseh , . thly , josiah son of amon , . thly , jehoahaz or joachaz , son of josiah , months . th , jehojakim brother of jehoahaz , . th , jehojakim son of jehojakim , months and days . th , zedekiah , brother of jehojakim , years , and after one year more followed the captivity . thus jerusalem was governed by kings , and queen athaliah , for the space of years , months , and days , of which years were from the rebellion of the tribes unto the captivity ; and the of david , the of solomon , and the months of rehoboam were before the rebellion , the days were the excess of one year , wherein the sun went backwards in the days of ahaz . and in this time jerusalem was grown to that bigness , that it had no less than furlongs in compass , which is ¾ english miles , and numbring above inhabitants . but at the end of these years , in the reign of eliakim , nebuchadnezzer king of babylon , and of the chaldeans came , and utterly destroy'd both city and country , kingdom and people , bound the king in brazen chains , and carried him prisoner into his own country , with certain vessels out of the temple , and placed them in the house of his gods at babylon . jehojakim succeeding him , was months after also carried away captive by nebuchadnezzar , with the remainder of the rich vessels of the temple , and in the room of jehojakim placed his uncle zedekiah ; but he rebelling and defiling the sanctuary of god , and contemning his holy prophets , and all the instructions which they preach'd unto him in his name , the king of the chaldeans returned the third time , took the city , destroyed the people , burnt the temple , with all the sumptuous buildings , and razed the walls to the ground , carried away captive all the rest of the people ( except a very few ) and took out of the temple , and out of the kings palace all that he could find remaining of the vessels and treasure . after all this yet held out gedalia one part of a year as vassal to the chaldeans , but he was slain by ismael ; the remainder of the people fled away into egypt , and carried jeremiah the prophet with them , jer. . then sang the prophet this lamentable song , jer. chap. . thus this miserable people remained captive , and their country ruin'd and lay uncultivated , and their city lay ruinate , the walls being pulled down , and the houses demolish'd , becoming the habitation for bats and owls for the space of years , until the land had her fill of sabbaths , chron. . . during the years captivity at babylon , nebuchadnezzar reigned over these coasts years , evilmerodach his son years , and belshazzzar his grandson years , chron. . . at the end of the years of belshazzar , came cyrus king of persia , and darius the median prince , and laid siege to babylon for years together ; at the end of which was belshazzar carrousing wine with his concubines , in the holy vessels of the temple in babylon , when the hand-writing appear'd on the wall , which made him tremble for fear , and the night after cyrus having drained the river euphrates dry , the city was taken , and belshazzar slain , dan. . and then reigned darius one year , and in that year it was that the prophet daniel set himself to seek the lord by prayer and fasting , for that he had understood by books , that the years were clean run out , in order that the people might be restored again to their city and country , and that the temple and city might be rebuilt , dan. . immediately was this prayer heard , and on the same year died king darius , and cyrus coming in his place , gave order for their return out of captivity , and accordingly the gold and silver vessels of the temple being delivered to zorobabel , no time was lost with them , but immediately came away with great acclamations of joy. the st year they could do but little more than erect little huts to lodge in , employing their time for the clearing and carrying away the rubbish , for the laying the foundation of the temple : the d year was also employed in re-edifying the temple , and the like was the d , until stopt by the command of cambyses , which lasted all his days , during these times the jews built them houses for their own dwelling , until reproved by the prophets haggai and zachariah . in the d year of darius ( after the babylonian rebel was overthrown ) they began again to build the temple , and were so encouraged by the king , that in years the inward temple was finisht , and in years more the courts were compleated . after years more was this city still more and more rising in beauty and honour , until she began to come to her former grandeur ; but yet she had not her walls of strength until artazerxes ( king of persia ) permitted them , and to that purpose nehemiah came with commission to see it done , and all was finish'd , and the gates set up for its security and defence in days , neh. . . thus did this city arise again to its splendour , and so continued until the coming of our saviour ; and during these times was governed by chief rulers and high priests , until the time came of the utter subversion thereof . during the persian monarchy , the times were not frowning on them . in the reign of king artaxerxes longhand there was one haman , son of hamedatha the aggagite , who endanger'd the undoing the whole nation of the jews , not only here , but in other parts of the world ; but by the providence of god , and the means of queen esther and mordecai , it was prevented : this was some few years before the coming of nehemiah , for the raising up the walls of jerusalem , by the procurement of queen esther . in these days lived judith of bethulia , famous for beheading olofernes , who was a great commander under nebuchadnezzar , who rebelliously reigned at babylon during the time of darius king of persia , and waxing proud , sent olofernes out westward against judea and others , whilst himself made head against the persians ; but this olofernes perished , being out-witted by judith ; nebuchadnezzar was vanquished by darius , and being shut up in babylon , was betray'd by zopyrus , and darius reigned over all . and in the d year after this , was that second of darius , when the building of the temple went forward , ezra . in the days of artaxerxes ochus , there was one bagoses , who was lieutenant to the king of persia in these parts , who came to jerusalem with threats ; occasioned , for that jonathan the high priest , who had slain his brother manasseh , for marrying a daughter of sanballat of samaria , and contended with him for the priesthood ( joseph . antiq. ) nehem. . . but when alexander had got the empire , sanballat got the start of the jews , struck in with the conqueror , and incensed him against them ; but as alexander lay before gaza , sanballat died before the walls thereof , so that he had not the accomplishment of his ends ; howbeit alexander having master'd gaza , came against jerusalem in great wrath ; but jaddus ( who was high priest at that time ) came out of the city in his priestly robes to meet him ; and no sooner did alexander see him , but his wrath was turned into reverence , and doing him great honour , left also noble marks of his kindness behind him at jerusalem . but alexander being dead , ptolomeus lagus , lord of egypt , was not so civil ; for he coming upon them on the sabbath-day , ( while they made no defence ) took his advantage of their superstition , surpriz'd the city , made the citizens his captives , and carried away many of them prisoners into egypt : and thus it was an apt prey unto whomsoever was conqueror ; sometimes the syrians were their lords , and otherwhiles the egyptians , until the end that ptolomy having vanquish'd antigonus , enjoyed all palestine in peace . after him ptolomy philadelphus held it , who did the jews much honour , and caused the famous translation of the old testament into the greek tongue by the septuagint . but antiochus , called the great , disturbed palestine with wars in the reign of ptolomy philopater , and subdued the whole country , yet shewed kindness to the jews ; but the son of this antiochus ( called epiphanes ) was a bloody persecutor , who polluted the sanctuary of the most high , took away the daily sacrifice , and set up the abomination of desolation for the space of days , dan. . . chap. . , , , . and made havock of the people , killing and carrying them away captives , and compelling them to sacrifice to idols , until few of them were left . these were bitter times amongst 'em , until judas maccabeus , and his brethren , with a small help stood up and adventured their lives for the service of god , and did wonders , cleansing the altar of god , and restored their religion . this judas spent his time in fighting the battels of the lord in which he was victorious ; and after him jonathan his brother did the like , and became famous until he was murther'd by tryphon : but simon ( another brother ) cast out the gentiles from the holy city , and restored jerusalem and the worship of god ; and from this time forward began the jews once again to be their own masters , and to give laws to their neighbour princes . yet this simon was also slain by treachery ; but his son ( called john ) revenged his death , grew great , and prevailed against the syrians , and left his estate to aristobulus his eldest son. this man would be called king , but died after one years reign , and his brother alexander succeeded him , who had an unquiet reign with the syrians and his own rebellious subjects for years . before these times , the jews were become famous for their knowledge , especially in divine things . in the jews return from captivity , there was one named ezra , a famous scribe , or learned man ; after him was simon the just , a great promoter of learning ; after him rose up antigonus socheus , who was a great zealot for gods laws , and had many followers ; but from his corrupted zeal sprang up the sect of the pharisees . there was also one sadoc , who was antigonus's pupil , who in the end being tired with the strict religious life , fell off , and became the father of the sadduces ; and john hircanus ( the high priest ) being troubled with the insolences of the pharisees became a profest sadducee , and likewise his sons after him . but in the reign of this alexander the pharisees were so popular , that they gave law even to the king , and occasioned great troubles . after this alexander , his wife salome reigned some years ; but at her death , aristobulus the younger son was very troublesom , even to the disthroning of his elder brother . in those days came pompey the great into syria , in pursuit of his conquests , and taking advantage of the disorders amongst the jews , took jerusalem , prophaned the temple , and left them in servitude to the romans . a while after came crassus by , in his parthian expedition , and robb'd the temple ; but in the end herod ( the son of antipater ) an edomite , a man tho' of a base and mean parentage , by his subtilty and great fortune gain'd the kingdom , and reigned many years . in the latter end of whose reign was our saviour jesus christ born , and in these days the city of jerusalem flourish'd in wealth , peace , and honour , as well as in all manner of wisdom and knowledge ; only the jews could not be well satisfied in being under the government of this stranger , and to be sway'd by the roman power . but alas ! their pride was their greatest overthrow ; for their not receiving the lord of life , they lost that liberty and blessing which he brought down from heaven for them , had they not despised it , and contemned him and his doctrin taught amongst them , and in the end crucified him betwixt two thieves ; but they knew not the things that belonged to their peace and eternal happiness , they being hid from their eyes ; and therefore was it foretold what calamities should befal them , and that one stone should not be left upon another of all its buildings she so boasted of , luke , , . chap. . . and so accordingly it came to pass . forty years ( under the type of so many days ) god had promised to bear the iniquity of the house of judah , ezek. . . and this seem'd to be fulfilled at this time , for so many years , bearing date from the murther of our saviour , until the total destruction of the jews were fulfilled . in the year of jesus christ finished , and currant , was our saviour crucified ; the jews crying out to pontius pilate , his blood be upon us and our children , matth. . . and many years after this went away these murtherers unpunish'd , as if they had done no hurt ; and the apostles and disciples of christ suffer'd much , some being martyr'd , others imprison'd , and persecuted from place to place : but as these forty years began to wax nigh , so vengeance began to draw upon them , and first ( like a gathering cloud ) it hover'd o're head , and shed its drops round about jerusalem , before the city it self felt the smart . the first that felt this vengeance after the death of christ , were the jews at rome , who being detected in certain treacheries upon fulvia a noble romish lady , and complain'd of to tiberius the emperour , by siturnius the ladies husband ; all the jews that were there , for the sake of those few that were faulty , were banish'd , slaughter'd , and driven into sardinia , being many thousands . next unto these at rome , were those at alexandria , who upon a small quarrel in the days of cajus the emperour , for years together , were continually persecuted with scorns , robberies slaughters and exile , to a great devastation . after this about the beginning of claudius , the jews at babylon felt the same smart , thousands being kill'd , and the survivors escaping fled into seleucia ; where ( after two years respite ) both the greeks and syrians fell upon them , and slew about of them ; from thence the remnant that escaped , fled to ctesiphon ; but here all nations joyned against them , and drove them away to the strong holds of nisilis and nearda . and now jerusalem began to be a fellow-sufferer ; for in the days of cumanus the governour , by reason of a quarrel with the centinel at the temple gate , about men were slain at the passover time . the next that fell upon them was in the time of foelix the governour , where many were slaughtered both at jerusalem and cesarca . but as the years grew near the accomplishment , gessius florus in the reign of nero came to be governour of jerusalem , who gave himself wholy to blood and revenge against them , so that in the th of nero , and the th of jesus christ , many thousands of them were slain by his means at cesarca , and not long after the persecution came to jerusalem , where those noble jews that were honoured with the roman knighthood suffered under this florus , many of them perishing by publick whipping and slaughter ; but these were but the beginning of sorrows , for presently the wars broke out , and ( as if all nations had hated the jews ) they began in all places to make slaughter of them . at cesarea , the syrians slew about of them : at scythopolis , the inhabitants slew about of them : at ascalon , about : at ptolemais , about : at tyrus a great many ; the like at gadara : at alexandria the old grudge revived , and the greeks and egyptians there slew about more . cestius gallus burnt and spoiled the city zabulon ; cesinnius gallus slew about in asamon , and cestius slew about more in joppa . at damascus were slain about ; antonius , governour of askelon slew in battle about at one time , and at another : after this came vespasian into galilee , and wasting the country , took gadara , where he killed without mercy : titus his son at japha slew about ; vespasian took jetapata , and slew there about men. at joppa perished by shipwreck and slaughter : at tarichaea upon the lake , were slain and taken captives above ; at gamala perished near more , and at giscala were slain and taken captives about more . in the th year of nero , gadara was taken a d time , and near jews slain and taken captives : next at begabri and caphariopha , about perished , and made captives ; and lastly , at jericho and thereabouts were great slaughters made . for all which i refer the reader to josephus's history , where all is more largely handled . but now for some time these slaughters had some intermission , occasioned by nero's death , and vespasian's absence ; yet great slaughters were amongst them . but the great destruction hapned unto them in the th year of our lord , when vespasian ( who commanded in the east , that he might restrain the frequent seditions of the jews . ) after he had possest himself of divers places in judea , endeavour'd to make himself master of jerusalem , and to that end blockt it up at a distance by several forts , which cut off provisions from the city , and incommoded the several ways ; but hearing of the death of nero and galba , together with disorders that arose from the contests between otho and vitellius , he retir'd to cesarea , where he had an eye to all the territories thereabouts , shewing more concernment for the prosperity of the empire , than for foreign conquests ; so that for his vertue he was chosen emperour , and maintained in that dignity by the forces he commanded . his affairs in egypt being set in order , and preparations made for his journey to rome , his son titus return'd to judaea , to finish there what his father had begun ; his design being very much facilitated by the dissentions at jerusalem , which was divided into three factions , cruelly warring upon each other within the walls of the city , burning each others houses , and setting fire to the publick magazines , to the destruction of a great quantity of ammunition and provisions , of which they were reduc'd to a most lamentable want when the city was besieged . so dreadful a confusion of mischief and slaughter there was amongst these wretched people , that they forbore not to kill one another even in the temple . during these strifes and tumults there appeared over this city a comet in form of a sword , which seemed to denounce further vengeance to come upon these impious people . titus encampt himself round about , and laid a formal siege : whereupon the besieged thinking it then time to unite against the common enemy , stoutly defended themselves , and made frequent sallies upon them ; by which means , although they more and more exasperated the romans against them , yet titus forbore not to make several overtures of treaty for peace , offering them good conditions , which they foolishly rejected with insolence and scorn . the truth is , the besiegers made but slow progress for a great while , and perhaps had been hard put to it , had not a new dissention arose amongst the besieged , only the three forementioned parties were reduced to two , the heads whereof were john and simon ; and they also , when they observ'd titus at the head of his troops preparing for a general assault , so far united ; that they made a shift to beat them off , and rendred wholly successless this first assault of the romans , who nevertheless continued to batter the first wall with their battering rams and other warlike machins , and at length made such a breach in it , that the besieged were forc'd to abandon it , and retire within the second wall. thus the romans became masters of the outward wall the th day of may , and five days after they gained the second wall ; yet titus strictly forbid the slaughtering of any that should be taken , as also the burning of their houses , by which civility he so far won upon the generality of the inhabitants , that they began to hearken to a surrender ; but the mutineers opposed even to a threatning with death any one that should dare to speak any more of it , though still titus offered them very good conditions . upon this new resolution of keeping the place , the besieged sallied out and drove the romans from the d retrenchment ; but days after the besiegers retake it , raze down the wall , and put strong guards into the towers . titus preparing to attack the d wall , to avoid the further effusion of blood , sends a new summons to the besieged ; but the obstinate party infatuated to their ruin , will hearken to no accommodation . then an attack is made upon the tower or fort antonia , on both sides at once , and two high batteries raised , to pour down from each side upon the defendants : to whom nevertheless , at the same time he sent josephus , to represent unto them the desperateness of their condition , in case they hearkned not in time to some reasonable terms of agreement ; but instead of yielding to reason , they drove back the embassador with arrow-shot , and a return of scoffing messages to him that sent him , althô at the same time reduc'd to a most prodigious famine , even very near to the devouring one another ; however they burn and ruin'd the batteries of the assailants , and render'd them useless . on the other side , titus blocks them up so close , that nothing could be carried in or out ; moreover , they were so pester'd and annoy'd with the dead carkasses , that they were forc'd for want of other convenience of burial , to convey them ( as well as they could ) out of the wall , to keep their houses , streets , and publick places free . a deserter reported to the romans , that at one gate ( where he kept guard during the siege ) no less than bodies had been carried out ; and it is affirm'd for a truth , that all the gates of the city had sent out at least of the poorest sort , besides a great number of those that were not carried out , but were thrown on heaps in the out-places of certain great houses , where they fell sick and died . within the city a bushel of corn was sold for crowns ; the poor fed upon such things as they could find , as grass , hay , old hides , and cow-dung was a delicate dish ; yet could not all these dismal accidents dispose these obdurate wretches to a surrender . at the beginning of july the tower of antonia being taken by force , the besieged betook themselves to the temple , where after fire and sword had raged for some time , to the slaughter of vast multitudes , as well of the assailants as defendants , at length ( much against the will of titus , who had a great mind to have preserved so noble a structure ) the temple took fire the th day of august , being the very same month and day that the first temple had been destroyed and burnt by the chaldeans ; being years , months , and days , according to the most received computation after the said temple was founded by solomon , and years and days after the second had been rebuilt by zorobabel . however this computation agrees not altogether with that of the jews , who allow but years duration to the first temple , and to the second . in this expugnation and destruction of the temple , there was so great a slaughter of the jews , that fled thither for sanctuary , ( the fury of the conquerour neither sparing age nor sex ) that the blood of the slain flowed like a river down the steps ; and tho' the grand mutineers made their escape and defence from place to place for a few days , yet at last they served only to compleat the number , and to fill the streets and publick places with their dead carkasses . in this siege , from the th of april to the th of september , there fell by the sword and famine jews , also taken prisoners by the romans , besides millions that perished in silence . the remainder of this miserable city being reduc'd to ashes , whatever was sav'd of the booty , was employ'd to enrich the triumph of vespasian , and his son titus : and after that , for the ornament of the temple of peace , which was erected at rome . in process of time , the emperour adrian having obtain'd fresh victories over the jews , who rebelled under the conduct of barchochabas , had a fancy to rebuild it on mount calvary , calling it from his own name aelia ; but at the same time expresly forbidding the jews to inhabit there : in prosecution of which prohibition , to render the place the more odious and execrable to them , he caused the image of a hog to be placed over the gate , and from thenceforth the christian church of jerus of jerusalem chose not their bishops , as formerly , from amongst those of the circumcision . constantine the great ( out of his devotion , and partly excited by his mother helena ) enrich'd it with many fair edifices , and with a sumptuous temple for the christians , for the performance of their divine service , in the very place where the sepulchre of jesus christ had been . julian the apostate , in hatred of christianity , permitted the jews to rebuild theirs ; but as they were busie at work ( in clearing the foundations ) flames of fire issuing out of the earth hindred their design , and destroyed both the workmen and their work , as ammianus marcelinus , a pagan writer , ( and therefore the more credible ) upon this subject recites . so long as the roman empire continued flourishing in the east , jerusalem kept up its grandeur in the profession of christian religion : but after that the saracens came in like a deluge upon those parts , it remain'd some time in their possession ; then it came into the hands of the christians , till at length it fell under the turkish yoke , who possess it to this day , nevertheless give toleration to the christians ; so that it is inhabited by a people differing as well in language , as in sentiment of religion and form of worship . jerusalem is seated leagues from jordan , from the mediterranean , from grand cairo , from antioch , from mecca , from niniveh , from babylon , from constantinople , from mosco , from naples , from cracovia in poland , from vienna , from rome , from venice , from amsterdam , from paris , and from london . now as the whole of this ichnographical map of jerusalem serves to represent to us its place , for the understanding of several places of scripture , and in particular the d chapter of nehemiah : moreover , the ornaments which encircle it , have their references to divers other places of the word of god ; for example , the figures of the ark of the covenant , of the table of shew-bread , and of the golden-candlesticks , belonging to the th chapter of exodus ; that of the tabernacle , to the th and th chapters ; that of the high priest in his pontifical habits , to the th chapter ; and that of the altar of perfumes , to the th of the said book ; that of solomons temple , and the brazen sea , to the th and th chapters of the first book of kings . a brief account of all which here followeth , referring the reader to the several chapters abovesaid . the tabernacle . moses having brought to the people the tables of the law , and they being resolved to render to god a faithful obedience ; this holy man thought of nothing more , than to execute what god had commanded him during those days on the mount. but before he undertook any work , he assembled the people together , and declared to them what god had commanded him to do ; to the end , that every one should freely offer what he was able towards so great a work. hardly had he made this proposal unto them , but that they freely brought in all their precious ornaments , even the women did not spare their pendants , bracelets , rings , and most rich vessels ; they gave also what they had of rich stuffs and perfumes . and moses having chosen persons enlightned with wisdom from god , to oversee those works , they found themselves in such manner overloaded with gifts , that they were constrained to publish by an herald , that no person should bring in any more . the work which god had ordained moses first to begin , was this tabernacle . it was cubits long , and large ; it was boarded on all sides , and covered within and without with stuffs ; those within were exceeding rich , and those without were of skins fit to resist all the injuries of weather . the embroidery of the curtains within represented cherubims and feathers , and all the skins were fastned to one another , by rings and buckles of admirable art. there were four stuffs one upon another , the better to resist all sorts of weather . there were fastned to the boards rings of gold , through which past levers , which were also covered with gold , to carry it when they were to remove the tabernacle , and there were silver bases to place them upon for the greater security . this was the construction of the tabernacle , which ( s. austin saith ) was full of mysteries , and was a visible figure of the church . this portative temple , which was transported in several places , did denote the church whilst it is yet here on earth , and in a state of instability and place of passage ; as since the temple of solomon figures the church to be in its state of stability , and in its heavenly habitation . the boards which made the walls in the tabernacle , signified the strong persons which uphold the whole church by the solidity of their vertue . the silver bases upon which they were placed , did denote the purity of the doctrin and truth upon which she is fixed . the golden tapestries , adorned with embroidery of different sorts , which glistered on all sides of the tabernacle , signified the different vertues of the elect , which altogether form an agreeable variety to the glory of god , and ornament of the church . but as the fathers do very well remark , each particular part of this tabernacle did not compose only a dwelling-place where god did inhabit . it was only the whole , and the union of the parts together ; which marks unto us , that how excellent soever each particular vertue appears in the church , they are nevertheless nothing , if they are not united by charity to the rest of its children ; for which peace and concord is the most holy temple , which god can have here upon earth . the ark of aliance . the tabernacle being made according to the rules which god had prescribed to moses , he began forthwith to work upon this ark ; which was ( as it were ) an abridgment of the whole religion of the jews , and was chiefly made , to place it honourably . the jews consider'd it as a thing they esteem'd most precious , and the scripture calls it , the glory of israel , and the strength of the jews . it was two cubits and an half long , one and an half wide , and as much in height . it was of incorruptible wood , and covered both within and without with plates of pure gold ; that which covered it above was not of wood , but a table of gold of the same bigness of the ark , and this cover was called the propitiatory , because it was from thence that god gave forth his oracles to his people , at such times as he would be favourable unto them . there was upon this propitiatory two cherubims , which regarded each other , and which extended their wings all along the ark , as it were to serve for a throne to his majesty ; which hath given occasion to those manner of expressions so frequently used in scripture , which represent unto us god seated upon the cherubims . god also caused to be fixed on the four corners of the ark , golden rings ; and ordered staves to be made of shittim wood , cover'd with gold , which were always put through the four rings , and served to carry the ark when the camp moved . god would have this ark consecrated unto him , and that there should be nothing else put therein , but the tables of the law , which caused it to be called , the ark of the testimony , or the ark of aliance ; because the law in scripture is called by these two names they put also a measure of manna therein , with aaron's rod. 't was in this manner that god was pleased in times past , to give to this dull people an object of piety which should be visible unto them , and which had a correspondence to their weakness ; but the true ark where god will now inhabit , according to the new law , is the soul of the faithful , who keep his commandments written in their hearts upon two living tables , which preserve the manna of grace by which they are always nourished , and which have within them ( like aaron's rod ) through the inflexibility of their vertue and justice . the propitiatory which cover'd it , represented jesus christ , which is our propitiation ( as s. paul saith ) and who hath reconciled us to his father , and dwelleth in the souls of the faithful . this propitiatory had two cherubims ; but ( as s. austin often saith ) christians are cherubins themselves through the fulness of their charity , which renders them like unto the seats and thrones of god , thus considering the honour to which god has been pleased to call them , they ought to despise the vain greatness of this world , and to separate themselves from it as unworthy of them , and to be always as a sanctuary where the lord takes pleasure to inhabit ; and not to imitate that which the enemies of the temple of god , have formerly done , in placing the holy ark by the idol dagon ; which ( s. austin saith we do at such time as we link the vanity of the world with the truth of god , and the worship of devils with that of jesus christ. the table of shew bread. as soon as the ark of alliance was made an end of , moses made a table according to the command of god : it was of incorruptible wood , and covered over on all sides with plates of gold ; the length of it was two cubits , its breadth one , and its height half a cubit . god caused him to put a little crown of gold , which had a small rising both above and below ; and there were wings of gold underneath the said crown , thrô which were put staves cover'd with gold , for the carrying it whereever the camp moved . the use to which this table was allotted , was continually to offer before god that bread which was commonly called the shew-bread . there were of them , at each end of the table , and made of the finest flower , mixt with oil ; they were changed every week , and new ones put in their room ; the stale ones the priests were only permitted to eat , and in the holy place , to shew the greater zeal , god also ordered moses to make little basons of gold , to put these loaves in on the table , and other little dishes of gold to cover them . god commanded that they put upon each of these two little piles a vessel full of the most excellent incense , that the smoke might ascend up to heaven , to the end that these loaves might be consecrated to god. it was in this ( as the fathers observe ) the continual sacrifice , by which god would witness to his people a continual acknowledgment ; and that he did declare , that it was only from his goodness , it did possess what it had . he would for this reason , that there should be loaves , to make the tribes of israel , that each tribe might see into a just resentment of his mercies , and that altogether they might look upon god as the au●hor of all their good . it is yet to this day the acknowledgment which he requires from christians , and by so much the more reason , as the favours which he hath done them are more excellent . they have another shew-bread , that is to say , jesus christ , upon the holy table , which is offered up to god for thanksgiving ; and who offers himself to his father , in acknowledgment of the gifts which he hath poured down upon his church . the golden candlesticks . notwithstanding that every thing was magnificent in the temple , which god had order'd moses to raise for his honour ; nevertheless one may say , that one of those things that most shined was the golden candlestick , which god had commanded moses to make according to his particular order , as is at large set down in the th of exodus , verse ; the form of which in some respect , appears by the figure thereof . over this candlestick with the branches , were put lamps , made also of pure gold ; and the oil to feed these lamps , was the purest oil of olives . it was the high priest himself who had the order to light them every day , that they might burn all night in the tabernacle . these lamps so mysterious , have great coherence with those we read of in the apocalyps , where jesus christ ( glorious after his ascension ) takes pleasure to say , that he dwells in the midst of the lamps , which he clearly saith to be the churches . god marked it even in the ancient law , what the ministers ought to be in the new , to whom jesus christ has said himself , that he lighted them as lamps not to be hid in an obscure place , but to shine in the house , ( as he saith of s. john baptist ; ) to the end , that that splendour which the pastors cast forth to the eyes of men , may spring from the interior fire of that charity with which they burn in their hearts in the eyes of god ; and that their lamps having been once lighted by the fire of the holy ghost , they may never be extinguished , and raise themselves above all the endeavours that men can make to extinguish them , ( according to the words of paulinus ) change often the order of god , and raise upon the candlestick , lamps which have nothing but smoke ; and hide under a bushel the true burning lamps , which might be a light to others . s. gregory hath also admir'd in this candlestick , the solidity of the workmanship , which he look'd upon as a figure of that firmness which all the pastors of the church ought to have , lest god should change their candlestick out of its place , as he threatned a bishop in the apocalyps : but this same father very well remarks , that this firmness can't come to them , but from jesus christ , which is the stock that sustains all the branches , which can't subsist of themselves , and which have no strength , but that which they draw from our saviour . as long as the pastors remain fixt to jesus christ , they have nothing to fear . men may well endeavour to shake them ; but god ( who hath placed them in his church as lamps , to enlighten the faithful ) keeps them always so , that they remain firm and unshaken in the house of the lord , in despight of all the tempests and agitations of the world. the high priests habits . there remain'd no more ( after so many works ) but the ornaments of the high priests and the levites . that which they had common to them all , is , that ( besides the under habits which god had ordained for comliness ) they had all of them a certain garment of linnen , somewhat like unto the canonical surplices , except that they had no folds : and that was the only garment which was common both to the high priest and the levites . but the high priest had over that linnen garment , another of the colour of jacinth , which was fuller , and hung down almost to his feet ; below which there was fastned pomgranates , and little bells of gold intermixed , to the number of . over this robe the high priest vested himself with the ephod , which was a certain rich stuff , embroider'd , which reach'd but half way his body . it was clos'd on each side , and open but above by the breast , which was joyn'd together with clasps , on which were precious stones of admirable beauty , upon which engraven the names of the tribes , upon each stone . there was upon the fore-part of this ephod a void place a foot square , which was fill'd up with a piece of embroidery , call'd the pectoral , enrich'd with precious stones , on each of which were writ one of the names of the tribes of israel ; these two words following were writ upon a little plate of gold , viz. doctrin and verity . this pectoral was fastned with golden chains , held it above , and fastned it below to the girdle . altho , that this ephod was very strait , nevertheless the high priest did not stick to girt it closer , with a girdle of rich embroidery . he had upon his tyer or head-band a plate of gold , which cover'd his forehead , on which were engraven these words , holiness belongs to the lord . all the glory of these habits , notwithstanding the greatness thereof , were nothing , when we fix our eyes on that magnificence which was figured by it . the gold sparkled ( saith s. gregory ) to shew , that god chiefly demands wisdom in those which approach his altar , even a wisdom of godliness , which renders their life more pleasing to him , than their priestly garments are to the eyes of men. these little bells signifie to the priests , that their lives ought to speak , and that their actions ought to dispose men to think on god. these bells made no noise when the high priest moved not , and ministers edifie not their people at such times as they advance not in piety . this pectoral , on which were writ the words doctrin and verity , did denote , that the heart of the priest ought to be employed , in casting away all vain thoughts and earthly affairs . the names engraven on the stones , denote , that they ought always to be mindful of the ancient fathers , their predecessors : for ( according to the same father ) the priest can't be unblamable in his life , but when he treads the steps of these saints , and hath always the example of their life before his eyes , to follow them himself , and to cause others to do the like . the altar of perfumes , and burnt-offerings . to accomplish all that god had commanded moses to put into the tabernacle , this holy man caused another to be made , which they called the altar of perfumes , because they offered continually upon it to god. it was of shittim-wood , cover'd with gold on all sides . it was square , being a cubit long and broad , and two cubits high , god himself had mark'd it out in what manner they ought to compose the perfumes that were offer'd on this altar . it was placed in the tabernacle over against the veil which god had caused to be set before the ark , between the table on which was put the shew-bread and the golden candlestick . just before the tabernacle , god had caused another altar to be made , which stood in the court , as it was appointed for the burnt-offerings , which was not covered . it was call'd the altar of the holocaust , that is , whole burnt-offerings . it was square , being cubits long , and as many broad , and in height . it was made of shittim-wood , but cover'd on all sides with great plates of copper . it s superficies was cover'd with a grate , over which was a little grate , which ascended a cubit and an half unto the middle of the altar . this altar which was not solid , but hollow , was not in that particular like unto the other altars , which god had commanded should be erected to him at such time as they should be in a fixt condition , which ought to be solid ; that is , either of earth , or of unhewen stone . this ( on the contrary ) was an altar to be carried about , and to change place when the people did decamp to go elsewhere . these two altars ( according to s. gregory ) did denote , during the ancient law , the state of souls in the new law , and the two different orders which should be always in the church ; that is to say , that of penitence , and that of innocence . one of these two altars was in the tabernacle , and the other without , to signifie to the penitent , that they are yet unworthy to enter into the temple , one of these altars was appointed , to burn the flesh of animals , which admirably represents the exteriour actions of repentance , by which the penitent offers himself in some sort to god , and consumes as an holocaust ; the other was reserved to burn the perfumes , to raise up to heaven the odour and smoke of the incense ; which signified the heat of charity in their souls , and the fervour of their prayers . so one of these altars is for those that sigh as yet , in remembrance and resentment of their sins ; and the other is for those that sigh no longer , but thro' the desire of heaven , and god , who there inhabits . the priests raise the first altar , when they represent to sinners with vigour their faults they have committed , to excite in them a wholsom contrition : and they raise the second at such time , when they have brought these humble sinners to a holy repentance . these two altars , althô so different in themselves , have nevertheless this of common , that both of them honour god by a holy adoration , and have both need of the fire of his holy spirit , to consume the sacrifices offered . solomon's temple . the reign of solomon was a time of great peace and plenty ; for the infinite riches of this prince , dilated it self over all his subjects , who ( as the scripture saith ) lived peaceably , each under the shadow of his own figtree and vine . they then had but a mean esteem of gold by reason of the great plenty ; and silver was scarce regarded amongst them . all the magnificence of succeeding princes have not been equal to his , and they might pass for poor and private persons in comparison to him . there was every day used in this kings house about hogsheads of sine flower , and about of ordinary , fat oxen , and others taken out of the pastures , likewise sheep , besides an infinite number of venison , with all sorts of fowl both tame and wild. he had horses for draught , and for the sadle ; all which were fed and kept in a most excellent order . this great plenty was occasion'd by reason of the peace which all judea enjoyed , and this occasioned solomon to have the name of pacifick . it was this peace that was necessary for him for his design of building the temple , first design'd by david , but could not be accomplish'd by reason of his many wars . this young prince used his utmost endeavours to accomplish this undertaking , employing for the building thereof stone-cutters , labourers , and overseers . this temple was begun in the th year of solomon's reign , years after the israelites going out of egypt , and it was finish'd in the beginning of the year , being just a years before the birth of the messias , of which it was a figure . so solomon ( who was not much above years old when he began this work ) had the good fortune to raise the first temple upon earth , to the name and glory of the true god , and to accomplish in few years the most magnificent building , which until that time had ever been seen ; which is at large set down in the th chapter of the st book of the kings , as to its bigness , richness of building , &c. to which i refer the reader . too happy ( saith s. ambrose ) if solomon had taken care by raising a temple to god , so to fix himself in humility , that his soul might have been a temple more acceptable , than that which he caused to be built ! but after having consecrated to god a temple of stone in his youth , he shamefully prophaned in his old age ( as we shall see hereafter ) the temple of his body . and he learns others by his example , that those who give presents to god or his church , must not overmuch depend on those gifts , how splendid soever they appear to the eyes of men ; but to remember , that the true happiness of man in this life ( as s. austin notes ) is to be abased , not raised ; since all that which solomon had done , and possessed of magnificence , did not hinder him at last to be overwhelm'd by the access of his glory and happiness . the brazen-sea . the building of the temple of solomon , altho' so admirable and mysterious in it self , had been imperfect , if this prince , of whom all these works were figures ( as he himself was the figure of the true solomon ) had not accompanied this holy building with all such necessaries , as belonged to the worship of god , and to the ceremonies of his sacrifices . after so many works in gold ( which he caused to be made with an infinite expence ) he made this work , which by reason of its vast largeness , is particularly describ'd in scripture , and deserves a particular explication . it was a brazen vessel extreamly large , being cubits high , large , and about , so that it would hold about hogsheads of liquor , according to our measures . it was sustain'd by brazen oxen , of which regarded each quarter of the heavens . it was enrich'd with all sorts of ornaments , as festoons , the representation of animals , and of all such things as the most curious artists could invent . the brazen sea was put by solomons order in the temple , where it served to purifie the priests when they went in to exercise their priestly functions . god had given this order to moses , and this holy prophet had formerly caused a great bason of copper to be made , which was between the tabernacle and the altar , to the end that the priests might wash their feet and hands , as they went in and out . it was this that gave occasion to many persons to believe , that when the priests went to offer incense to god , that they went bare-footed , and god ordained them to wash themselves in that manner upon pain of death , the scripture commanding , that this law be observed for ever ; signifying very clearly even then ( all those sacrifices being then but the figures of what was to come ) what purity he required one day from the ministers and priests of his altars of the new law. thus much shall suffice for the ornaments about the map ; and althô this once so famous a city , is now bereaved of her former beauty , and like a desolate widow lies mourning in its ruinated buildings ; yet it is not so lost , but that there are in the city ( which is begirt with a wall about miles compass ) several places worthy of note : as on mount calvary , where our saviour was crucified , there is a rich magnificent and large temple , built by the vertuous helena , daughter to coilus , a british king , and mother to constantine the great , which not only possesseth the mount , but also the garden below , where his sepulchre was : and in this temple there are several rich structures , as one where christ was imprisoned before his crucifixion ; also one where the sepulchre was , the altar of the holy cross , the altar of scourging , the chapel of the apparition , the chapel of the angels , the chapel of the division of his garment , the chapel of s. helena ( who built the temple ) the chapel of s. john , the sepulchre of joseph of arimethea , under-ground ; the castle of the pisans , the monastery of the franciscans , the church of s. james , the church of s. mark ( where once stood his house , ) a mosque in the place of the house of zebedeus , a chapel where the house of s. thomas stood ; the church of the angels , in the place of the palace of annas the high priest ; the church of s. saviour , where stood the palace of caiaphas ; the court of solomons temple , yet remaining , but in the room thereof is a mosque . near about the city of jerusalem are also several places of note ; as in the way between jerusalem and bethlehem , there are the ruins of davids tower , the tower of simeon , bathshebas fountain , the cistern of sages , the monastery of elias , jacobs house , the sepulchre of rachel , the cistern of david , the house of joseph , the monastery of bethlem , the monastery of the holy cross. and at bethlem , over the place where christ was born , the vertuous helena erected another fair and goodly temple , which is possest by the franciscans of jerusalem , being called by the name of s. maries of bethlem . nigh to jerusalem is the desert of s. john baptist , with the ruins of a monastery over his cave and the fountain ; as also the mountains of judah , where is the church to s. john baptist , the fountain and the house of elizabeth ; also the sepulchre of zachary , a part of the pillar of absalom , and the cave of s. james . at bethany ( miles from jerusalem ) is the house of simon the leper , the house of lazarus , as also his sepulchre , where is the mount of olives , and where is the sepulchre of the virgin mary ; to which place our saviour often resorted , and from which mount he ascended up into heaven . the port of this city is joppa , about miles distant , to which place the wood and stones ( taken from mount libanus , for the building of solomons temple ) were brought , and from thence convey'd by land to the city : and from this port jonah embarked , to fly from the face of the lord . to this city of jerusalem there is a great resort of people , as well of protestants as papists , thô for sundry ends , that is , as well for devotion as curiosity , which bring in a great revenue ; none being permitted to enter without paying some money , which the jews here inhabiting do farm of the grand seignior at a large yearly revenue , making a great profit by shewing the said places to strangers . the dedication of the temple . solomon assembles all israel , in order to the solemn dedication of the temple . as soon as solomon had finished all the buildings of the temple , and the utensils and furnitures thereof , he resolved solemnly to dedicate and consecrate the same , and to bring up the ark from the city of david , for to place it therein . it will not be amiss to observe the several removes of the ark of god ; so famous in scripture . the tabernacle and ark being first made by moses in the desert , were afterwards by joshua set up at shiloh , the th year after that the israelites had past through jordan . this shiloh was a city in the tribe of ephraim , and seems to have been the same with salem , where melchisedech reigned , and near to which st. john baptized . in this place the ark continued years , till the time that the israelites carried it into their camp against the philistins , who took it and sent it back years after . upon its return into the holy land , it was placed in the house of abinadab in kiriath-jearim , where it continued years , and then translated from thence to the house of obed-edom , where it abode only three months ; at the end of which david transported it to zion , which was the citadel of jerusalem . it seems likely also that at the same time the tabernacle , which had continued all this while at shiloh , was set up at gibeon , a city in the tribe of judah . but years after this , at the time of the dedication of the temple , solomon placed the ark and the brazen altar there , where they continued years , at which time nebuchadnezzar took jerusalem , and burnt the temple ; which being foreseen by jeremiah the prophet , he took care to convey the ark to mount pisgah , where he was assured by god it should remain unknown till the return of the children of israel from the babylonish captivity ; which makes it more than probable , that the said ark was afterwards placed in the second temple , which was begun by cyrus , and finished by darius , kings of persia. but amongst all these translations of the ark , none was so famous as that which was performed at this time by solomon , who to render this solemnity the more august and glorious , invited all israel to be present at it . he himself marched before the ark , which was carried by the priests , both he and all the people sacrificing sheep and oxen , that could not be told for number . as soon as they were come into the temple , the priests placed the ark in the most holy place , under the wings of the cherubims ; and when they were come out from thence , the cloud of the divine presence filled the temple , so that the priests could not stand to minister , because the glory of the lord had fill'd the house . solomon was overjoyed , when he saw this pregnant testimony of the lord 's approving of the place which he had erected to the glory of his name ; and kneeling down in this transport of joy before the altar , he said . is it possible that god should condescend to dwell upon the earth ? behold the heaven , and heaven of heavens cannot contain thee , and how much less then this house that i have built ? he entreated the lord to bless his people , and to hear favourably the prayers of those who should address to him in this holy place , which he had sanctified by his presence ; that when his people should be oppressed by their enemies , they might find a sure refuge and defence against them in this holy place ; that when their sins at any time should make the heavens to be shut up over them , that then the prayers which should be offered up in this temple , might open the windows of heaven , and bring down rain upon the earth ; and in a word , that his eyes might always be open , and his ears attentive to all the supplications of his people , that at any time , or upon any occasion should be made there , to avert from them all the evils they feared , and to procure them all the blessings they desired . this solemnity lasted days , because it fell in with the feast of tabernacles , which added days to the feast of the dedication ; which being ended , solomon sent home the people full of joy and gladness of heart , for all the goodness the lord had done for david his servant , and for israel his people . solomon having offered at this solemnity oxen , and sheep . the fathers observe , that solomon's behaviour on this occasion ought to imprint a profound respect in all christians , at their entring into the church , as enjoying there the truth and substance of what the jews had only a shadow and glimmering of in their tabernacle and temple . richard pierce esq. receivr . of the coale duty granted by act of parliament for rebuilding the cathedrall church of st. pauls . for advancement of this worke ▪ contributed this plate . the queen of sheba . the queen of sheba comes to see solomon and all his glory , to hear his wisdom , and to present to him her royal gifts . solomon having finish'd and furnish'd the temple , which he had built for the worship of god , and for the glory of his name , began to build a palace for himself , about which he spent years , the magnificence and sumptuousness of which was beyond expression , being all shining and lustrous with gold and precious stones , so as to dazle the eyes of spectators ; and all the architecture and carved work thereof was most curious and wonderful to behold . these astonishing effects of his wisdom , and magnificence , soon proclaim'd his fame and renown throughout all the corners of the earth , and brought ambassadors in crowds from all princes that had heard of his wisdom , to jerusalem , to congratulate his great glory , and to take a view of his more than regal magnificence ; considering him as the miracle not only of his age , but of all that were past before him . but the person that testified the most earnest and impatient desire to see solomon , and to be an ear-witness of his wisdom , was the queen of sheba , otherwise called aethiopia ; who came from the farthest part of the south , to see whether the advantagious and stupendious reports of that young king were true or not ? she came to jerusalem with a vast train of guards and attendants , and with a numerous company of camels bearing spices , gold , and precious stones ; of which she made a present to the king , bestowing upon him talents of gold , which amount to about l. sterling , besides spices , perfumes , and peecious stones , to a prodigious value . this great and wise queen , after she had taken a full and exact notice of the unparallel'd magnificence of king solomon , the wisdom of his discourse , and his sagacity in answering questions , his penetrating insight into the deepest mysteries ; the order of his house , as to the meat of his table ; the attendance of his ministers , officers and servants ; and the transcendent riches of their liveries ; their sitting ; his cupbearers , and his ascent by which he went up to the house of the lord , she was quite transported , and ( as the scripture expresseth it ) there remained no more spirit in her : and addressing her self to solomon , said , i find now it was true , o king , what was reported to me in my own country , of thy wisdom and heroick acts : but thy renown so far surpassing any thing that ever i had heard of , or could well imagine , it also surpast my belief , till now , that mine own eyes and ears have convinced me , that the one half has not been told me of thy wisdom , grandeur and magnificence ; and that common fame , which i thought had been too lavish in setting forth thy praise , has indeed detracted from and obscured thy glory . blessed and happy are these thy officers , ministers , and servants , that stand continually before thee , and hear thy wisdom , and the piercing sagacity of thy judgment ; and blessed be the lord thy god , which delighted in thee to set thee on the throne of israel . for because the lord loved israel , therefore made he thee king , to do judgment and justice amongst his people . thus this great queen return'd to her own country with joy and gladness , being fully satisfied with what she had heard and seen , as well as with the presents she received from solomon , and the answer of all her desires and questions , to the full content of her heart . the fathers tell us , that this princess was a lively and excellent emblem of the church , and we have reason to fear , that ( according to the words of our saviour ) she will rise up in judgment against us one day ; for whereas she did not think much to come from the utmost parts of the earth to hear the wisdom of solomon , and in a strange transport of joy and wonder , pronounc'd those blessed and happy , that had the advantage of being near him , and of serving him ; we christians ( on the contrary ) who have god for our master , the wisdom of jesus christ for our rule , heaven , and all the riches and glory of it for our reward , do frequently prefer men before god , the wisdom of this world before that of jesus christ , and the possession of the earth , before that of heaven . the fall of solomon . solomon loving many strange women , is by them seduc'd to offer incense to idols . his death . solomon having atchiev'd so many great and wonderful things , as made him the wonder of the age in which he lived , as well as of all those that came after ; at last terminated all the glory he had acquired by his wisdom and vertue , with a shameful end ; and by his example , much more remarkable than that of his father david , teaches us , not to rely upon our selves , but the higher we are raised , the more to apprehend the effects of our own weakness . we see women here deceiving the wisest of men , and corrupting and defiling a heart , which for so many years had been the temple of god , and the altar from whence continually ascended the flames of divine love. from the love ▪ of wisdom , he degenerated to the love of women , and from the love of women to idolatry . he had wives princesses , and concubines , notwithstanding that the law of god , tho' it permitted plurality of wives , forbad the multiplying of them to such an excess , and very expresly oppos'd the taking of the daughters of strange nations to wife . having built a temple to the true god , he now builds temples for idols , and by a sinful compliance with his egyptian , moabitish , ammonitish , edomitish , and sidonian wives , together with the daughter of pharaoh , he fails to flat idolatry , worshipping their gods and goddesses ; going after ashtaroth the goddess of the zidonians , and after milcom the abomination of the amorites . he also built a high-place for chemosh the abomination of moab , in the hill that is before jerusalem ; and for molech the abomination of the children of ammon , with other like abominations . this enormous crime of solomon , irritated god strangely against him . he now appeared unto him , not as heretofore , to approve of his behaviour , or to promise him whatsoever he desired , but to witness his just indignation against him , for having so wickedly broke his covenant , and so shamefully transgrest his holy law , assuring him he would rend his kingdom from him , and give it to his servant , but that however for david's sake , he would leave his son one tribe . solomon understanding that this servant the lord had told him should inherit his kingdom , was jeroboam , whom he had brought up from a youth , and to whom ahijah the prophet had foretold in the name of the lord , that he should be king over the ten tribes , did his endeavour to kill him , which obliged jeroboam to flee to egypt , and to desire the protection of shishak , king of that country , where he continued till the death of solomon ; who having reigned peaceably forty years , died when he was above sixty years of age , and was buried in the city of david his father , and rehoboam his son reigned in his stead . if solomon's fall and apostacy were fatal to himself and his posterity , yet it may be of great use and advantage to those who shall seriously , and with attention , consider of it with the eyes of faith. it is a strange thing to consider , that he who had been a person so highly beloved , favoured and dignified by god , that it should not be certainly known , whether his condition doth not deserve more to be lamented and deplored , than praised or commended . for his sin is certain and evident , as well as david's was ; but this is the difference between them , that tho' the father's repentance was very certain from express words of scripture , that of the son is as uncertain and doubtful : though many have supposed the book of ecclesiastes to be a kind of retractation of his apostacy , written by him , and left to posterity for a testimony of his repentance . however it be , this dreadful example ought to inspire us with the greatest contempt and disesteem of all worldly grandeur , pomp , ●nd glory , yea , tho' we should receive them from the hand of god himself , as indeed solomon had them no other way ; especially when we see what a representation he himself makes of them in his book now mentioned . surely , if we would not deceive our selves , we must prefer job's dunghil before solomon's throne ? because in the former we see the model of that perfect patience which crowns all the saints , whereas in the other we see the fall of a man , who could not defend himself against the poyson of prosperity and greatness , by the highest dedegree of wisdom that ever was bestowed upon man. peter rycaut of king stephens castle in ospring in kent esq. only son & heyre to collonel philip rycaut . for advancement of this worke ▪ contributed this plate . the r t ▪ hon ble . francis viscount newport , baron of high arcall l. d. leiutenant of shropshire . treasurer of his ma t ys . house hold and one of the l ds . of their ma t ys . most hon ble privy councell & .c a. for y e advancement of this worke ▪ contributed this plate ▪ rehoboam's counsellors . after the death of solomon , his subjects send their deputies to rehoboam his son ; who preferring the counsel of his young men before that of the old men , who had been of counsel to his father , thereby loseth the kingdom of israel . as soon as solomon was dead , and his son rehoboam was seated on his throne , the whole congregation of israel having sent for jeroboam , who was fled into egypt , appeared before king rehoboam , and desired a mitigation of the taxes his father solomon had laid upon them . rehoboam desired three days to consider of their demand , and accordingly he first advised with the old men , who had been of his father's counsel ; who with one consent advised him , to give them a favourable answer , and to take off from them the grievances and burthens they complained of , and that were so uneasie to them ; representing to him , that by thus gaining their affections at the beginning of his reign , he would not fail ever after to continue master of them . but this young prince forsaking this good advice of the old men , consulted the young men that were grown up with him ; who advised him to answer the people roughly , threatning them , that they must expect to be governed by him with more severity than his father had ever done ; that his little finger should be thicker than his father's loins ; that whereas his father did chastise them with whips , he would chastise them with scorpions ; and that he should be so far from lessening their burthens , that he was resolved on the contrary to increase them . the scripture observes , that this hapned by a special disposal and permission of god , who suffer'd rehoboam thus blindly to follow the rash and giddy counsel of the young men , and to reject the good and seasonable advice of the old men , that he might perform the word which he had spoken by ahijah the shilonite , unto jeroboam the son of nebat , that he should be king over israel . for all the people as soon as they had received this churlish and unwelcome answer from their new king , revolted from him , protesting they would never own him for their prince . rehoboam perceiving ( when it was too late ) the ill effect of his rash and indiscreet behaviour , sent adoram his treasurer to endeavour to pacifie them , and offer them better terms : but his subjects minds were so exasperated by the outragious reception and answer he had given them ; that instead of hearkning to him , and being perswaded by him , they stoned him to death : the report of which no sooner came to rehoboam's ear , but he immediately got up into his chariot and fled , for fear himself also should have fallen a victim to their rage and fury . thus all israel ( that is , the ten tribes ) revolted from rehoboam , and proclaimed jeroboam king over them . and when rehoboam had raised an army of chosen men out of the tribes of judah and benjamin , ( which god kept true to his worship , and faithful to their king ) to fight against israel , and reduce them to his obedience by force of arms , god sent shemajah the prophet , to charge rehoboam , and all the people of judah and benjamin , not to fight against israel , because what had hapned was from him , and according to what he had foretold by his prophet should come to pass . this was the beginning of that famous rent and division of the kingdom of israel from that of judah , which continued so long after through many ages , as a lasting monument of the folly of a young king , who lost that by his rashness and indiscretion , which he might easily have preserved by his wisdom , god also made it appear by this remarkable instance , that he is the master of kings , and that he inspires them with good or ill advice , according as they are the subjects either of his mercy and goodness , or of his wrath and severity . we see here the wisest of all kings , leaving his kingdom in the hands of a stupid and indiscreet son , god being resolved visibly to punish the father in his son , and to avenge the disorders and sins of solomon's old age , by the folly and rashness of rehoboam's youth . the disobedint prophet . a prophet sent by god to reprove jeroboam for his wickedness and idolatry , is kill'd by a lion for disobeying the word of the lord , who had charged him neither to eat nor drink in that place . jeroboam s●eing himself king over the ten tribes of israel , gave us an instance , that irreligious princes do often prefer reasons of state before the concerns of religion . for this prophane prince considering , that if his subjects should continue to go up to jerusalem to worship god , and offer sacrifices , they might probably within a short time he prevail'd upon to return to the obedience of their lawful king , which would redound to his inevitable ruin , he ( to prevent this ) resolved to make two calves of gold , the one of which he set up at bethel , and the other at dan ; and then in presence of all the people declared , that these were the gods that had brought them up out of the land of egypt . he also erected altars to them with a great deal of magnificence , and endeavour'd to establish the worship of these his idols , as much as might be in imitation of the service of the true god at jerusalem . now it hapned , as jeroboam was offering incense on one of these altars in bethel , god sent a prophet to him , who addressing his words to the altar , prophesied against it , that a child who was to be born of the race of david , named josiah , should kill and offer upon that altar , all the priests that offered incense upon it , and that for a sign , that what he had said should certainly come to pass , the altar should be rent , and the ashes upon it poured forth at the same instant as it also hapned . which denunciation of the prophet was accordingly accomplished by josiah years after . jeroboam could not endure this holy liberty of the prophet , who prophesied against the altar he himself had erected , and putting forth his hand , he ordered his officers to lay hold on him , but his hand was immediately withered and dried up , so that he could not draw it in again to him . jeroboam greatly humbled by this remarkable instance of the divine vengeance , entreated the prophet by his prayers , to obtain his cure of him , who so justly had smitten him ; whereupon the man of god having besought the lord for jeroboam , his hand was restored . upon this the king desired the man of god , to come home with him and refresh himself , and that afterward he would send him home with a reward ; which the prophet utterly refused , declaring to the king , that the lord had expresly forbid him to eat or drink in that place . as the man of god was returning homewards , an old prophet that dwelt at bethel having understood what he had done that day , and the words he had denounced against the altar jeroboam had set up , he sadled his ass and went after him , and having found him sitting under an oak , desired him to go home with him and eat bread ; which when the man of god had refused , as being charged to the contrary by god himself ; the other answered , i am a prophet as well as you , and an angel commanded me to bring you back , that you might eat with me and refresh your self . and with this lie he made the man of god come back with him to his house . but as they were sitting at table , and eating together , the word of the lord came to the old prophet ( that had seduced the man of god ) and told him , that because he had disobeyed the word of the lord , and had eaten contrary to his express command , he should not be buried with his fathers . which hapned accordingly ; for as the man of god was returning to judah on the old prophets ass , a lion met him by the way and slew him , without any farther devouring his dead body , or touching the ass. st. gregory observes , that probably this man of god had taken some secret complacency and delight in the great things which he had done , in afflicting the king with so sudden a stroke , and as suddenly healing him again , as well as in speaking to him with so great liberty ; and that this vain-glory wherewith he was elevated , had so over-clouded and darkned his soul , that instead of obeying without dispute the word of the lord ( or without putting his own interpretation upon an express command of god ) he suffered himself to be deceived by the prophet , which prov'd the cause of his death ; god resolving to inflict this short punishment upon his body , that his soul might be eternally saved . edward hubbald of the tower of london gentleman . for advancement of this worke ▪ contributed this plate . thomas smith , of the tower of london gentleman for advancement of this worke ▪ contributed this plat● . zimri burnt . zimri conspiring against elah , the fourth king of israel , is besieged by omri in tirzah , and seeing the city taken , retires to the palace , and there burns himself . jeroboam having reign'd years , died ; in which time by his wicked policy he was the cause of the apostacy and idolatry of the ten tribes , by means of the golden calves he had set up at dan and bethel , and the superstitious will-worship , he had established and annexed to them . he had continual wars with rehoboam , from whom he was revolted . after his death , nadab his son succeeded him , who reigned only two years : for baasha the son of ahijah , of the tribe of issachar , conspired against him , and slew him at gibbethon , as he was besieging that city ; and not contenting himself therewith , he went and slew all jeroboam's house , without so much as sparing one of them , according to the word of the lord , which he had denounced against jeroboam , by the mouth of ahijah the prophet . baasha being thus elevated to the throne of israel , by the murther of his sovereign and all his family , he began to wage cruel wars against asa the good king of judah , who was the son of the wicked abijam , who succeeded rehoboam his father . but god willing to recompence the devotion and piety of this good king , who treading in the steps of his father david , removed the sodomites out of the land , and destroyed the idols his father abijam had set up , made him victorious against his enemies , and particularly against baasha king of israel , who was in continual war with this good king , and followed the wicked examples of his two predecessors , jeroboam and nadab . wherefore also jehu the prophet of the lord was sent to him , to denounce his anger against him , for his continuing in the wickedness of jeroboam the son of nebat , who caused israel to sin , and that all his posterity should be destroy'd and come to nought , like as he had destroyed that of jeroboam ; baasha who died soon after this denunciation of the prophet , and left the kingdom to his son elah , who began his reign with the murther of jehu the prophet of the lord , because of the words of his prophecy , declared to his father , concerning the ruin of his posterity , whereby he hastned the fulfilling of it ; for when he had reigned only two years , zimri ( the commander in chief over one half of his chariots ) conspired against him as he was in tirzah , drinking himself drunk in the house of arzah , steward of his houshold . zimri by his treacherous cruelty having obtain'd the crown of israel , destroy'd all the family of baasha , with all his kinsfolk and friends , without sparing any of them . but he did not long enjoy the dignity he had purchased with so much blood ; for the israelites having understood what zimri had done , made omri their king , who immediately went and besieged zimri in tirzah , and soon after having made himself master thereof , when zimri saw that he must inevitably fall into the hands of his enemy , he became no less cruel to himself , than he had been a little before to his master and all his family ; for setting fire to his palace , he burnt himself , and all that belong'd to him ; thus avenging upon himself and his posterity the murther of his lord and master , and his whole house . all which ( as the scripture observes ) hapned unto him for the sins which he had committed in doing evil in the sight of the lord , in walking in the way of jeroboam and his idolatry , whereby he made israel to sin . god made it appear by this example , how hateful and abominable tyrants are in his sight : he who might have liv'd happily , could he have contented himself with the degree of honour , to which his services and the favour of his prince had rais'd him , became most fatally miserable , as soon as his ambition prompted him to aspire to the crown , by the murther of his lord and master : for in seven days time he lost both his life and kingdom , which he had so unjustly and cruelly usurped ; and his conscience flying in his face , and reproaching him for his crime , he condemn'd himself to the fire , together with his whole posterity , to exterminate a race so impious towards god , and faithless to their prince . elijah fed by ravens . god having smitten the land of israel with drought for three years together , sends the prophet elijah to the brook cherith , where he is fed by two ravens . omri being thus peaceably possest of the crown of israel by the death of zimri , who had burnt himself , reigned years , and left the kingdom to his son ahab , of whom the scripture gives this testimony , that he did evil in the sight of the lord , above all that were before him , his natural wickedness and impiety being much increased by his marriage with jezabel , daughter of the king of zidon . this wicked prince carrying his enormous crimes to that height of impiety , which none of his predecessors had ever yet arrived to , god sent his prophet elijah to denounce his judgment against him , assuring him , that the lord would punish his dominions , by bereaving them of the rain and dew of heaven for three years together . during this time of drought and scarcity , god sent elijah to the brook cherith , where he took care to feed him by the ministry of two ravens , who brought him bread and flesh twice a day , morning and evening . but the long continued drought having at length dried up the brook , so that he wanted water to drink , god commanded him to go to zarephath , and to lodge there with a widow woman , whom he had commanded to take care of him . elijah obeyed the divine command , and when he was come near to the gate of the city , he met with the widow woman , to whom the lord had directed him , who was gathering of sticks , and prayed her to fetch him a little water to drink ; and as she was going to fetch some for him , he called to her , and desired her to bring a bit of bread : but the woman told him she had not a bit in the house , nor indeed any thing besides an handful of meal , and a small remainder of oil , and that she was gathering some sticks , to bake a cake of it , that she and her son might eat it for their last meal , and dye . but this holy prophet , who on this occasion was an illustrious instance , that when god sends his prophets and servants to any house , 't is rather with design to heap blessings upon them , who are so kind as to receive them , than to procure relief or comfort to themselves , wished his hostess , to make first a little cake for him of the flour she had , and bring it to him ; and that afterwards she might prepare the like for her self and son ; assuring her in the name of the lord , that the meal should not waste , nor the cruse of oil fail , till the time that the lord should send rain again upon the earth . this good widow was transported with joy , to see this great miracle wrought , as elijah had foretold , to which her faith also contributed ; and 't is the more observable , that notwithstanding she was an idolatrous woman , yet was willing in her great necessity and want to relieve this holy prophet , even before she served her self , when at the same time his own countrymen persecuted him ; being a figure herein of the gentiles embracing jesus christ , when the jews at the same time ( by unbelief ) rejected him . but the death of her only son hapning not long after ; cast her into extrream sorrow , of which she complained with so much passion and bitterness to that holy prophet , that being touch'd with her grief , he took the dead child , and having laid it upon his bed , he stretched himself times upon the dead body , applying the parts of his body to those of the child ; and cried unto the lord , to let his soul come into him again ; which hapning accordingly , he restored him alive to his mother . this miracle of elijah contains an excellent representation of the holy mystery of the incarnation , wherein the divine living body was applied to our dead bodies , to quicken them from the death of sin , to live the life of righteousness and holiness . this proceeding of the prophet contains also an admirable lesson for the pastors of the church , that they ought to proportion themselves to the littleness of their hearers , and condescend to their weakness ; to measure themselves upon them , for so the hebrew word signifies , by dispensing the truths of the gospel to them , so as they are able to bear and digest them . elijah proportioned the posture of his body to the littleness of the child , but it was in order to raise it to life again . thus the ministers may allay and temper the high truths of the gospel in condescension to the weak ; but all in order to raise them , and not at all to sink and fall down with them . william we●ett of s t ▪ margarets westminster in middlesex gent. for advancement of this worke. contributed this plate . white titchborne of aldershot in hantshire esq ▪ descended of the antient family of titchborne of titchborne in the said county . for advancement of this worke ▪ contributed this plate . elijah's sacrifice . elijah having given the people a convincing proof of the true god , by bringing down fire from heaven to consume his sacrifice , commands them to kill the priests of baal . whilst the prophet elijah was safely lodg'd with the widow of zarephath , ahab and jezabel were making great search for him , to put him to death ; and not being able to find him , they discharged their fury upon all the prophets they could meet with . now when the time was come , that the lord in pity to israel resolved to put an end to this terrible drought , which had lasted three years , he commanded elijah to go and shew himself to ahab . and accordingly he went to present himself before him , and by the way meeting with obadiah , who was ahab's high steward , and a man fearing god , he bad him go and tell ahab he was there , and if he would he might speak with him . but obadiah testifying his fear , lest the spirit of god might transport him elsewhere , whilst he went to deliver his message to his lord , whereby he would be left exposed to the king's fury ; elijah assured him , that he needed not fear any such thing , for that he was resolved to shew himself to ahab that day . obadiah having delivered his message to ahab , he immediately came to meet elijah , and as soon as he saw him , told him with a great deal of bitterness , that he was the cause of all the troubles and miseries of israel . but elijah , not at all daunted with the words or presence of this wicked king , answered him with a spirit of fire ( which was his peculiar gift ) and said ; 't is not i that trouble israel , but thou , o king , and thy father's house , who have forsaken the living god , to sacrifice to baal : now therefore gather to me all israel , and the prophets of baal at mount carmel . this being perform'd by ahab , who could not resist the spirit that spake in elijah , that prophet demanded of the people with a fiery zeal , how long halt ye between two opinions ? if the lord be god , follow him , but if baal be god , then follow him . behold ( continued he ) i am left alone of all the prophets of the lord , at a time when baal's prophets are . and then addressing himself to the priests , said , take a bullock and dress it , and lay it on the altar , but without fire , and i will take another in like manner ; and call ye on the name of your god , and i will call on the name of the lord , and let the god that answers by sending fire from heaven to consume the sacrifice , be own'd to be the true god. all israel approving of this just proposal of elijah , the priests of baal began to dress their bullock , and having laid it on the altar , they called upon the name of baal from morning to noon , saying , o baal hear us ! but without receiving any answer ; which gave occasion to elijah in a holy zeal , to mock and deride them ; saying , cry louder , for may be your god is on a journey , or engaged in some pursuit , or asleep , and must be waked . but they seeing that they prevailed not , cut themselves ( after their manner ) with knives and lances till the blood gusht out upon them , but all to no purpose . now when the time of evening sacrifice was come , elijah built an altar of stones and made a trench round about it , and laid the bullock upon the wood on the altar , and then ordered four water-pots to be filled with water three several times , and to be poured upon the wood and sacrifice , which running down from thence filled the trench with water . this done , elijah praying to god , fire came down immediately from heaven , and consumed the sacrifice and the wood , together with the stones and dust , and lick'd up the water that was in the trench . all the people convinced by this evident miracle , fell down on their faces , crying out , the lord he is god! the lord he is god! and elijah laying hold of this opportunity , said unto them , take the prophets of baal and kill them , without letting one of them escape . which having been perform'd accordingly , elijah promised ahab , that god would very suddenly send down rain upon the earth ; which hapned according to his word , insomuch , that ahab was overtaken with it before he got to his house . this example ( as the fathers take notice ) shews us the insuperable strength of truth , which alone is able to keep up the hearts and courage of men , when all human considerations serve only to beat them down . thus we see it made elijah resolutely cleave to the true worship of god , notwithstanding he saw himself left alone , and persecuted of all men. the flight of elijah . elijah threatned by jezabel , who was resolved to revenge the death of her false prophets upon him , fleeth to beersheba , where he is comforted by an angel , who brings him meat to eat . jezabel ( ahab's ungodly queen ) being inform'd , how elijah had slain all the priests of baal , sent him word , that before a day came about , she would serve him in the same manner , as he had served the priests of baal . the holy proph●t fearing jezabel's rage , fled with all the speed he could to beersheba , which belongeth to judah , where he left his servant ; but he went a days journey into the wilderness , and came and sat down under a juniper-tree ; and by this strange vicissitude of courage and fear , which appeared in him at several times , gives us occasion ( as st. gregory observes ) to see how inconstant frail man is in this life , who after the most heroick exploits of an all-daring and all-surmounting faith , comes many times soon after to experience how weak and frail he is . elijah being fled into the wilderness , found himself quite overwhelm'd with grief and trouble , so far that he earnestly begg'd of god to take away his life ; and being spent with weariness and despondency , he fell asleep ; but soon after an angel came and awakened him , bidding him arise and eat , and finding a cake , and a cruse of water at his head , he did eat and drink , and laid him down again : then the angel came and awak'd him a second time , bidding him eat again , because he had a great way to go . elijah did so , and went in the strength of that meat days and nights unto horeb the mount of god , and came unto a cave where he lodged . which miraculous bread has been always lookt upon as a figure of the holy eucharist , which supports and comforts us during our pilgrimage in the wilderness of this world. elijah being come to horeb , god commands him to go to damascus , and anoint hazael king of syria , and jehu king of israel , and elisha to be prophet in his room , whom he met with on his way ploughing with ploughs , of which he himself guided one ; and as elijah passed by him he cast his mantle upon him ; whereupon finding himself transported with a violent motion , he left his oxen and ran after elijah , desiring only leave of him to take his farewel of his father and mother ; which being granted him , he return'd to elijah , and having kill'd a yoke of oxen for a sacrifice , he invited the people that were with him to the feast , and afterwards arose and followed elijah and ministred unto him . he left a father ( saith st. ambrose ) but he found another , and a better in elijah , who having for this his spiritual son bowels of love , far more tender than those of a fleshly father can be , not only furnisht him with all necessaries during this life , but at his departure from him left him heir of his spirit , that is , of his holiness , gift of prophecy and miracles , as we shall see hereafter . thus god has given us instances in the old testament , as well as in the new , that great disciples are ordinarily the spiritual children of men eminent in holiness , who by their excellent actions have deserved to leave behind them , as eminent followers of their lives , and heirs of their vertues and graces ; only with this difference , that under the gospel or new law , we are not only the disciples of the men of god , but of him who is the man-god , our blessed saviour , who so tempered and allayed the admirable actions of his life ( as st. austin observes ) to the end , that the example of his holiness , might not be too disproportionate to our weakness . wherefore also ( as the same father observes ) when moses and elijah in their time appeared in the world , with a profound humility , which was the spring and source of all those vertues which shone forth so gloriously in their lives and conversation : there was only one joshua and one elisha , found amongst all their contemporaries , for to imitate and copy their unparallel'd examples ; because proud men at that time did disdain to follow the steps of humble men. but now under the gospel , the most exalted pride cannot but be cover'd with shame and confusion , by seeing holy humility ( the sure basis and foundation of all graces ) not only exalted and consecrated , but indeed deified in the whole comportment , life , and death of our saviour jesus christ , even in his person , who was god himself blessed for ever . m is . mary james , sole daughter of robert james of cowden in the county of kent gentleman . for advancement of this worke. contributed this plate . william james of eightham in the county of kent esq , for advancement of this worke. contributed this plate . the piety of jehoshaphat . jehoshaphat ( the good and pious king of judah ) makes all the kings about him , to fear and stand in awe of him . he gives many testimonies of his piety towards god , who made him victorious over his enemies . whilst king ahab reigned over israel , and that he and his queen encouraged one another in committing all sorts of impieties , good king asa governed the kingdom of judah , who had given many pregnant instances of his piety in the several stages of his life , save that towards the end of it , he stained his former excellent actions , by making a league with benhadad king of syria . god sent a prophet to reprove him of this fault ; who demanded of him , in the name of his great master , whether he thought the divine assistance not sufficient to make him victorious over all his enemies , without seeking for aid from idolaters , who were an abomination unto him ? but king asa not being able to bear this free , but just remonstrance of the prophet , caused him to be seized and put in prison ; and oppressed also some of his subjects at the same time . the scripture also takes notice , that being for a long time afflicted with the gout , he put more confidence in the skill of his physicians , than in the help and power of god. thus king asa , after he had for a long time deserved the just praise of men , and approbation of god , by his administration and behaviour , worthy of a great and good prince ; at last dishonour'd his life , and cast a blemish upon the reputation he had so justly acquired , by a mixture of actions , which were either injurious to god , or cruel to men. joshaphat his son succeeded him , who by walking in the steps of his father david , and fearing god greatly , drew down the divine blessing upon his kingdom , upon his arms , and all his undertakings , the lord making him formidable to the king of israel , and to all the princes round about him . this good king encouraging himself in the ways of the lord , did not at all express the same fearfulness and backwardness , as his predecessors had done , but took away all the high places and cut down the groves that were in judah . he sent also some of his princes to accompany the priests and levites throughout all the land , who taking the book of the law with them , went about throughout all the cities of judah , to teach the people the law of god , which had been in a great measure disus'd and forgot , during the wicked reign of some of his predecessors . his desire also to enlarge and strengthen his kingdom was extraordinary , and herein he shewed himself a great king indeed ; who having in the first place endeavoured to settle those things which immediately concern'd the glory of god , and the spiritual good of his subjects ; in the next place took care to maintain the glory of his crown , and to procure the temporal safety and happiness of his people . ahab king of israel seeing jehoshaphat so great and victorious a prince , was loath to have him for his enemy , tho' the kingdom of judah contained but the sixth part of that of israel , having only two tribes under it , whereas the kingdom of israel had ten ; and therefore made an alliance with him , and perswaded jehoshaphat to accompany him in an expedition , he intended to make against the king of syria ; where ahab was slain , and jehoshaphat himself was in great danger ; but crying to the lord in his distress , was wonderfully delivered by him . yet the lord afterwards sent jehu the prophet to reprove him , for entring into an alliance with that wicked king ; the prophet demanding of him , whether it became him who had been so highly favoured , and blest by god , to help the ungodly , and love them that hate the lord ? thus god made it appear by the victorious successes of this prince , that he takes delight to make them formidable to all their enemies who fear none but him alone ; and to honour them that honour him , as well as to make them base and contemptible , who despise and lightly esteem him . the death of ahab . ahab fighting against the king of syria , is slain by an arrow shot at a venture . the sins of ahab and jezabel daily increasing , they at last arrived to their highest point by the horrid murther of innocent naboth . this man was owner of a vineyard in jezreel , near to ahabs palace , which he manur'd and took delight in , as an inheritance descended to him from his forefathers : now ahab designing to enlarge his gardens , desired to have this vineyard of naboth , either paying him the worth of it , or giving him another in exchange . but naboth would by no means part with it . ahab , notwithstanding that he was desperately wicked , yet thought he had no right to take it by violence from him ; but finding himself unable to overcome naboths resolution , his refusal caus'd in him so high a displeasure and vexation , that he fell sick upon it , and refused to eat . jezabel having understood from his own mouth , the cause of his sadness and distemper , mocked at his simplicity , saying , it is a sign you have great authority over your subjects ; when one of them is able to put you into this condition ! and immediately she sent letters to the chief men of the city where naboth dwelt , that they should suborn two false witnesses , to depose against naboth , that he had blasphemed god and the king , and that thereupon they should condemn and stone him . jezabel being punctually obey'd in all this , the false witnesses were found , and naboth condemn'd and ston'd the same day ; and news thereof being brought to jezabel , she acquainted ahab , that now he might go and take possession of the vineyard he had so much desired . ahab recovering at this news , goes down to see the vineyard , where elijah meeting him , thunders out this sentence against him : thou hast killed naboth , and hast taken possession ; but know , that dogs shall lick thy blood in the very same place where that innocent man was murther'd ; and dogs shall eat the flesh of jezabel by the wall of jezreel . the war which ahab soon after undertook against syria , gave an accomplishment to this prophecy ; for ahab having desired the king of judah to accompany him ; jehoshaphat desired him to consult some prophets about the event of the battel . ahab ( to comply with his desire ) sent for prophets who all with one mouth promised ahab the victory ; but jehoshaphat not satisfied with their predictions , demanded , whether there were never a prophet of the lord there besides , of whom they might enquire ? ahab answered , that indeed there was one , but that he hated him , because he always prophesied evil to him . this prophet was micajah , whom ahab however ( at jehoshaphats entreaty ) sent for ; who being come , boldly declar'd the unhappy event of the battel , and that ahab should be kill'd in it . ahab provok'd with this prediction , caused micajah to be cast into prison , with design to put him to death at his return ; at which micajah was not at all concern'd , as being assured that he should never return . ahab being advanced near to the army of the syrians , put himself into a disguise ; but jehoshaphat entred the field in his royal accoutrements , and the king of syria having given order to his captains , to aim chiefly to kill the king of israel , they took jehoshaphat for him , and had like to have killed him ; for if he had not discover'd himself by his speech , that he was not king ahab , he would have learnt by fatal experience , how unhappy a thing it is for a good prince to ally himself with such as are ungodly . in the mean time it hapned , that an arrow shot at a venture reached ahab , and pierced the joynts of his armour ; of which wound he died that night . the blood that gusht from his wound had all stained his chariot , and as they were washing it in the pool of samaria , the dogs came and licked his blood , according to the word of the lord , denounced against him by elijah the prophet . so true it is , that the greatest and most potent of princes , cannot avoid the just doom of an incensed god , which they have deserved by their exorbitant crimes and excesses ; and that heaven with as much ease dischargeth its thunderbolts upon crowned-heads , which have thunder'd against others , as upon their meanest subjects ; for those who seem gods upon earth , are nothing but dust and ashes before god. thomas vincent of felcham in the county of surrey esq. for advancement of this worke. contributed this plate . the contents of the second book of the kings , commonly called the fourth book of the kings . in this book the history of the kings of judah and israel is finished , which was begun and carried on in the foregoing book . as for the kings of israel , they and their subjects continued obstinately wedded to their idolatrous worship ; yet some of them much more than others . wherefore also they were often called to repentance by god , who to that end made use of the ministry of his prophets , as well as severe judgments and chastisements , with which he visited them : and as a fore-running presage of their final ruin , he suffered tiglath-pileser to lead away the whole tribe of nephthali captive into assyria ; yet all this had no good effect upon them . true it is , that god always reserved amongst them a small number , according to the election of grace , to which end the holy schools and colledges of the prophets were very conducive : but because the generality of these apostate israelites presevered in their impiety and defection , the lord in his just judgment at last wholly rejected and cast them off . for salmanasar , king of assyria , having invaded the land of israel with a vast army , took samaria , after a three years siege , and carried all the israelites captive into his own country ; which was the final catastrophe of the kingdom of israel , having continued ( according to the computation of some ) years , or thereabouts . the kingdom of judah also , not very long after , ended much in a like manner : for tho' the jews had the true worship of god generally continued amongst them , especially during the reigns of their good and religious kings , and the concurring administration of holy high priests , who diligently employed their authority for the casting down of idolatry , and the reformation and re-establishment of divine worship , when at any time it had suffered any interruption or corruption ; yet the people were either very prone to mix the leaven of superstition with the pure service of god , or to be careless and neglectful in attendance upon it , with that zeal , piety , and sincerity , that god required of them : and notwithstanding that the serious exhortations and earnest admonitions of the prophets , as well as the frequent chastisements of the lord , to recal them to repentance , were not wanting all this while ; yet the abominable mixtures and innovations , introduced by them into their worship , and the depravations of their manners , became so great and general , that god at length deliver'd this corrupt and incorrigible people into the hands of nebuchadnezzar king of babylon , who laid waste and destroyed their country , took the city of jerusalem , burnt the temple , and carried the jews captives into chaldea . all which came to pass after that the kingdom of judah had consisted ( according to the calculation of some ) about years from the rent or schism of the ten tribes . yet for all that god did so moderate his wrath against this unthankful people , that he ( notwithstanding all their provocations and rebellions ) still continued faithful and constant to his word and promise , and by his fatherly goodness , always kept up amongst them an elect people , and preserved the remains of the family of david ( from whence the messiah was to come , according to the flesh ) until the time of his appearing in the world , to accomplish the work of our redemption . the history of this book contains the events of years , or thereabouts . elijah taken up into heaven . elijah is carried up to heaven in a fiery-chariot , in the presence of his disciple elisha ; who thereupon receives a double portion of his spirit , and divides the waters of jordan with the mantle of elijah . ahab dying in the manner as hath before been related , left the kingdom of israel to his son ahaziah , who following the steps of his father , and of his mother jezabel , prospered accordingly ; for when he had reigned two years , he fell out of a window , and finding himself in danger of death , he sent messengers to enquire of beelzebub the god of ekron , whether he should recover of his fall , or no ? god being provok'd , that a king of israel should send to enquire of an idol , about the event of his sickness , sent elijah to meet the kings messengers , and to bid them ask their master , whether he suppos'd there was no god in israel , that he had sent them to enquire of beelzebub the god of ekron ; and to assure him , that for this his sacrilegious and profane slighting of the god of israel , he should not arise from his sick-bed , but surely die . the messengers returning to king ahaziah with this message , he enquired of them what kind of man he was , that had charged them with it ; and they replying , that he was a hairy man , and girt with a girdle of leather about his loyns ; he presently concluded it was elijah the tishbite , and sent a captain over fifty with his company to take him ; who ( in obedience to the kings command ) went up to elijah , where he was sitting at the top of a hill ; and said to him , man of god come down , and go along with me in the kings name : but elijah told him , if i be a man of god , then let fire come down from heaven , and consume thee and thy company . king ahaziah hearing no news of his first captain , sent a second to seize the prophet , who having commanded elijah , to come down with him to the king , was consumed ( together with those under his command ) like the former . ahaziah , in the impatience of his revenge , at last sending a third , who being terrified by the dreadful end of the two former captains , as soon as he came up the hill , fell down on his knees , and earnestly besought him to spare his life , and the lives of those that were with him . elijah moved to pity with his humble deportment , and being at the same time advised by an angel , to go along with him to the king , not fearing any thing , accompanied the captain into the presence of ahaziah , to whom he denounced the sentence god had pronounced against him , that forasmuch as he had sent to beelzebub , as if there was no god in israel , he should never rise from his sick bed , but die there . this was the last action elijah did in publick , for god soon after took him to himself ; and elisha being informed of the day that his master should be taken from him up to heaven , would by no means be persuaded to leave him . elijah himself tried him several times , to see whether he might be induced to part from him ; pretending , that he had business elsewhere , and wishing him to stay there , and to leave him alone ; but elisha still protesting , that he would never quit him , elijah gave over , ●upposing that he had now sufficiently tried the faithfulness of his disciple ; and as a reward of his fidelity , bade him ask what he would of him ; who thereupon demanding a double portion of his spirit , elijah told him . that he had demanded a hard thing , but that however , in case he did see him translated to heaven , it should be granted him , else not . soon after , as they went on and discoursed together , there appeared a chariot and horses of fire , and parted them both asunder , and elijah went up in a whirlwind to heaven . this holy prophet ( saith s. chrysostom ) mounting up to heaven , left nothing to his disciple , save only his mantle ; as if he had said to him , i have sought against the devil , being covered with this armour ; and do thou also engage with him in the same equipage . elisha accepted of this mean and poor mantle as the richest inheritance , because the true christian poverty is an impregnable tower , and inaccessible fortress ; and the true disciples of christ look upon inward and spiritual poverty , as the well-spring of all good things , as the lovers of this world place all their confidence in their riches and outward possessions . mary lady reve. relict of sr. robert reve of thwait hall in suffolk baronet , ● n●w wife to thomas vincent of fetcham in surrey esq , for advancement of this worke ▪ contributed this plate . the right honourable ann lady morpeth . daugter of the right honourable arthur capell , earle of essex deceased . for advancement of this worke contributed this plate . the children devoured by bears . the children that mocked elisha are devoured by bears . after that the prophet elijah was translated out of this world , it appeared that he had been as good as his word to his disciple elisha , his spirit not only resting upon him , but acting in him with more efficacy than ever it had in elijah himself . the first effect hereof appeared in his crossing the river jordan dry-shod , without any other means , but of elijahs mantle he had left him , wherewith as soon as he had smote the waters , and said , where is the lord god of elijah ? the waters immediately were parted , and he passed over . elisha being return'd to jericho , the inhabitants thereof represented to him , that the situation of their city was very pleasant , but that all the water about it was very bitter , and rendred the ground barren . elisha condescending to their desire , bade them bring him a new earthen vessel with some salt in it , and going forth to the spring of the waters , he cast salt into it , and assured them in the name of god , that from thenceforwards the waters should be healed , and be no more the cause of sickness or death to any , or make the ground barren , as formerly they had done . which words were no sooner utter'd by him , but the effect was there , and the waters were healed ever after . this holy prophet ( as s. ambrose observes ) by the efficacy and power of his word , not only changed the bitterness of those waters which flowed upon the earth , but he penetrated to their deepest and most hidden source and spring , where he changed the very nature of them , and that so throughly and effectually , that the change he then made , continued to the end of all succeeding ages , as the scripture observes . by healing these waters , he healed a whole people , who were afflicted with manifold diseases , and death , in drinking thereof , and in preserving those that were then , he ( at the same time ) was the preservation of all those , who in succeeding ages should proceed from them . this ( adds that father ) was an admirable figure of the renovation and great change which jesus christ ( represented by the new earthen vessel fill'd with salt ) was to make one day , not in a city only or country , but throughout the whole world , in scattering his salt , that is to say , his apostles , into the bitter and deadly waters ; that is , amongst the people corrupted and infected with sin ; in order to take away the barrenness of the ground , and make it ( for time to come ) fruitful in all vertues and graces . but not long after this favourable and beneficial miracle he had wrought , another succeeded , which made it evident , that this holy prophet was fill'd with the same fiery zeal , which was so signal and remarkable in his master ; for as he was going from jericho to bethel , near to that city he met with a company of little children , who seeing him bald , mocked him , crying out aloud , go up thou bald-pate , go up thou bald-pate . elisha turning back looked upon them , and cursed them in the name of the lord ; which curse was no sooner pronounced by him , but two bears came forth out of a wood close by , and kill'd of them . we may well say here , ( what s. austin speaks on another occasion ) that this anger of elisha was a prophetick anger , representing to us before-hand , what was to come to pass in after-ages , and lively setting forth to us the miserable condition of those , who bearing the name of the children of the church , do insolently make a mock and scoff at jesus christ , and all the sacred mysteries of his sacred life and passion ; and thô he suffered all manner of outrage and scoffing from the jews on mount calvary , ( as elisha was mocked by these children because he was bald ) for which crime they and their city were miserably destroyed and devoured by the roman eagles : yet the blasphemy and sacrilegious abuse and profanation of his holy mysteries , which christians are guilty of , is infinitely more exasperating , and must consequently expect a punishment and judgment far exceeding , not only that of these children , but of the jews also , who so outragiously affronted and mocked him on the cross ; forasmuch as they have ( as the scripture expresseth it ) troden underfoot the son of god , and counted the blood of the covenant , wherewith they were sanctified , an unholy thing , and done despite to the spirit of grace . the christian church ( as s. austin saith ) hath but too many such children as these ; and thô no bears are seen outwardly to devour them ; yet the devils make no less havock of their souls to whom they deliver themselves for a prey by their disorderly life , and the abuse of his holy mysteries . the miracle of elisha . a widow tormented by her creditors , applying her self to elisha for redress , he commands her to borrow vessels of her neighbours , which she fill'd with oil , from a small remnant she had left in the house , till there were no more vessels for her to fill . after the death of ahab and his son ahaziah , jehoram ( ahabs second son ) succeeded his elder brother in the kingdom , and did evil in the sight of the lord , tho' as the scripture observes , not like his father and mother , for he put away the image of baal that his father had set up ; but for all that he continued in the worshipping of jeroboams golden calves . he reigned at the same time that good king jehoshaphat reigned over judah , and these two kings always continued in alliance and good correspondence together . jehoram at that time being engaged in a war against the moabites , who had refused to pay him the tribute they had paid to his father ahab , desired jehoshaphat to come to his assistance , which jehoshaphat did accordingly ; and coming at the head of his own army , joyn'd his forces with those of jehoram . but as they were on their march towards their enemies country , having marched seven days together thro' a dry wilderness , where they suffered extream thirst for want of water , jehoshaphat in this extremity enquired of jehoram , whether there were not thereabout a prophet of the lord , whom they might consult in this necessity , which threatned them and their armies with utter destruction . elisha at last being sent for , and appearing before the king of israel , told him plainly , that he might betake himself to the prophets of his father and of his mother ; and that if it had not been in consideration of jehoshaphat , he would never have come to him ; but upon his account promised him both water and victory over the moabites . and having order'd them to make the valley , where they were , full of ditches , the next morning a torrent of water came from the mountains and filled them , by which means the army was saved . this water , which was their preservation , became the ruin and overthrow of their adversaries ; for the moabites seeing this water , to which the rays of the rising-sun had given a red colour , supposed it had been blood , and that their enemies had kill'd one another : in this belief they came and fell upon jehorams and jeh●shaphats army , whom contrary to their expectation they found not dead , but full of life and courage , insomuch as they soon put the moabites to flight , and pursuing them to their capital city , besieged it , whereupon the king of moab in despair kill'd his eldest son upon the wall , and sacrificed him ; which cast so great a horrour upon the jews , that they broke up the siege , and returned to their own land. in the mean time there was a widow ( who being exceedingly troubled with her creditors , that threatned in case of nonpayment , to take away her two sons and sell them for bond-slaves ) came to elisha , and desired his assistance and counsel in this extremity . elisha having heard her complaint , ask'd her , what she had in her house ? who reply'd , she had nothing save a pot of oil ; whereupon he bad her borrow a great many empty vessels of her neighbours , and having shut the door of her house upon her , to pour out of her pot into them till they were all filled . the widow obeying this order of the prophet , found her oil hold out till there were no more vessels to fill : and being astonish'd at this miracle , came to give elisha an account of what had hapned , who bade her sell so much of the oil as was sufficient to pay her debts , and to keep the rest for her self and children to live on . this miracle ( saith s. gregory ) was a figure of that abundant effusion of the grace of the holy spirit , which should one day fill the church , represented by this widow , who had only two sons , whom the devils would take from her , and make them bond-slaves ; which design of theirs was prevented by the effusion of this holy and divine unction . s. bernard saith , we must without ceasing , desire and pant for this holy and wonderworking oil , that our hearts may be filled brimful with it ; and to the end they may , we must keep them empty of vain imaginations , and sensual consolations . for the unction of this holy spirit , represented by this widows oil , can fill no vessels but such as are empty and void of all sinful and vain prepossessions . 't is a vain thing for any man to attempt an union between god and mammon , jesus christ and this world , the flesh and the spirit ; and it is impossible at the same time , to relish and taste the pleasures of earth and those of heaven . m is . jane jeffreys ▪ second daughter of jeffrey jeffreys of llywell in brecknockshire esq ▪ for advancement of this worke ▪ contributed this plate ▪ m is . sarah jeffreys , third daughter of jeffrey jeffreys of llywell in brecknockshire esq ▪ for advancement of this worke ▪ contributed this plate ▪ the healing of naaman . naaman comes to the prophet elisha , to be healed of his leprosie . elisha the prophet being willing to recompence the charitable care the good shunamite had taken of him , in entertaining and lodging him as he passed by that way , by delivering her from the reproach of barrenness , she had till then laid under , procur'd her a son ; but the child sometime after dying whilst it was young , the mother came in a great passion of sorrow to complain thereof to elisha , who ( as soon as he had understood the childs death ) sent gehazi his servant with his staff , commanding him to lay it on the child's face ; but the mother would not be satisfied till elisha came along with her ; who finding that what he had commanded gehazi had not brought the child to life , he ( as elijah his master did in a like case ) applied his body to the body of the child , having prayed to the lord , and thereupon the childs spirit return'd , and he deliver'd him to his mother . some time after he with a little flower took away the poysonous quality of a pot of pottage , prepar'd for the sons of the prophets , and multiplied a few loaves , so as they satisfied a great number of people . but one of the most famous miracles wrought by elisha , and which is recorded of him by jesus christ in the gospel , was his curing naaman the syrian of his leprosie . this man was of great authority with his master the king of syria , but was sadly afflicted with that filthy disease : and his wife having a jewish girl that waited upon her , she told her mistress , that if her master would but go to the prophet elisha in samaria , he would cure him of his leprosie . naaman being acquainted herewith , told the king his master , who sent a letter by him to joram king of israel , importing that he had sent his general naaman to him to be cured . joram looking upon this his unreasonable request , only as a design to pick a quarrel with him , rent his cloaths , asking naaman , whether his master took him for a god , thus to require him to cure his disease ? elisha understanding what had past , sent to the king , to bid him direct naaman to him , that he might know there was a prophet in israel . so naaman came with his horses and chariot , and stood before the door of elisha's house , who without going out to him , sent word by his servant , that he should go and wash himself seven times in the river jordan , by which means he should be healed . but naaman being in a rage at this usage and message of elisha , went his way ; but his servants representing to him , how easie the thing was which the prophet had prescrib'd for his cure , desired him by all means to try , whether the prophet had spoken true ? naaman at last yielding to their reasons , went and plunged himself seven times in jordan ; whereupon his flesh came again as the flesh of a little child . as soon as naaman perceived the cure wrought upon him , he returned with all his company to elisha , to express his acknowledgment , and to assure him , that from thence forward he would worship no other god , but the lord only ; he prest him also to receive his presents , but elisha utterly refused . now after naaman was departed , gehazi , ( elisha's servant ) ran after him , and telling him a lye , procur'd of him two talents of silver and two changes of rayment . elisha knowing what had past , reproached gehazi for his covetousness , and told him in the name of the lord , that because he had done this , the leprosie of naaman the syrian should cleave to him , and to his seed for ever , which hapned accordingly , and the leprosie immediately appeared over all his whole body as white as snow . the cure of this general ( saith s. ambrose ) is a figure of the purification of christians , of their inward leprosie , by the laver of regeneration . the prophet elisha would receive nothing in consideration of this cure , to teach the ministers of the gospel by his example , to part with and communicate freely to others , what they have so freely receiv'd themselves from the author and fountain of all good . and gehazi 's leprosie shews us , what invisibly happens to the souls of those ministers , who make a traffick of holy things . it is not sufficient for gospel pastors ( saith s. ambrose ) to be exempt from avarice themselves , but they must take care that those who are under them to be so likewise ; and they ought to use severity , like elisha , when they meet with any , who strive to enrich themselves with a sacrilegious merchandize , dishonouring the reputation of their profession , and exposing the sacredness of their ministry . the siege of samaria . the king of syria besiegeth the city of samaria , and reduced it to a dreadful famine . the king of syria having several times laid wait with his army , to surprize joram king of israel , but all to no purpose , he became transported into a great rage against his chief officers and ministers , as supposing that they disclosed his designs to him : but one of them told him , he was much mistaken to suspect the faithfulness of his servants upon that account ; and assured him , that it was elisha the prophet that frustrated his designs , by acquainting the king of israel with his most secret counsels . as soon as the king of syria had understood this , he was as much enraged against elisha , as before he had been against his servants , and resolved to seize him ; and to that purpose , he sent a great party of his forces to surround the city where elisha then was . elisha's servant arising in the morning , and seeing the great army of syrians , that had invested the city , he was sore afraid ; but elisha , to rid him of his apprehensions , prayed to god to open his eyes ; whereupon the young man saw an angelical guard of horses and chariots of fire , surrounding and guarding his master . and at the same time elisha entreated god to strike the syrian army with blindness , that were come to take him ; which the lord having performed at the request of his servant , elisha went down to them , and told them , that they had mistaken their way ; but if they would follow him , he would lead them to the man they look'd for ; and so brought them into the midst of samaria , and then prayed god to open their eyes again , that they might see the danger in which they were .. king joram seeing his enemies thus miraculously made his prisoners , demanded of elisha , whether he should destroy them , since god had delivered them into his hand ? but the prophet check'd him for entertaining such a thought , and on the contrary bade him set meat and drink before them , and send them back to their master in peace . not long after this , benhadad king of syria raised a prodigious army , and with it besieged the city of samaria , which thereby was reduced to so dreadful a famin , that an asses-head was sold for shekels , that is , for about pounds sterling . but the scripture gives us a more tragical instance of the extream famin then raging in that city , which is this , as king joram was walking on the wall , a woman cries out to him to do her justice ; and the king asking her what she desired of him , she told him , that she and another woman ( her neighbour ) had agreed to kill their children and eat them ; that accordingly she had given her son , and they had eaten him ; but that her neighbour instead of dressing her son the next day , according to their contract , had hid him , and would not deliver him . king joram astonished at the recital of so barbarous and unheard of cruelty , rent his cloaths , whereby the sackcloth he wore next to his skin was seen ; but however , instead of reflecting upon his sins , which were the cause of so dreadful a judgment upon him and his people , he turns his rage against elisha , and swore he would have his head that very day , and accordingly sent an officer to his house , to execute his wicked design : but elisha knowing of his messag● , commanded those that were with him to shut the door against him , and lay hold of him ; being assur'd by the spirit of god , that the kings purpose of taking away his life was chang'd . this behaviour of the king of israel shews , how dangerous a thing it is , for a man in affliction , to give himself up to anger and impatience . we see this prince here dreadfully afflicted , and wearing sackcloth upon his skin , which one would think was a great sign of his being sensible of the hand of god upon his capital city ; but for all that , we find him very far from being either humble or truly penitent ; for losing his confidence in god , and abandoning himself to despair , he resolves to murther him , who alone by his holiness and great interest in god , was the instrument of saving that city from utter ruin . but the true servants of god , who look upon their afflictions with the eye of faith , are humble and submissive under them , as knowing their sufferings are less than they deserve ; yea , they bless god for them , because they do not consider him as a judge that punisheth criminals , but as a father that chastizeth his children for their good and benefit , who loves them whilst he chastizeth them , and would never take the r●d in his hand , but because he loves them . captaine richard leake of the tower of london . master gunner of england . for advancement of this worke. contributed this plate . m is . susanna henshaw , daughter of charles henshaw esq , for advancement of this worke ▪ contributed this plate . the prediction of elisha . a lord of samaria questioning the truth of the word of the lord spoken by elisha , is trodden to death . joram having complain'd to elisha of the extremity to which the famine had reduc'd the city of samaria , the holy prophet comforted him and the people , who were quite spent and faint , assuring them , that the next day about that time , fine flour and barley should be as cheap as then it was dear and scarce , 't was a hard thing to believe this prophesie , because all objects of sense did directly contradict it ; and one of the lords that were with the king was so bold to tell him , that what he had said could not prove true , except god should be pleased to open the windows of heaven , and rain down corn upon them . but the prophet replyed , he should see it with his eyes , but should not eat of it . this prophesie was verified in this manner : four leprous persons being got out of the city , encouraged one another to go into the camp of the syrians , and deliver themselves to them , as knowing that the worst that could happen to them was to be killed by them , which they thought far more eligible than to pine away with famine ; but when they were come to the camp , they were extreamly surpriz'd to find no body there ; for god had struck the syrian army with terror , by making them hear a noise of chariots and horses , as the noise of a great army ; whereupon they betook themselves to flight for their lives , leaving their tents , horses , and all their baggage behind them . these lepers finding themselves so unexpectedly masters of the whole camp of the syrians , fell to eating and drinking , and refreshing themselves in the first tent they entred into , and carried away the silver and gold they found there , and hid it ; but considering how injurious they were to the poor inhabitants of samaria , in concealing these good tidings from them , they went to the gate of the city , and acquainted the guards with what they had been eye-witnesses of . joram being inform'd of the lepers report , suppos'd it was only a stratagem of the syrians , to draw the people out of the city , and by that means to have an occasion to destroy them ; wherefore he sent out some chariots , to discover whether the syrians were fled indeed , or no ; who following them as far as jordan , found all the way full of garments and vessels , which the syrians had cast away in their flight . as soon as these messengers had made a report to the king of what they had seen , and that the enemy was certainly returned home , the almost starv'd citizens of samaria flock'd in crowds out of the city , to go and plunder the tents of the syrians , by which means meal and barley was sold in the city at the same price elisha had foretold to the king , in the name of the lord . and about the same time the other part of his prophecy was fulfill'd likewise ; for the king having commanded the lord , who had expressed his disbelief of what elisha had pronounced to king and people in the name of god , to have charge of the gate , to prevent any disorders that might happen on that occasion , he was trod under foot by the people , and died . it is impossible ( saith st. ambrose ) not to admire the wisdom and power of god in these wonderful events here set down , when we see that all contingent futurities are present with him , which he discovers , when it pleaseth him , so clearly to his servants , as if they were already done . we see him here saving samaria after a miraculous manner , and alone fighting against her enemies , whom he strikes with fear and terror , making them run away for their lives , when none pursu'd them . we see a city deliver'd before they themselves were aware of it . four lepers , whom the prophet elisha had not healed , tho' he healed idolatrous naaman the syrian , were appointed by god , to publish and make known this deliverance . and when all the people were transported with joy , for this their unlookt for deliverance and salvation , one great man is trodden to death by them , as they crowded through the gate to plunder the syrians tents , that he might teach us by his tragical end , how dangerous a thing it is to have too high thoughts of the power of man , and too mean thoughts of the omnipotence of god ; that we affront him , when we disbelieve the truth utterered by the mouth of his servants , and that we cannot despise them , without despising him that sends them . iezabel devoured by dogs . jezabel being thrown out of a window by jehu's order , is devoured of dogs . elisha being come to damascus , benhadad king of syria sent hazael to him , to know whether he should recover of his sickness , with which he was then afflicted . hazael having deliver'd his message to elisha , he told him at first , that the king his master might recover ; but presently added , that withal the lord had shewed him he should certainly die ; and at the same time fixing his eyes upon hazael , he fell a weeping . and hazael having asked him why he wept ? the prophet reply'd , it was because of the evils he foresaw that he would bring upon israel , when he should possess the crown of syria . hazael returning to his master , told him , that elisha said , he should certainly recover ; but the next morning he took occasion to stifle him , and ( upon his death ) was proclaim'd king of syria in his stead . this hapned when joram the second son of ahab was king of israel , and jehoshaphat king of judah . jehoshaphat being grown old and crazy , placed his son jehoram in his throne , who had nothing of his good father's piety , but followed the steps of the kings of israel , and imitated the wickedness of ahab , whose daughter he had married . after jehoram's death , his son ahaziah succeeded in the throne of judah , and was contemporary with joram the son of ahab king of israel , whom he assisted in the war he waged against hazael king of syria , and joram being wounded in the fight , he went to jezreel to be cured , whither ahaziah king of judah repaired to give him a visit. now whilst the king of israel was ill of his wounds , jehu ( one of the high officers of his army ) having been anointed king of israel by one of elisha's disciples , with an express charge to exterminate the family of ahab , taking some forces with him , immediately repair'd to jezreel , where both the kings then were . king joram being acquainted by a sentinel , that a great party were drawing nigh to the city , he sent out messengers on horseback to enquire who they were ; but jehu suffering none of them to return , joram began to suspect some treachery in the case , and notwithstanding his sickness , commanded his chariot to be made ready ; and he and ahaziah went to meet jehu , whom they found in the plot of ground that belonged to naboth , and jehu having shot joram through the heart with a dart , exposed his dead body there to be devoured by dogs , to fulfil the prophecy of elijah against the house of ahab ; and ahaziah endeavouring to make his escape in his chariot , was pursued by command from jehu , and killed also , and his dead body carried to jerusalem to be inter'd with his fathers . jezabel strangely alarm'd with these tidings , had recourse to the artifices of her sex , and having painted her face and dress'd her head , plac'd her self at a window to be seen by jehu ; who was so far from being taken with her beauty , that he commanded some eunuchs that waited upon her , to throw her out of the window ; which being done , jehu and his officers made their horses to go over her body . jehu having refresh'd himself after this action , commanded some of his servants , to go and take up jezabel's body and bury it ; but when he came to look for it , they found nothing left , except her skull , her feet , and the palms of her hands , the dogs having devoured the rest , according to the prediction of elijah . that was the end of this unhappy and miserable princess , who was a great instrument of god's severity , to purifie and refine his servants by her barbarous cruelty and violence . she knew the truth ( saith st. ambrose ) and yet she persecuted it ; and having taken a resolution , at any rate to support the interest of false prophets , who flatter'd and indulg'd her wicked and idolatrous humour , she declared open war , and became a sworn enemy to the true prophets of god. her presumption engag'd her to be too busie and medling with matters concerning god and religion ; and her bitter hatred against the pure worship of god , having put her upon endeavours wholly to extirpate the same , so that no footsteps of it might be left . god in his just judgment suffered her not only to come to a most shameful and tragical end , but that even after death , scarce any remainder of her body should be left , for a terror to all that might hereafter be inclined to follow her steps . mr. laurence spencer ▪ clerke of the works for the rebuilding the cathedrall church of saint pauls london . for advancement of this worke , contributed this plate . sr. george rivers , of chafford in the county of kent baronet , for advancement of this worke ▪ contributed this plate . a dead man raised to life . a dead man being cast by chance into the grave of elisha , is raised to life by touching of his bones . jehu knowing that he was raised to the throne of israel on purpose to destroy the house of ahab , after he had made a good beginning with joram and jezebel , soon after caused of ahab's sons to be killed , having sent order for that purpose to the magistrates of samaria ; who for fear of displeasing king jehu , executed his commands , and having cut off the heads of ahab's sons , sent them to him in baskets . soon after jehu , that he might with the greater ease destroy all the priests and worshippers of baal , pretended he would honour baal more than ever ahab had done , and proclaimed a solemn assembly for baal , whereat all his prophets , priests and worshippers were to be present ; and when they were all met together in the temple of baal , he caused his soldiers to fall upon them , and kill them every man ; and then proceeded to break down and burn all the images of baal , and turn'd his temple into a jakes . god himself highly commended jehu for this his zeal , and promised him for a reward , that his children to the fourth generation should succeed him in the throne . but alas ! he continu'd not long in this good disposition , but plung'd himself into all the sins of jeroboam , and by maintaining his idolatrous worship of the golden calves , he drew down the anger of god upon himself and all israel , and at last died , leaving his son jehoahaz his successor . whilst matters were thus carried in israel , ahaziah king of judah being s●ain by jehu , athaliah his mother , being a proud and ambitious woman , to assure her self of the throne , caused all the sons of king ahaziah to be put to death , except joash , whom josheba his aunt hid from athaliah in the temple of the lord . when athaliah had now reigned years , jehojada the high priest thought it was high time to declare to all judah , that they had a lawful king in being , whom athaliah had now for so many years deprived of his right , by usurping the crown of judah ; and having over and above contrived his death , but that she had been happily prevented in the execution of her wicked and treasonous design . and having sent for the high officers of the kingdom and army , to meet him in the house of god , he shewed them joash their lawful sovereign , whom they with most joyful acclamations proclaimed king. athaliah surprized with these extraordinary shouts of joy proceeding from the temple , ran in haste thither , and rushing into the place where the king was , jehojada commanded the officers to seize her , and having dragg'd her out of the temple to kill her ; which being executed accordingly , joash ( who was then but years of age ) peacefully succeeded in his father's throne . about the same time elisha the prophet died : and as he lay upon his death-bed , joash , the son of jehoahaz king of israel , came to give him a visit , and to testifie the sorrow he had conceived at the apprehension of losing the best bulwark of his kingdom ; whereupon the prophet to recompence this his good office , promis'd him as many victories against the king of syria , as he should give strokes to the ground . elisha died soon after , and it hapned that as some persons were burying a dead body , they discovered a party of moabites that were ravaging the country ; whereupon they in haste cast the dead body into elisha's grave , which as soon as it touched the bones of that holy prophet , was restored to life . this was a great miracle ( saith st. ambrose ) but those of the gospel are far greater , elisha's dead body raiseth a dead body to life ; jesus christ raised lazarus , and many others , as well in his life time as after his death , from death to life ; but the resurrection of the body is not near so considerable as that of the soul. bodies are raised from the dead to die again ; but souls that are raised to life , by leaving death , sin , and the devil , never die again , but live the life of angels , yea , of god himself . none of us dare be so arrogant to expect to be raised from death to life like lazarus ; and yet even those of us , who groan under the egyptian bondage and slavery of our passions , may , and ought to hope for the resurrection of their souls , if with a lively faith and sincere repentance they rely upon the infinite vertue of the blood of jesus christ , and the omnipotence of his grace . zechariah the high-priest is stoned . zechariah , at the command of joash king of judah , because he had reproved him of his sin , is stoned . joash , the son of ahaziah , being raised to the throne of the kings of judah , by the care and loyalty of jehojada the high-priest , seem'd for a good while to be very acknowledging and thankful to him , to whom he was beholden for his crown : the kindness he had for this holy man made him good also ; and being extreamly concern'd for the disorders athaliah had committed in the house of god , who had spoiled it of all its richest ornaments and utensils , to adorn and furnish the temple of baal ; he gave command to have the same repaired , and that all the dedicated things should he returned to it . and because the expence of this work was too great for the king alone to bear , he acquainted the people with his design , that all those who found themselves inclin'd , might contribute to so good and pious a work. but the priests , who were to receive the money that was given to this purpose , were not so exact in giving in their accounts , nor so diligent to forward the work , as they should have been ; wherefore jehojada the priest ordered all the alms and contributions of the people to be put into a great chest fast lockt , which had a hole in the midst of the lid , or cover of it , by which the priests put in all their money they received from the people ; and whenever they found there was a consisiderable sum of money therein , they opened it in the presence of the king and the high-priest , and having counted it , they put it in bags , to be delivered to the workmen . after that the house of god was thus repared , and all things reduc'd to their ancient order , jehojada the high-priest died at the age of years . joash the king shewed him great honour after his death , and would have his body interr'd in the sepulcher of the kings of judah , for the great service he had done to the crown and whole kingdom : but it was not long he continued in this good disposition ; for soon after the death of jehojada , who had so wisely counsell'd and govern'd this young prince , the grandees of his kingdom came to pay their obeysance to him , who ( being pleased with their flatteries ) gave ear to them , and made them his favourites ; and from that very time he forgat the lord , and instead of his former religious care for the temple and true worship of god , he now adored idols , and drew down the wrath and vengeance of god upon himself and his kingdom . zechariah , the son of jehojada , who had succeeded his father in the high priesthood , could not endure the sight of these impieties ; and being stirr'd up by the spirit of god , he reprov'd the king to his face , with a holy boldness , as well as the grandees of his court ; for that they had forsaken the lord , and worshipp'd idols . but this liberty cost him his life ; for joash not considering the vast obligations he had to his father , who had set the crown upon his head , caused him to be ston'd to death in the court of the lord's house , who dying , uttered these words ; the lord look upon it , and require it . the lord heard the prayer of this holy martyr , and made the remainder of the life of this prince as unfortunate , as the beginning of it had been happy . he stirr'd up the syrians against him , who with an inconsiderable force , defeated a vast army , he had raised against them , and afterwards came to jerusalem , and destroyed all the princes of the people , and tortured joash himself , leaving him in a sad and languishing condition ; and after all , was not allow'd to die a natural death , but was murther'd by two of his servants in his bed , for the innocent blood he had shed ; and had not the honour ( after his death ) to be buried in the sepulcher of his fore-fathers , the kings of judah . god by this dreadful example , teaches princes to distrust those who by their base and selfish flatteries , would persuade them they are gods , and that whatsoever they will , is well ; and on the contrary , to value and esteem those who freely and boldly tell them the naked truth , from a sincere affection and honour they have , for their persons , whereas those flatterers serve only to corrupt their good inclinations , and to stir up the hatred of god and men against them . the honourable sr. robert napier of puncknoll in the county of dorset knight and baronet ▪ for advancement of this worke. contributed this plate . john lethieu'llier esq , son of sr. john lethieu'llier . of lewisham . in the county of kent knight ▪ for advancement of this worke ▪ contributed this ▪ plate . ahaz the wicked king wicked ahaz ( the king of judah ) greatly provoked god by his abominations , is delivered into the hand of his enemies . amaziah having succeeded his father joash , was frequently engaged in war against joash the king of israel , who took him captive ; but soon after dying amaziah was set at liberty by his son jeroboam , and reigned year after that in jerusalem : at the end of which understanding that a conspiracy was hatching against him by some of his servants , he fled to lachish ; but they sent after him , and kill'd him there , and vzziah ( who is also called azariah ) reigned in his stead . this vzziah , in the main was a good prince , and consulted with the prophets in all his affairs of importance , to know the will of the lord , and by this means he became victorious over all his enemies , and very great and powerful ; he repair'd the ruins of jerusalem , and restored the kingdom to its former lustre and glory . but this continual course of prosperity and success at last lifted up his heart ( as the scripture observes ) to his destruction ; for he proceeded to that height of presumption , to invade the sacred office of the high priest , and to offer incense upon the altar of incense : and when azariah the high-priest , at the head of priests of the lord , withstood him , and challenged him for so doing , and he enraged began to threaten them , the leprosie broke out upon him , which as soon as they had perceived , they thrust him out of the house of the lord ; and indeed finding himself smitten with that unclean disease , he hasted to get out of the temple , that he might not defile that holy place . vzziah thus struck with leprosie , and being thereby incapacitated for government , jotham his son took possession of the throne , and in all things imitated the first piety of his father ; wherefore also god blessed him , and made him very powerful ; and having reigned years , he left the kingdom to his son ahaz , who set up again all the abominations of idolatry in jerusalem , wherefore also the lord delivered him into the hands of the syrians , and into the hands of the king of israel . in the mean time the kingdom of israel descended from joash to jeroboam , and from jeroboam to zachariah , and from him to shallum , and then to menahem , who left the ki●gdom to his son pe●a●iah ; but pekah the son of remaliah conspired against him and slew him , after he had reigned two years . 't was this pekah that waged a most bloody war against judah , killing at one time of them , because they and their king had forsaken the lord , and betaken themselves to the worship of idols . the israelites at that time committed such extream crue●ties against their brethren the jews , that as they returned with their captives in triumph to samaria , a prophet of the lord reproved them for their great cruelty , charging them at least to send back to their homes the captives they had taken , which they did at the prophets remonstrance , with a great many marks of tenderness and compassion for them , cloathing them that were naked , and providing wagons to carry those that were not able to go on foot. but ahaz was so far from being humbled by all these heavy judgments of an incensed god , that on the contrary he sinned more and more . at the same time ahaz having made an alliance with tiglath-pileser king of assyria against israel , he came with a great army and took all the israelites that dwelt beyond jordan , and carried them captives to assyria , from whence they never return'd , no more than the rest of the ten tribes , who were afterwards transported thither by his son salmanassar . but king ahaz was so far from being touch'd with the desolation of his own , or neighbour kingdom , or better'd thereby , that on the contrary he attributed all the advantages his enemies at the time had over him , to the prevalent power of their idols , above those he worship'd , he shut up the doors of the lord's house , and erected altars to his idols , in all the corners of the streets of jerusalem , until god by death put a stop to the career of his impieties . he was a dreadful example of princes forsaken by god , who the more he punisheth them , the more their spirits are set against him , and who at last by their unhappy ends proclaim this great truth , that kings are great as long as they continue in the rank where god has plac'd them ; but that they precipitate themselves into their creatural nullity , when they begin to challenge him , or make themselves his equals . king hezekiah . hezekiah , king of judah , applying himself to restore the true worship of god destroys all the idols and images that were in the land. pekah having seated himself on the throne of israel , by conspiring against pekahiah his master , lost his kingdom by the same way he had got it at first ; for hoshea conspired against him and slew him , and succeeded in the throne ; but was scarce well seated in it , when salmanassar king of assyria came with an army against him , and made his kingdom tributary . but as hoshea was designing to cast off this yoke , with the assistance of the king of egypt , salmanassar being informed thereof , came against him with a great army , and laid siege to samaria , which he took at the end of years ; and carried the ten tribes into his own country , ( that is , into media and assyria ) from whence they were scattered throughout all the eastern parts of asia , without ever returning to their own country . thus ended the kingdom of israel , having continued years after its separation from judah . whilst the kingdom of israel was thus harrassed with a long succession of wicked kings , who by a series of murthers and conspiracies supplanted one another , the kingdom of judah had a breathing time allowed it from the miseries it groan'd under in the reign of king ahaz ; for his good son hezekiah succeeding him , changed the whole face of affairs , and made piety and vertue to take place instead of that impiety and idolatry which had over-spread the whole kingdom . the scripture gives him this character , that neither before nor after him , was there ever any king of judah like him . he put his whole trust in the lord , and cleaved to his law , without turning from it to the right or to the left ; he opened the gates of the house of god , which his father had shut up , with design to abolish the true worship of god. he commanded the priests and levites to sanctifie themselves , in order to the purifying of that holy place , which had been so abominably prophan'd . he cut down all idolatrous groves , and broke the brazen serpent which moses formerly had made by an express command from god ; but was since become an object of their sacrilegious adorations . he took great care to re-establish the priests and levites in their discontinued functions , and to provide for their subsistance and maintenance , to which end he revived the laws of the tenths and first-fruits . and as this good king took pleasure and delight in the ways of god , and in procuring and establishing the purity of his worship , so the lord also took delight to crown all his enterprizes with success , and to reward his piety with the victory that alway attended his arms. he cast off the tyrannical yoke of those kings , that had made his predecessors their tributaries , and particularly that of the king of assyria . he waged war against the philistins , took their chiefest cities , and made them keep within their own bounds . during the reign of this pious king lived isaiah the prophet , who was of the blood royal , and very familiar with this good king. god on several occasions sending him to be his counsellor and comforter . this holy prophet always encouraged hezekiah to put his trust more and more in that god whom he worshipped ; and as it pleased god , for to prove hezekiah's faithfulness and the uprightness of his heart , by stirring up very powerful and formidable enemies against him ; so this holy prophet was always ready to comfort and encourage him , that he might not be terrified either by their forces or menaces . this was a very sensible instance , how happy that prince is , who lends an ear to , and adviseth with holy and good men ; as isaiah also without doubt thought himself happy to live under the government of so religious a prince . and it appeared by this remarkable example , ( as the fathers observe ) that when kings truly fear god , they easily agree with those that are his true servants , and are ready to comply with whatsoever they declare to them in the name of the lord ; accounting it a greater and more real honour to respect his word in his ministers , than to be honoured and obeyed by all their subjects . the honourable m is . elizabeth gerard , sole daughter and heyress of the right honourable digby lord gerard of gerards bromley for advancement of this worke. contributed this plate . mr. nathanaell bromley ▪ of london cittezen . for advancement of this worke. contributed this plate . the defeat of sennacherib . god in favour to king hezekiah , destroys the army of sennacherib by an angel , who in one night killed an hundred fourscore and five thousand men. god being willing to prove the faithfulness of king hezekiah , stirred up against him sennacherib the king of assyria , who provok'd by hezekiah's refusing to pay the tribute his predecessors were us'd to pay , sent rabshakeh to threaten him in the presence of all the people , on purpose to discourage them , and make them rebel against hezekiah ; accompanying his threats with scoffing reflections upon his confidence in god , against the forces of a prince , whom no power hitherto had been able to resist . hezekiah having been ear-witness of these proud threats and blasphemies , which reflected more upon god than upon himself , rent his cloaths and cover'd himself with sackcloth , and went into the house of the lord , from whence he went to isaiah the prophet , to acquaint him with what had hapned , entreating him to cry mightily unto the lord for help in that time of distress . the prophet in answer to his request , bade him not to be afraid of the proud threats of sennacherib because god would fight for him ; assuring him , that the king of assyria should never enter the city , but be forced to raise the siege , and to return shamefully into his own country by the same way he came , and be murther'd there ; because the lord god had taken upon him to defend and save the city of jerusalem for his own name sake , and for his servant david's sake . hezekiah received this answer from the prophet isaiah , as he was humbling , and pouring forth his heart in prayer before the lord in his temple : for having received the blasphemous threatning letter from the king of assyria , he presented it before the lord , and holding it in his hands lifted up to heaven , he said ; o lord god of israel which dwellest between the cherubins , thou alone art the god of all the kingdoms of the earth , for thou hast made heaven and earth ▪ lord ▪ bow down thine ear and hear , open thine eyes and see , and hear the words of sennacherib , which he hath sent to reproach the living god. true it is , o lord , that the kings of assyria have destroyed other nations and their lands , and cast their gods into the fire , for they were no gods , but the work of mens hands , wood and stone , therefore they have destroyed them . now therefore , o lord our god , save thou us out of his hand , that all the kingdoms of the earth may know , that thou only art the lord god. the prayers of this good king were not without a signal effect ; for when sennacherib thought himself sure of hezekiah and his kingdom , god sent the jews an invisible succour , which yet produced most visible and sensible effects : for he gave commission to an angel , who in one night killed men in the camp of sennacherib ; who rising betimes in the morning were extreamly astonished and surprized , to find the whole camp little else but a heap of dead bodies . thus with shame and confusion was he fain to hurry away to niniveh , where neither he was safe ; for as he was worshipping in the house of his god , he was killed by two of his sons who escaped into armenia . this was the end of sennacherib , who being a prince that lifted up himself above god , and dishonoured him with his blasphemies , serv'd at last only to be a dreadful instance of his omni●otence and severity against such proud and obstinate sinners , god opposed against all the vast army of this proud king no more than one single angel , who ( as s. hierom observes ) would not involve him in the same slaughter with his subjects , as pharaoh was , but suffered him to escape his hand that he might fall by those of his sons . god by this history would teach the kings of the earth , that when they rebel , and declare themselves enemies to him , from whom they receive their being , and whatsoever else that makes them great and feared amongst men , he sometimes permits them to find such monsters amongst their own children , who renouncing all natural affection , are not afraid by a detestable parricide , to deprive them of their life and crown , to whom they themselves were beholding for both . hezekiah restored to health . king hezekiah being sick to death , is restored to health , and has years added to his life . not long after that hezekiah was thus miraculously deliver'd from sennacherib's army , he fell sick of a mortal disease . god , it seems was resolved to try this pious k. all manner of ways thereby to raise hezekiah's faith , and to display his own power and glory . accordingly , after that hezekiah had earnestly besought the lord , god sent isaiah the prophet ( who had before declar'd the sentence of death to him ) to assure him that the lord had heard his prayer , and retracted the sentence of death ; that his recovery should be so sudden , that within days he should be in condition to go to the temple of the lord ; and moreover that years should be added to the years of his life . and to convince hezekiah of the truth of what he had declar'd to him in the name of the lord , he wrought a famous miracle , by making the shadow of the sun to return backward ten degrees upon the dial of ahez . so many miracles wrought in favour of hezekiah , did not meet with the answerable effects that might be expected from them ; and he made it appear , when he was restored to health , that it is sometimes advantageous for good men to die of their sickness . god , to make the pride that had insinuated it self into hezekiah's heart to appear abroad , suffer'd the ambassadors of the king of babylon to come to him with rich presents , to congratulate his recovery , and to enquire about the miracle wrought in his behalf . hezekiah pleasing himself with the honour done to him by that great king , shewed his ambassadors all his riches , jewels and treasury , and all that was great and magnificent in all his kingdom , with all his stores of arms and ammunition . god , who had discover'd this wound hid in the bottom of the king's heart , s●nt isaiah the prophet to enquire of him who those men were that were come to visit him , and what their business was ? to which he answer'd , that they were ambassadors sent to him from the king of babylon , and that he had shew'd them all the treasures of his palace and kingdom , without hiding any thing from them . whereupon isaiah declared to him in the name of god , that all the treasures that he had shewed to the babylonian ambassadors , should be carried to babylon , and that his own children and posterity should be eunuchs in the palace of the king of babylon . which prophecy was afterwards verified in the children of the blood royal of judah , who were carried away captives by nebuchadnezzar . manasseh , t●e son of hezekiah , who was but years of age , when he began to reign , was himself carried captive to babylon , because of his impiety , wherein he exceeded all the kings that went before him . he set up again whatever his father had destroyed , and pull'd down whatever he had set up . he caus'd the prophet isaiah to be kill'd , without respecting his holiness , his high quality , being prince of the blood , or his great age , being above years old , and out-did ( as god witnesseth of him by his prophets ) all the abominations of the amorites , whom god had driven our of the holy land. wherefore also god raised up against him the king of assyria , who took him captive , and bound him with chains and carried him to babylon . this sad condition , to which by the just judgment of god he was reduced , made him enter into himself , and eying god , who so justly chastiz'd him , he beg'd for pardon and mercy with all his heart , and gave full evidence of a true and sincere repentance . these deep and hearty humiliations of this captive prince , joyn'd with most ardent prayers , mov'd god to have pity on him ; and delivering him from his captivity in babylon , he restor'd him to his subjects , and establish'd him in his throne , where now his care was to serve the lord , and to shew himself thankful for the great mercy and loving-kindness he had been pleased to show unto him . neither was he content with serving the lord himself , but he commanded all his subjects to serve the lord god of israel , and to worship him alone . thus ( saith the scripture ) manasseh knew that the lord he was god ; and indeed every one who read these wonderful events cannot but own the same . and it is hard to determine where we ought to fix our admiration most , whether on the omnipotence of god ; who absolutely disposes of men , or on his justice , which does not spare kings ; or on his mercy , which condescends to be entreated by so great a criminal , and restores a prince to his throne , who had so outrageously contemn'd his laws , and profan'd his temple . mr. francis forbes of the citty of london merchant , for advancement of this worke. contributed this plate . gentilles tichborne , wife of sr. benjamin tichborne ▪ of woodwicks in hartford shire knight ▪ descended from the antient family of tichborne of tichborne in hant shire , for advancement of this worke. contributed this plate . the piety of josiah . josiah ( king of judah ) restores the worship of god , and establisheth it throughout his kingdom , and in godliness exceeds all his predecessors . king manasseh being dead , his son amon reigned in his stead , who imitated his father in his crimes and sins , but not in his true and sincere repentance ; wherefore god having left him to himself , his own servants conspired against him and kill'd him , after a short reign , that lasted only two years . the people having kill'd the murtherers of amon plac'd his son josiah on the throne , who was not above years of age when the crown was set on his head. this josiah was a prince of most rare eminent piety , of which he gave extraordinary instances from his very youth , and continued therein to the end of his life . he destroy'd all the altars of baal , and brake in pieces all his images , and burnt the bones of his prophets upon the altars dedicated to that idol , according to the word god had spoken by his prophet to jeroboam years before . thus he purified and cleansed not only jerusalem and judah , but also extended his zeal to a great part of israel , destroying and cutting down the images and groves , that he fond in the tribes of manasseh , ephraim , simeon , and naphthali . whilst this good king was imployed in these works so worthy of a king , and repairing of the temple , which in his fathers , and grandfathers time had been so highly abus'd and profan'd , hilkiah the high-priest found the book of the law of moses in the temple of the lord , and brought it to king josiah , who when he had read therein the dreadful threatnings pronounc'd against those who did disobey that law , he rent his cloaths in consideration of the heavy curse of god which the wickedness of his fore-fathers had drawn down upon the land. and sent hilkiah the high-priest with others of his chief ministers , to en●uire the mind of god in this matter of huldab , the prophetess ; who sent them back with this answer to the king , that all the judgments pronounced by god in his law , should certainly come upon judah ; but however , that god would do him the favour , to let him die in peace , because his heart was tender , and did humble himself before god when he heard the words pronounced against jerusalem and the temple of the lord , and all the inhabitants of judah , rending his cloaths , and trembling and weeping before the lord , that therefore the lord had heard him , and would delay the pouring forth of his vengeance upon the profaners of his law till he was laid in his grave , that he might not see the evil that was to come upon judah . josiah having received this answer , assembl'd all the people in the temple , read to them the book of the law ; and engaged himself and all the people in a solemn covenant before the lord to keep his commandments , testimonies and statutes , with all their heart and soul. this covenant he had engaged his people in , together with his powerful exhortations and edifying example , had the good effect to keep all his subjects faithful to god until his death , which was caused by a wound he received in a battle against pharaoh-necho king of egypt . god made haste ( saith st. ambrose ) to take this good king out of the world , to deliver him from those evils he was going to shower down upon the earth ; and being unwilling to survive the glory he had so justly acquired , by the zeal he evidenced beyond any king before him , in celebrating the feast of the passover , with greater solemnity and piety than ever it had been celebrated before . the example of this king ought to teach all princes to make it their principal care , to inform themselves in the law of god , because we find the spirit of god in the scripture , attributing all the happiness and success of josiah , to that humble fear and trembling wherewith he heard the denunciations of god's wrath against the rebellious violators of his ordinances set down in the book of the law , which was wonderfully found in the lord's house , in this good kings reign . but those princes who would be happy with josiah , must read the scripture as he did ; that is , with a full purpose not only to observe the same themselves , but to make it to be observed by all their subjects : for they ought to consider that it would be unjust and unreasonable for them to expect that their subjects should so religiously observe their commands , when they at the same time give little or no heed to the commands and ordinances of the king of kings , and lord of lords . the siege of jerusalem . nebuchadnezzar besieges jerusalem , and takes it , and carries away with him to babylon , all the riches and inhabitants of that city . king josiah dying lamented of all , jehoahaz , his youngest son was placed in the throne by the people ; but pharaoh-necho king of egypt came to jerusalem , and deposing him , carried him bound in chains to egypt , and having imposed a great tribute upon the land , he made his brother eliakim king in his stead , giving him the name of jehojakim . this prince reigned years ; in which time there lived many great prophets , and yet notwithstanding all their exhortations and denunciations , he fell into all manner of crimes and enormities . when some of his officers had shewed him the prophecy of jeremiah ( wherein were described the judgments that were to come upon him , and all judea , ) he cut it in pieces with a penknife , and cast it into the fire . but god commanded the peophet to write down those denunciations in another volume , and to add to them many others . it was in the th year of his reign that nebuchadnezzar came to besiege jerusalem , and took this unhappy king , and put him in chains to carry him to babylon ; and from hence we are to begin the account of the years of the captivity ; tho' indeed nebuchadnezzar released him afterwards , contenting himself to make him tributary . but when at the end of three years he rebelled against nebuchadnezzar , the chaldeans came against him and slew him , not so much as affording him a grave . after him succeeded jehojachin his son , who following the wicked steps of his father , nebuchadnezzar came and took him captive , and carried him with his wives and children , and all the grandees of his court , with of the inhabitants of jerusalem , to babylon . and at the same time he took along with him all the treasures of the temple , and of the kings house , and all the vessels of gold which solomon had made , and placed zedekiah his uncle on the throne . this zedekiah ( without respecting jeremiah who spake to him in the name of god ) lived in a continual course of wickedness and impiety ; and his subjects following his example , gave up themselves to all manner of licentiousness , committing all the abominations of the ●●ath●n● round about them , without regarding the warnings god gave them from time to time , by the mouth of his holy prophets ; yea , as the scripture witnesses , they mocked the messengers of god , despised his word , and abused his prophets , untill the wrath of the lord arose against his poeple without remedy . wherefore in the th . year of this kings reign , nebuchadnezzar came with his army against jerusalem , and after a siege which lasted whole years , reduc'd the city to a dreadful famin. having at last made a great breach in the wall , he entred the city in the night . the jews hereupon seiz'd with a terrible consternation , endeavour'd to get away , and make their escape , and zedekiah himself fled through a secret gate ; but nebuchadnezzar having sent some to pursue him , they overtook him near jericho , and brought him before the king of babylon , who by a cruel order executed the sentence god had in his just judgment allotted to that prince : he caused his two sons to be kill'd in his presence , and after this terrible spectacle , he caused his eyes to be put out , and loading him with chains , carried him to babylon . nebuchadnezzar afterwards sent nabuzaradan the captain of his guard , to bring along with him the rest of the people , and to seize all the riches remaining in the land , with orders also to burn the temple and the king's palace , and all other princely houses , and to cast down the walls of jerusalem , leaving only a few poor people in the country , that might take care to till the ground , and dress the vineyards ; at the same time also nebuzaradan took the high-priest , seraiah , and zephaniah the d. priest , and several others of the kings greatest officers and ministers of state , and of the chief inhabitants of the city jerusalem , and brought them to the king of babylon at riblah , who put them all to death . this was the miserable condition to which jerusalem was reduc'd , for the sins of its kings and people ; which the prophet jeremiah sets forth in so lively a manner , that a man had need to have a heart as hard as a rock , not to be mov'd with it : for it is a good and holy thing to be afflicted for the severe chastisements of sinners , if at the same time we have an utter abhorrence for their crimes . the rt. honourable robert lord lucas . baron of shenfeild . cheife governor of the tower of london and lord leiutenant of the hamlets there vnto belonging . for advancement of this worke ▪ contributed this plate . sr. thomas duppa of eardisley in herefordshire knight . gent vsher of the black rod to the late king charles and king james ● to their present maiestyes king william and queen mary . for y e advancement of this worke contributed this plate . jehojachin taken out of prison . evil-moderach king of babylon , after the death of nebuchadnezzar , shews kindness to jehojachin , not only giving him his liberty , but treating him with the honour due to a king. the kingdom of judah being thus destroyed by the babylonians , the jews continued in this captivity years , according as it had been foretold by the prophets . god , who never willingly afflicts the children of men , had long before threatned his people with this hard condition of bondage , to the end they might avoid it by hearty repentance , and reforming of their lives . jeremiah the prophet had warned them very often of this state , and ventur'd to expose himself to the persecutions of the great men of the court , rather than to withhold from his brethren , what might be of so great use to them . he at the same time also admonish'd them , not to imitate the ways and manners of the people by whom they should be carried away captive , but to continue firm in the true worship of god , they had received from their fathers . neither was he wanting to comfort them under this affliction , by assuring them , that god would undoubtedly deliver them from their captivity , at the time he had declared by his prophets . the holy prophet having found favour in the eyes of nebuzaradan , general of king nebuchadnezzar , who had given particular orders for his preservation and maintenance , tho' he was at liberty to go to babylon and live there in peace , chose rather to stay in judaea , to be a comfort and stay to those few of his countrymen that were left there . he gave very good advice to gedaliah , whom nebuchadnezzar had constituted governour over the jews that he left in the land : but gedaliah not regarding what was told him concerning ishmael's conspiracy , was soon after kill'd by that rebel at mizpah , together with all those that were with him . the rest of the jews that were in judaea , apprehending the anger of the king of babylon , for the murther of gedaliah , whom he himself had placed over them , resolved to secure themselves by fleeing into egypt . jeremiah oppos'd himself against this their design , assuring them , that no evil should happen to them by staying in judaea , but that they should certainly perish and be destroyed , if they went to egypt ; but they notwithstanding these remonstrances of jeremiah , continuing obstinate in their resolution of going down to egypt ; jeremiah , and baruch his disciple , finding that they could not disswade them from their purpose , chose rather to accompany them thither , than wholly to forsake them : and being arrived there , they declared to the jews , that the king of babylon should conquer and destroy egypt as he had done judaea . whilst this people ( formerly so highly favoured of god ) suffered so many miseries in several kingdoms , viz. in that of babylon , egypt and judaea , without being supported with any other comfort but the hopes of being deliver'd from this their servitude at the end of years according to the word of god declared by his prophets ; there hapned an event in babylon , which did somewhat comfort them and alleviate their affliction . for nebuchadnezzar ( whom god had made use of as a rod to chastize others ) being at last obliged to submit to death himself , his son evil-merodach succeeded him , who soon after his coming to the crown , sent for jehojachin king of judah , whom nebuchadnezzar had formerly carried away captive to babylon , before the reign of zedekiah their last king , out of prison , and set him at full liberty . thus this prince , after he had been a prisoner years , was at last set at liberty by the clemency of this king ; and ( as the scripture expresseth it ) he spake kindly to him and set his throne above the throne of the kings that were with him in babylon , and changed his prison-garments , and made him eat bread continually at the king's table all the days of his life , and settled an allowance upon him , to maintain him in a condition suitable to his royal dignity . thus was this king transported from the extremity of misery and bondage , to a state of glory and happiness , which made him remember the royal state he enjoy'd before , and gave him occasion to adore the divine providence , with respect to princes , whom he humbles and casts down and raiseth them again when it pleaseth him , and who sets bounds and limits to their prosperity and glory , as well as to their sufferings and adversities , according as they are the objects of his justice and wrath , or of his mercy and favour . the contents of the first book of chronicles . this and the following book are joyned by the jews , and make but one ; their hebrew title is , the words of days , and according to the septuagent . paralipomena ; but the vulgar latin , and modern translations , call them , the books of chronicles . the jews call these books , the words of days ; that is , of times ; because they contain the memorable things , which from time to time hapned in the church of god , as well as in the land and cities of israel . the greek translators give them the name of paralipomena ; that is to say , things omitted or forgot ; because in them are recorded several specialties , which had been omitted and lest out in some of the foregoing books of holy writ , which the spirit of god ( since that ) thought fit should be set down in writing , for the information of the church . but we call them the books of the chronicles , in imitation of the latin and other translations , which word imports as much as a description , or an account of times ; because therein are couched many memorable things , which hapned in times past , in the church and commonwealth of the jews . 't is not certainly known who was the composer of these books ; only it was commonly supposed , that esdras hims●lf was the author of them , who by the inspiration and guidance of the holy spirit , penn'd them , and reduced the particulars therein contained into the method wherein we now see them , in order to transmit them to the church in all after-ages ; making use to this purpose , not only of the five books of moses , and of the ancient publick registers and records which the priests had in their keeping ; but also of the books and histories of many prophets , his predecessors , who had set down in writing , and deduced at large the several events and passages of their times , though it may be not all of them , with design to make a part of the perpetual and unalterable canon of the church ; whence it is , that those writings never reach'd our times . that which we assert here , that these books were compiled from the writings of the ancient prophets , appears evidently from the clause we meet with so often in them , that the rest of such actions or events are written in the book of gad , of iddo , of isaiah , &c. tho' it seem also very probable , that some of these books so quoted , be no other than the books of samuel and of kings , as having been successively continued and carried on from time to time by divers prophets . as for what concerns this first book , it s nine first chapters contain the genealogies of many ancient fathers , from adam to abraham ; and afterwards those of the descendents of abraham , which from jacob were divided into several tribes and branches ; which genealogies are not to be found in any of the foregoing books , in the same exactness and perfection , as we find them set down here . after the setting down of these genealogies , we meet with an account of the reign and life of king david , and how ( before his death ) by a particular inspiration of the holy ghost , he laid down an excellent order for the future government of church and state amongst the people of god ; as also the vast preparatives and abundant provision he made for the structure of the temple , which solomon his son was to build in the city of jerusalem , to the honour , and for the pure worship and service of the lord , the alone and great god of israel . insomuch that this first book of the chronicles ( which treats of matters from the beginning of the world to the reign of solomon ) contains a short account of things happned within the term of years , or thereabouts . in this book also is summarily set down the beginning of the church of god , and how she was maintain'd and preserved after the deluge , in the house and posterity of sem ; and afterwards in that of abraham and his posterity , from jacob until david , of whose seed jesus christ was to be born , according to what had been foretold and promised to him by god. the contents of the second book of chronicles . in this book is carried on and continued , the history of the people of god , and of their kings , from the death of david , ( which concludes the foregoing book ) until the captivity of babylon . and tho' mention be made herein of the kings of israel , particularly so called since the separation of the ten tribes from judah , and their revolt from the family of david ; yet esdras ( who is taken for the author of these books ) doth principally relate the history of the kings of judah , to which he seems to have been engaged by several reasons : for , besides that judah always retained in some degree , the sound doctrine and purity of divine worship , from which the ten tribes were so far apostatized , that god suffered them at last to be carried away captives out of their own country by salmanassar , without any hope of return ; so that the tribe of judah only then remained the people of god , whose history esdras only design'd to set down . besides , forasmuch as the promised messiah was to be born according to the flesh , not only of the tribe of judah , but in particular of the posterity and house of david ; therefore esdras thought fit to set down the history and genealogy of his ancestors , deducing it to his very person , in order to make it more visibly appear , that the promises of god are true . wherefore as the former book gave us a view of many particulars concerning the reign of david ; so this begins with the reign of solomon his son , who succeeded him in the throne . he was a prince favour'd by god with great wisdom , which he had requested of him ; besides which , god was pleased to confer upon him vast riches , which he employed in building of the temple , and other of his royal structures , and great honour , being admir'd and rever'd by all the kings about him . who notwithstanding , because of his sins , his kingdom was divided , soon after his son rehoboam came to possess the crown ; for the ten tribes separating themselves from judah , made jeroboam their king. from rehoboam there descended in a right line the following kings of judah , viz. abijah , asa , jehoshaphat , jehoram , ahaziah , joash , amaziah , vzziah , jotham , ahaz , hezekiah , manasseh , amon , josiah , jehoahaz , jehojakim , jehojakin , zedekiah ; some of whom were idolaters ; but others restored the true worship of god , as asa , jehoshaphat , joash , amaziah , vzziah , jotham , hezekiah , and josiah ; tho amongst all these also there was a great difference with respect to the fervour of their zeal and sincere godliness . yea , some of these kings by a slackening of their zeal , turned from good to evil , as joash and amaziah ; and some others , as manasseh , repented of the evils they had committed and became good. in the mean time , the lord was not wanting to invite and sollicite them , to repent and amend their lives , as well the kings as the people of the jews , making use to that end of the ministry of the prophets , who during all this time followed one another in considerable numbers , from elijah and elisha until ezekiel and daniel ; yet because they were not minded by the greater part , but rather mocked , abused , and persecuted by them , god permitted at last the kingdom of judah to be conquer'd and possest by nebuchadnezzar king of babylon , who carried the jews captives into his own country , where they continued years , until cyrus ( under whom the monarchy was transported from the chaldeans to the persians ) gave them leave to return to their own country ; an account whereof we find in the two following books of ezra and nehemiah . so that ( according to the calculation of some ) this book contains the history of years , to which if we add the years of the captivity of babylon , we shall find the account of years , from the beginning of the reign of solomon to the first year of the reign of cyrus king of persia ; tho' some account no more than , and from the creation of the world to the return of the captivity years . the contents of the book of ezra . it has pleased the spirit of god to conclude● the foregoing book , being the second of the chronicles , with the very same words that begin this book , to shew us the sequel and continuation of the history of the church of god ; wherein is represented to us ( by the pen and ministry of ezra , priest and scribe ) how the lord , according to his promise , after years did miraculously deliver his people from the captivity of babylon by means of cyrus ( called in hebrew cores ) king of persia , who having made himself master of the empire of assyria and babylon ; did ( by divine inspiration ) grant unto the jews liberty and permission to return to their own country , and to rebuild the temple at jerusalem , affording them to that purpose all manner of favour and assistance , and gratifying them with many rich and precious presents in order thereto . whereupon a considerable number of jews , under the command and conduct of zorobabel and joshua the high priest , returned to judea , rebuilt the altar of the lord , burnt sacrifices upon it , celebrated the feast of tabernacles , and laid the foundations of the temple , in order to the rebuilding of it : but not being in a condition at that time to carry on and finish it , because some of their enemies ( by their interest at court ) effected so much that the building of the temple was put by and hindred all the following years of cyrus , ahasuerus , and artaxerxes ( in the hebrew called arthasastha ) until the second year of darius ; at which time the jews being excited and encouraged by the prophets , haggai and zechariah , they began vigorously to apply themselves again to continue the building ; and being protected by an express and favourable edict made in their behalf , procured for them by the kings lord lieutenant , they at last happily finished the work , dedicated the temple , and performed their exercises of piety and divine worship therein . some time after this , when the jews fell to a remisness and neglect of the worship of god , ezra the priest , by a special dispensation of the divine providence , was ( at his request ) sent by artaxerxes , in the seventh year of his reign , with a considerable number of his country-men , to jerusalem , being liberally assisted by order of the king , with whatsoever was requisite or needful for his journey , with intention to settle and regulate all things according to the law and divine ordinances prescribed by god. all which ezra , upon his arrival at jerusalem , with a great zeal most punctually and faithfully performed : wherefore there is good reason why this book is called by his name , as being not only the pen-man of it ; but because it , in a manner , wholly treats of what he performed for the glory of god , and the good of his country . as to the calculation of time , the learned chronologists do not altogether agree about it , because the kings and the years of the persian monarchy , are not computed by all after the same manner , the learned differing in their opinions about the four persian monarchies that followed after cyrus ; to wit , ahasuerus and artaxerxes the first , during whose reign the building of the temple was put by and hindred ; darius , under whom the temple was finished , and artaxerxes the second , who first sent ezra to settle and order all things according to the divine law ; and afterwards nehemiah , to rebuild the walls , gates , and whole city of jerusalem . however , thus much is certain , and without dispute , that all these things hapned under the monarchy of the persians , which began with cyrus ; and that this history begins with the first year of his reign in babylon ; and is continued to the seventh year of artaxerxes the second , or a little farther ; as the following history of nehemiah begins with the twentieth year of the same king. josia child of wansted in the county of essex esq , for advancement of this worke ▪ contributed this plate . king cyrus his proclamation to rebuild the temple . cyrus being inform'd , that the prophets had foretold of him , that he should rebuild the temple of jerusalem , gives leave to all the jews that were in babylon , to return to their own country under the conduct of zorobabel , and afterwards sends ezra thither , to regulate matters of religion . the wrath of god against the jews being at length appeased , and the years of their captivity being past and gone , that he might perform what he had promised by his prophets , to restore them to their former establishment by cyrus , he to that end made him emperour of the east , and raised him to the throne of the kings of babylon . this prince ( to comport with the prophecies concerning him ) granted leave to the jews , to return to their own country , to rebuild their temple and city , and bestowed upon them all the vessels the kings of babylon had taken away . accordingly the jews took their journey to jerusalem to the number of , under the conduct of zorobabel , besides their slaves , which amounted to above more . after some time spent in setling themselves there , in the th month they assembled themselves at jerusalem , where they began to build an altar , and to offer burnt-offerings to the lord ; and the next year began to lay the foundations of the temple ; which was perform'd with great solemnity . upon this occasion the generality of the people shouted for joy ; but the ancient men amongst them , who had seen the former temple ( built by solomon ) wept aloud , to see it so little corresponding with the magnificence of that structure . but some of the neighbours of the jews were much displeased to see them returned to jerusalem , and carrying on the building of the city and temple with so much success ; and at length ( by slandering and mis-representing their designs to the court ) caused the work to be hindred during the term of years , till the d year of the reign of darius hystaspes ; at which time haggai and zachariah the prophets , having exhorted the jews to fall to building again , they did so without regarding the threats of their enemies ; king darius himself having given order for the carrying on of the building of the temple , with expences necessary for the work ; which was finished and furnish'd . four years after the jews celebrated the dedication thereof with extraordinary solemnity . about years after this , xerxes ( the son of darius ) gave ezra leave to go to jerusalem , and to take along with him all the jews that were willing to return thither , ordering his governours and officers to furnish him with whatsoever was necessary for their sacrifices and divine worship . ezra accordingly having undertaken this journey , with a great number of his countrymen , at the end of ● months arriv'd at jerusalem , where he found ( to his sorrow ) that the jews , who were come thither years before with zorobabel , had a great many of them contracted marriages with their idolatrous neighbours ; and having in a full assembly represented to them the heinousness of this crime , and how expresly contrary this their practice was to the law of god , the people resolved with one accord to send away their strange wives , and for time to come , religiously to avoid the like alliances . this sin of the jews in marrying strange women , doth ( as the fathers observe ) very well represent what the christians are guilty of at this day , who do not live so holily and blamelesly as becomes the children of god , and the members of jesus christ ; but on the contrary ally themselves with strange women , that is , with worldly passions and affections , which are the enemies of jesus christ , and taking possession of our heart , will be ador'd there instead of him . and ( as the scripture observes ) that the children of these strange women , confounded the hebrew tongue with the language of ashdod and moab : so these people would joyn the spirit of god and the spirit of this world together , obey them both , and make a mixture of both their languages . but as ezra then roundly declared to the jews , that they could not continue the people of god without utterly renouncing these alliances with idolatrous women : so christians ought well to weigh the import of that oracle of the gospel , which assures us , that we cannot serve two masters : that god is a jealous god , who will suffer no rivals ; and either wholly possess the heart of man , or not at all . the contents of the book of nehemiah . nehemiah the author and penman of this book , was a courtier in the court of artaxerxes the d king of persia , and his cup-bearer . this good man having understood the lamentable condition of his own nation , as also the ruinous state of the city walls and gates of jerusalem , was greatly affected therewith , and in consideration thereof humbled himself before god by fasting and prayer . not long after god so ordering it in his providence , he obtained leave of the king to go to jerusalem in quality of his lord lieutenant of the holy land , and governour of the city , with a particular charge and commission to reside there for some time , and to rebuild the city and temple , giving him full power to settle and regulate all things according to the wisdom of god , vouchsafed to him . all which nehemiah accordingly performed , being inspired by an extraordinary zeal for the glory of god , prudently and religiously , and with great constancy and resolution , overcoming the many difficulties ▪ which satan ( the enemy of all good ) cast in his way to discourage him , by stirring up against him not only enemies from abroad , but also false brethren and hypocrites from within ; who corresponding and keeping intelligence with the enemy , endeavoured to hinder and put a stop to so good a work. he also took great care to redress the grievances of the people ; and to this end he put a stop to a bad custom the richer sort had introduced , to oppress the poor by unjust usury . he also with great application and devotion ▪ reformed the whole service of god and after solemn prayer and fasting , he renewed a firm and strait alliance between god and the people . this done , he also took care ( after that he had made a considerable advance in building of the city of jerusalem ) to furnish it with a sufficient number of inhabitants , dispersing the rest of the people throughout the whole country , to settle in the several places allotted for them . and thus , after that he had most praise worthily discharged the high office of the kings lieutenant in judea years together , he returned to the king his master in the d of his reign ; and was not long after sent a d time to jerusalem by the king , where he very generously reformed and redressed divers abuses that were crept into the government of church and state , during his absence . this book hears the name of nehemiah ; partly because it contains the history of matters which happned in judea during the time of his government ; and partly , because he was the penman thereof , as it clearly appears from several passages in this book , writ under the conduct , and by the inspiration of the spirit of god. those who have call'd this book , the d of esdras , look'd upon it as a continuation of his history ; but not supposing it writ by him . the contents of the book of esther . this book bears the name of esther , because it chiefly treats of her , relating how the great king ahasuerus having divorced vashti his queen in a great rage , because she had refused to come at his command , and shew her self to an assembly of all his princes and people , whom he entertained at a magnificent feast , he chose esther ( out of a great number ) to be his wife and queen , celebrating in honour of her a sumptuous nuptial feast . some time after this , insolent and proud haman being enraged against mordecai , ( esther's vncle and foster-father ) because he refused to bow to him , as all the grandees at court did , resolved in one day to cut off and destroy mordecai , and all the jews that were dispersed throughout the provinces of the empire of ahasuerus , making use to that purpose of the letters and edict of the king , whose ear and favour he was master of . but when in this sad extremity and distress all the jews at shushan , together with esther , did apply themselves to god by fasting and prayer , not only to put a stop to haman's bloody design , but also to make the train he had laid to have a quite contrary effect : for he was soon after oblig'd by the kings command to give to mordecai the honors he had design'd , for himself ; and upon esther's discovery of his conspiracy against the jews , he was hanged on gallows cubits high , which he had design'd for mordecai ; who instead thereof was raised to great honour by the king. ahasuerus also not contented to reverse the edict haman had procured for the jews destruction , publish'd another , giving them leave to defend their lives and avenge themselves of their enemies . vpon which the jews ( in commemoration of this their deliverance ) instituted a solemn festival , yearly to be observ'd on the day called purim , in memory of this great and unexpected favour vouchsafed by god unto his people to all ages . this history contains so clear a representation of the particular providence of god in protecting those that are his , and is ( according to some ) the events of years ; tho others reduce it to . william fitch of high hall in dorsetshire gent. & alice fitch . son & daughter of iohn fitch of henbury in the said county esq. by melior his wife daughter of william russell of king●ston in ye. s● . coun ty . gent. for advancement of this worke. contributed this plate . the r t ▪ honourable y e lady anne francklyn ▪ daughter of robert late earle of warwick , ● wife to sr. richard francklyn of the moore in hartfordshire baronet ▪ for advancement of this worke. contributed this plate . jerusalem rebuilt . artaxerxes sends nehemiah to jerusalem , with authority to rebuild the city and walls thereof . the temple being already built by the care and industry of zorobabel , and the jews reduc'd to some form of government by the diligence and endeavours of ezra , in regulating their manners by instructing them in the law of god , and rectifying their idolatrous marriages : god stirred up nehemiah a jew , and a courtier of good consideration and repute in the court of king artaxerxes , to carry on this work to perfection , by raising the walls and gates of the city , which till that time laid still in the dust. this holy man , informing himself very particularly of the state of that city , was extreamly grieved to understand by those that came from them , that the walls thereof did lie in ruinous heaps , and the gates burnt down , in the same condition to which they were reduc'd by nebuchadnezzar at his taking of that city . this news so sensibly affected nehemiah , that he could not keep his secret grief from making such impressions on his countenance as were soon perceiv'd by the king , as he was waiting on him at table , in quality of his cupbearer : who demanding of him the cause of his sorrow ? he told him , it was by reason of the ruin and desolation of his birth-place , jerusalem ; and humbly desir'd him , to give him leave to go and rebuild the walls and towers , and raise up the gates thereof . the king having heard his request , freely granted it , but nehemiah being a person whom he had a kindness for , he asked him , how long he must be absent ? and nehemiah having set the king a time when he would be back again , the king gave him leave to go to jerusalem , furnishing him with his letters patents , and a commission to carry on the work. as soon as nehemiah was come to jerusalem , without making any mention of the design , for which he was come thither , he went by night ( being accompanied only by a few of his friends ) to view the condition of the walls and gates of the city ; and after he had taken an exact survey thereof , he gathered together the chief men of the city , and discorered to them the design for which he was come , and his commission , with , full power which the king had granted him to carry on and finish the work , and withal assured them , that the hand of god would be with them in the carrying on of so good a work. as soon as the chief men and elders of the jews had heard this , they shewed themselves very ready and unanimous to set upon the work ; and dividing themselves into several companies , whereof each took upon them to rebuild a certain part of the wall with the greatest vigour and heat imaginable . but the adversaries of the jews were very much troubled to see the work advance so fast , and sanballat ( who was the head of them ) stirred up the samaritans , and other neighbouring people , to hinder and put a stop to their undertaking . nehemiah , tho he was extreamly troubled to meet with this opposition , yet did he not at all lose his courage , but opposed his vigilance against their privy conspiracies , and force against their open violence . he charg'd the nobles and rulers to be always in a readiness to oppose the enemy , and order'd all the labourers and builders to have their swords by their sides , and as they wrought with one hand , to hold a weapon in the other , to the end they might always be in a readiness to obstruct and fight those that should come to disturb them in their work. and by means of this his extraordinary diligence and application he accomplish'd his undertaking , and compleated the building of the walls and gates of jerusalem . this holy man affords us an excellent representation of the manner how christians ought to behave themselves in the work of god , which is the work of their salvation . nehemiah found himself here in the state that s. paul speaks of , when he saith , that he saw nothing without him but fightings , nor any thing within but fears : from without he was to fight with the enemies of god's people ; and from within he was pester'd with false prophets , who were hired by sanballat , to endeavour to discourage and aff●ight him , to the end , that being daunted by so many oppositions he might despond and leave off the work. but neither the force nor artifices of his enemies or false brethren were able to overcome him ; he resisted their open violence , and discover'd their hidden snares and joyning an undaunted courage with great wisdom in all his vndertakings , be frustrated all the designs of god's and his enemies . esthers humility . esther presents her self before ahasuerus , with design to save the jews from the imminent destruction that threatned them . ahasuerus , king of persia , having raised haman his favourite to the highest degree of honour and glory insomuch that all his subjects bowed their knees before him , mordecai only , ( who was a jew , and one of those who had been carried captive out of judea by king nebuchednezzar to babylon , above years before , the first time that his army besieged jerusalem , ) was resolved not to give that honour to a man which he thought due to god alone . this refusal , which was not the effect of pride , as human conceiv'd it to be , but rather of mordecai's piety , did not only bring upon himself , but upon all the jews , the cruel sentence of death . for this proud favourite not contented with sacrificing mordecai to his revenge , who had offended him , was resolved to make the whole nation of the jews to fall a victim to his rage ; to which purpose he represented them to the king as a seditious people , who being tied up to a distinct religion from all other nations , were always fomenting seditions and rebellions in all places where they lived . this credulous prince , without any farther enquiring into the matter , gave credit to this impostor , and gave him leave upon this his remonstrance , to draw up a declaration , such as he thought good , containing an express command to all his subjects , throughout his whole kingdom , on a certain day prefixed , to kill all the jews , men and women , old men and children , without sparing any . esther , the niece of mordecai , who by a particular providence of god was raised to be ahasuerus's queen instead of vashti , whom he had divorced , was very sensibly afflicted at this dreadful calamity which was ready to involve all her people , tho' she her self were not in danger ; because mordecai her uncle , whose wise counsel she followed in all things , had always advis'd her to conceal her being a jewess . as she therefore was casting about to find out some remedy for this great evil ; mordecai advis'd her to go and present her self before the king , to represent to him the horrid injustice of the declaration , he had given haman leave to publish in his name . but esther told morcedai , that this would be the way to expose her self to death , which was unavoidable to those , who presented themselves before the king , without being sent for by him . mordecai replyed , that she could not with reason suppose that she should escape in this vniversal calamity , wherein their whole nation were involved , by being in the kings palace ; and that if her fear should stop her mouth in this time of extremity , god would find some other way to deliver his people from the destruction that threatned them , but that she and her fathers house should perish ; adding , that probably for this very service god had raised her to the throne . this holy woman having attentively consider'd the advice and reasons of her vncle mordecai , did no longer balance the matter ; but resolved to sacrifice her life for the saving of her nation ; and having desired mordecai to assemble the jews that were in shushan , that with fasting and prayer they might implore the divine blessing upon her undertaking , she in the mean time having prepared and disposed her self by the like holy exercises , the third day after went to the king's chamber , and presented her self before him . the glory of his throne and the magnificence of his ornaments , but above all , something of anger that appear'd in his looks , made esther to fall down in a swound ; and god having changed the kings heart at the same time , he came down from his throne to raise her again ; and as he and all his great officers were comforting of her , as soon as she had recovered her speech , she said to the king , i thought my lord the king , when i looked upon you , that i had seen an angel , and the glory that surrounds and attends you overcame my heart , and made me faint for fear . but falling a second time down for dead , the king was exceedingly concerned for her , and as soon as she was come to her self again , he demanded of her , what was her desire ? assuring her , he would deny her nothing as far as the half of his kingdom . whereupon she desired the king and haman to come the next day to the banquet she had prepared for them . alce lady royston of plaiston in essex , relict of sr. william royston knight ▪ for advancement of this worke. contributed this plate . mr. john hayward cittizen c haberdasher of the citty of london . master carpenter to their maiestys office of ordnance . for advancement of this worke. contributed this plate . the triumph of mordecai . haman is fain to lead mordecai his enemy in triumph through the city of shushan . ahasuerus the night after esther's visit finding that he could not sleep , which so hapned by a particular divine direction , as will appear by the sequel of this history , employed those hours of rest and silence in a pastime well worthy of a king ; for having order'd the publick records of his kingdom to be brought before him , he commanded them to be read to him : and taking notice of a passage , which gave an account how mordecai had discover'd a treasonous conspiracy of two of the king's officers , to take away his life , the king demanded of him that read the book , what reward mordecai had receiv'd for this extraordinary piece of service ? who replying , that he had not receiv'd any . ahasuerus asked again , whether there were any person in the anti-chamber ? and the kings servants having answered him , that haman was there ; for he was come very early that morning , to desire an order from the king to hang mordecai on a gallows of cubits high , he had prepared for him ; the king commanded his servants to bid him come in . as soon as haman was entr'd , the king asked him what he thought fit should be done unto the man whom the king delighted to honour ; haman presently imagining , that he was the person the king spoke of , and whom he did intend to honour ; answered the king , that the highest honour that could be put upon any person , was to aray him in the royal robes , to set him upon the kings horse , with the royal diadem upon his head , and that one of the most noble princes about the king should lead him through all the chief streets of the city , holding his horse by the reins , and proclaiming before him , thus shall it be done to the man whom the king delights to honour . haman had no sooner given this answer to the king's question , but he commanded him to make haste to execute the advice he had given him , and to take the royal apparel , crown and horse , and do to mordecai the jew as he had spoken . thus the court and city of shushan were eye witnesses of the sudden and unexpected change in the conditions of these two persons ; they saw humble mordecai receiving the highest marks of honour and glory , by the advice and ministry of haman , who was his sworn and most deadly enemy ; and at the same time saw proud and supercilious haman forced to publish and proclaim the glory of mordecai , and to stoop and bow before him , whom he disdain'd and hated in his heart . haman having thus been forc'd to submit to this most unwelcome piece of service done to his enemy , was extreamly troubled thereat , and returning to his own house in a mournful condition , and with his head cover'd , he complain'd of his mis-hap to his wife , and other of his friends and counsellors , who looking upon this disgrace that had befallen him as a bad omen , told him plainly , that they feared that mordecai ( who had already been an occasion of his disgrace ) would at last prove his utter ruin ; for whereas mordecai was one of that nation , whom he had resolved utterly to destroy and root them out from off the earth , and that he had been forced sore against his will , to confer those honours upon him he had design'd for himself , they could not but take it as a sign , that the mischief he intended for mordecai and all the jews , would light upon his own head. the sequel of this story makes it appear , that they were not at all deceived in this their conjecture , and that tho' god suffers sometimes that injustice arm'd with violence seems ready to oppress and overwhelm those , who fear and trust in none but himself , like mordecai ; yet he knows also in due time to make them experience his defence and protection when the hour of their danger is come , and to deliver them from the distress to which they were exposed for no other reason , but because they were faithful to him , and feared his displeasure more than the rage of sinful men , whose hatred , tho it be very violent , yet it is also very weak and impotent , without the divine permission , who sets bounds to the raging sea of mens passions , saying thus far ye shall come and no further . haman's punishment ahasuerus causes haman to be hanged on the gallows he had prepared for mordecai , and reverses the edict he had published to destroy all the jews that were in his kingdom . ahasuerus the king being come with haman to the banquet esther had prepared for him , pressed her to declare what she desired of him , assuring , that whatsoever her request was , he would grant it to the half of his kingdom . esther having received this encouragement from the king , immediately changed the joy and pleasure of the banquet into sorrow , which the remembrance of the destruction prepared for her and her whole nation , revived in her : and addressing her self to the king , with the looks and language of an afflicted and humble petitioner , she beg'd only of him her own life , and the lives of her countrymen ; laying before him the wickedness of haman , who by his lies and impostures had surpriz'd the king , and insolently made use of his name and authority royal , to proscribe and destroy the whole nation of the jews . ahasuerus , who was a prince naturally inclin'd to justice and mercy , was astonish'd when he consider'd to what an excess his own credulity and the cruelty of his favourite had like to have carried him ; and was so much troubled at the remonstrance the queen had made to him , that rising up in haste from the table , he took a walk in his privy garden , to ruminate upon the cruel and inhumane design his credulity had engag'd him in . haman being sensible from the king's anger of the extream danger that threatned him , cast himself upon the queen's bed , earnestly entreating her to become a petitioner to the king for his life . but the king entring at the same time into the chamber as haman was in this posture , became exceedingly enrag'd at him , as if he would have forc'd the queen in his presence , and immediately commanded him to be put to death . but as the divine wisdom confounding the vanity and pride of men , doth always observe a great proportion betwixt crimes and punishments , one of the officers that was present told the king , that there was a gallows ready ( cubits high ) which haman had caused to be set up with design to hang mordecai thereon , who had done great service to the king ; whereupon the king commanded them immediately to hang haman thereon . notwithstanding ( saith st. ambrose ) that the authority of this prince was already so far engag'd against the jews for their destruction , that he could not recal the same without some blemish to the royal power ; yet did not he esteem it any dishonour publickly to acknowledge , that an ambitious minister had impos'd upon him and abus'd his royal favour to base and cruel ends ; and instead of going thro with a barbarous violence , because he was already engaged in it , and his royal seal put to it , he reversed the orders he had given , as soon as he understood the injustice of them . and turning his just indignation against those who had so wretchedly abus'd his power , and who made use of the easie access they had to his person , only as a means to ruin those , as their enemies , whom the zeal of god , and the reverence they had for his laws , kept within the bounds of their duty , not suffering them to give that honour to men , which they conceived due to god alone . accordingly king ahasuerus publishing an edict quite contrary to his former ( which was the contrivance of haman , ) publickly own'd the esteem he had for the jews , who had been falsely represented to him as a rebellious and factious people , and impower'd them to set upon those who should dare to attempt any thing against them . thus by the death of one man was so great an evil prevented , and peace and quiet established throughout all the dominions of king ahasuerus ; who instead of that wicked and insolent favorite , took mordecai ( a wise man and fearing god ) to be his chief minister of state , which gave the jews so great an authority every where , that as the scripture observes ) many of the people of that land turned to be of their religion . 't is evident from this history , that the heart of kings is in the hand of god , who by this book teaches them , that they must bear the burthen of the crown themselves and see with their own eyes ; for fear lest leaving their authority to others , they should meet with those who abuse it , like haman , to satisfie their own passions and corrupt interests , to the prejudice of justice , and of their princes credit and reputation . anna johnson ▪ daughter of sr. henry johnson of blackwall in middlesex knight . for advancement of this worke. contributed this plate . the contents of the book of job . this book is called the book of job , a very famous and holy man , whose most memorable history is here recorded , containing an account of his great trials , his invincible patience , his unmoveable faith , and the happy end of all his afflictions . some suppose , that this job flourished in the time of the patriarchs . others , whilst the children of israel were yet in egypt , or at least , whilst they were travelling through the wilderness to the land of canaan , under the conduct of moses , who ( by some ) is supposed to have been the author and pen-man of this book ; the historical part whereof in the hebrew original , is set down in prose ; but the discourses therein contained , are expressed in heroick verse , suitable to the gravity and dignity of the subject . the book begins with a description of job's extraordinary piety and uprightness , and of the happy and flourishing state of his family and children , which is followed with the sad and lamentable relation of divers dreadful calamities , which by the instigation of satan , and wise dispensation and permission of the lord , suddenly and unexpectedly fell upon him in his estate , his children , and his own body , besides the reproaches and insultings of his wife . in all which he gave the highest marks of a most heroick patience , which instead of desponding , like the inflexible palm-tree , hardned and raised it self under the heavy load of these extreme afflictions , silently acquiescing in the will of god. being in this most deplorable condition , he is visited by three of his friends , great and famous men , to condole with and comfort him . at their first seeing of him , they sit down by him in silence , not speaking a word , as men transported and overcome with the terrour of his calamities , and the bitterness of his sufferings . but job at last , by the infirmity of his flesh , breaking forth into violent complaints , to that degree as to curse the day of his birth , his friends take occasion from thence to enter upon discourse with him : they reprove him at first for his too great impatience , and grounding themselves upon god's righteousness , which suffers not wicked men sooner or later to go unpunished , they will needs argue him to be such , and upon this supposal enter with him into a great and important dispute : for passing from their general thesis that god punisheth the wicked , to the hypothesis , that job was so , they accuse him of hypocrisie and impiety , partly building this their assertion upon the greatness of his sufferings , and partly upon some impatient and repining expressions , which now and then escap'd from him in the excess of his grief . the main thing they endeavour to make job sensible of , is , that god punisheth none but the wicked , and on the contrary showrs down the choicest of his blessings upon good and godly men ; and from thence conclude , that since job by such remarkable judgments was deprived of all his children , and his estate , and stript of all his former advantages and heavenly blessings , and cast down into most horrible calamities ; which ( thro human infirmity ) stir'd up and irritated by their bitter reproaches and sharp reflexions , did at times force some discourses from him too full of heat , and not so well digested as they might have been ; they from all these drew this uncharitable consequence , that without doubt he was either a very wicked man , or a most dissembling hypocrite . to this purpose they alledge and produce many good and excellent sentences , to confirm their judgment ; which tho they were all true in themselves , and with respect to the legal righteousness of god , who in all his punishments supposeth sin , yet could not be well apply'd to job's person or condition . but job all this while couragiously defends himself against their attacks , and maintains himself innocent of the impiety and hypocrisie they laid to his charge , protesting that his former life had never been blemish'd with the one or the other . and as to that maxim of theirs , upon which they grounded the superstructure of all their accusations against him , he most clearly refutes it from daily experience , which makes it apparent , that god in this world doth often exercise the best of men with the rudest and hardest trials and afflictions ; whereas wicked men ( on the contrary ) enjoy abundance of prosperity , and do rather abound with all outward blessings , than groan under the burthen of miseries and calamities . and thus supporting himself with the witness and seal of the spirit of god in his conscience , he boldly maintains , that he neither is , nor formerly was either a profane person or an hypocrite . he owns indeed , that he cannot stand his ground before the soveraign majesty of the great god of heaven and earth , as well in regard of his absolute power , as being nothing in comparison of him , but a weak and despicable creature : as with respect to his just and severe judgment , acknowledging himself a poor and miserable sinner , who was not able to answer to one point of a thousand , the lord might of right alledge against him . and yet , he most earnestly wishes , that as to the cause , depending between him and his friends , god would be pleased himself to take cognizance of it , try it and judge it at the tribunal of his justice . so fully was he perswaded and convinced in his heart of his unfeigned piety , and his sincere uprightness according to the covenant of grace . in the mean time it cannot be denied , but that job being provoked by the offensive , inconsiderate , and injurious discourses of his friends , he suffered himself at times to be strangely transported , so as to speak of god , of his providence and justice indecently , and not with that reverence as he ought to have done : so that we may say with good reason . that job's friends did very well , and with strong and acknowledged truths defend a very bad cause ; and that he ( on the contrary ) did sometimes ill enough , and with excentrick motions defend a very good one . however , he stood so firmly in his own defence , that he would never quit his just cause , nor give it up to his friends ; who at last forbearing to answer him , elihu takes up the argument in their stead , and answers him after another manner than they had done : for he doth not properly accuse him , for having in time past lived wickedly , but reproves him for some exorbitant expressions , and ill digested assertions that had escap'd him in his conference with them ; as if god had injur'd him in so rudely handling of him , for secret reasons only known to his supream wisdom . wherefore elihu perswades and invites job to humility and repentance , because god loves to give forth of his grace and mercy to poor and miserable afflicted ones , that confide in him . he demonstrates ( in opposition to what job had alledg'd ) that god never injures any person by chastizing of him , and that he is not accountable or responsible to any man for what he doth . and against job's friends he proves , that god doth not only punish the wicked , but also that he often chastizeth and visits with afflictions such as are good and holy men , and that he hath right so to do . he deduceth his proofs of these assertions from the nature of god , which is all-wise , all-powerful , and all-just , and from his sovereign majesty , which gives him an incontestable empire over all his creatures , and which cannot but exactly agree , and go hand in hand with all the other perfections of his nature and essence . job acquiescing in elihu's grounded discourse , and yeilding to his reasons , holds his peace , not entring upon any further contest ; and then the lord appearing in a whirlwind , reproves job for having spoke inconsiderately concerning him , proving this as well from his divine properties , as by his wonderful works ; partly respecting the government of the universe in general , and partly the production and conversation of some great and wonderful creatures in particular . after this divine censure pronounced against job , job in all humility acknowledgeth his sin , renders unto god the glory due to his justice , and discovers his sincere humiliation and repentance . the lord afterwards very sharply reproves job's friends , and commands them to endeavour a reconciliation with him , by procuring his faithful servant job to intercede for them , whom he re-establisheth again in his former state , doubling all his blessings upon him . it is not well known how long this severe trial of job lasted . the jews say , it continued a whole year : some shorten the time , which again is prolonged by others ; but it is not at all needful for us to define , what god hath not been pleased to reveal to us in his word . the right honourable rachel , countess of bristol barones of sherborne in dorsetshire , and daughter of sr. hugh windham of silton in the said county knight . for advancement of this worke. contributed this plate . job upon the dung-hill . holy job is tempted by the devil , who deprives him of his children , and of all that he had ; and moreover afflicts him with painful boils and sores over all his body , sparing only his wife , whom he made use of to provoke him to impatience . holy job , who is so famous in sacred writ , for his humble patience , had in all the former part of his life allied two things , which are very rarely found together , viz. a great and extraordinary vertue , with vast riches . he was ( saith the scripture ) a man perfect and upright , and fearing god. he did not content himself to avoid all manner of evil himself , but remembring that he was a father , he was very forward to instruct his children in the fear of the lord , and often offered sacrifices for any secret sins , and unknown to him , that they might be guilty of . this vertue of job was a great eye-sore to the devil , and made him desirous to have a fling at him ; yea , he was so bold as to caluminate him in the presence of god himself , and not being able to find any thing in his life that he could justly blame , he slander'd his secret intentions , maintaining , that he did not serve god , but because of the many outward blessings and advantages god had bestowed upon him . god , to confound this arch slanderer , and to convince him of his lyes , gave him leave to take away from job all that he had . the devil made use of this power that was granted him , with the utmost malice ; and that he might at once overwhelm this holy man with a whole deluge of miseries and calamities one upon the neck of another , he so order'd it . that at one and the same time his herds of oxen and asses were taken away by the sabeans , and his herdsmen kill'd ; his flocks of sheep consumed by fire from heaven , together with his shepherds that had the care of them ; his camels carried away by the chaldeans , and all his children crushed under the ruins of a house that fell upon them whilst they were a feasting in their eldest brothers house . job received all these dismal tydings from messengers , that followed at the heels of one another , and came ( as it were ) all at once crowding in upon him , who with a strange constancy and unshaken vertue prostrating himself upon the ground , worshipped and blessed god , uttering those words which since are become so famous ; naked came i into the world , and naked shall i go cut of it again ; the lord gave , and the lord hath taken away , blessed be the name of the lord . the innocence this holy man ( preserved in the midst of all these terrible and unheard of trials , which only served to illustrate his vertues , and to make them shine more bright ) highly enraged this malicious spirit , who saw himself confounded by him , whom he had intended to confound and conquer : wherefore he again desired power of god to afflict him in his body ; because he can do nothing against the saints , but so far as god permits him . god granted him his demand , that he might the more confound his maliciousness , and to make it appear , that there was nothing , but was sound and sincere in the vertue of his servant job . so the devil smote job with terrible boils and vlcers over all his body , insomuch that he was fain to sit down upon the dunghill , and with a potsherd to scrape off the matter issuing from the sores , that cover'd his body from the crown of his head to the soles of his feet . of all his family there was none left now , save only his wife , whom the devil seem'd to have spared , not that she might be the comforter● but the tempter of her husband to impatience and murmuring against god : for she judging from these disasters that had befallen him that all his piety was vain and hypocrital , endeavoured to provoke him to blasphemy . but job , as he had couragiously stood it out against all the dreadful tryals and temptations to impatience , he had been expos'd to by the malice of the devil ; so he constantly resisted the strokes of her bitter tongue ; telling her that she talk'd like a foolish woman ; for since they had received good things from the hand of god , they ought not to repine and grow impatient now that god was pleased to dispense afflictions and sufferings to them . which made s. austin to admire the constancy of job on this occasion , and to declare that job , by resisting the temptations of his eve , was incomparably more glorious on his dunghill , than adam was when surrounded with all the pleasures and glories of paradise . jobs friends . job instead of being comforted by his three friends that came to visit him hath his affliction increased by their means ; they concluding him a great sinner , because of the disasters that had hapned to him . job being thus reduced to the condition before mention'd , seem'd to have as great a load of affliction and sorrow upon him , as was possible to fall upon man ; and yet , as if all this were not sufficient , a new trouble is added to all his other sufferings , which did as much oppress his mind , as the other were sensible to his body . three of his friends , viz. eliphaz the temanite , bildad the shuhite , and zophar , the naamathite , coming to visit him , and to condole with him for the heavy judgments that had befallen him , and who seeing his grief was so great , they rent their mantles sprinkled dust on their heads , wept and sat down by him for days and nights not saying a word ; at length when they spake , job instead of receiving any solid comfort from them , as probably he might have expected , was fain to defend himself against their false reasons and unjust thoughts concerning him . he had nothing to support him under the rude attack of their sinister thoughts concerning him , but the testimony of his conscience , and the innocence and integrity of his past life ; which was that his indiscreet friends would rob him of , by mainatining , that it could not be , but he must needs be guilty of great crimes , because god did so severely chastize him . they made an estimate of god's dealings towards this holy man , according to their carnal and human judgments ; and they mingled very grave discourses with their demonstrances , only to give the greater authority to their reflections and invectives against him . holy job seem'd to be more concern'd and troubled for this last affliction from his friends , from whose hands in the condition he was ; he might have expected better usage , than for all the other miseries that had overtaken him . he did his utmost endeavour to convince them of their mistake , and by reasons and instances to rectifie their misapprehensions ; but all was to no purpose , they shewing by their example , how dangerous it is for men to suffer themselves to he leaven'd by bad impressions and to entertain sinister thoughts concerning the innocence of good and holy men. for suffering themselves to be carried away by outward appearances , that seem'd to favour their prejudicate opinions , they were not to be removed from their belief , that job was guilty , because he was handled like one that is so . but god at last avenged the quarrel of his servant job upon these his unjust friends ; for his anger being kindled against them , he reproached them for the folly of their discourses , and declar'd , that he would not pardon this their injurious dealing , or be reconciled to them , but at the prayer of him , whom they had taken so much pains to prove a sinner and wicked person . this example ( say the fathers ) ought to teach us , never to entertain any sinister judgments concerning good and righteous men how great and extraordinary soever their sufferings may be in this world ; nor to conceive an high esteem for those , who being more corrupt and ulcerous in their souls , than job was in his body , when he sat upon the dunghill ; yet abound with all the honour and good things of this world. the judgment of faith is generally opposite to that of sense . those who seem to be outwardly rich and righteous , are frequently poor and sinful in the eyes of god , and those who are despised , as being poor and reproached as sinners , are often the more rich in grace and vertue in the eyes of him , who searches the heart and reins , and from whom nothing is hid . god , at the upshot of all , justified his servant job in a most publick and illustrious manner , restoring more riches and blessings to him , than ever the devil had taken from him . but under the new law , god often suffers his most faithful servants to continue opprest and disgrac'd to the end of their lives ; because those who will be his disciples and followers , must ( according to the example of jesus christ and the saints his members ) not be afraid of , or apprehend any evils , save only those that defile and hurt the soul ; nor esteem any good things or rewards , but such as are spiritual invisible , and eternal . the right noble isabella dutchess . of grafton &c a. for advancement of this worke. contributed this plate . m is . lucy wright daughter of william . wright ▪ of longsdon in derbyshire esq. for advancement of this worke. contributed this plate . the contents of the book of psalms , this book has been always accounted ( by the church of god ) amongst the rest of the canonical books of the old testament , as a rich jewel , whose price and value cannot well be conceived , much less fully expressed in writing , or by word of mouth . some have called it , the christians garden of pleasure , stored with most odoriferous flowers and exquisite fruits . others have term'd it his magazine and armory , where he is furnished with arms of proof , for all combats whatsoever . others again , his exchequer and treasury , fill'd with choice riches . others , an apothecaries shop , stor'd with excellent medicaments and infallible remedies against the various maladies of his soul. others have consider'd it as the anatomy of a believer , an exquisite mirror of the inconceivable grace of god ; and a perfect and full compendium of the whole bible ; that is , of the law and gospel , and of the true knowledge of god , and of his pure worship . for it contains many saving instructions concerning the essence of god , and of the holy trinity , the properties of his nature , his eternal counsel , his holy word , his wonderful works ; those especially of his beneficence and mercy towards his church , and of his just judgments upon the workers of iniquity . here also is treated , of the person and office of the messiah , that is , our saviour jesus christ ; of his eternal peity , his incarnation , sufferings , death , resurrection , ascension to heaven , his sitting at the right hand of his father , and of the extent and propagation of his kingdom throughout the nations of the world , by the preaching of his holy gospel : as likewise concerning the sad and deplorable state of man under sin , of the nature and condition of regeneration , of true repentance , of the love and fear of god ; as also of the nature of true faith , of trusting in him alone , and how we ought not to glory , but in him ; of the certainty of salvation ; of the continual war between the flesh and spirit ; as also concerning the catholick church , gathered both of jews and gentiles ; of ecclesiastical discipline ; the communion of saints , the forgiveness of sins , the resurrection of the body , and of life eternal . besides all which , we find in this book all manner of spiritual exercises of piety , as patterns and forms of praising the holy name of god ; of giving thanks for his benefits ; of promises and vows , in acknowledgment and gratitude for mercies received ; of a great number of servent and earnest prayers , for whatsoever can concern the glory of god , and the interest of belivers , as well in general as particular , especially in all manner of crosses , calamities , and afflictions ; with abundance of holy meditations , solid and powerful comforts , and efficacious arguments , to strengthen us in faith , patience , hope , and all other divine vertues and graces . insomuch that we cannot conceive any condition a believer may be in here in this life , whether of prosperity or adversity , of temptation or deliverance , of fighting or victory , of health or sickness , but he will meet with in this book an entertainment suitable to it , to the quieting of his conscience , and advancement of his salvation . and whereas in the other books of holy writ , god represents to us how he is pleased to speak to his church ; in this he teacheth us , how we ought to speak to him ; there being no counsel in time of difficulty , nor support in affliction , nor comfort in sorrow , nor praises and elevations of joy , wherewith he doth not fill the hearts and mouths of his children , in the meditation of these sacred poems , which , by the efficacy of the holy spirit , accompanying the musick and expressions of them , excite in their souls holy sallies and flights from these houses of clay , to the mansion of glory . insomuch , that whatever hath been said of the efficacy of musick , in exciting all the different passions and affections of man , asswaging grief and appeasing anger , and all other troubles of the mind , may in a more eminent manner be attributed to the divine charms of david's mystical harp. there is no evil spirit , whom this musick doth not drive away ; no stones , which it doth not move ; no forests , which it doth not shake , no grief over which it doth not triumph . wherefore every christian , how eminent and prosperous soever his condition may be ought to read and meditate this book with great application in order to accustom himself to the pecular style and language of the spirit of god , which is there made use of ; being assured that when he has once well relished the wonder-working effica●● and sweetness of it , that it will be to his soul as a refreshing and reviving dew , which will make him fresh and flourishing , and fruitful in all good works ; and will find no greater pleasure , than in carrying it in his heart , mouth and hands , as an assured preservative and never failing antidote against the malignant contagion of the world , and the corruption that reigns in it . to which purpose also this holy book is frequently recommended to us by the holy spirit in the old testament , as well as by our saviour jesus christ and his apostles in the new ; which , by the special wisdom and goodness of god , has been consigned to the church in the form of hymns or songs , to make them the more taking , as well as of a more familiar use , and more easie to be remembred . the hebrews has given this book the title of tehillim , or by way of contraction tillim , that is to say , hymns or songs of praise , because a great part of the psalms are so ; this book indeed being nothing else , but a collection of songs truly spiritual , which have been dictated by divine inspiration , to teach us to praise and celebrate the name of the lord , as we ought . the greek interpreters of the old testament , have called this book by the name of a psalter or psalms , which word the sacred pen-men of the new testament have likewise retained , which afterwards has been also adopted by the latin translators , as likewise by those of all other christian nations ; and particularly also by our last translators of the bible , tho' indeed the greek word peculiarly denotes those holy songs which were plaid with the fingers on stringed instruments , according to the practice of the old testament in the tabernacle and temple . these holy hymns are commonly called the psalms of david , because david endowed by the holy spirit , with this particular gift ( as is said sam. . , . ) of composing the sweet songs of israel , was the author of the greatest part of them ; the rest of them having been composed by other prophets and men of god , as moses , asaph , &c. the whole being since put together by ezra ( as it is supposed ) after the babylonish captivity , into one body , in the same method as we have them now , wherein the order of time , when each hymn or psalm was made , is not observed . the jews have divided this book ( which is also called the book of psalms by our saviour jesus christ , luke , . ) into five partitions , whereof the first ends with the st psalm , which is concluded with amen and amen ; the second with the end of the d psalm , which also ends with amen and amen , with these words , the prayers of david the son of jesse are ended ; the third ends with psalm , and is likewise concluded with amen and amen ; the fourth with the th psalm , whose conclusion is amen , hallelujah ; and the th partition with the th or last psalm , which ends with hallelujah , this is to say , praise the lord . the contents of the proverbs of solomon . this book , as the title of it imports , contains a great number of exquisite sentences , holy and full of instruction , pen'd by king solomon , from the inspiration of the holy spirit ( who had adorned him with an extraordinary wisdom , as well in divine as human matters ) and which god , of his great goodness , has been pleased should be preserv'd in writing , for the common and perpetual instruction of his church . it treats of the divine and true wisdom ; of the fear of god , and of the supream good of man. in it we find many excellent lessons concerning our duty to god , to our neighbour , and our selves , in whatsoever state or condition any may be in the world , together with considerable promises of happiness and life in this present world , as well as in that which is to come . and all this interlaced with faithful warnings against all sorts of sins contrary to the first and second table of the law of god and particularly against whoredom and adultery . so that this book may with good reason be accounted , an overflowing fountain with saving instructions , about all things that may serve to conduct and form us to a life and conversation , wise , religious , and well-pleasing to god , in any calling whatsoever , whether common or particular , publick or private . wherefore also this book ought to be highly and carefully recommended to all christians , as containing the most perfect and fullest moral instructions they can have , as infinitely transcending whatsoever the heathen philosophers , and wise men of the world , have ever been able to comprize or set down in writing concerning wisdom , the nature of man , the supream good , vertue and vice , &c. as to what concerns the collection of all these sentences into one book , it seems that solomon , according as appears from the excellent introduction and preface compriz'd in the first chapters , which contain little else but the praises of the divine wisdom in general , and in particular of our lord jesus christ , who is the word and eternal wisdom of the father , has pen'd them himself as far as the th chapter , and that the following chapters , from to , were collected and transcribed by the command of good king hezekiah , whilst he was reforming matters relating to religion and piety , which were fallen to decay during the reign of some of his predecessors , out of solomon's own memoirs , or of some other holy and famous man , inspired by the holy spirit . the th chapter contains the words of agur ; and the last chapter , the instructions which solomon's mother gave to him , which he not only received and approv'd of , but also thought fit to transmit them to the church of god , for the general instruction of all . and tho' this book do not contain all the proverbs uttered by solomon , of which mention is made in the first book of the kings , chapter . verse ; yet it contains the sum and marrow of them , and all that god thought fit should be consigned to the use and perpetual edification of the church throughout all ages . the contents of the book of ecclesiastes . many learned men are of opinion , that solomon wrote this book in his old age , towards the end of his life , after that he had repented of his fearful apostacy from the pure worship of god , to that of idols ; and therein declares by the inspiration of the holy ghost , and before the whole church of god , the great sorrow and regret he had conceived for his life , most earnestly detesting it as mere vanity and vexation of spirit , uncapable of affording a man any true peace , or solid content of mind , much less of leading him to the enjoyment of the supream good and eternal salvation . his aim and design also is , to conduct all others by his example to godliness and vertue . to this purpose he first of all gives a description of the whole course of his life , and that whereon he had chiefly founded his delight and satisfaction . afterward he relates , how he also had been a great observer of the lives and conversation of men , and examined the several things they employ their studies about , and for which they endeavour with the greatest application , as supposing to find happiness and content in them , and that he had found them all to be vanity , and such as engaged men in sin and prophaneness . furthermore , he declares and positively asserts , that the world , its good things , pleasures , accidents , vicissitude , orders and customs being all vicious , or at least corrupt and tainted by the vanity sin has introduced into it ; that because all things in it are vanishing in their continuance , uncertain in their conduct , unequal in their tenor , and devoid of any durable felicity ; a wise man must not place his hopes in them , or fix his heart upon them , so as passionately to desire the good things in it , or think to amend or avoid all its disorders and evils ; but that he ought moderately to rejoyce himself , without vexation or covetousness , but yet with care and diligence in his lawful calling , in the short and temporary enjoyment of the blessings he hath received from the liberal hand of god , conforming his motions of joy or sorrow , according to the variety of times and accidents , that happen in this life by the dispensation of the all-wise providence of god , who governs and disposeth all things in this world as best pleases him ; and that they are not at all subject to the uncertainty and hazard of chance , as some most falsly imagine . and last of all , he exhorts all men to give up and resign themselves to the conduct of true wisdom , by fearing god sincerely , obeying him faithfully , and by constantly applying themselves to all manner of good works ; setting continually before their eyes , especially whilst they are yet young , vigorous and healthy , the uncertainty of this life , the unavoidable certainty of death , the terrour of the just judgment of god , and the joys of eternity : so that this book may well of right be called , the treasure of maxims and instructions concerning true felicity , and the chief good of man. as to what concerns the title or inscription of this book , it is called koheleth in hebrew , and in greek , ecclesiastes . this word koheleth , which we do not meet with in the whole scripture , except in this book , comes from the root kahal , which signifies , to assemble or call together : so that this word signifies a person or soul which gathers or calls others together : for indeed all men are in their own nature , as poor sheep that are wandring and lost ; but god sends his servants as so many good shepherds , to assemble and call them together from their strayings . some conclude this word to be one of the names of solomon , who was also called jedidiah and lemuel ; and one thing that inclines them to this opinion is , because this word , tho' it be of a feminine termination , is notwithstanding joyned to a masculine verb , amar koheleth . and as to the greek word ecclesiastes , that signifies properly a preacher ; which is not to be understood , as if solomon had publickly preached before the people , but because in this book he sets forth an excellent sermon or homily , full of most edifying instructions and exhortations . others again understand by this word , one who by a publick discourse in the church , publickly confesseth the sins he hath committed , and testifies his sincere repentance , which was the custom of the primitive church . the contents of the song of solomon . the author of this book is solomon , who indicted it under the conduct and inspiration of the holy ghost . it is called by way of excellence the song of songs ; because it is the highest and divinest strain of all those many hymns which that wise king composed in his life-time , and is a kind of epithalamium or nuptial poem , made up of divers parts upon the spiritual marriage , which christ has been pleased to contract with his church . it is made in form of a dialogue between jesus christ as the bridegroom , and the church as his spouse , under the type , or at least upon occasion of the marriage consummated between king solomon and the daughter of pharaoh king of egypt ; as was also the th psalm ; and accordingly , sometimes we shall find here the friends and bridemen of the bridegroom , as well as the bridemaids and companions of the bride , brought in as interlocutors in this holy and mystical poem . by the friends of the bridegroom we may understand the good and holy prophets of the old testament , the apostles of the new , and generally all faithful pastors and teachers of the church ; and by the brides companions we may understand all those who sincerely confess the name of jesus christ , and profess his true doctrin : but under the names of bridegroom and bride is represented here in figured and all●gorical expressions , the great and ardent love of jesus christ towards his spouse , which is the church , and the great benefits she receives from him , and how vehemently the spouse , the holy church , doth languish and pant after her dearest bridegroom , till she be indissolubly and eternally united to him in heaven . in this book is also represented the condition and constitution of the church of god upon earth , her duties , vertues , blemishes and defects . wherefore he that is in good earnest desirous to profit and edifie himself by this more than excellent and divine poem , must bring along with him a great purity of heart , and a soul wholly on fire with the sweet love of jesus ; and if so , he will not fail to meet with the most illuminating instructions and surpassing comforts that can be , to his great and unutterable joy and satisfaction . the contents of the prophecy of the prophet isaiah . isaiah is the first and chiefest of the greater prophets , as well in regard of the excellent matter he treats of , as of his admirable , sublime and raised style . in the first chapters of this book of his prophesies , he treats of several heads which particularly concern the jews , whom he censures and reproves boldly , teaches excellently , exhorts seriously , and comforts pathetically . from the th chapter unto the th , he sets down those prophesies which regard foreign nations and people , that were enemies to the jewish nation , as likewise some relating to the tribes , who had divided themselves from judah and benjamin , denouncing very severe judgments and heavy punishments against them : amongst which notwithstanding are mingled very comfortable promises of the grace and mercy of god to those who repent , whereof they should be made partakers by having an eye to the messiah , that was to come . from chapter th to chapter th , is spoken concerning the destruction of jerusalem by the babylonians , and of the captivity or transportation of the jews out of their own country to babylon ; which are enterlaced with several excellent and comfortable passages , concerning the reign of christ. from the th to the th chapter , is recorded the history of king hezekiah , taken out of king. . and chron. . from the th to the th chapter , the prophet foretels the coming of jesus christ , and the spiritual deliverance of his church ; figured by the deliverance of the jews from the captivity of babylon by king cyrus , as also their restauration and settlement in their own country . from the th chapter to the end of the book , are set down several very clear prophesies concerning the person and office of jesus christ and his kingdom , which should be extended throughout all the world ; of his passion , his death and glorification ; as also of the preaching of the gospel , and the calling of the gentiles , who were to be joyning and incorporated with his people the jews ; in like manner , concerning the great benefits and priviledges christ has purchased for his elect and the condition of the church of god , as well here upon earth , as in the life to come . all which things the prophet describes with so much clearness and evidence , that he seems rather to write a history of things past and done , than a prophecy of things to come . which is the reason why some of the ancient fathers were of opinion , that isaiah might with as much right be called an evangelist , as a prophet , because in many places he speaks as clearly concerning the person , office and miracles of jesus christ , many hundred years before his incarnation , as the apostles and doctors of the new testament have done since ; upon which account also he is called by some the th evangelist . as to what concerns the person of isaiah , 't is generally held , that his father amos was brother to azariah king of judah ; so that this prophet , as to his extraction , was an illustrious person , as being a prince of the blood : god's method always having been to call persons of all sorts of conditions to the prophetical office , as well those of the highest , as of the lowest quality . as to the time in which he prophesied , it appears by the first verse of the first chapter of this book , that he prophesied in the days of vzziah , jothan , ahaz and hezekiah , kings of judah . and if we compute the years of the reigns of these kings , we must conclude , that isaiah prophesied at least or years , beginning them with the last year of vzziah ( in which year he saw the vision that is described chap. . ) and ending them with the th year of king hezekiah ; in which the ambassadors of the king of babylon came to congratulate his recovery , as may be seen chap. . and king. . but if the prophet isaiah ( as some affirm ) lived till the reign of king manasseth , by whose command he was sawn asunder , it will follow that he preached or years ; and consequently , that he lived to a very great age. isaiah the prophet . concerning the prophet isaiah . the prophet isaiah , who is the first in order of all the prophets , may also upon other accounts be esteemed the first and chiefest of them all : his royal extraction , ( being a prince of the blood ) his excellent piety , his inimtable and divine eloquence , and his clear discovery of things to come , do all agree to make him a man altogether extraordinary . he speaks with that clearness and perspicuity of jesus christ and his church , that he hath always been most justly esteemed to be an evangelist , rather than a prophet ; and an historian , who related matters past and done , than a man who foretold things that were not to come to pass till many ages after . amongst other visions this holy prophet had , the following was one of the most considerable . god appeared to him in his majesty , and ( to use the words of st. john the evangelist ) he saw the glory of god , who sat upon a high throne , surrounded with the seraphims , who cried to one another , ( or if you will , answered to one anothe● 〈◊〉 as in a consort , that divine hymn which 〈◊〉 church still sings in her holy service ) holy 〈◊〉 ! holy lord god of e●sts , heaven and earth are full of thy glory ! isaiah , at this clear and full view of the divine majesty , abased himself in the deepest humility , acknowledging himself to be a man of impure ●ips , and therefore unfit either to see himself , or to declare to others the great things god had vouchsafed to shew un●o him . whilst he was thus complaining of his own vnworthiness , one of the seraphims that was about the throne , took a live-coal from the altar , and flew with it to isaiah , and touched his lips therewith assuring him , that by that means his iniquity was taken away and his sins purged . as soon as he had received this assurance from the argel , and perceived in himself the effect of this divine fire , he perceived himself readily , to preach and delare to the people , whatsoever it should please god to charge him with . this holy prophet ( as the fathers tell us ) teaches the ministers of the gospel , how great a purity they ought to be endued with , before they engage themselves in that sacred function , and how earnestly they ought to beg of god , that he would be pleased to send down from heaven not only a live-coal , as he did to this prophet ; but ( as s. bernard saith ) a whole fire , for to refine them , and make them as pure as they ought to be . isaiah the prophet ( according to the tradition of the jews and fathers of the church ) died , after he had succeeded an hundred years , in the persecution raised by king manasseth , who caused him to be sawed asunder with a wooden-saw , that he might take away his life by the most violent pains that could be invented . the death of this saint , so precious in the eyes of god , is expresly recorded in the epistle to the hebrews , where the apostle expresseth himself in these terms , concerning the vertues and sufferings of the holy prophets and martyrs ; they were tortured , not accepting of deliverance , that they might obtain a better resurrection ; others had trials of mockings and scourgings , of bonds and imprisonment ; they were stoned , they were sawn asunder , they were tempted , they were slain with the sword ; they wandred about in sheepskins and goatskins , being destitute , afflicted , and tormented , of whom the world was not worthy . and jesus syrach , the author of ecclesiasticus , gives commendation of this holy prophet in these words ; hezekiah did the things that pleased the lord , and was strengthned in the ways of david his father , as isaiah had commanded him , who was a great prophet , and faithful in his vision . in his days the sun went backward , and he lengthned the kings life : he saw ( by an excellent gift of the spirit ) what should come to pass at the last , and he comforted those that mourned in zion : he shewed what should come to pass for ever , till the end of time , and secret things before ever they hapned . but there is no need to add more testimonies in praise of this holy prophet , they that read his prophecy as they ought , will find the testimony of the spirit of god , proclaiming him a great and true prophet indeed , and confirming the truth of his prophesies by an incontestable evidence and demonstration . the contents of the book of the prophet jeremiah . the prophet jeremiah has set down in this book , by the command of god and the inspiration of the holy spirit , not only the prophesies which he declared or preached with an holy zeal , extraordinary boldness , and exemplary constancy , for the space of years , during the reigns of josiah , jehoahaz , jehojakim , jehojakin ( who is also called jechoniah , and coniah ) and zedekiah , to the jewish nation ; but also many events and passages , proper to instruct and edifie the church of god , as well as to confirm his ●rophesies . in his preaching he generally reproves and censures the jews , in a very sharp and free manner , because of their great and abominable sins , and exhorts them very seriously and pathetically to repent and turn to god. and forasmuch as they , from the highest to the least gave no hopes to expect their conversion , as endeavouring rather by their excesses to fill up the measure of their sins ; he foretels and denounces to them the most dreadful judgments of god , which were ready to overtake them , particularly the destruction of jeruselem , the temple , and their country , by the arms of the king of babylon ; together with their captivity in babylon , the continuance thereof , and all the calamities annexed to that state ; all which he most lively represents to them , as in a looking-glass , that flatter'd not , as well for the conviction of the impenitent and rebellious , as for the instruction and warning of the just , with words of a singular emphasis and energy , ratified and sealed by manifold divine signs and tokens , by his serious mourning , compassionate lamentations , and earnest prayers , mingled with bitter tears , and sad complaints , as foreseeing the approaching judgments , which like a deluge were ready to overwhelm them , and which ( not long after , to his great heart-breaking ) he was fain to be a spectator of . and , on the other hand he is not wanting to comfort and strengthen the small afflicted remainder of repenting and believing souls , partly by very comfortable and clear prophesies concerning their deliverance from the captivity of babylon , their return to their own country , and other favours god would bestow upon them ; which he perspicuously sets before their eyes , and backs with many divine signs , and wonderful visions ; and also by many horrible judgments denounced against their enemies that had afflicted them , and especially against that proud and tyrannical babylon , being an express figure of the mystical babylon of the new testament ; but more particularly by very express and clear prophesies , concerning the spiritual deliverance of god's people by the messiah , our lord jesus christ ; concerning whose person , office , his covenant of grace , the preaching of the gospel , the catholick church compos'd of jews and gentiles , and of the salvation and abundant blessing of that church ( as well triumphant as military ) he prophesies amply , gloriously , and most comfortably . as to the events and other passages the prophet relates in this book , they partly respect his own person , viz. what sufferings he expos'd himself to by these pre●ictions , from kings , princes , priests , false prophets and common-people , and more partic●larly from his 〈◊〉 fellow citizens of anathoth ; how god graci●●●ly strengthned him in his weakness , preserv'd him in da●●●rs , and lastly deliver'd him out of p●ison by the babylonians , and how not long after , when he was to go to babylon with other of his country-men that were carrying captives thither , he was set at liberty by king nebuchadnezzar's general , and very kindly treated by him ; also of his going to prince gedaliah whom the king of babylon had made governor over the land ; and how after gedaliah had been traiterously murther'd by ishmael , he was ( together with baruch ) carried into egypt by those rebellious jews that had kill'd gedaliah , where he continued in much sorrow with them , foretelling their utter ruine and destruction , because of their incorrigible obstinacy and rebellion ; for which good service , ( as some ancient writers tell us ) they stoned him at last . but besides these things concerning his own person , he also sets down the actual accomplishment of several of his prophesies , as the siege of jerusalem by the babylonians , the miserable state of the city during the siege , the taking and destruction of the city , of the temple and country , and the carrying the people captive to babylon , and what became of the jews that were left in judea and egypt . the prophet jeremiah began to prophecy the third year of king josiah ( chap. , . ) who was the grandchild of manasseh , under whom some think that the prophet isaiah was sawn in pieces , amon's reign of years only interceding between those two kings , so that jeremiah followed soon after isaiah . but how long jeremiah prophesied after the destruction of jerusalem , amongst the jews , which remained in judea , and afterwards in egypt , is uncertain . this only is remarkable , that jeremiah under zedekiah at jerusalem , amongst the jews which were left in judea , and ezekiel in babylon , amongst those that were carried away captives with jehojachim , did both of them prophecy at the same time the very same things concerning the destruction of jerusalem , the temple , and whole country , and both of them also survived to be eye-witnesses of the accomplishment of their prophesies and denunciations . the contents of the lamentations of jeremiah . this book bears the title of lamentations , which seems to be taken from chron. . . and sufficiently informs us concerning the subject matter it contains , viz. the dolorous complaints which the prophet makes in his own name , and of the whole church , upon occasion of the lamentable desolation of the kingdom of judah and city of jerusalem , as well as the most deplorable state and condition of the jews , who in vast numbers were destroy'd by war , famine and pestilence . and is composed of such exquisite and emphatical words , and conceived in so excellent , sublime and moving a style , that no writings whatsoever of the most eloquent heathen authors , are worthy to come in comparison with it . we find indeed up and down in the scripture other particular lamentations , as sam. chap. . , &c. upon the death of saul and jonathan ; and upon the desolation of the city tyre , ezek. . . but this book of jeremiah respecting a general calamity which involved the whole people of god , doth alone bear and retain the name of lamentations amongst all christian nations ; even as the song of solomon , only by way of excellency bears that title , notwithstanding that many excellent hymns and songs of praise are set down in holy scripture , as in exod. chap. . we find the song of moses and the children of israel , with that of miriam and the jewish women , for their deliverance ▪ and the overthrow of pharaoh in the red sea ; that of deborah in the th chapter of judges ; of hannah , sam. chap. . and the song of the blessed virgin mary , luke chap. . 't is not certainly known when jeremiah wrote this book ; some are of opinion , that a part of it was written , immmediately after the death of good king josiah ; after whose death the jewish state and government suffered a manifest eclipse and decay , as may be seen , chron. . . and zechar. . . but others think it was pen'd after the destruction of the city and temple by the chaldeans , and after that the jews , which for a time were left in judea , had been carried captives to babylon , as the whole sequel of this book seems to import . see chap. . . and chap. . . however it may be , we find that jeremiah having undertaken to set forth the lamentable condition of judea , and its inhabitants , begins his lamentation with this exclamation ; how doth the city sit solitary that was full of people , &c. but at the same time he represents to them their heinous and manifold sins , and exhorts them to repentance , and prayers for mercy , as also to patience , and necessary confidence in expecting a favourable issue . the intention of the prophet not being to cast men into excessive sorrow , which dissolves the natural tye there is between the patience and silence of the faithful ; but to instruct us to acknowledge the finger of god , in the calamities which overtake the church , to dispose us to an humble submission of our selves under his hand , to a patient and quiet bearing of his chastisements , and to confidence and assurance in his promises . m is . bridget peshall . daughter of sr. john peshall . of horsely in staffordshire baronet . for advancement of this worke contributed this plate the prophet jeremiah . concerning the prophet jeremiah , the holy prophet jeremiah was a man of admirable vertue , as appears from the testimony god gives of him in these words ; before i formed thee in the belly , i knew thee ; and before thou camest forth out of the womb i sanctified thee , and i ordained thee to be a prophet to the nations . and when jeremiah endeavour'd to excuse himself of the commission god had charged him with , by alledging that he was a child , and could not express himself , nor speak as he ought or as became an ambassadour of the great god of heaven and earth , the lord put forth his hand and touched his mouth , and said unto him ; behold , i have put my words into thy mouth , and i have this day set thee over nations and over kingdoms , to root out , to destroy , and to throw down , to build and to plant . he began to prophecy when he was but fifteen years of age , and had many visions and revelations concerning the manifold miseries and calamities , that were to overtake the jews for their manifold sins and rebellions against the lord ; and it is he of all the prophets , who as he was most deeply concerned in them , so he has exprest them in the most moving and pathetical terms , as may be seen in his lamentations . as he was very sensibly affected with these calamities himself , so he foretold them to others with an extraordinary vehemence and earnestness ; and with a great deal of authority and boldness founded forth the dreadful denunciations god had charged him to declare to the people . this bold and generous liberty soon procured him the hatred of most men , who regarding him as an object of their highest aversion , were industrious daily to stir up new persecutio●s against him . but this holy prophet with an heroick and insuperable courage , endur'd all these cruel outrages of his enemies . he saw , without being concern'd , their wicked designs against him , their threats , and the punishments they prepared for him ; and was so far from being intimated by all these , that on the contrary , he declar'd the messages he had from god with greater heat and boldness than before . some of the princes at last being enraged against jeremiah , because he had foretold that the chaldeans would come and take the city , conspir'd his death ; and addressing themselves to king zedekiah , who had a kindness for jeremiah , desired leave of him to cast him into a dungeon , which was in the prison , very noysom and full of mire ; and this weak king , not being able to deny their request , abondoned the holy prophet to the rage of his adversaries , who immediately caused him to be let down with cords into the dungeon , where he stuck fast in the mire , and could not have lived long there , especially considering the famine which then was in the city . but one of the kings eunuchs having with a great deal of zeal and boldness represented to the king , the injury done to jeremiah , which would infallibly be the cause of his death , and that suddenly too , except he were removed thence ; zedekiah ordered the eunuch to take thirty men along with him , and to take up jeremiah out of the dungeon , and ever after protected him from the rage and fury of his enemies . s. hierom admires , how a single person and one abandoned of all men , should be able to hold it out against a king , all the princes , and grandees of his court , and a whole nation ; and acknowledgeth at the same time , that so great a miracle cannot be attributed to the weakness of man , but to the omnipotence of god. and accordingly we find , that in the beginning of his book of prophesies god promises to make him a fortified city , that is , of proof to resist all manner of attacks and assaults whatsoever ; and to endue him with the constancy and resistance of an iron-pillar and brazen-wall , against the kings of judah , against the princes thereof , and against all the people of the land ; that they indeed should fight against him , but should never prevail , because he himself would be with him . this alone is the inexhaustible source of that extraordinary courage , which has always appear'd in the saints ; the reason why no violence could cast them down , nor persecution oppress them , was , because their strength was from above . for as s. cyprian saith ) he that has god in his heart , his fear before his eyes his truth in his month , may be kill'd , but can never be overcome . the contents of the book of the prophet ezekiel . tho' the lord suffered jechoniah or jehojachim , with a great number of jews , and amongst them ezekiel the prophet , to be carried captives into babilon , yet did not he altogether forsake them in that their exile condition ; but to evidence , that he was still resolved to preserve his own church amongst them , even in babylon , and afterwards graciously deliver and restore them to their own country , he raised up this excellent prophet , by whom he declared to these poor captives in many visions , prophesies and exhortations , the same thing he had continually propounded by the prophet jeremy to their brethren , who still remained in the country and city of jerusalem under king zedekiah ; tho a like incredulity and obstinate impenitence , had seized those that were in babylon , and their brethren left in judea . at jerusalem they gave no credit to the words of jeremiah , and made their mocks of those who had delivered themselves up to the king of babylon , and had suffered themselves to be carried away captives , supposing that themselves now should be the sole possessors of judea , and that their captive brethren should continue deprived thereof for ever . neither did the jews in babylon give any more heed or belief to what ezekiel the prophet declared to them from the lord , but murmured against god , supposing themselves more unhappy than their brethren , that were left in the land , notwithstanding that god by ezekiel , as well as jeremiah , did pronounce most terrible judgments against them , which they felt soon after in the total overthrow and desolation of their country , city and temple ; yet always subjoyning to those denunciations very glorious and comfortable promises , to such as did repent of his grace and favour for time to come as well in temporals as more especially in spi●ituals ; and severe judgments against all their enemies and persecutors . this is the sum and substance of this prophecy of ezekiel ; in the first three chapters whereof he describes a most admirable and mystical vision , by which god confirms , instructs and fortifies him in the charge and employment he had laid upon him ; and in the following chapters , until the th , the horrible sins of the jews , especially those who were left in judea , and their approaching punishments , are most lively set forth and represented by many divine signs , special visions , suitable similitudes and prophetical censures . ●rom thence to the th chapter , god foretels the ruin and destruction of many neighbouring nations , the jews enemies , viz. of the moabites , ammonites , edomites , ( of whom also mention is made chap. . ) the philistins , tyrians , sidonians , and the egyptians . afterwards , from chap. , to . the sins , murmurings , and hypocrisie of the jews that were captives in babylon , are grievously censured by god , with an exhortation to true repentance , and an expectation in faith of their approaching deliverance , and the restoring and blessing of his church , not only by re-establishing them again in their own country ; but chiefly by that unutterable grace and mercy , which god would pour forth upon his universal church of jews and gentiles , by their only saviour and king jesus christ , with a particular advance of the war , and extream enmity they would be exposed to from gog and magog and their adherents ; but with the certain promise of an happy issue of that threatning danger . in the nine last chapters , god ratifies , seals and concludes these prophesies in babylon , by a great and most remarkable vision of the structure of a new temple , of a new divine service and worship ; of a new policy or government of the people of god ; of a new inheritance and a new city ; and all this for israel and strangers , representing by figures comporting with the state of those times , the blessed and happy future state of the church of god , both military and triumphant , under their head and king jesus christ , who with the father and the holy spirit , the alone true god of israel , is to be blessed and praised for ever and ever . amen . william layfield of the city of london gentleman for advancement of this worke. contributed this plate . the prophet ezekiel . concerning the prophet ezekiel . the holy prophet ezekiel prophesied during the space of years , whereof the eleven first years concide with the eleven last years of jeramiah : he was of the priestly race , as shell as jeremiah his contemporary . he was amongst some of the first , that were carried away captives from jerusalem to babylon , with jechoniah king of judah , and he preached and prophecied in that strange country , to his country-men that were carried away with him thither . when god at first commissioned this prophet for the great work he did intend to employ him in , which was to prophesie and declare to his country-men whatsoever god should think fit by visions or otherwise , to reveal to him for their good , he encourages him much in the same manner as before he had done jeremiah , by assuring him , that because he had to do with the house of israel , who were an impudent hard hearted people , he should make his face strong against their faces , and his forehead as hard as their foreheads ; yea , that he would make it harder than flint , even as an adamant , that he might be of proof against their impudent facing-down and abusing of him . this prophet , of all others , was favour'd by god with the most profo●nd and mystical visions that we find in scripture , and which always have been lookt upon to be of most difficult understanding and explication , insomuch that the jews upon this account forbad the reading of the beginning and end of the book of this prophet , to all persons that were under the age of thirty years . the fathers say , that probably one cause of this obscurity of his visions and prophecies was because being then amongst an idolatrous people , god did not thinking it fit , that the babylonians should comprehend those secrets , which he was pleased to reveal to his prophet , for the comfort of his people , who themselves could not understand them , without his particular grace and illumination . some christians ( saith the same father ) have the strength and courage of a lion in fighting against their spiritual enemies , and enduring all manner of afflictions and perscution . some by their inward and outward mortifications , and continual resignation , daily present themselves as holy sacrifices to god , and can say with the psalmist , for thy sake are we killed all the day long , and are accounted as beasts appointed for slaughter ; and these represented by the ox. others elevating themseves in contemplation , upon the wings of the love to divine wisdom , with the eagle fix their eyes upon the sun in its full glory ; and lastly , others being of an excellent spirit and understanding , excel all the rest , as far as a man surpasseth all other living creatures . but yet all these ( how different soever their gifts or graces may be ) are still not but body , linked and bound together by the indissoluble band of one and the same faith and charity . the first vision of this prophet , which he saw by the river chebar , in the fifth year of king jehojachin's captivity , concerning the four living creatures and the wheels , is so full fraught with great wonders and mysteries , that s. gregory , who endeavours to explain the same , makes it appear by what he hath said of them , that there remains much more to be said , before we can sound the full depth of the wisdom that is couched in them . he observes amongst other things , that these living creatures , which had each of them four faces , viz. the face of a man , of a lion , of an ox , and of an e●gle , and yet were but one living creature , do represent the different members of the church , which yet make up but one body ; as also , the union there is between christians , by means of the agreement in one faith , notwithstanding so many outward appearing contrarieties amongst them , which indeed is as wonderful to co●sider , as the mixture of the differing faces of these living creatures , seem strange and uncouth to us , when represented to our eyes . the second vision of ezekiel . the vision of the prophet ezekiel , concerning the resurrection of the dry bones , which upon his prophesying were covered with flesh , and restored to life . amongst the rest of the visions of the prophet ezekiel , this here represented concerning the resurrection of the dry bones , is most famous , and much taken notice of by the fathers of the church . the prophet tells us , that he was carried by the spirit of the lord , and set down in a valley which was full of dry dead-mens bones , and having made him go round the valley , to take a full view of the vast number and condition of them ; the lord demanded of him , whether he thought those dry bones could be restor'd to life again ? to which the prophet having answered , o lord god thou knowest . he commanded him to prophecy to those bones in his name , that they should be joyned bone to his bone , covered with flesh and live . no sooner had the prophet declared this to the bones in the name of god , to whom all things are alive , and whose power nothing can resist , but he immediately saw the execution of it ; for with a great noise all the bones came together , and were covered with sinews , muscles , flesh , and skin , but there was yet no life in them . wherefore the lord again commanded the prophet to prophecy to the living breath , and to command it to come from the four winds , and to breath upon those dead bodies , that they might live ; whereupon the same spirit , which was in the creation breathed by god into the first man , after that he had made his body of the earth came into these dead bodies , and immediately they stood upon their feet and liv'd , and were an exceeding great army . after that the lord had shewed the prophet ezekiel this wonderful vision , that he might not be ignorant of the meaning of it , he told him , that the dry bones which he had seen , were the whole house of israel , who looked upon themselves ( in the condition they were then in , being captives in babylon ) as so many dry bones , which had no hopes ever to live again , that is , to be restored to those manifold advantages they once enjoyed in their own count●y . but god farther commands ezekiel to assure them , that notwithstanding all the discouragements which at present they did lie under , he would as miraculously restore and deliver them , as the prophet had seen him miraculously restore those dry bones to life , contrary to all human possibility or expectation . now , as god himself here applies this vision to the wonderful deliverance he would one day grant the jews from the miserable state of slavery and captivity they were in , and that amongst an idolatrous people , far from their own country , without the comfort of those many priviledges and advantages they enjoyed there , above all other nations of the world ; so we may as truly apply it to the church of god , which shall be as miraculously delivered from her state of deadness , apostacy , captivity and bondage , wherein she is at present in spiritual babylon , as these dead bones were contrary to all hopes and outward possibility joyned together bone to his bone , and raised to life . god also would put us in mind by this vision . that how desperate soever the condition of sinners may seem to be , who have been a long time habituated to sin , and grown old in transgressions , and are thereby not only become like a dead body , but as dry bones ; yet that he to whom all things are possible , and who calls those things that are not , as tho' they were , can raise them again to the life of righteousness and holiness , and bringing them out of their graves , regenerate them again to a new●life . for as god at first brought the soul from tht nullity of non-existence to a state of being ; so afterwards he brings it from the nullity and privation of sin , to the essence of grace and holiness : and this second creation is much more wonderful than the first ; for the former god accomplished with a word , whereas the latter was the fruit of the death , and the price of the blood of the son of god. god also was willing by this vision , to give the prophet a scantling of what his omnipotence will effect at the general day of judgment , when the dead shall arise , and receive according to what they have done in the flesh , whether good or evil. mary lady reve , relict of sr. robert reve of thwait hall in suffolk baronet , ● now wise to thomas vincent of fetcham in surrey esq , for advancement of this worke. contributed this plate . the cgntents of the book of daniel . daniel was one of those who were carried captive to babylon , in the reign of king jehojakim , by nebuchadnezzar , after that he had taken the city of jerusalem , and subdued all judea . he was of the posterity of david , and a descendent of the royal line ; very comely of person , of a most quick and penetrating spirit and exemplary piety . by the order of nebuchadnezzar he was chosen from amongst many , to be instructed in the language , arts and sciences of the chaldeans , that thereby he might be qualified to wait upon the king , and to attend at court , in order afterwards to be advanced to the high commands of the kingdom , as may be seen chap. . ver . , , , , , . whilst he was thus educated amongst many other noble jewish youths , god was pleased to endow him with an extraordinary wisdom beyond his companions , and particularly with the gift of understanding and interpreting of dreams , such as the wisest and most skilful of the chaldean magicians were not able to reveal or expound , as appeared by his revealing nebuchadnezzar's dream , and expounding the hand-writing to belshazzar his grand-child , chap. . , . by which means daniel was raised to an eminent pitch of dignity by those kings , not only above his companions , but above most of the greatest princes and officers of the king of babylon : which at last stirred up so great an envy and hatred of the babylonian princes and grandees against him , that he was at last ( by their malicious contrivances ) cast into the lions den , to be rent and devoured by them ; and this only , because he would not ( in obedience to the king's edict ) give over his accustomed worshipping of the true god. but the almighty , whom he served and fervently prayed to , miraculously preserved him from those cruel beasts ; and his accusers and great enemies , being by way of just retaliation cast in amongst them , were devoured alive with their wives and children , chap. . here is also related ( chap. . ) how miraculously god preserved three of his companions , shadrach , meshach and abednego , in the fiery furnace , who refused to worship the image king nebuchadnezzar had set up , and had not so much as one hair of their heads singed with the fire , that instantly consumed those who cast them into it . besides the visions and dreams represented to the kings of babylon , which daniel expounded , god also was pleased to communicate to him many excellent visions , concerning the state of the church of god , and the kingdoms of the world , which the angel gabriel expounded to him ; as particularly concerning the rebuilding of the city and temple of jerusalem , the manifestation of christ in the flesh ; the destruction of the city and second temple by the romans ; the preaching and miracles of jesus christ , and the abolishing of the levitical priesthood ; the exact time when jesus christ should be put to death , and the manner how at last he should deliver and save his people , both temporally and eternally . now that which greatly enhances the praise and commendation of this prophet , and ought the more to incite the pious reader , to receive and read these prophecies , with that reverence and attention which is due to the word of god , is this , that he is highly recommended and dignified amongst all the prophets of the old and new testament . for ezekiel joyns him with noah and job , as being an extraordinary example of zeal and piety , chap. . ver . , and . and the same prophet ezekiel expresses himself in these terms concerning his excellent wisdom to the proud king of tyre , behold , thou art wiser than daniel , there is no secret that they can hide from thee . and our blessed saviour jesus christ himself speaks of this prophet , mat. . ● . and exhorts all to consider well his prophesies ; and s. john in the revelation has not only set down many things agreeing with daniel , but often makes use of the very same words , which he has in his prophecy : and tho' he never discharged the function of a prophet , in quality of an ecclesiastical person , in preaching to the people ; yet hath his book in all times been accounted prophetical , and received as such by the church . the prophet daniel . the prophet daniel reveals to king nebuchadnezzar his dream , and gives him the interpretion thereof . the prophet daniel was of the royal line of the kings of judah ; he was carried to babylon in his youth by king nebuchadnezzar , the first time he besieged jerusalem , and took jehojachim , who was then in the th year of his reign , from which time we are to begin the account of the years of the captivity , spoke of by the prophets . daniel ( during this his captive state ) was very careful to observe the law of god ; for he and his three companions , hananiah , mishael and azariah , having a daily portion appointed them of the kings meat and the wine which he drank , he resolved not to defile himself with eating thereof ; but desired melzar , to whom the prince of the eunuchs had committed the charge of them , to give him and his companions pulse to eat , and water to drink ; but he fearing lest by keeping to such mean diet they would look lean , and worse than the other jewish youths , who are fed from the king's table , made difficulty to consent to daniel's request . wherefore daniel desired him only to try them for ten days with the meat he desired ; and that if at the end of them he did not find him and his companions to look as well as any of those youths who were fed with the king's meat , he might do afterwards as it seemed good unto him : to which when melzar had agreed , he found them at the end of those days fairer and fatter in flesh , than those who did eat the portion of the kings meat . by this instance god made it appear , how much he loves that abstinence which is practis'd in his fear , and according to his order ; and that it is not properly the meat that nourisheth us , but the blessing he affords to it in those who denying their own appetite and lust , make him the sole end of all their desire . god , to make this prophet more illustrious , made him to be sent for by king nebuchadnezzar , to interpret his dream , which had put him into a strange trouble and consternation , and the rather , because he had forgot the particulars of it . nebuchadnezzar being impatient to know his dream , and the interpretation of it , sent for all his magicians and astrologers to satisfie his desire ; but they having unanimously declared , that it was impossible for any man to know what another had dreamt , and that all that their art could effect , was to interpret the dream when it was told them : he in great rage commanded them all to be put to death . daniel having been inform'd of this cruel sentence , in which he himself and his companions were likely to be involved , as being educated in the arts and knowledge of the chaldeans , and consequently reckon'd amongst the wise men , desired the captain of the king's guards , for a while to suspend the execution of the king's order ; and presenting himself before the king , told him , he would declare it to the king , and interpret his dream ; which being soon after upon his earnest prayer to god revealed to him , he came and told the king , that he had seen in his dream a great image , whose head was gold , his breast and arms silver , his belly and thighs brass , and its legs iron , and his feet partly of iron and partly of clay ; and that a stone cut out of a mountain , without hand falling upon the feet of the image , broke it all to pieces . he told him , that the head of gold represented his own kingdom ; that of silver another which should come after him , of less glory than his , which should be followed by a third of brass , and a fouth of iron , which should break and bruise the three foregoing kingdoms to pieces . nebuchadnezzar having heard his dream thus declared and interpreted by daniel , fell down upon his face and worshipped him , and commanded incense and oblations to be offered to him ; and declared , that now he knew that daniels god was the god of all gods , and the sole revealer of secrets ; and raised daniel to great honour , making him his lord lieutenant over all the province of babylon , and superintendent and master over all the wise men of babylon . and daniel having requsted the king , that he might stay in the kings palace , and that he might depute his three companions to take care of the government and peace of the province , the king readily consented ; by which means , as they had been partakers with daniel in his sufferings , so were they now made sharers of his glory . ann wife of chichester , graham of norton in yorkeshire esq. sole daughter , and heyress of thomas thwenge of kilton castle in clea●eland in the said county esq. for advancement of this worke ▪ contributed this plate . george courthop of wighlight in the parish of tishurst in the county of sussex esq. for advancement of this worke. contributed this plate . the three children in the furnace . king nebuchadnezzar causeth three hebrew young●men to be cast into a fiery furnace , from whence they are miraculously delivered by an angel. some time after king nebuchadnezzar made an image of gold , whose height was threescore cubits , and the breadth thereof six cubits , and set it up in the plain of dura , in the province of babylon ; and having assembled all his princes , governours , captains , judges , treasurers , councellors and sheriffs , to celebrate the dedication of the same image ; he commanded a herald to proclaim to all his subjects there assembled , that upon hearing the sound of the musical instruments appointed for that purpose , they should fall down and worship the golden image he had set up , and that whosoever refused so to do , should be cast into the fiery furnace . some malicious spirits having observed that hananiah , mishael , and azariah , when all the rest of the company , that were present , fell down upon their faces , and worshipped the image , did not express any adoration to the same , went and accused them before the king , for refusing to obey the kings solemn and express command , to worship the statue he had erected . the king being put into an extream rage and fury , to see his command contemn'd , sent for the young men , and demanded of them , how they durst be so bold , not to adore the image he had commanded to be set up and worshipped ; threatning them in case of refusal , to have them cast into the midst of the fiery furnace , and concluded his threats with these insolent words ; and who is that god that shall deliver you out of my hands ? but this transport of anger they perceived in the king , was not in the least able to discompose the serene calmness of the spirits of these holy men , who with an astonishing unconcernedness represented to the king , that they were assur'd the god , whom they served , was able to deliver them from the fiery furnace , and out of his hands ; but that if it should not be his pleasure to deliver them , they were resolved , ( let come what will come ) not to serve his gods , nor to worship the image he had set up . nebuchadnezzar seeing this their holy constancy , and the small regard they had for hi● threats and anger , became transported to an excess of rage and passion , so far that the form of his visage was changed thereby ; and commanding the furnace to be heated seven times hotter than it was wont to be , ordered the most mighty men of his army to bind these holy men , and to cast them into it , which they performed with the loss of their own lives ; for the furnace being so much over-heated , the flame which proceeded from the furnace , struck them down and kill'd them immediately . god , upon this occasion , verified to the letter what he had promised in the psalms , that he would be with those that love him , in their greatest distress and trouble ; for the angel of god visibly appearing in the furnace , protected these young men , and restrain'd the violence of the fire , which only consuming the cords wherewith they were tied , left them to walk at liberty in the midst of the furnace , and found a sweet refreshing dew in the midst of those flames ; for having a stronger fire burning in their hearts than what encompassed them about , they sang praises to god for so visible a protection , calling upon all creatures to do the same . the king more transported at the sight of this miracle , than but a little before he had been with passion and fury , commanded these young men to come forth out of the furnace , and blessing god , for that he had sent his angel to deliver his servants , he commanded all his subjects , upon pain of death , not to speak irreverently of the god of shadrach , meshach and abednego , and promoted them to great honour . the fathers observe , that these young men in the furnace , are a true image of the saints , in their affliction ; for as that fire consumed only their bands , so affliction consume only the weakness and impurities of the saints , and god himself is with them in all their sufferings : and as the flame of the furnace consumed those only that only cast them in ; so the evils of the righteous serve only to comfort and sanctifie them , and prove only fatal to those who are the cause of them . nebuchadnezzar turned into a beast . nebuchadnezzar the king , by a just punishment from god for his pride and arrogance , is changed into a beast . king nebuchadnezzar being return'd to babylon , after his conquest of egypt , and other his victorious successes against all his enemies , was no longer able to stem the tide of his triumphs and prosperities , but suffering himself to be carried away with it to an excess of so insolent pride and arrogance , god resolved to make an example of him , by which not only all princes , but all other men , might learn not to lift up themselves against him , remembring always that they are but men. god ; to this end , represented to him in a dream the judgment he was determin'd to bring upon him ; and nebuchadnezzar having declared the same to daniel , he interpreted it unto him in this manner : thou didst see in thy dream , o king , a great tree , whose height reached up to heaven , and whose branches reached to the ends of the earth ; its leaves were fair and flourishing and its boughs loaden with fruit ; the beasts of the field did feed under its shadow , and the birds of heaven made their nest in its branches . this great tree , which thou hast seen , o king , is thy self , whose majesty is lifted up to heaven , and extended over all the earth . and whereas thou didst see a watcher , an holy one , come down from heaven , saying , hew the tree down and destroy it , yet leave the stump thereof in the earth , with a band of iron and brass , in the tender grass of the field ; and let it be wet with the dew of heaven , and let his portion be with the beasts of the field , until seven times pass over him . this is the sentence which the most high has pronounced against my lord the king ! that they shall drive thee from men , and thy dwelling shall be with the beasts of the field , and they shall make thee eat grass as an ox , and thou shalt be made wet with the dew of heaven , until that seven times pass over thee ; and thou be made to acknowledge , that the most high ruleth in the kingdoms of men , and giveth them to whom he pleaseth . and whereas they commanded to leave the stump of the tree roots in the earth , this signifies , that thy kingdom shall return unto thee after that thou shalt have known , that the heavens rule . this prediction was fulfilled in the manner following : as the king on a time was walking in the palace of the kingdom of babylon , and was admiring the wonderful works that he had made , and the greatness and magnificence of babylon , which he had built for to be the palace of his residence , and for the glory of his majesty ; there came a voice from heaven , which told him , that the kingdom was departed from him ; and immediately thereupon he was struck by the hand of god , which the same moment fulfilled the sentence pronounced against him ; he was driven from men , and did eat grass with oxen , and his body was wet with the dew of heaven for seven years , even until his hair was grown like eagles feathers , and his nails like birds claws . god made it appear by this terrible example , how severely he punisheth secret pride , and elevation of the heart , casting them down to the state of beasts , who lift up themselves by their arrogance above the condition of men. nebuchadnezzar ( saith s. bernard ) is the image of fallen man , who by lifting up himself in pride , lost his heavenly estate and kingdom , and became like unto the beasts that perish . but when nebuchadnezzar , after he had continued seven years in this sad and forlorn condition , did at last lift up his eyes to heaven , god was pleased to return his vnderstanding unto him , and restored him not only to a human form , but to his state and kingdom so that his counsellors and lords sought unto him , and he was established in his throne with great majesty and glory . so when a sinner sighs and longs for god in misery , he not only is transported from the state of beasts , in which he was before , but is restor'd to the life and enjoyments of angels , and to the possession of all the graces of heaven . for ( as one of the fathers saith ) as pride did formerly change angels , and doth still change men into devils , so humility restores those to the life of angels , who did live as to their body like beasts , and with respect to their spirits like devils . samuel wolrich of the tower of london gentleman . for advancement of this worke. contributed this plate . belshazzar condemned . king belshazzar , as he was feasting , sees an hand writing upon the wall the sentence of death . belshazzar king of babylon , and grandchild of nebuchadnezzar , having made a great feast for a thousand of his princes and lords , was minded to joyn impiety to his luxury , and profanation of holy things to his excess ; for he commanded his servants , to bring him the silver and golden vessels , which his grandfather nebuchadnezzar had taken out of the temple at jerusalem , that he and his princes , his wives and his concubines might drink in them . god being provoked by this sacrilegious contempt of his holy worship , and the profanation of the vessels dedicated to his service , terrified this wicked prince , in the midst of his luxurious feast , with the appearance of an hand , which in three words , wrote the sentence of his condemnation . belshazzar being extreamly concern'd and affrighted at this amazing prodigy , cried aloud to bring in the astrologers , the chaldeans and the southsayers ; but they could not so much as read the writing , much less shew the interpretation thereof . then ( as the scripture tells us ) was king belshazzar greatly troubled , and his countenance was changed , and his princes were astonished . whereupon the queen mother ( who was nitocris the wife of great nebuchadnezzar ) hearing of the kings consternation , came in haste into the banquetting-house , and told the king , that he had a man called daniel in his dominions , in whom was the spirit of the holy gods , and whom his father for his extraordinary ability that way , had made master of all the magicians , who would shew the king the interpretation of the words which did so much trouble him . this holy prophet , who had been so great and powerful in the time of nebuchadnezzar , but had since that retired himself from court during the reigns of evil merodach his son , and belshazzar his grandson ; during which time of his solitude , god vouchsafed to favour him with all those wonderful visions we shall speak of hereafter , wherein god discovered to him the succession of all the empires of the world , until the blessed kingdom of christ. daniel being sent for , and appearing before the king , seemed to slight the honours and presents the king promised him , in case he could give him the interpretation of those words ; and told belshazzar , that forasmuch as he had not humbled himself , nor taken example by his grandfather nebuchadnezzar , who for his pride was chased from among men , and for seven years together reduced to the state and condition of beasts ; but lifted up himself against the lord of heaven , and profaned the vessels dedicated to his holy service , god being provoked by these his crimes , had sent a hand to write his condemnation in those three words , mene , tekel , upharsin ; whereof the first word mene signified , that god had numbred his kingdom , and finished it ; tekel , that he had weighed him in the balance of his justice , and he was found too light ; and that vpharsin imported , that god had divided his kingdom , and given it to the medes and persians . belshazzar having heard this dreadful sentence from the mouth of daniel , however unwelcome the interpretation was to him , yet bestowed upon the prophet the honours he had promised him , causing him to be cloathed in scarlet , with a chain of gold about his neck , and to be proclaimed the third person in the kingdom . these predictions were not long without their accomplishment ; for cyrus being at the same time before the city of babylon with a great army , whilst the babylonians trusting to the strength of their walls , were feasting and making merry , he made a shift with part of his army to pass the river , and two of his captains ( by a breach they had made ) entred into belshazzar's palace , and killed him that very night wherein daniel had given his interpretation of the words . leaving ( saith s. hierom ) a terrible example to those , who abuse things infinitely more holy than were those dedicated vessels ; and who ( except they repent ) may be assured of a dreadful sentence , tho' they see it not visibly writ before their eyes , as belshazzar did . daniel in the lions den. daniel being cast into the lions den , is miraculously delivered thence . darius the mede being thus become possessour of all the dominions of belshazzar , by means of the victory of his nephew cyrus , greatly honoured daniel , looking upon him as a person fill'd with the spirit of god , because he was informed what he had formerly foretold to nebuchadnezzar , and belshazzar his grandchild , insomuch that he had thoughts of setting him over the whole kingdom , and making him his lord-deputy , or vice-roy . but the more the king was thus pleased to honour and heap his favouors upon him , the more he stir'd up the envy and hatred of his great princes and officers against him , who were troubled to see daniel , a captive jew , to outstrip them all . their envy made them narrowly to observe daniel , in hopes of meeting with some slip of his , whereof they might accuse him ; but seeing his life and management of affairs altogether irreproachable ; they concluded , they should never find any thing to accuse him of , except in a case where the law of his god was concerned . wherefore they persuaded the king to set forth a declaration , that whosoever should ask any petition of either god or man , except of him alone , for thirty days , should be cast into the lions den. daniel , notwithstanding that he was very sensible , that this wicked law was only made to entrap and destroy him , yet he alone was resolved not to obey it ; for preferring the law of god before that of men , he continued thrice every day to pray to , and bless god in his chamber , with his windows open towards jerusalem . his enemies therefore having observed him to pray , as before , presented themselves before darius , and accused daniel as a rebel , and one that was disobedient to the king's decree , and desired execution of the sentence against him . but darius , who had a great kindness for daniel , being sorely troubled that ever he had consented to the publishing so unjust a decree , did his utmost endeavour to deliver daniel out of their hands . but they represented to the king , that the royal decrees ( according to the laws of the medes and persians ) were unalterable , and that therefore the penalty he had incurr'd being irreversible , he must be cast into the lions den. the weakness of this king , being greater than the desire he had to save daniel , oblig'd him at last to comply with their unjust desire , and to order him to be cast into the den of lions , tho sore against his will , and expressing the hope he had , that the god whom he serv'd would not fail to delived him ; neither was he at all deceived therein ; for the next day , rising very early in the morning , he went to the mouth of the den of lions , and calling upon daniel , he found , to his great joy , that he was yet alive ; and as the king seem'd surpriz'd at this miraculous preservation of the holy prophet , he told him , that god had sent his angel into the den , who had stopt the lions mouths , and hindred them from doing him any hurt , because he had found him innocent in his sight , however his best actions might be misrepresented by men. the king ravish'd with joy to see the person he so highly valued thus wonderfully delivered , ordered him presently to be taken out of the den ; and at the same time commanded , that all daniels enemies that had accused him , and laid this snare for him , should be cast with their wives and children into the same den , from whence he was so miraculously saved , who seiz'd and tore them before ever they came to the bottom of the den , and brake all their bones to pieces . daniel having thus escaped the lions mouths , blessed and praised god , and taught those , ( as s. hierom saith ) who are saved from another sort of lions , much more to be feared , than these the prophet was delivered from , to praise god with their whole heart , for his gracious assistance and protection , without which they must have been devoured and destroyed by them . sin has the teeth of a lion , which make their impression , not on the body , but on the soul it self ; so that it appears , that those whom god supports under temptations and afflictions , and whom he hinders from falling into sin , are in a fuller sense than daniel deliver'd from the rage of lions . the r t s . honourable edward lord radcliffe , son and hegre to the r t. . hon ble . ffrancis earle of darwentwater , viscount radcliff , and langly ▪ and baron of tindale . &c a. for y e advancement of this worke contribute d. this plate . mr. james oades cittizen , and stationer of london for advancement of this worke. contributed this plate . daniel's visions . daniel's vision of the four monarchies , viz. the assyrian , persian , greek , and roman . daniel is one of those prophets , to whom god was pleased more particularly to reveal in mystical visions , the whole course and sequel of the government and kingdoms of the world throughout all ages to come . all which different governments he has so exactly described , and set forth with such clear distinguishing marks , that he seems rather to be an historian , giving an account of things that are already past , than a prophet , foretelling things to come . the vision represented in this figure , and which daniel declares was shewed to him in the first year of belshazzar , is one of those just now mention'd . this holy prophet , as he lay on his bed , saw in a dream four different great beasts come up out of the sea , which was tossed and agitated by the four winds , rushing out upon it . the first of these beasts was like a lion , and had the wings of an eagle : the second beast was like a bear , and had three ribs in its mouth ; the third beast was like a leopard , which had upon its back four wings of a fowl , and four heads ; the fourth beast was more dreadful and terrible than all the rest , and exceeding strong , having great iron-teeth , wherewith it devoured and break to pieces all it met with , stamping the residue with its feet : it had also ten horns on its head , in the midst of which came up a little horn , before which three of the other horns were pluckt up by the roots , and in it were eyes like those of a man , and a mouth speaking great things . after this the prophet saw the glory of god , and the ancient of days seated upon his throne , with many millions of angels attending him , to judge those beasts , and put an end to their dominion , and he saw the fourth beast slain , and his body cast into the fire . daniel being desirous to know the interpretation of this vision , asked one of the angels what those four beasts were which he had seen ? the angel , to satisfie his repuest , told him , that the four great beasts he had seen , were four kings or kingdoms , which should successively appear upon the earth . but the prophet having been much surpriz'd at the terrible shape , rage and strength of the fourth beast , which was different from all the rest , desired the angel in particuler , to give him some light and information concerning it . whereupon the angel told him , that the fourth . beast he had seen , was a fourth kingdom , which should be diverse from all other kingdoms , and should devour the whole earth , and tread it down , and break it to pieces ; and that the ten horns were ten kings , which should successively have dominion in that kingdom . that the little horn which came up amongst the ten horns , was a king that should arise and subdue three kings , and should speak great words against the most high , and wear out the saints of the most high , and think to change times and laws , which should also be given into his hand for a time , times , and half a time ; that is , for a year , two years , and half a year , or threee years and an half . the angel also told him , that after this term was elapsed , the great god would sit in judgment upon him , and that his dominion should be taken away , and consum'd and destroy'd for ever . and that after all those earthly kingdoms ( fitly compared to savage beasts , and the last of them to a prodigious monster ) god himself would erect his own heavenly , beneficent , and peaceful kingdom upon earth ; during which , the dominion , and the greatness of the kingdom under the whole heaven , should be given to the saints of the most high ; and that this kingdom should never be supplanted by any other , but continue an everlasting kingdom to the end of ages , all other kingdoms and dominions being subject to it . the most take these four kingdoms to be the four great monarchies of the world , viz. the assyrian , the persian , the greek and roman monarchy ; and the little horn to denote antichrist ; and that the kingdom which shall over-top , consume and out-last them all , is the kingdom of our lord jesus christ , who is the king of kings and lord of lords . the contents of the book of the prophet hosea . saint stephen , acts . . alledging a passage out of amos , quotes it as written in the book of the prophets ; because in all ages , and to this day among the jews , the small prophets ( as they are called ) were never accounted but as one book , and constituted one volume only amongst those of the old testament , tho subdivided into different sections , according to the number and distinction of the prophets , whose revelations are therein contained . the first place amongst these is given to the prophesies of hosea , who as well as amos and others , was in particular sent by god to the kingdom of israel , or the ten tribes , tho here and there also we find those of judah censured and threatned in these prophesies , for an evident proof of god's long-suffering , as well as of his faithfulness in his promises : for notwithstanding that by reason of a most condemnable schism , extreamly prejudicial to the church and state , they had separated themselves from the tribe of judah , out of which the messiah was to be born , and from the communion of the true and due service of god ; yet the lord was not wanting to raise up prophets , to declare his word and will unto them ; partly , that they might be a support and comfort to the remainder of his elect that were amongst them , to preserve them from the corruption and gross idolatry of the age wherein they lived , and to maintain and continue them in the profession of his holy covenant ; and on the other hand , to censure and reprove the rebellious and wicked , to call them to repentance ; and by this means leaving them inexcusable , and their condemnation just . now forasmuch as the prophet hosea prophesied a long time amongst the ten tribes , as appears from chap. . ver . . so the holy spirit thought it necessary for the perpetual use and edification of the church , that the sum and substance of his prephesies and revelations , should be recorded to after-ages , as they are set down in this book ; which contains first of all an exact description , and severe prophetical reproof of the wicked and corrupt estate of the whole kingdom of israel , and particularly of the infamous idolatry , which was in vogue amongst them , in worshipping the golden calves , which in the reign of rehoboam the son of solomon , were set up at dan and bethel by jeroboam the son of nebat , their first king , under whom they separated themselves from judah , and the pure worship of god , kings . , . &c. which schism and idolatry of theirs was followed by a fearful and more than pagan corruption and dissolution of manners , and an universal deluge of all sorts of sins , both against the first and second table , and amongst all sorts of men , of what condition or quality soever ; which the lord by his prophet hosea doth most vigorously check and reprove , with divers very pathetical exhortations to a serious and ready repentance . but forasmuch as the impiety and hardness of their heart still encreast daily from the top of the head to the sole of the foot ; from the kings and princes , to the least and meanest of the people ; the prophet in the next place denounces to them the total destruction and overthrow of their state and kingdom , that they should be transported out of their own country , and carried captives into assyria , where they should continue under a long and deplorable dispersion amongst strange and idolatrous nations . and lastly , the faithful and penitent amongst them are comforted and supported by the sweet and saving promises of the favour and grace of god in their heavenly king jesus christ , to whom in due time all the elect should be converted and gathered , not only of israel , but also of the gentiles , in order to be eternally blessed in and through him . the contents of the prophet joel . in this prophecy the people of judah are first awakened throughly and attentively to consider the most deplorable state of their country , which was visited by god with an extraordinary drought , and an incredible swarm of grashoppers , and other insects ; certain fore-running presages of a dreadful famine ; and consequently seriously exhorted to turn to god by fasting and prayer , and true repentance , with promises of grace , and the removal of that sad scourge , with abundant blessings , in case they did follow the divine counsel , declared unto them by the prophet . to which , according to the style of the prophets , there is added on this occasion , a full and exact prophecy of the blessed and flourishing state the church should enjoy under the messiah , of the sending of the abundant and liberal communication of the holy ghost to the elect and believers ; of the preservation and protection of the church , in the last sad and calamitous times ; of her continuance and condition here upon earth ; of the just and severe judgment of god against all her enemies ; and last of all , of her eternal glorification and felicity in heaven . the contents of the book of amos . amos who was a shepherd of tekoah in the land of judah , was called by god to the prophetical function , and in particular sent to the ten tribes or kingdom of israel , where by the command of god , he joyntly with hosea discharged the function of a prophet during the reign of jeroboam , the d . of that name , son of jehoash . this prophet , after he had denounced to all the nations bordering upon palestina , the just judgments of god , because of their enmity and animosity against his people ; he comes chap. . ver . . to those of judah , and more particularly to the ten tribes , to whom throughout all the following chapters he foretels and denounces the heavy judgments of god , and in very express terms declares to them the entire subversion of their state and kingdom , by their enemies forces , their captivity and dispersion amongst strange and far distant nations , because of the multiplicity and enormity of their sins , against the first and second tabel of the law , and their obstinate hardning of themselves against all the reproofs and censures of the word of god , and the many warnings and exhortations the prophets gave them in the name of god to repent and turn unto him , as may be seen by the contents of the chapters . all which prophesies are back'd and confirm'd by several visions , and many descriptions of the power and majesty of god. but amongst all these threatnings and denunciations the lord promiseth of meer grace to save some remainder of his people , and to establish the kingdom of the messiah , our lord jesvs christ , for the good and eternal salvation of all his elect , whether jews or gentiles , from verse . of the last chapter of this propecy unto the end . now tho the greek translation of the septuagint , place amos , between hosea and joel ; yet the generality of modern translators have thought good to retain the same order which the hebrew original and vulgar latin do observe in the ranking of these prophets . the contents of the book of obadiah . t is much controverted amongst the learned when this prophet lived ; but of all , theirs seems to be the most probable opinion , who make him contemporary with jeremiah and ezekiel , when soon after the taking of jerusalem , the edomites committed upon the miserable jews , all those cruelties whereof they are here reproved ; there being no ground of probability for that conjecture , who confound this obadiah with that person of the same name , of whom mention is made kings chap. . ver . . those who will make this prophet the father of jonah , ought to remember , that jonah , at the beginning of his book , calls himself the son of amittai , and not of obadiah . his prophecy contains first of all a solemn denunciation of the dreadful judgment of god , which was to overtake the edomites , the capital and implacable enemies of god's people , because of their pride , their violence , their inhumanity and insulting over the jews in their calamity , ver . , &c. and secondly , a very comfortable and gracious promise to the church of god , as well of her conservation and salvation by jesvs christ her redeemer , as concerning the total ruine and overthrow of all her enemies . the contents of the book of jonah . this book contains the wonderful history of the prophet jonah , who being called by god to discharge the duty and office of a prophet to the tribes or kingdom of israel , as may be gathered from kings . . is here extraordinarily sent by god , to the shame and confusion of the obstinate and hardned israelites to those of niniveh , stangers to the covenant of grace , to denounce to them their approaching ruin and subversion , in case they did nor repent . which divine message he ( by an evident weakness ) endeavouring to avoid , resolves to flee to tarshish ; but god chastizing him for his disobedience , miraculously obligeth him to return to his duty , and execute the commission he had charged him with ; and by a most astonishing providence makes him an illustrious figure of the lord jesus christ , in that being cast over-board , to appease the wrath of god , and calm the violent tempest which threatned shipwreck to the vessel in which he endeavoured to make his escape , he was swallowed by a whale , who at the end of days and nights vomited him up again safe upon dry land , whereby he was put into a condition of prosecuting the commission he was charged with , to denounce the divine judgment ready to fall upon the inhabitants of niniveh , and thereby to lead them to repentance . for in like manner jesvs christ having voluntarily sacrificed , and given up himself to death , to please the wrath of god awakened against us , and to preserve us , from eternal shipwreck , after he had been buried , and lain dead in his grave , as in the belly of the earth , days and nights ( matt. . . ) came forth and arose from thence the d day , that repentance and remission of sins might be declared and preached to all the world in his name . jonah thus chastiz'd by god , and miraculously preserved in the belly of the whale , is sent a d time to niniveh ; but seeing the repentance and conversion of its inhabitants , whereupon god was graciously pleased to spare them , he again shews his great weakness , by being displeased and troubled at it ; whereupon the lord ( to a miracle of long-suffering ) most meekly reproves , instructs and convinces him by the gourd he had raised in one night for his comfort and refreshment . those authors who make this prophet the son of the widow of sarepta , raised from death to life by elijah , kings . . speak without much ground ; they might with more reason have supposed him the son of the shunamite , raised from the dead by elisha , kings . . if it did not appear from sacred writ , that shunam ( where that child was born ) belonged to the tribe of issachar , josh. . . whereas jonah was of gath-hepher in the tribe of zabulun , kings . . as to the time of his call , his exercising the prophetical function , and the matters here recorded , it appears from the passage we have just now alledged , that we must refer them to the time of the reign of jeroboam the second king of israel , who reigned years . the greek interpreters ( commonly called the septuagint ) place the books of jonah and micha differently from what the hebrews and we do , for they place micha before joel , obadiah and jonah , and joyn jonah with nahum , because they both prophesied concerning niniveh , notwithstanding that jonah lived a great while before the other . captaine john bromhill of blackwall in the county of middlesex gent. for advancement of this worke. contributed this plate . jonah cast over-board . the prophet jonah being swallowed by a whale , continues three days in his belly , and afterwards is cast up by it on dry land. god having commanded the prophet jonah to go to niniveh , to denounce to that great city , that he was resolved to destroy it , because of the sins of its inhabitants , or ( as the scripture expresseth it ) because their wickedness was come up before him . jonah instead of obeying this command of god went away to tarshish , and being come there , embarked himself for joppa . but god , to make it appear , that nothing undertaken against his will can take effect , and that he accomplisheth his designs , even by the resistance and opposition men make against them , raised a great tempest , which endanger'd to shipwreck the vessel in which jonah was , and putting the mariners into a great consternation , they cast forth the goods into the sea , to lighten it . jonah acknowledging the hand of god in this extraordinary tempest , and being grieved for his disobedience and rebellion against the lord , was gone down into the hold , where he fell fast asleep , his sound sleep being an effect rather of his trouble and sorrow , than of any satisfaction or assurance in the midst of so imminent a danger , into which he had not only plung'd himself , but all those that were in the vessel with him . the master of the ship , not thinking it fit that he should lie and sleep , whilst all the ships-crew and passengers were either labouring for life to save the vessel , or praying to their gods , call'd upon him to arise , and call upon his god , that they might be saved from perishing . but at last perceiving that the violence of the storm eluded and frustrated all their endeavours , and that the fierceness of it still increased more and more ; some of the company supposing , that this unusual storm was caused by the extraordinary crimes of some that were in the vessel , propounded to cast lots , to know who was the author and occasion of their danger . this proposal being generally approv'd of , it was put in practice , and the lot fell upon jonah ; whereupon they earnestly demanding of him , who he was , and what he had done , to stir up the anger of heaven against them and himself ? jonah very freely confest all , and that he was the only cause of the storm that still tossed them . and demanding further of him , what they should do to him that the tempest might cease ? he answered them , that if they desired good weather and a calm sea , they must throw him over-board , and so by his death procure their own safety . the master and ships-crew being not a little surpriz'd at this free and unconcern'd confession , by which he doom'd himself to death , conceiv'd more pity for him than he seem'd to have for himself , and endeavour'd by rowing hard to reach the land ; but seeing that all their strivings were in vain , and that the sea wrought high against them , they at last cast him into the sea , ( tho sore against their wills , ) and appealing to god , that they were not guilty of his blood , whom they would so gladly have saved . the mariners no sooner perform'd this , but the sea ceased from raging ; and the lord at the same time had prepared a whale to swallow jonah , who being in the whales-belly , and calling to mind his own disobedience , and the great and miraculous mercy of god towards him , sung praises unto the lord from that living grave ; where after he had continued three days , the whale ( at god's command ) vomited him out upon the dry land. thus we see , that life came forth victorious and triumphant from the very entrails of death , to be a lively representation of that stupendous and ineffable victory , which jesus christ , eight hundred years after , was to obtain against death and hell : when after he had freely offer'd himself to be cast into the sea , for the salvation of the world ; and after he had been three days and three nights in the heart of the earth , he arose from thence full of life , by a glorious resurrection . and we may here very well say with the fathers , how miraculous must those truths be , whereof the types and figures only are such great miracles ? the ninevites repent . the inhabitants of nineveh repent , at the preaching of the prophet jonah . after that god had so wonderfully preserv'd jonah in , and afterwards deliver'd him from the whales-belly , he commanded him a second time to go to nineveh , and preach to that great city , and to declare the commission he had charged with him . jonah now no more cast about , how he might avoid the command laid upon him , but by his ready obedience made it appear , how much he had profited by the affliction god had sent him , and that he had learnt never any more to oppose himself against the divine will , though never so difficult or thwarting of his own . in this disposition he went ( contrary to the custom of all other prophets ) to preach to a people that were heathen idolaters , that therein also he might be a figure of jesus christ , who in time to come was to convert the gentiles . now nineveh was a great city , which ( as the scripture tells us ) was three days journey in length . when jonah was advanc'd into the city about a days journey , he lifted up his voice , and declared , that yet forty days , and nineveh should be destroyed . the inhabitants being terrified with this denunciation , believed the word of god by his prophet , and with an humble faith ( which according to the word of our saviour jesus christ , will prove the condemnation of those vnbelievers that do not repent ) they proclaimed a fast , and put on sackcloth , from the greatest of them to the least , to the end that their sorrow and repentance might be as general , as their corruption and sins had been ; and that as no age , sex , nor quality had been free from contributing to the guilt ; so none might be exempted from the penance , that might make attonement for it . the king himself being strangely alarmed with the news of this sudden destruction , threatning him and his subjects , came down from his throne , and quitted all his royal robes and ornaments , to put on sackcloth , and sit in ashes : and not contented to excite his subjects to repentance by his example only , he published an edict , and caused it to be proclaimed through the city , that neither man nor beast , herd nor flock , should eat or drink any thing ; and that all his subjects should apply themselves to cry mightily to ggd , and every one of them turn from their evil ways , and the violence that was in their hands : for who can tell ( said he ) but god will take pity of us , and turn away from his fierce anger , that we perish not ? thus a whole city , and so great a city as nineveh was , humbling and abasing themselves before the eyes of god , from the king upon the throne , unto the poorest and most contemptible subject , moved god 's mercy and bowels in pity towards them ; who seeing them changed from what they were , he also changed the sentence of death pronounced against them , as having done it only for this end , to make them by their serious and hearty repentance to prevent the punishment , wherewith his justice threatned them . this repentance of the ninevites is a great and illustrious example of sincere and hearty repentance ; and therefore we ought often to set it before our eyes , that as we have been and still are followers of them in sin and wickedness ; so we might endeavour to imitate and express their repentance . and this the rather , because our saviour jesus christ assures us , that this example of the ninevites , shall confound and condemn all those , who living under the preaching of the gospel , do still continue in impenitence and vnbelief ; because the menaces he has pronounced in the gospel against impenitent sinners , ought without comparison to be more dreadful and terrible to us , than those of jonah were to the heathen inhabitants of nineveh . the right honourable charles lord viscount fanshaw &c a. for advancement of this worke. contributed this plate . godfrey richards of st. martins in the ffields in middlesex esq. providour to their majestyes traine of artillery in ireland . for advancement of this worke. contributed this plate . jonah's gourd . god shews jonah by a sensible example , how great a love he has for men , and how grievous it is to him , when they by their sins oblige him to punish them . jonah perceiving that god had repea●ed his sentence pronounced against nineveh , and repented of the evil , he had declared by him he would bring upon them , was exceedingly displeas'd and angred at it , out of fear that he would be accounted a false prophet , because the judgment he had denounced against the city , was not executed according to his word . tho' indeed he was very far from being a false prophet ; for in declaring that nineveh should be destroyed in forty days , he declared nothing but the very truth : for ( as st. austin excellently observes ) tho' that city subsisted still as to its buildings and walls , yet was it most happily destroyed by the repentance and conversion of its inhabitants ; for wicked , licentious , riotous and haughty nineveh was destroy'd and overthrown , and an humble , penitent , and self-denying city now supply'd its place . but the prophet jonah had suffered , the fear he had of being accounted a false prophet , to take so deep an impression upon him ; and upon this occasion had so far given himself up to grief and discontent , that complaining to god of this his unseasonable mercy , ( as his passion represented it to him ) he beseeched him to take his life from him , because it seemed far more eligible to him to die , than to live . the lord with great long-suffering , bearing with this sinful weakness of his servant jonah , only demanded of him , whether he did well to be angry ? appealing to himself about the unreasonableness of this his sullen temper . but jonah ( who was not yet cured by this mild check the lord had given him , to make him reflect upon his unseemly carriage ) being come out of the city , made himself a booth on the east-side of it , and rested himself there under the shadow of it , to see what would become of the city . and god ( to make his little hermitage more cool , and shady ) caused a guord to spring up in one night , which by the next morning covered his bower , affording him a very cool and grateful shade . jonah was very glad of this unexpected and seasonable refreshment , but it prov'd very short ; for god had prepared a worm , which eating into the root of the gourd , it soon withered , and left jonah expos'd to the violent heat of the sun-beams ; and that the more , because god sent a vehement east-wind , which ( together with the heat of the sun beating upon his head ) made him faint , and increasing his discontented humor , he a second time earnestly desired of god he might die . but god taking occasion from this passionate transport of the prophet jonah , to make him apprehend , how ▪ much grief and trouble it occasion'd to him , when he found himself forced to punish the crimes of mankind , and how great a violence it would have been to his goodness and inclination to pardon and pass by sins , had he been obliged to destroy that great city , demanded again of jonah , whether he did well to be angry ? who answer'd , that he did well to be angry unto death . this peevish and froward answer of jonah did not hinder the lord from mildly endeavouring to shew him his exorbitant carriage in this point , by this most sensible and convincing remonstrance : consider jonah what thou dost , thy own behaviour does condemn thee ; thou hast had pity on the gourd , for the which thou didst not labour , neither madest it grow , which came up in a night , and perished in a night . and wouldst thou have me to have no concern or pity for nineveh , that great city , wherein are more than sixscore thousand innocent children , that cannot discern between their right hand and their left ? this relation is an excellent looking-glass , most fully representing to us the great mercy and long suffering of god , and the strange excesses that pride and passion carry men unto ; for it was pride which transported jonah to anger , and which made him , that he could not endure to bear the imputation of a false prophet . the contents of the book of micah . the prophet micah prophecied at the same time as isaiah , and for substance treats of the same matters as he doth , and sometimes in the very same words , as will appear by comparing the first verses of both their books , and the matters therein contained ; it having pleased god , that these his two servants should speak as from one mouth , to the end , that by this means their doctrin might gain the greater authority , by perceiving them inspir'd by one and the same spirit ; and to the end that as by the mouth of two witnesses every word is ratified and confirm'd , so the common deposition of them both might suffice to render the obstinate and rebellious inexcusable . the prophet in this book , on the one hand ( as may be seen in the contents of the several chapters ) doth very harshly censure and reprove the enormous and multiplied sins of judah and israel , for which he denounceth against them the just and severe judgments of god , and particularly the dissipation and destruction they should suffer by the forces of the assyrians and chaldeans ; and on the other hand , turning himself to the true believers , he comforts them with the promise , that god in his time would deliver them from their captivity in babylon ; and above all , by most clear and exquisit predictions of their spiritual deliverance by jesus christ their king , whose coming he proclaims , specifies bethlehem for the place of his birth , represents the abundant blessings , graces , and benefits he would vouchsafe unto his church , which he was to gather to himself from amongst both jews and gentiles , by the preaching of the gospel , and the efficacious operation of the holy ghost , assuring her ( the church ) not only of her redemption and eternal salvation , but also of the utter ruin and perdition of all her enemies . the contents of the book of nahum . it does not appear from any part of holy writ , when nahum the prophet lived and prophecied : some authors make him contemporary with king jotham ; others place him under the reign of manasseh , and others again under josiah ; but those seem to speak with most probability who refer his prophecies to the end of the reign of king hezekiah , or to the beginning of that of manasseh , about years after jonah , at whose preaching the inhabitants of nineveh being converted , god had suspended the execution of his threatning , and the effusion of his judgments upon them . but being afterwards returned to their former course , and relaps'd into impiety and corruption , and especially by their persecuting and oppressing the people of god , all the prophecies of nahum tend only to foretel the ruin and destruction of that city , and consequently of the king and kingdoms of assyria , whereof nineveh was the capital city , and accordingly the deliverance of the people of god , from under the tyranny of the assyrians , for to strengthen them under their sufferings , and comfort them by this hope which the name of this prophet also imports ; for nahum in hebrew signifies a comforter . s. paul alledges one passage out of this prophet , rom. . . and how shall they preach , except they be sent ? as it is written , how beautiful are the feet of them that preach the gospel of peace , and bring glad tidings of good things ? the contents of the book of habakkuk . the prophet habakkvk having undertaken to justifie the conduct of god , in the government and administration of the world , and the judgments he dispenseth to his people , foretels that god was resolved to suffer the jews ( as a punishment for their heinous and multiplied sins and iniquities ) to fall into the hands of the chaldeans ; but so as that they themselves , in their turns , should not escape unpunish'd for their wickedness and cruelty . in the third chapter the prophet joyns to these predictions , a very ardent prayer , in which he entreats the lord , that the calamities and miseries which then began to involve israel and judah , and which would in a short time be greatly increased , might prove to them only a fatherly chastisement , and not to their utter ruin and final destruction . we cannot certainly determine in what time this prophet lived and prophesied . some refer him to the time of hezekiah ; others make him contemporary with josiah or his children ; but many think that he flourished under the long and unhappy reign of manasseth , because the sins he reprehends in the jews , are much of the nature of those that were in vogue in that prince's reign ; and as it appears from a part of chap. . ver . . that he prophesied before nebuchadnezzar had taken the city of jerusalem ; so it is probable that he lived in those times , when the long-suffering of god began to draw to an end with the jews , and some short space before their desolation by the chaldeans . we find some passages of this prophet , alledged in the books of the new testament , as acts . . rom. . . gal. . . heb. . . the contents of the book of zephaniah . the prophet zephaniah is one of the lesser prophets , who prophesied before the captivity of babylon , to stop and prevent , if it had been possible , the approaching ruin of the jews , and to invite and exhort them to prevent the judgments of god by their timely repentance : for the three following prophets lived and discharged their functions about the time that the jews returned from their captivity in chaldea . this prophet lived in the reign of josiah , about the same time when jeremiah entred upon his prophetical office , and were both of them contemporary with huldah the prophetess . in this his prophesie he foretels to jerusalem , and the whole tribe of judah , that because of their idolatry , and other heinous sins , they should be destroyed by the chaldeans ; and in the mean time he exhorts them to amend their lives , adding also some predictions and denunciations against foreign nations ; and afterwards falls again upon the enormous crimes and perverse obstinacy of the inhabitants of jerusalem ; and the judgments they were to expect from the hand of god : and lastly , he exhorts all the good and faithful amongst them to patience , and comforts them with evangelical promises concerning the gathering and amplification of the church , in the time of the messiah , by the calling in of the gentiles ; declaring also how god would sanctifie , bless and glorifie them , by destroying and exterminating all their enemies . the contents of the book of haggai . haggai , zachariah and malachi , did all three of them live and prophecy at the time when the jews were delivered from their captivity in babylon . they exhort the people very earnestly to rebuild the temple , and the city of jerusalem : for after that they had laid the foundation of the temple , every one of them apply'd themselves to the building of their own houses , and by a careless neglect left the building of the house of god at a stand ; besides which , other hindrances also hapning from abroad , did much stop the advancing of the work , as may be seen ezra . , &c. and . , , &c. but at last the earnest instances and reiterated exhortations of these prophets had so good an effect , that the people having taken in hand again the building of the temple ( which had been stopt and interrupted from the time that they had laid the foundations of it , full ▪ years , according to the companions of some , tho others say not so long ) they finished it within four years time . see ezra . , , &c. john . . the principal arguments and motives the prophet haggai makes use of in this book , to excite the jews to set upon the work again , and bring it to perfection ▪ were first of all because it was but reasonable that divine and heavenly things , which concern the worship and service of god , and his glory , should be preferred in our care and endeavours , before all temporal and earthly concerns whatsoever , and that in case of failure herein , they might expect that god would justly refuse them his blessing upon their outward affairs , which they preferr'd before his interest . and in the next place he urges this exhortation , because the dignity and preheminence of this second temple would by far surpass the glory of the first , chiefly , because jesus christ , the son of god , would honour it with his presence in the flesh , and his preaching , and would continue from that time by his spirit and grace to dwell and take up his abode in his church ; and thirdly and lastly , because god would so favour and further the work with his blessing , that it should be finish'd in a short time . two months after that haggai had began to prophesie , he was seconded by zachariah , who also very earnestly excited and exhorted his backward and fearful countrymen , to continue and carry on the work. the contents of the book of zechariah . zechariah is the second in order of those prophets , who preached to the jews after their return from the babylonish captivity ; he began to prophesie two months after haggai in the eighth month of the second year of king darius , he was joyned with haggai and malachi in the same commission , to animate the jews couragiously to carry on the building of the temple , and the re-establishing of the pure worship of god , as appears from ezra , chap. . ver . . this book treats of many excellent matters , whereof these are the chief : first of all , he exhorts the jews , who were returned out of chaldea into palestina , to repentance and amendment of their lives . secondly , he relates several exquisite visions , by which god represents to them , how tenderly he had chosen them for his own people , and in particular , how graciously he had delivered them from the babylonian bondage , with promises from time to come to take them into his holy protection , in case they did seriously repent , and finish the building of the temple . thirdly , he foretels the destruction of the enemies of gods people , the coming of the messiah , his death and passion , his kingdom and priestly office , and the blessings he would shower down upon his church , now enlarged and increased by the calling and conversion of the gentiles . many passages of this prophet are found quoted in the new testament , as well by jesus christ himself , as by his evangelists and apostles , mat. . . and . , . and . . mark . , joh. . . and . . ephes , . . rev. . . which ought the more to excite and animate to the reading and serious minding of this prophet . the contents of the book of malachi . this word malachi signifies , my angel , or my messenger ▪ from whence some infer , that he was not a mortal man , but rather an angel sent from heaven , to conclude and shut up the prophecy of the old law ; as the ministry of angels had been often formerly employed , as well at the publication of the law , as in many revelations of old made to the patriarchs . others are of opinion , that by this name we are to understand ezra the priest and scribe , who is so called , to express the office and function god had committed to him , and because of the excellent doctrine he sets down in this book . but because haggai is also called the angel or ambassadour of the lord , chap. . ver . . its most probable to suppose this malachi to have been an holy prophet , contemporary with zecharia and ezra ; and ( according to the order of time ) the last of the lesser prophets , and he who of all the rest came nearest to our saviours coming in the flesh ; for he did not begin to prophecy till after the finishing of the second temple , and that the city of jerusalem was rebuilt and raised from its ruins . in these his prophesies , he at first reproves the hardned jews for their ingratitude towards god , who had bestowed so many and so great benefits upon them , in bringing them back again to their own country , and setting up his service again amongst them : he reprehends and checks the priests , for having corrupted the service of god and all the people of the multiplicity and enormity of their sins , and particularly by their profaning the sacredness of marriage , by joyning themselves to strange and idolatrous women , in taking to themselves a great many wives , and licentiously divorcing their lawful ones ; and in general , for their blasphemies against god , and the hardness of their heart , with a denunciation of those chastisements and judgments of god , which because of all these enormities did hang over their heads , with an earnest exhortation to amendment and repentance . and to comfort the good and faithful , he foretels the coming of jesus christ , and of s. john the baptist his fore-runner ; and that christ was to abolish the shadows and firgures of the law , and instead thereof bring in everlasting and essential righteousness , and throughout the whole world set up the evangelical worship of the new covenant in spirit and in truth . and as he exhorts the people of god to an holy conversion , and a due perseverance in the true service and worship of god ; so likewise every where , throughout this book , he threatens the profane and hypocrites with severe punishments . we find divers texts of this prophet alledged in the new testament , mat. . , . and . , , , . mark . . and . . luke . , , and . ver . . rom. . . the end of the old testament . the history of the new testament ; being an historical account of the incarnation , nativity , life , actions , death and passion , resurrection and ascension of our lord and saviour jesus christ . with a summary of his discourses or sermons , his miraculous cures , &c. illustrated with sculptures , aptly and acurately delineated and engraven by skilful artists , for the better and more lively representation thereof . translated from the works of the learned le sieur de royaumont . london , printed in the year , mdcxcix . a summary of the new testament . the word testament is of a latin original ; and of greater extent in its first signification , than is that in which it is commonly now taken , in ordinary affairs : it 's often used in the translations of the holy writings , to express the greek word diatheke , which generally signifies in our language , the will of the dead ; but the greek interpreters of the old testament , and the writers of the new , do commonly use it to answer the hebrew word berith , which properly signifies a contract or covenant . thus does this word set forth the covenant which god vouchsafed to enter into with men , on performance of which , they were to have everlasting life . now god made two covenants with man , the old and the new ; the old , is that which god made with the first man ; and in him with all his posterity , before his fall ; in which he promis'd him eternal life , and gave him the pledges and seal of it in the tree of life ; under condition of a constant obedience and perfect observance of his law : and therefore 't is call'd the covenant of nature , because god made it between him and man , at the first establishment of nature ; it being such as the nature of man , created after god's own image , and his dependance on him , necessarily required . it 's also call'd the covenant of works , and the covenant of the law ; because it exacted the righteousness of works , in a perfect performance of the law. and god would have this his law repeated , and represented to the israelites by the ministry of moses ; to the end , that observing that this condition was generally violated by all , and from that time no body was able to accomplish it , they should be oblig'd to search their salvation in another covenant , term'd a new one ; and which consists in god's vouchsafing to set up his own son , to be a mediator between him and us , to reconcile us to himself by the price of his blood ; promising everlasting life to all those who shall apply it , and receive him with an obedient faith ; and this is called the covenant of grace . these two covenants , the old and the new , being oppos'd , as hagar and sarah , sinai and sion , do essentially differ from one another , for as the law is the contract of the first , so the gospel is the treaty of the second , to which the name of testament does more particularly agree in the strict signification of lawyers ; which becomes only of validity by the death of the testator , according as st. paul says , heb. . . we may also distinguhsh it in respect of its different oeconomies into old and new ; this comprehends all the administration which preceded the manifestation and coming of the mediator . the first promise was made to our first parents immediately after their sin , gen. . . and 't is not to be doubted , but the sacrifices and other holy ceremonies , which were afterwards observed till abraham's time , were also subservient to the order of god ; and by his institution to this same oeconomy , as well to prefigure the promised seed , as to denote the manner in which it should bruise the serpent's head. and this is the cause why abel's sacrifice was approved of from his faith , heb. . . and our saviour christ is called the lamb slain from the foundation of the world , rev. . . this promise was renew'd more particularly to abraham and his posterity , with this assurance , that the mediator should be of it , and that in his seed should be blest all the nations of the earth , which god wou'd signifie and seal to him by circumcision , rom. . . to which moses gave the last stroak by the diverse ceremonies of his establishment , which in their evangelical use , were the shadows of good things to come , heb. . . this denotes the administration and form , given to it by the coming of jesus christ in the flesh , the son of god , and mediator of the new covenant , who has reconciled us to god , actually paid the price of our redemption , and obtain'd for us an everlasting deliverance . and tho' that in substance they make but one , seeing that in both one and the other , the remission of sins , and everlasting life are promis'd by faith in the mediator ; yet are they distinguish'd by different dispensations ; that of the new being far clearer , less clouded with shadows and figures , and of greater extent , seeing all people are indifferently therein received , and have a part : we may call the first , the testament of promise , and the other , the testament of the accomplishment . moreover under these names of old and new testament , are often understood the books , titles , and sacred monuments , which contain the creation and oeconomy of the covenant ; according to which sense the books of this volume , which make the second tome of the holy bible , are called in their inscription the new testament ; in opposition to the books of moses and the prophets , in which the mediator of the covenant was promised , and in which was exactly describ'd , from what stem and tribe he was to be born , when he should take on him our flesh ; what he was to do and suffer to reconcile men to god , to obtain for them eternal salvation , and to lead 'em thereunto . and it was most certainly foretold and prefigur'd in the books of the old testament , that the messias or mediator , who was to reconcile men to god , should be his only son , god of god , light of light , very god of very god , psal. . , &c. . . esa. . jerem. . , &c. that in the fulness of time he was to take our nature on him , being to be born of a virgin , gen. . . esai . . . and of the posterity of abraham , isaac and jacob , juda and david , gen. . . & . . & . , . sam. . . esa. . . jerem. . . that he should be born at bethlehem , mich. . . in the time when the scepter should be taken from juda , gen. . . esa. . . dan. . . that being born , he should fly into egypt , hos. . . should be afterwards brought up at nazareth , esai . . . and should have elias for his forerunner : who was to preach in the wilderness , and prepare his way , esa. . . mal. . . & . . that he was to begin his preaching of the gospel in galilee , esa. . , . and seal and confirm his doctrine by great miracles , esa. . . that he should make his entrance into jerusalem , riding on the foa● of an ass , psal. . . zach. . . that he was to be betray'd by one of his disciples , psal. . . & . . sold for thirty pieces of silver , zach. . . beaten , scourged , derided , outragiously spit on , esa. . . and treated as an offender , esa. . . that he was to suffer all this for our sins , esa. . , . should offer himself for a propitiatory sacrifice to expiate them , psal. . , . esa. . . . and should then feel great agonies in his soul , psal. . . esa. . . that he should be shamefully crucifi'd and nailed to a cross , deut. . . psal. . . esa. . . that he should be exposed on the cross , to cruel mockings , and have gall and vinegar offered him to drink , psal. . . & . . that lots were to be cast for his garments , psal. . · that not one of his bones should be broken , no more than those of the paschal lamb , exod. . . psal. . . and that his side should be pierced , zach. . . that he should dye of a death equally shameful and dolorous , to make the propitiation for our sins , and to make us righteous , esa. . . dan. . , . yet was he to obtain a decent and honourable burial , es. . . that he should suffer no corruption in his grave , psal. . . but he delivered thence the third day by a glorious resurrection from the dead , esa. . . john . . that he should ascend triumphantly into heaven , and there sit at the right hand of god , psal. . . & . . whence he was to send his holy spirit , joel . . now all these things are recited , and described by the evangelists and apostles in the new testament , as hapning and accomplish'd punctually in our lord and saviour jesus christ. so that the summary and contents of this book , consist chiefly in the description of his person and office , the better to discover the benefits we receive from him . as to his person , we are taught , that he is very god , coessential and coeternal with the father ; and real man , like unto us , sin only excepted by the indivisible and inseparable vnion of these two natures , the divine and humane , in personal vnity without mixture and confusion of their properties . his divine nature is describ'd , and clearly prov'd by the names and titles given to him , of god ; true god ; god blessed over all ; lord , or jehovah ; of the only son of god ; of the prince of life ; lord of glory ; lord over all , sovereign judge of the quick and dead ; king of kings , and lord of lords . it 's confirm'd and denoted by the essential properties of the divinity , which are attributed to it ; as eternity , immensity , omnipresence , omnipotency , and omnisciency . it 's prov'd from the operations , and divine actions , of which its describ'd to be the principle , the source and author ; as are the creation , and preservation of all things in their state ; the election of men to eternal life , the institution of men to the holy ministry and sacraments in his church , the communication of the holy spirit to his children ; their regeneration , their redemption from the power of the devil ; the resurrection and enlivening of all the dead at his voice ; his sitting at the right hand of the father ; the general judgment , for which and he shall come again at the end of the world. to which we may add so many different and real miracles , which he wrought by his own power , and which his disciples also perform'd in his name , for the confirmation of the gospel . it s also moreover prov'd by the sacred , religious , and divine rites , which are due to him , of ●ai●h , reliance , invocation , and adoration ; and therefore 't is that we are baptized into his name , as well as the fathers , and holy spirits . his humane nature is also sufficiently represented unto us in the holy writings ; seeing he 's there denoted to be born of the seed of david , according to the flesh ; conceived of the holy spirit in the virgins womb , whence he took his humane nature in a supernatural manner ; ended with a real humane body , like ours , and with a rational soul ; so that after the manner of other men , he was liable to hunger , thirst , heat , and cold , pains of body , and anxiety of mind , exposed to all the perturbation of human affections , anger , joy , and sadness . as to what concerns his office , for the discharge of which his father sent him into this lower world , its threefold , conformable to the surname of christ ( which is to say ) anointed ; prophetical , sacerdotal , and royal , according as under the old testament the unction did particularly belong to these three dignities of prophet , priest , and king. he exercis'd here below his office of prophet , as well by himself as his disciples ; and especially by the twelve apostles , which he had chosen . in the days of his flesh he preach'd himself the gospel , teaching , that he was the messias , and the promis'd redeemer , and that to have part in the great salvation he brought , men must believe in him by a lively faith , and turn to god by a sincere repentance . to this effect he cited the law , and vindicated and cleared it from the false glosses , and vicious explications which the scribes and pharisees gave it ; to the end , that in this glass men might the better discover their imperfections and failings , and be sensible of the necessity of a more exact righteousness than that of works , to stand before god ; and learn to render him a more perfect obedience , and more sincere than that which their hypocritical masters had shewed them . he confirm'd the truth of his doctrine by so many miracles ; he purposed it with such evidence , grace , and clearness ; he grounded it ▪ so firmly on the authority of moses , and the prophets , that his enemies could not contradict him , but by a spirit of fury , and hardness of heart . after his assumption into glory , and his triumphant ascension into heaven , he sent his apostles throughout all the world , to preach faith and repentance in his name ; and to call indifferently all people to the participation of his benefits , and enjoyment of his salvation . of which they faithfully acquitted themselves as long as they liv'd , both by word of mouth , and writing , especially in their epistles , wich make up a great part of the books of the new testament , which are to be to the end of the world , a standing rule of doctrine in the church . our lord has exercis'd his priestly office , when having duly sanctified himself on earth , he of his own will offered himself in our place , as a sacrifice , without spot or blemish , and suffered for us both in his soul and body the punishment due to our sins , and offered himself a propitiatory sacrifice to god his father , for the expiation of all our transgressions , by the bitter , shameful , and cursed death of the cross ; and therefore as he bore our sins , they being laid on him , to discharge us of them ; so god will impute to us this his satisfaction , and the merit of his obedience and death , to crown it in us with immortality and glory . and as the high-priest under the law , after the oblation of the sacrifice in the outparts of the temple , carried the blood into the holy place , to appear before god in the name of all the people ; so our great high-priest having acquitted himself in every respect here below as in the out-parts of the great temple of the universe of this first part of his priesthood , ( which consists in the offering up of himself on the cross and in the entire satisfaction which he made to the justice of god for all our sins , ) is entred into the heavenly sanctuary , by vertue of his blood , and is set down at the right hand of his father , to represent continually to him the efficacy and price of it , and to obtain for us the application of it by his holy spirit , to our entire justification , for the remission of all our sins , and to make there perpetual intercession for us . and as to what concerns his office and function of king , he has partly acquitted himself of that here below ; when by his death , he has deliver'd us from the tyranny and violence of our enemies , having given several proofs of his power and royal authority , when he constrain'd the daemons to leave the bodies of those they possessed ; when he healed the sick of all distempers , when he called the dead out of their graves ; when he appeased the storms , and calm'd the tempests ; when he drove out of the temple those who polluted the holiness of that place by an infamous trafic , and in fine , when he made his triumphant ( tho humble ) entrance into jerusalem . but especially in his glorious exaltation , he now exercises this regal power from the highest heavens ; whence he guides and governs his church , by his word and spirit ; he gathers it , protects it powerfully and miraculously in the world amongst all its enemies , and in despite of their rage and fury ; the gates of hell not being able to prevail against it : he rebukes and overthrows every power which rises against it ; he constrains the most obdurate , who refuse to adore him , to become his footstool , till at length he shall return visibly from heaven at the last day in the end of the world , to judge the living and the dead , to put the last hand to the perfect redemption and eternal glorification of his church in the kingdom of heaven ; to destroy by the resurrection the last enemy , which is death ; and to throw down all the wicked both in body and soul , with the devils and evil angels , into the abyss of eternal flames . and here is near upon the summary of what 's contain'd in the books of the new testament . would we follow the order , according to which they be rang'd , we may distinguish them into historical , didactic , and prophetical ; as are divided sometimes those of the old testament , into historical and prophetical . but to make two parts of them , we ought to divide them into narratives or histories , and into dogmatics or doctrinals ; because some of them recide histories and events , and others treat of articles and chief heads of doctrine . for altho these do sometimes relate events and pieces of history , and those be also fill'd and sprinkled with several doctrines and salutary instructions ; yet is this division and partition made in respect of the order which is respectively observ'd in reference to what is chiefly treated of . the narrative books or histories of the new testament , treat either of things which have been already done or hapned , or of those which were then to come to pass . the things done and hapned are of two kinds , for they are either of what has hapned to our saviour . christ himself ( which is to say ) of what he has done , what he has suffered , and whatever has befallen him since his birth , to his resurrection and glorious ascension ; and all , or as much as was necessary for us to know in order to salvation , being contain'd in the four evangelists , written under the particular and immediate inspiration of the spirit of god by the four evangelists , ( s. matthew , s. mark , s. luke , and s. john ; ) or of what has hapned to his holy apostles , in the first establishment of the christian church , related by s. luke in the book of their acts. the events of ●uturity have been represented prophetically by s. john in his revelations ; which contains in divers visions , a summary revital of what was to happen to the church of christ , from his ascension into heaven , to the end of the world. the doctrinal or dogmatical books , which principally treat of points of doctrine , are the epistles of the holy apostles , as well of s. paul as of some others of the same rank . the apostle s. paul has wrote on divers occasions , several epistles ; some of them being directed to particular churches , one to the romans , two to the corinthians , one to the galatians , one to the ephesians , one to the philippians , one to the colossians , and two to the thessalonians ; the rest to particular persons , two to timothy , one to titus , and one to philemon ; to which is to be added the th , written to all the nation of the hebrews ; and they have been most certainly to blame , who would have call'd into question , whether 't was canonical , and of the same apostle . there have been also some other apostle , who have written circularly or catholic letters , for the instruction of the whole church , s. james one , s. peter two , s. john three ; and s. jude one. these are all the several pieces of the new testament , written as the evangelist s. john declares , to the end we may believe that jesus is the christ the son of god , and that in believing we may have life through his name , john . . which god in his mercy enable us all to do , amen . the salutation . the oracles of the prophets being accomplished , and the time which god had appointed to shew forth his mercy , and give a saviour to the world , being come ; the angel gabriel was sent from god , first to zacharias , when he offered incense in the temple , to tell him , that he should have a son , who should be called john , whose birth was to be the joy and glory of israel . six months after , god sent the same angel to the holy virgin mary at nazareth , where she usually lived . she was espoused to joseph , of the house of david , whom god gave her for a guardian , and protestor of her innocency , being both married , as s. austin saith , in a reciprocal design of never uniting together , but by the spirit . god , who acted invisibly in their souls , led them by a secret and internal law to embrace this vertue of virginity , of which there was not then any example of earth ; for in espousing each other , they also at the same time espoused the reproach of barrenness . but god honoured this angelical marriage with the most divine fruit , that ever appeared on earth : and to this end , he sent the angel gabriel to the holy virgin. he found her alone , as s. ambrose observes , and saluted her with an hail mary full of grace , she having been filled with it from her mothers womb ; and this fulness , still encreased in her , without any interruption , in the whole course of her life . the praises which the angel gave her , in this salutation , at first troubled her , as is observed in the gospel . she was apprehensive of the angels of darkness , who transform themselves into angels of light : she mused in her self at what she saw , and heard , and thus taught holy souls , not to be rash and hasty , but to take time to judge of all things . the angel knew her trouble , and to appease her , thus said ; fear not mary , for you have found favour with god. and he afterwards declared to her his message , as in s. luke , behold thou shalt conceive in thy womb , and bring forth a son , and shalt call his name jesus ; he shall be great , and shall be called the son of the most highest , and the lord god shall give to him the throne of his father david , and he shall reign over the house of jacob for ever , and of his kingdom there shall be no end , she heard without discomposure , this message of the angel gabriel . she only askt of the angel how , what he had told , would come to pass , seeing she knew not a man ; she ask'd this question without wavering in the faith , and without curiosity , that she might submit her self to the will of god , and follow punctually , what he had ordained . the angel assured her , that man should have no part in this work , but that the holy ghost would himself form in her the child of which she was to be the mother . he at the same time shewed her , what had hapned to s. elizabeth , assuring her , that that holy woman who past for barren in the world , was already pregnant six months ; by an effect of the powerful operations of gods holy spirit , to whom not any thing was impossible . when the holy virgin , had received from the angel an answer to what she had demanded , and had known the manner of gods operating in her so great a mystery , she applied her self wholly to testifie to god her perfect resignation to his will ; which she did by these humble words , which admirably well shew the pious disposition of her soul. behold the handmaid of the lord , be it unto me according to thy word . and she said , my soul doth magnifie the lord , and my spirit hath rejoyced in god my saviour , for he hath regarded the low estate of his handmaid ; for behold , from henceforth all generations shall call me blessed , for he that is mighty hath done to me great things , and holy is his name , and his is mercy on all them that fear him from generation to generation , &c. the angel immediately left her , endued with the same humility , not being at all puft up at these happy tidings . at this moment the son of god grew incarnate in her holy womb ; and this moment is one of the times , which the church has reason to celebrate through all generations . the right honourable elizabeth lady dowager gerard , of gerards bromley , and daughter of the rt. honourable charles earle of madesfield for advancement of this worke. contributed this plate . s ● . gilbert gerard cossine of brafferton hall in yorkshire baronet , grandson of ye. rt. reverend father in god , iohn cossine late lord bishop of durham &c ● . for advancement of this worke , contributed this plate . the visitation . after the holy virgin had humbled her self before god , for the singular favour , which she came from receiving , by the incarnation of his son ; she learnt afterwards by humbling her self before men , that those whom god most favours are most obliged to be humble , and that every new grace from god brings along with it a new temptation to pride , if we do not immediately resist it , by a perfect humiliation of mind . for without staying to consider the high condition whereunto she was now raised , she undertook a painful journey to visit her cousin elizabeth , who dwelt in the hilly country in the city of juda , and entring into the house of zacharias , saluted elizabeth ; and it came to pass that when elizabeth heard the salutation of mary , the babe leaped in her womb , and elizabeth was filled with the holy ghost , and she spake with a loud voice , and said , blessed art thou amongst women , and blessed is the fruit of thy womb ; and whence is this to me , that the mother of my lord should come to me ? for lo ! as soon as the voice of thy salutation sounded in my ears , the babe leaped in my womb for joy . and shewed her joy , in that god had at length been gracious to her , by dilivering her from the reproach of a long barrenness . our saviour , whom she already saw humbled in her bowels , seem'd to learn her to say then , what he said himself since , that she must fulfil all righteousness , and submit her self to all the offices of humility . but when she thought only on a profound abasement , without discovering any thing to her cousin , of the favour which she had received ; god himself did what her modesty and love to silence would out-do . the presence of jesus christ which she carried in her bosom had such a powerful influence on s. john , that he testified before he was born , to be capable not only of reason , but of adoration . for being become the first adorer of our saviour , he paid him this interior worship with an exulting joy ; which having produced the same impression in his mother , made him then enter into the exercise of his office of forerunner to the saviour of the world. s. elizabeth cryed out with joy ; and being abash'd to see her come to her , whom she began to respect as the mother of her lord , she offered her great praises , and admired the firmness of her faith. but the blessed virgin , who was not at all lifted up at what the angel had told her , was no more elivated at what was said to her by her cousin elizabeth . she considered god as the free disposer of his gifts , and her humility as the channel by which they were conveyed to her , and she uttered that excellent canticle , which may be called the glory of the meek , and the confusion of the proud. the holy virgin being thus become the mother of s. john the baptist , more than she was afterwards s. john the evangelist's , and having sanctified him , and as it were spiritually begotten him in the womb of his mother , by her word , enlivened by the ever-blessed fruit she carried within her , she remained for the space of three months with s. elizabeth , which being accomplish'd , and the birth of s. john approaching the holy virgin , retired , when it might be thought more proper to come , had she been absent , to partake of that great joy which this birth caused in the world , and of which the church to this day conserves such great marks . but the holy virgin then shewed , that she followed in all things the motions of gods spirit ; and being come to st. elizabeth at the time he appointed her , she also returned at the moment denoted , without any regard at the formal customs of the world , which are not seldom contrary to the laws of god. she also taught us by this , to retire and conceal our selves after works of charity to our neighbour , not desiring to appear to have any part ; that god may have his full due , and we that humiliation and trouble which is due to us in not being such pure and perfect channels of his graces , as to be free from mixtures of our own . the nativity . the holy virgin being returned home from her cousin elizabeth , soon learnt that the great favours which god bestows here on his saints , are oft attended with great afflictions ; for the signs o● her pregnancy appearing , joseph was in a manner forced , notwithstanding the many proofs he had of the virgins purity , to attribute to the work of sin , that which was only the work of the holy spirit . this blessed virgin , who could not be ignorant of what passed , yet remained firm in her silence , shewing thereby of what importance it is to keep secret the works of the spirit : she chose rather to be esteemed by her husband an adulteress , then to fail in her fidelity in this point unto god , to whom she committed as well the care of her reputation , as of her life . but joseph , who was a just man , would not make publick the fault , of which he supposed her guilty , and thereby gave a great example to men , that we should keep secret the failings of those to whom we owe love and respect . he resolved only to leave her , to shew by this means , at least , his dislike of the evil which a person so dear to him had committed . but when he was ready to do this , god hindered him , advertising him in the night by an angel , to take along with him mary his wife , and discovered the secret of this divine child , enjoyning him to give him at his birth the name of jesus . joseph being comforted by the words of the angel , learnt how reserved a man ought to be in his censure of others , and how much we are obliged to judge always favourably of pious persons , notwithstanding all seeming appearances of their guilt . he believed what the angel had told him , and he deserved to be called the father of jesus christ , for having imitated that great faith through which the holy virgin became his mother . when the time of her delivery was near , the divine providence ( to bring the holy virgin out of nazareth to bethlehem , where the prophets had foretold the messias should be born ) permitted , that the edict of the emperor cesar augustus ( who desiring to satisfie either his pride , or covetousness , in the numbring the families of his empire ) should in some sort disturb the whole world to make the holy virgin come to bethlehem with joseph her espoused husband , who was of that town , and of the lineage of david , to be taxed . she considered not the troublesomness of so long a journey , and the incommodiousness of the time , nor her condition ; but obeying this order of the emperour , with the same respect as if an angel , or even god himself had required her to make this journey : by this she taught us to have an eye to god in men , who are only his instruments , and in whom he conceals himself . when they were arrived at bethlehem , every one refused to lodge them , because their houses were full : and thus did our saviour hasten ( as it were ) to shew us at his very birth an example of humility , in suffering the repulses of men , disdaining not to be born in a stable , to teach us to despise the glory of the world , by his aversion to it in his own person : and as the scripture makes mention , that she brought forth her first born son , and wrapped him in swadling clothes , and laid him in a manger , because there was no room in the inn. this temper of mind did he infuse into the blessed virgin , who received the repulses of those of bethlehem , in the same manner as she received the orders of augustus , having in both these circumstances an eye upon god , to whom she obeyed in the person of an inkeeper , as she had done in that of an emperour . she was well contented to bring forth jesus christ in a stable , understanding that this her poverty would conceal her from men and devils , and that the unkindness of this people of bethlehem was necessary to the designs of god. the holy fathers tell us , there is nothing so instructive as this abasement of the son of god , and that all the beauty of the creatures do not so much oblige us to adore him , as this divine humiliation of himself . we ought chiefly to learn from this infancy of jesus christ , that we have no less need at all times of the assistance of god , than a child newly born has of the succours of man. the rt. noble henry duke of beauford ▪ marquiss & earle of worcester baron herbert of chipstow , raglons ▪ & gower , knight of ye. most noble order of the garter &cr. for advancement of this worke. contributed this plate . elizabeth wife of sr. samuel gerard of buxsteep in sussex knight , daughter & caheyr of sr. thomas spencer of yarington in oxfordshire baronet for advancement of this worke , contributed this plate . an angel appears to the shepherds . our saviour having sanctified the world by his birth , shewed by his choice of the first persons , to whom he would have it known ; that he would hide his mysteries from the great and wise , and only reveal them to the simple . even in the same night wherein the holy virgin brought him forth , there were near the place shepherds in the field watching their flocks , and the angel of the lord came upon them , and the glory of the lord shon round about them , so that they were sore afraid ; and the angel said unto them , fear not , for behold i bring you good tidings of great joy , which shall be to all people ; for unto you is born this day , in the city of david , a saviour , which is christ the lord ; and this shall be a sign to you ; ye shall find the babe wrapt in swadling cloaths , lying in a manger . and suddenly there was with the angel , a multitude of the heavenly host , praising god , and saying , glory to god in the highest , and on earth peace , good will towards men. and this according to st. gregory , shewed the duty of the true pastors of the church : and what our saviours exemple ( who is the true shepherd ) would one day produce in it . 't was to these persons , that an angel appeared on a suddain , surrounded with a great brightness , which denoted this great divine light , which now began to appear in the world. he told them , he brought them such glad tidings , or good news , that would fill all people with joy ; and at the same time declared to them , that the messias , who had been so long expected , was now born. and to confirm their belief of what he said , he sent them into bethlehem , which the prophets had foretold , should be the place of his birth ; and this humble spirit , being not at all ashamed of the humility of his master , boldly told these rustick people , that they should find in a manger a child wrapt up in swadling cloaths , and that this was he whom he meant , and who was the expectation of all israel . when the angel had done speaking , there were joyned to him an innumerable company of angels , who sung hymns of praise , and adoration to god , and proclaimed peace to men. these shepherds recovering themselves at length , from the astonishment or trance , wherein they lay , occasioned at the sight , and words of the angel , determined to pass over to bethlehem , to see there the wonder that god had wrought ; making haste in their journey , to shew by their readiness , that our saviour must not be sought with coldness and indifferency . and being come to the place , they found the blessed virgin with joseph , and the child lying in a manger , according to what the angel had related unto them . this outward meanness did not surprize them ; for 't is observed on the contrary , that they were filled with admiration , as were all those to whom they told what they had seen , and heard from the angel. the holy virgin in this profound humility , in which jesus christ himself lay humbled in that manner before her eyes , ( not expecting all these things ) contented her self in that state of meanness , wherein god's providence had placed her . let us then imitate this excellent frame and temper of mind , not esteeming our selves the more for being beloved and honoured by men ; nor thinking our selves the less regarded of god , for the disrespects and slightings of them . for we are , or should be , the best judges of our own worth . the best of women is lodged in a stable amongst beasts ; which shews us the blindness and ignorance of worldly men , who will be sure to judge of peoples worths , by that which does not belong to them , and is properly none of theirs ; as fine cloaths , numerous attendants , yearly revenues , and a house spacious and richly furnish'd : all which things dazle the eyes of carnal men , and gratifie their sensual , and vitiated appeties . whereas that which is truly desirable , is not to be known by any thing which is to be seen without doors . 't is the mind , not the place , or any outward circumstance , that makes us happy . a man must find content in his own breast , or no where ; and the way to heaven is nearer from a cell , than a palace . the circumcision . our lord and saviour circumcised the eighth day , and was called jesus . eight days after our saviours birth , being accomplish't , the blessed virgin and joseph thought of circumcising him , and his name was called jesvs , which was so named of the angel , before his conception in the womb ; and when the days of her purification , ( according to the law of moses , ) were accomplished , they brought him to jerusalem , to present him to the lord , as it is written in the law of the lord , every male that openeth the womb shall be called holy to the lord , and to offer a sacrifice , according to that which is said in the law of the lord , a pair of turtle doves , or two young pigeons ; and this gives us the example of a true christian , which does not too fondly critizise on the word of god , but places all its piety in a punctual observance of whatsoever it commands . for altho they were sufficiently persuaded , that this divine child , needed no circumcision , yet they expected not a particular command from god , to submit to this order . they were so humble , that the very custom it self became a case of conscience : teaching us hereby , how much we ought to avoid our own wisdom , and to follow without haesitation the wisdom which is above . but if the holy virgin , and joseph , are so greatly to be commended , in thus submitting themselves to the law , 't is more to be admired that our saviour himself , should submit to it , notwithstanding the sharpness of the pain , wherewith it was accompany'd , which caused many times the death of the patient . he would moreover , having assumed our sinful flesh , take also in that flesh the mark of sin , for the doing away of which circumcision had been ordained . the innocent then appeared a sinner , that sinners might learn not to desire to be esteemed innocent , and find reason in this prodigious humiliation of jesus christ , to humble themselves before god , and men , apprehending every occasion of humility and patiently suffering all injuries . god began to discover , in this occasion , what afterwards hapned in the life of jesus christ , which he intermixt with humiliation , and glory : and having abased our saviour , by a circumcision so dolorous , and mortifying , he at the same time exalted him , by giving him the adorable name of jesus ; it being literally here true , what is said by st. paul , that god hath exalted his son to a sovereign greatness ; and that in recompence of his deep humility , he hath given him a name above every name , that at the name of jesus every knee should bow , both in heaven and earth , and that every tongue should confess that jesus is the lord . the devotion to this holy name , began with the church , and the fathers have taught their children to put their trust in it , and to call on it , with a faithful love ; and they that do it in this manner , according to st. paul , shall be saved . for by invoking jesus , as our only saviour , we acknowledge , as the fathers observe , that 't is he alone that saves us , and that we save not our selves . jesus christ had this name , because his father gave it him , even before he was conceived in the womb of the blessed virgin , as 't is observed by the evangelist . he neither usurpt , nor attributed it to himself . we must not therefore take from him , what his father has given him , as his greatest glory ; but rather acknowledge with a deep humility , that we bring him only wounds , and putrifying sores , and that 't is only he that can heal us , by the merit of his life , and death . william benge of cosely wood in wadherst in ye. county of sussex gentleman . for advancement of this worke. contributed this plate . jeffrey jeffreys of llywell in the county of brecknock esq , for advancement of this worke. contributed this plate . the adoration of the magi , or wise-men . jesus christ being born in judea , shewed thereby , that he came not only into the world , for the people of the jews ; but that his grace was to be shewed abroad , on the gentiles also ; according to the promises of the prophets . to draw these people from idolatry , and the worship of devils , ( for only judea worshiped the true god ; ) he caused a star to shine at his birth , which should outwardly represent the grace he intended , to shed inwardly in their hearts . the magi , or wise-men having perceived this star in the east , and knowing it denoted the birth of the sovereign of the jews , they came with presents into judea , to pay him their homage . king herod who had usurpt the domination over these people , was troubled , when he heard of a new king of the jews , and all the city of jerusalem , which waited in great expectation for the messias , could not hear the news of his birth but with vast concernment . this prince immediately assembled all the priests , and elders of the people , and demanded of them in what place christ should be born. these interessed persons , whose knowledge served only to make them more criminal , shewed by the little care they afterwards took in searching after our saviour , 't was only to sell him to herod , that they discovered bethlehem to him to be the place where he was to be born ; and citing to him the passage of a prophet , they maliciously supprest the end of it , which would have clearly discovered to herod , that this child was god , and which perhaps would have taken him off from all thoughts of persecuting him . herod having known this of the priests , called secretly the wise-men ; and informed himself by them of this star which had appeared to them : they answered him fully to whatever he demanded , without fear . they were without any dread in the midst of a city which was wholly in an uproar and confusion ; because god , whom they had followed , in this journey , sustained them , in an undertaking , which was set on foot by himself . but this hypocritical prince , concealing the design he had of killing this child , whom he was forced to acknowledge for a god , hid this deicide , which he meditated , under the words of a pretended adoration , bidding the wise-men search after this child , and having found him , to give him notice , that he also might come and worship him . these men departed from jerusalem ignorant of the base designs of this tyrant , and seeing again the star , they were filled with joy ; and went into the house , where it guided them ; where being entred , they found the child , with his mother , and fell down and worshipped him , being not withheld by the outward poverty they saw , and offered him mysterious presents of gold , myrrhe , and frankincense . god would not suffer them afterwards to return to herod according to their promise , because they knew not his wicked devices ; but derided the cruel policy of this tyrant , and therefore warned the wise-men in a dream , to return another way into their own country . thus did the light of the gentiles , ( as st. austin observes , ) discover the blindness of the jews ; for strangers came to seek jesus christ in a far country , and to worship him whilst yet a child : and the jews , who were his people , outragiously use him , as soon as they knew of his birth . thus does our saviour , rather hide than discover himself in this occasion ; and we ought to beware , seeing he observes still the same measures , lest he hide himself from us , whilst he discovers himself to others . this star is gone , ( says this holy father , ) it has done its work , and is no longer to be seen . but the light of the gospel hath succeded it . those who are so faithful as to follow it , shall find our lord humble : they will worship him in the midst of a people , who possess him without knowing him ; and having suffered the rage of those enemies , which the faith may draw upon them , they will enjoy in peace , ( like the wise-men ) the blessings which god has bestowed on them , in choosing them from so many others , to make them pass out of darkness into light , and from the power of satan unto god , and render them true worshippers of jesus christ. the purification . the blessed virgin purified . forty days after the birth of the son of god , the holy virgin , being too humble to dispense with the law , ( which enjoyned women in general , to purifie themselves ) was willing to submit to a law , of which she had no need ; even as jesus christ her son , had submitted himself to that of circumcision , who was holiness it self . after such a divine birth , which rendred her more pure , and more a virgin ; she went into the temple with her son , taking pleasure to mix her self with the rest of ordinary women ; to learn all those that are willing to imitate her , to follow in all things the established order , without seeking any dispensation from it . and as the law obliged to offer to god all the first-born , and to ransom them by the offering of some animals : so our saviour jesus christ being offered by his mother , offered himself inwardly to his father , and presented him at this first time in his holy temple , a sacrifice worthy of him . god permitted not that an action so divine should remain hid : there was in jerusalem a most holy ancient man , named simeon , who was a just person , and filled with the holy spirit , and to whom the gospel gives this testimony , that he waited for the consolation of israel . this holy man being urged to come to the temple by a motion of the spirit , which was in him , acknowledged jesus christ , when his parents offered him to god according to the law , and saw thus accomplished the promise which god had made him , that he should not die before he saw the lord , whom god would send into the world. as soon as the light of his faith had discovered this god , hid under the weakness of so small a body , he took him in his arms , and being transported with an holy joy , he gave thanks unto god , for what he saw , by this excellent canticle , lord , now lettest thou thy servant depart in peace , according to thy word ; for mine eyes have seen thy salvation , which thou hast prepared before the face of all people ; a light to lighten the gentiles , and the glory of thy people israel . for this light was to shine not only amongst the jews , but moreover among all nations . and whilst the blessed virgin and joseph admired at what this holy man spake , concerning what was to happen in its due time to the son of god ; an holy widow came moreover into the temple , and added her publick praises to those which simeon had already given our saviour . her exemplary life gave authority to her words : for being become a pattern ( as it were ) to all widows , after seven years marriage , she had past the rest of her life ( to her eighty fourth year ) continually in fasting and prayer , without departing from the temple . and being so holy in such a corrupt age , as was that of the jews ; we learn from her , that to serve god in a time wherein few do it with sincerity , we must serve him perfectly , otherwise we shall not be strong enough to resist the torrent of so many ill examples . thus ended the purification of the holy virgin , and the presentation of her son jesus christ in the temple , in which she has given all christian parents an instruction , which ought to be the foundation of all their piety . for having nothing more precious than their children , they ought ( if they truly love them ) to offer them to god , especially those amongst them which are the compleatest , and whom they love with the greatest tenderness . they ought to fear , lest all other love which they may have for them , proves the loss of those they love ; and they cannot well keep this pledge which god has put into their hands , and of which he will require so strict an account , but by offering it without ceasing , and testifying , that they regard their children , as belonging and depending more on god , than on themselves . madam sarah jeffreys the wife of jeffrey jeffreys of llywell in the county of brecknock esq ▪ for advancement of this worke. contributed this plate . anthony segar of twyford in hantshire gentleman . for advancement of this worke. contributed this plate . the flight into egypt . king herod expecting still the wise men , to hear what discoveries they had made , imagin'd when they came no more , that they had mocked him , attributing to the disrespect of his person , what they had done by the sole order of heaven . and therefore he entred into a strange passion ; and when he heard mention of the wonders spoken of this child , who had been offered in the temple , he openly manifested his design of slaying him , which he had hitherto dissembled . he resolved to destroy this child , to whom already the name of king had been given , lest the jews acknowledging him for their master , he should lose the crown , which his ambition had usurped . god , who foresaw the transports of this prince , suffered him to go on , choosing rather to confound his vain wisdom , by rendring all his designs fruitless : he sent an angel ( during the night ) to joseph , when he thought of returning home from jerusalem to nazareth , to tell him , that he should immediately take the child and his mother , because herod would use all means to destroy him . joseph gave us , in this occasion , the model of an admirable obedience ; for without reasoning on what the angel told him , he took at the same moment our saviour and the holy virgin ; who excused not her self on the unseasonableness of the time , which was midnight , nor on the difficulty of this troublesom journey , to go into an unknown land , and which was wholly given to idolatry ; nor on the angels not speaking to her self , to shew her the order . but both of them thought only how to save the blessed infant from the fury of herod ; and their love made them willingly undertake , whatsoever might secure him from danger . they went into this foreign country , to find that safety , which was not to be had amongst a people , whom god had delivered by so many miracles . god then permitted this flight , to comfort those of his children , whom fear might oblige to fly in such occasion : and he thus taught the church , that when the persecutions of the great men of the world are violent , we may after the example of jesus christ himself , steal from their fury , and retire into any foreign country . jesus being then in safety , god permitted herod to proceed in the full course of his fury ; and this prince by a cruelty , which the most barbarous people would abhor , put to death all the little children of bethlehem , and the neighbouring parts , who were under the age of two years , to draw him into this common ruine , who ( tho' unknown to him ) yet already gave him such fear . and this is the sum of this unhappy prince's policy , who was esteemed the greatest politician in his time . a poor child makes him tremble , and he in vain lays out all his craft and violence to destroy him . the enterprize against this child made him a deicide ; and he became the true representation of those , who stifle jesus christ in their souls , to be thought wise by men. 't is in these great passions , wherein god commonly exercises his great judgments , and divinely punishes those who oppose him , and declare themselves openly against him . thus did he triumph over the cruelty of herod . he made use of it , to render eternally happy those whom this tyrant would have destroyed : and amongst this great slaughter of infants , he who alone was aimed at in it , was the only child that escaped ; never was it made more evident , that the wicked do no more mischief to the righteous , than god gives them power . and christians ought to learn from these examples , to have an eye only to god in men , and to consider their hatred or love , as a means which he makes use of for the execution of his designs : should all the people in the world unanimously conspire together , they can do nothing against what he has determined . when we are so happy as to know his will , we have nothing to do , but to follow it without fear ; and if he permits any evil to happen , this evil shall turn to our great good , even as the cruelty of herod became such an advanvantage to these poor innocents ; seeing that in killing their bodies , he has sanctified their souls , and consecrated their memory to all following ages . the dispute with the doctors . the holy virgin loseth jesus christ , and seeking him with great sorrow , she finds him in the temple disputing with the doctors . after the death of herod , who intended to have destroyed our lord and saviovr in his birth ; god , who sent joseph into egypt , to avoid this persecution , sent him also an angel to command him to return into the land of israel ; so that jesus christ was not an whole year in egypt . joseph obeyed this new order with the same readiness he had executed the first , and came and dwelt in the town of nazareth , to avoid the fury of archelaus , herod's son , who reigned in judea , and to accomplish the prophecy , which foretold our saviour should be called a nazareen . the gospel does not take notice of any thing that past from our saviour's infancy to his baptism , but only this one action which he did at the age of years . the holy virgin , who in that inward and invisible worship which she rendred to god , and of which men could not be witnesses , omitted none of the solid customs of devotion in her time , but went exactly every year with jesus and joseph from nazareth , ( where she dwelt ) to jerusalem , at the feast of the passover , according to the ordinance of the law. when then our saviour was years old , after the octave of the feast was accomplished , his parents returned to nazareth ; and our blessed saviour ( whom they thought was with them ) remained behind in jerusalem , unknown to joseph and his mother . they travelled a days journey , and sought him at night amongst their kindred , and persons of their acquaintance , who were returning home as well as they , supposing he had been amongst them ; but not finding him , they were extreamly troubled , and went back the day following to jerusalem , to seek him . and after three days they found him in the temple , sitting in the midst of the doctors , both hearing them , and asking them questions , and rather teaching than learning any thing that was in dispute ; insomuch , that all that heard him were astonished at his understanding and answers . the holy virgin was surprized to see him in that place and circumstance ; and the joy which she had to find him , succeeded the trouble which the loss of him had given her : she gently complained at his using of them so ; saying , son , why hast thou thus dealt with us ? behold , thy father and i have sought thee sorrowing ! and he said unto them , how is it that ye sought me ? wist ye not that i must be about my father's business ? and they understood not the saying which he spake unto them . having said these words , he returned with his parents to nazareth , and was subject to them in all things . s. austin often represents this example to children , to teach and make them in love with the obedience they owe their parents . all the world ( says this holy father ) was subject to our lord ; and yet our saviour ( to whom all things were obedient ) obeyed his earthly parents . he that enjoyed a divine liberty , makes use of it only to make him the more subject . parents also may learn in this history , by the blessed virgins sorrow for her son , when she mist him , what they are to do when their children forsake them , ( not to go into the temple with our lord , but to lose themselves in the world ) and with how many tears and prayers , they ought to endeavour the bringing back the pledge wherewith god has entrusted them . they are to be blamed , if they afflict themselves for any thing else , and they ought to leave all things ( as tha holy virgin did ) to entreat our lord , that he would come and seek with them their children , if they are strayed ; and raise them to life , if they be dead . edward silvester junior , of the tower of london gentleman ▪ for advancement of this worke. contributed this plate . the honourable juliano , wife of charles boyle esq. eldest son of ye. rt. honourable y e ▪ lord clifford , son & heyre to ye. rt. honourable ye. earle of burlington & .c. for advancement of this worke. contributed this plate . the baptism of our lord . our lord and saviour jesus christ , is baptized by his forerunner , john the baptist. thirty and two years being past since the birth of our lord jesus christ ; and god determining to draw him out of his concealed state , to manifest him to the world , he began this by bringing s. john baptist , ( who was to be his messenger ) out of the desert . this saint then leaving immediately his solitude , where he had led an angelical life , having ( as the scripture saith ) this garment of camels hair , with a leather girdle about his loyns , and his meat being locusts and wild honey ; appeared on the banks of the river jordan , and in the wilderness of judea , preaching repentance , and baptizing all those that came unto him ; saying , repent ye , for the kingdom of heaven is at hand : for this is he that was spoken of by the prophet esaias , saying , the voice of one crying in the wilderness , prepare ye the way of the lord , make his paths strait . i indeed baptize you with water unto repentance ; but he that cometh after me is mightier than i , whose shoes i am not worthy to bear ; he shall baptize you with the holy ghost and with fire ; whose fan is in his hand , and he will throughly purge his floor , and will gather his wheat into his garner ; but will burn up the chaff with unquenchable fire . the brightness of his vertue , and the austerity of his life , needed no miracles to gain him belief ; for all people regarding him as something more than a man , he was judged by some to be the messias , and preferred before all other prophets that had appeared before him . when therefore all jerusalem went thronging into the desert , to hear this holy messenger and forerunner of our lord and saviovr , and to be baptized of him ; our saviour went also , and hid himself amongst the croud , by an humility which we cannot read of without blushing ; seeing we are apt to use a thousand arts and tricks to distinguish our selves from the rest of mankind , and to be pointed at by others as extraordinary persons . but when our lord and saviovr abased himself in this manner , god raised him up , and distinguish'd him from those he had mix'd himself with : for s. john being struck with a profound respect , could not without difficulty resolve to pour water on him to baptize him . he that caused the chiefest doctors of the law to tremble , and drove them away from his baptism , said unto jesus christ , that he ought to be baptized of him , and that he made him blush , when he desired he should baptize him , saying , i had need to be baptized of thee , and comest thou to me ? our lord only answered , that he must humble himself so far ; and that in the condition wherein he was , he must submit to every ordinance , to fulfil all righteousness . no sooner was he baptized , but the heavens opened , and the holy spirit visibly descended on him in the form of a dove , and rested on his head. and at the same time a voice was heard from heaven , giving this testimony ; this is my beloved son , in whom i am well pleased . our saviour immediately after this , retired to conceal himself ; but s. john continued to speak of him to all people . he endeavoured with great earnestness to persuade men , that jesus christ was the messias so often promised , and so greatly desired : and as to his own particular , he was inconsiderable ; plainly and frequently telling them , that he must decrease in his fame , and be obscured by an infinitely surpassing light. the glory of jesus christ ( as is observed by the fathers ) began to appear from this instant , when he humbled himself so far as to be baptized by s. john. our saviour ( who was the greatest of all others ) does humble himself beyond all others . he is innocency it self , and yet will receive a baptism , that declares him a sinner . what a lesson have we here ? how can we desire to be thought innocent , when we are all guilty ; to pass for righteous , when we rre sinners ? let us rather by an humble acknowledgment of our faults , seek the remission and forgiveness of them . christ tempted by the devil . our saviour jesus christ tempted in the wilderness . as soon as our saviour was baptized , he shewed all the faithful ( by his own example ) what their life ought to be after their baptism , and that they ought thence forward to prepare themselves for sufferings and temptations ; he withdrew into the desert , or was rather led there by the spirit . being in this place of solitude , where he fasted days , and nights , he was tempted of the devil . this proud spirit not imagining , that such a divine person could be concealed under such a mean outside ; having exhausted in vain all his secret arts and temptations to circumvent him , at last resolved to try what he could do by attacking him under a visible form. he approached him with the greater craft , in that he put on a great form of simplicity ; he said unto jesus christ , if thou art the son of god , command these stones , that they be made bread. our saviour at these words kept himself as concealed , as the evil spirit would fain have been : he only answered him by this place of scripture , that man does not live by bread alone , but by every word that proceedeth out of the mouth of god. and thus with admirable clearness taught us ; that we need not fear either hunger , or death it self : but if we do not nourish our souls with the word of god , we are dead , or in great danger of death , tho' we appear to the eyes of men to be alive . the prince of darkness was not discouraged at this repulse ; for considering that a desert was not a proper place to vanquish in , he drew our saviour thence , and transported him on the top of a pinacle of the temple ; bidding him , if he were the son of god , to cast himself down to the ground . and maliciously abusing the holy scripture , he added , for it is written , god hath given his angels charge over thee , and in their hands they shall hear thee up , lest at any time thou dash thy foot against a stone . the son of god , who shewed us , that having been victorious in the first temptation , we ought to hope the same in the rest ; answered the tempter with the same simplicity as at first , by a passage of scripture , thou shalt not tempt the lord thy god. this prudent answer confounded the pride of the devil , and strangely provoked him : he observed no longer that outward respect which he at first had shewed ; and whereas before he had treated our saviour as the son of god , he would now have him to worship him as god ; and to persuade him to this , he took him up into an exceeding high mountain , and shewed him all the kingdoms of the world and the glories thereof ; and said unto him , all this power will i give thee , and the glory of them , ( for that is delivered to me , and to whomsoever i will , i give it ) if thou therefore wilt fall down and worship me , all shall be thine . the devil's insolency was never before so great ; he never thus dealt with any of the saints ; he contented himself with annoying them , as job , but never required they should worship him , as he desired our saviour to do ; whose excellency he knew , by the resistance he made him . but this extream impudence was also rebuked by a greatness of mind , which caused him to utter these words , withdraw satan , for it s written , thou shalt worship the lord thy god , and him only shalt thou serve . this answer of our saviour's put the devil to flight , and the angels came and ministred unto him . this temptation of our blessed saviour has always afforded great instruction and consolation to all good men. let us love retirement , fasting , and prayer , and the devil cannot hurt us . let us with a lively faith meditate on the word of god , and 't will prove a divine shield , whereby we shall be able to resist the fiery darts of satan . put we our confidence in jesus christ that was tempted , and was victorious over the triumpher ; and all his temptations will serve only to strengthen our vertue , and increase our rewards . the r t. hon ble . francis viscount newport , baron of high arcall ld. leiutenant of shropshire , treasurer of his maiestys house ' hold , and one of the l ds . of their ma t ys . most honourable privy councell &c a. for y e advancement of this worke , contribu ted , this plate . charlotte wife of peter rycaut of king stephens castle in ospring in kent esq. & daughter of sr. gilbert gerard baronet deceased by mary daughter to ye. rt. reverend iohn cossein late lord bishop of durham . for advancement of this worke , contributed this plate . the marriage in cana ; where our saviour turned water into wine . our blessed saviour having triumphed over the snares of the devil , left the wilderness at the motion of the same spirit that had led him thither ; and began to manifest himself to men. he came from thence to jordan , the place of s. john's usual residence ; who having observ'd what past at his baptism , cried out to his disciples that he was the lamb of god , that took away the sins of the world. two of his disciples , ( one of which was s. andrew ) hearing their master give such an advantageous testimony of our saviour , they immediately applied themselves to him . they ask'd him where he dwelt ; and having shewed them the place , s. andrew informed simon his brother with great transports of joy , that he had met with the messias , and brought him to jesus christ ; who looking on him , foretold he should be called peter . the number of our saviour's auditors increasing , his reputation began also to be spread abroad , altho' as yet he had wrought no miracle . but a particular accident , and the exigences of some persons gave occasion to this . a marriage being made in cana , a town of galilee , where the holy virgin was present ; our saviour also and his disciples were thereunto invited . but the wine not holding out , this want shewed the tenderness of the virgin mary ; for being persuaded of the all-sufficient power of her son , as well as of his charity , she thought she needed only to inform him of the necessity these persons were in , to procure his help ; she was not deceived in her expectations : and tho' our saviour seemed to answer her in a kind of a rough manner , saying to her , woman , what have i to do with thee ? m●ne ho●r is not yet come . yet he failed not of doing what she desired ; for his mother said unto the servants , whatsoever he saith unto you , that do . and there were set six water-pots of stone , after the manner of the purifying of the jews , containing two or three firkins apiece . and jesus commanded them to fill them with water ; and they filled them to the brim . and having insensibly changed this water into wine , he commanded it to be drawn out , and given to the governour or master of the feast . this man being surprized at the excellency of this miraculous wine , called the bridegroom , and told him , he had done contrary to the common custom ; for every man at the beginning sets forth good wine , and when men have well drank , than that which is worse ; but thou hast kept the good wine till now . thus did our saviour ( as the gospel observes ) manifest his glory , and his disciples began to believe in him . hence appears the charity of the holy virgin , to whom it may be said , we are obliged for this miracle . the two wines here spoken of , are the wine of the world , and the wine of grace . the devil presents the first , which is of better taste to carnal men , who inebriate themselves with the sweetnesses of worldly delights , which at first appear extream pleasant to them , but at last their taste is bitter as wormwood . 't were well if men would consider pleasures in their farewels , as well as in their approaches . they begin with smiles , but end with sighs ; they embrace us , that they may strangle us ; and always accost us with a face of friendship , when as indeed they are our mortal enemies . we are safe if we renounce their acquaintance , and keep them without doors as strangers ; for being once let in , they never fail of doing us mischief . the second wine , is the wine of heaven , and the new wine of the new man , which sweetly inebriates the soul , masters and predominates over the carnal reasoning , changing the heart of man by a real and perfect conversion , that being as it were dead to himself , he may live to none but to god , and only relish the spiritual food of heaven . nicodemus rightly informed . nicodemus comes to our saviovr by night . the first miracle of jesus christ in cana of galilee , having been followed by several others , our saviour's fame began to be spread about those parts , and to be taken notice of by the great people of the world. one of the most considerable persons amongst the jews , named nicodemus , being much concerned at what he heard related of our saviour , resolved to be informed of the truth , by the truth it self , and not from the report of others . but foreseeing by his human prudence , that this new prophet must meet with great enemies , he thought it the wisest course , not too openly to declare himself , and therefore judged it the safest way to go to him by night . he told our saviour , that he really believed he was a master sent from god ; for the great number of miracles he wrought , left no place to doubt thereof . but our saviour shewed in this occasion , that we ought not to suffer our selves to be blinded by the praises of men : for having received such a signal one from nicodemus , he parted with none of his usual freedom . and although nicodemus past for a very skilful person in the law , yet he spake to him of humility and christian simplicity , shewing him , that unless a man were born again , he cannot enter into the kingdom of heaven . this jewish doctor could not understand this great truth , and thereby plainly teacheth us , that nothing is so contrary to faith , as human arguments . he enquired of our blessed saviour , how a man could enter again into his mothers womb ? but jesus christ demanded of him , how he ( being a master of israel ) could be ignorant of so weighty a matter ? and he clearly shewed him , that he was only the doctor of the dead letter , as s. austin calls it . he reasoned with him about the marvellous effect of the holy spirit , who breatheth where he pleaseth ; like the wind , which bloweth where it listeth , and we hear the sound thereof , but know not whence it cometh , nor whither it goeth . he told him several other things , which made this learned man comprehend , by the difficulty he had of conceiving and believing them , that god ( to make us his disciples ) must pull down in us the foolish edifice of our reasonings , which will admit of nothing but what are objects of sense . our blessed lord ended this conversation by discoveries to him of the great love of god to men , who had given them his own son , to make them thereby eternally happy . in fine , he informed him of the chief cause of mens misery , that they loved darkness better than light , because it condemned them , by shewing the madness of their ways , until god gives them other eyes , which makes them hate the extravagancies of their courses , and love this light which comes from god , and guides them to him . thus did our saviour dismiss this eminent person amongst the jews ; who afterwards shew'd , that this entertainment had not been fruitless unto him , the powerful word of god having made lasting impressions in him . for having at first discovered a kind of fearful sagacity , in not daring to come to our saviour , but by night ; he had the courage afterwards to maintain publickly his innocency in a full council ; and to declare at his death , and after it , that he would have no part in the injustice committed on his person , when they made him suffer so cruel and shameful a death . and so far was his love from being lessened to our saviour then , that on the contrary he increased the signs of it ; for he publickly brought perfumes for to embalm his body , when it was to be laid in the sepulchre . the holy fathers observe hence , that we must not despair of the sincerity of those , whom fear does at present with-hold from making an open profession of the truth . those weak in faith may hide themselves for a time , to be instructed privately in the truths of god , and to be nourished by them in silence , that they may afterwards publickly appear in the world , when god shall offer them a fit occasion . samuel wolrich of the tower of london gentleman . for advancement of this worke contributed this plate the honourable the lady mary goodricke of great ribston yorkeshire ▪ for advancement of this worke. contributed this plate . the woman of samaria . our saviovr discoursing with a woman of samaria , declares to her the mysteries of the christian religion . when our saviour began to be followed , and the miracles which he wrought , together with the testimonies of s. john , drew after him a greater number of disciples , than his holy fore-runner ever had : the imprisonment of this great man now hapened , which obliged our saviour to retire apart . as s. john the baptist seemed to have nothing more to do in the world , after he had proclaim'd the messias ; so the divine providence to take him speedily out of it ▪ made him leave his solitary abode in the desart , and come to the court of herod . this prince , who had heard of the austerity and excellency of his life in the wilderness , respecting him as a prophet , had a great kindness for him , as is observed in the gospel . neither did his love grow cold , for the freedom he used , in reprehending him for his incestuous defilements . but the devil , who could not quietly suffer the reformation , which perhaps this excellent person might have made in the court of this prince , betook himself to his usual artifices ; and envenom'd the spirit of a woman against him , who soon got him to be thrown into prison , till such time as a fit opportunity offered it self , of doing further mischief , and crowning the life of this great man with the glory of martyrdom . our saviour avoiding for a while the malicious stroaks of the pharisees , who had also counselled herod to throw s. john into prison , left judea , and returned into galilee . his journey lay through samaria , and by converting a samaritan woman , he shewed us , that oft-times in flying from the rage of the world , we still may be profitable to men , and that the church generally increases by persecution . for this woman being come ( as she was accustomed ) to draw water from a well , she found our blessed saviour sitting there by ; who asked her for some of the water , to quench that thirst which the tiresomness of the way had caused in him ; although this thirst was more divine than natural . this woman shewed him her astonishment , at a jew 's addressing himself to a woman of samaria , which were a people that the jews extreamly abhorred . but our blessed lord answered her , that if she knew the gift of god , and whom he was that asked drink of her , she would have ask'd of him , and he would have given her living water ; that was not like the natural waters of the earth , which hinder not those that drink of them , from being still thirsty ; but which would become in her a spring of living water , never ceasing to refresh her , till she had attained to etern●l life . this woman at length began to grow attentive to what he said , and being surprized at what our saviour told her concerning her past life , she knew thereby he was a prophet . he made known to her all the mysteries of the new law , which is a spiritual adoration , and the worshipping of god in spirit and truth . at the hearing of this , the woman replied to him , that the messiah would come and teach them all things . to which our saviour answered , that he was the person . whereupon this woman immediately goeth to the town , and informs the people of what she had heard , and infused a desire in all the inhabitants of samaria , to go out to see our saviour . they entreated him to enter into their town , where he remained two days . the holy fathers cannot sufficiently enough admire the conduct which the son of god , held towards this woman , to whom he presently discovered all the secrets of the gospel . he carries off her fond devotion from the temple , and the holy mountain ; tho' both jews and samaritans placed much of it in both these places . he shewed her , that the true churches are not built with hands , nor made of stone ; but that god's temples are the hearts of the faithful , in which he continually resides by his holy spirit . christ appeaseth the tempest . our saviovr in the storm is awakened by his disciples , and appeaseth the tempest . our saviour being returned to galilee , by reason of s. john's imprisonment , began to preach there publickly , and to exhort men ( as s. john had done ) to repentance , because the kingdom of god was at hand . he went into the city of capernaum , and discovered to those people ( buried in darkness ) a divine light , but which served ( as was afterwards seen ) only to render them the more criminal . he accompanied his preachings with a gravity and authority which extreamly distinguish'd him from all the doctors of the law : he joined actions to words ▪ and his miracles every day gave fresh testimonies to the truths which he offered . he healed in cana a certain great man's son , that was at the point of death . he cast a devil out of a man possessed ; and passing from the synagogue where he had wrought this miracle , he entred into the house of s. peter ▪ where he did another on the person of his wives mother , whom he cured of a violent fever . this miracle no less engaged s. peter to follow our saviour , than that of the fishing had done ; which struck this disciple with such an awe , that he threw himself at our saviour's feet , entreating him to retire from him , being a sinful man. so many signs and miraculous cures drew the sick from all parts , who came to seek in our saviour a remedy for their griefs : and the people came crowding about him , to have the double joy of hearing his sermons ▪ and being witnesses of his miracles . but his disciples pleasing themselves with the honour they received in following him , our saviour instructed them by degrees , not to expect from him a temporal felicity . and therefore to signifie to them their future state , he engaged them to pass over an arm of the sea with him ; and there arose a great tempest in the sea , insomuch that the ship was covered with the waves ; and our saviour being asleep , his disciples came to him and awaked him , saying , lord save us , we perish . and he said unto them , why are ye fearful , o ye of little faith ? this was to be a clear representation to them , of what was to befal the church in all ages . for the winds roaring and the waves arising , and beating violently against the ship , filled the disciples with fear , causing them to cry out , and to awake our saviour as aforesaid ; who ( to shew his assurance in greatest perils ) slept peaceably in the midst of the storm . he reprehended them for their fearfulness , and shewed them , they had nothing to fear all the time that he was with them : and then immediately arising , he commanded the winds to be still , and the sea to be calm ; who both obeying his voice , the fear of his disciples was changed into admiration at so great a power . this ship ( says s. austin ) denotes the church , which is in this world , as in a sea , always troubled . god suffers these tempests , lest our faith lessen : and to prevent , that the peace we may meet with in this world should not make us forget our heavenly country . 't is no marvel , if we be seized with fear during the storm ; and 't is no fault , if we do not distrust the assistance from above . the goodness of god having prepared this vessel to pass over such a troublesome and dangerous sea ▪ we ought to commit our selves to his skilful conduct , who will not fail to bring us to our desired port. these storms , instead of troubling us , ought to raise up our spirits , seeing they have been foretold , and do bear testimony to the truth of our saviour's words . the divine providence ( which tho continually busied , yet is always at rest ) will guide in safety through the midst of the storm , those that look upon him . he cannot forget those for whom he has died ; yea , even as a father pitieth his own children , so hath the lord compassion on those that fear him . ffrancis mosley rector of wimslow in cheshire , and ffellow of manchester colledge in lancashire . for advancement of this worke. contributed this plate . sr. robert clayton of marden in surrey & of the citty of london knight & alderman ▪ & lord major thereof anno demij for advancement of this worke. contributed this plate . the possest man healed . our blessed saviovr casts out the devil from one that was possessed . after our saviour had shewed his disciples , the power he had over the elements , in calming the sea by his word ; he likewise discovered to them , the authority he had over the unclean spirits , by delivering several persons that were possessed with them . but amongst all those which he cured , there was one most considerable , as is more particularly rehearsed in the gospel ; to shew us with great horrour , the empire which the devils visibly exercised on men , and with what fury ( when they tormented their souls ) they tore moreover their bodies . it was a man , who for a long time had left dwelling in houses , and made his constant abode amongst graves , and such like solitary places : he was naked , and would endure no cloaths . when endeavours were used to tie him , he broke all cords , yea , and chains ; so that no one could tame him . he kept day and night in these doleful abodes ; where he cast forth terrible screeks and howlings , mangling and disfiguring his body with stroaks of sharp stones . in fine , the place where he dwelt was become inaccessible to all people ; no one daring to be so bold , to pass by that way . but as soon as ever he saw jesus christ , tho' afar off , he ran to meet him , and changing this brutish fierceness into an adoration full of respect , he fell prostrate on the ground , saying with a loud voice ; jesus , thou son of the most high god ! wherefore dost thou come to torment me before my time ? i conjure you to leave me alone . our blessed saviour ask'd him his name , not that he was ignorant of it , ( say the fathers ) ; but to fill men with fear , in seeing how many devils one man might be possessed with . for this spirit answered him , that he was called legion , because they were several in number ; and he entreated jesus christ , that if he would cast them out of this man , he would permit them to enter into a great herd of swine , who were feeding not far off ; which he did : and this herd ( to the number of ) immediately ran down a steep rock , and precipitated themselves into the sea. this poss●ssed person was from that time perfectly cured , and the whole town being gathered together at the news of this miracle , saw this man ( so furious heretofore ) meek as a lamb , lying at our saviour's feet , whom he desired to follow wheresoever he went , as his deliverer . but our saviour sent him back to his own house , to declare the favour which god had shewed him ; by this , learning us the thankfulness we ought to shew to god before men , for the mercies we have received from him . and when the devil was cast out , and the possest man spake , the multitude marvelled , saying . it never was so seen in israel . but the pharisees said , he casteth out devils , through the prince of devils . the fathers tell us that this demoniac was a type of those men , who before our saviour's birth were plunged into all sorts of cri●es , and that groaned under the tyranny of the devil . this man was without cloaths , to signifie , that we have lost our primitive innocenc●y and original righteousness , which were as a garment of light , that covered us in our state of purity . men that remained no longer in their houses , no more than this possessed person ; which is to say , they came not to themselves , nor found any rest in their minds . they remained only amongst tombs , that is to say , in dead works ; they broke all their chains , which is to say , all laws , both divine and humane . these swine wherein the devil entred , are a representation of men immerst in filthy pleasures , over whom these impure spirits do exercise a peculiar dominion ; and the deep wherein they plunged themselves , denotes the bottomless pit wherein the devils have retired , since our saviour has driven them out of the hearts of the incredulous , who from that time do enter into the glorious liberty of the sons of god. curing the sick of the palsie . the doctrine and miracles of our saviour encreasing by degrees the number of his disciples , st. matthew presently left the office of a publican , to enter into that of a disciple of jesus christ. our blessed saviour came to him , as he passed by the place where he was ; and amongst so many persons who lived at capernaum , he chose only this man , leaving the others in their incredulity ; which renders them more culpable ( as our blessed saviour himself assured us , ) than were the people of sodom and gomorrah . he cleansed immediately the heart of this disciple from all that greediness after gain , which is too common amongst persons of that rank ; and made him with great joy to follow a poor despised man that was scorned , and set at naught by the great people of the world. he only of all the apostles who were called by our blessed lord , exprest the outward satisfaction he had in following him , by a feast whereunto he invited him ; by which he shewed us , that there is no satisfaction , like that , which arises from a true conversion . this new convert , invited also to this feast , several other publicans ; as if he would share the grace he had received , with those , to whom he had been united in his former life . the proud pharisees were scandalized , to see our blessed saviour and his apostles , eat publickly , with persons whom the jews abhorred . but our saviour confounded their pride , by telling them , he was the soul's physician , and that he could do no good to any , but such as acknowledged themselves to be great sinners . he moreover in capernaum , wrought a famous bodily cure , on one troubled with the palsie . the house wherein our lord and saviour entred , being so full of people , that those who brought this paralytick , knew not how to bring him in before our saviour : they at last fell on a determination , which was an evident mark of their great faith. they ascended to the top of the house , and uncovering it , let down their sick person before jesus christ , who admiring their faith , bid the sick of the palsie , be of good cheer , for his sins were forgiven him . this man had certainly good reason to be cheerful ; for what better news can any man hear , what words can be more comfortable , than these of our saviour ? which made the psalmist cry out as it were with an extacy , blessed is the man whose transgressions are remitted , and whose sins are covered : and in the sense of this he exults , saying , thou hast put gladness into my heart , i will therefore lay me down in peace , and take my rest. thou shalt open my lips , o lord , and my mouth shall shew forth thy praise . my song shall be always of the loving kindness of the lord ; with my mouth will i be ever shewing of thy truth from one generation to another . the scribes and pharisees took these words , immediately for blasphemy , muttering to themselves , that 't was only god that could remit sins . but our saviour to convince them that he was god , assured them of the inward health of this man , by the outward cure which he had wrought on his body ; and shewed them , that he had effectually remitted his sins , by delivering him from the palsie . all the people admiring this double effect of our saviour's power , and returning thanks to god , in that he had given such great power to men. as our saviour intended the healing of this man should be a proof that he had really remitted his sins ; so the cure of the spiritual sicknesses of the soul , must be the proof that our sins have been forgiven us according to this rule of our saviour . considerable to this purpose , are the words of st. cyprian , to daub over a sinner's wounds instead of healing them , and to deprive him of the remedies of a true repentance , by a deceitful assurance of an hasty reconcil●ation ; this is not to be a physician , but an enemy of souls . this peace which is promised them is not a peace ; it is both dangerous to him that gives it , and unprofitable to him that receives it . sr. thomas mompesson of bathampton in the county of wilts knight . for advancement of this worke. contributed this plate m rs . henrietta browne d. daughter of edward browne of london dr. in physick for advancement of this worke. contributed this plate . the sermon on the mountain . our saviour christ's drawing disciples after him , would have been of small advantage to us , had not his concern for the church in future ages , made him choose out of this number , twelve persons , whom he designed for its foundation , honouring them on this account , with the particular title of apostles , as being to be sent to preach his name and gospel throughout all the world. having separated them once already from the rest of men , he now again separated them from the rest of the disciples ; to make them understand by this double separation , that they ought to have a double perfection of vertue ; and to excel as much , the common disciples , as those disciples exceeded the common sort of jews . they had this advantage above the rest ; that they were ( as it were ) the domesticks of our blessed saviour , and lived with him in the same house ; for we know he kept the passover , and eat the lamb with them alone ; so that they were witnesses , not only of his actions , and publick preachings , but of his private life and secrets , after he had discoursed to others in parables . this choice of the twelve apostles was preceded by prayers , in which our saviour is said to have spent the night ; to learn his church what she ought to do in future ages , in the election of her ministers ; to distinguish those whom god had chosen . as soon as he had made this choice , he led them up a mountain , being followed by a great croud of people : and then he made them that famous discourse , commonly called the sermon on the mount ; which contains the whole gospel , and all necessary rules of behaviour , as well for the ministers , as for the people : saying , blessed are the poor in spirit , for theirs is the kingdom of heaven . blessed are they that mourn , for they shall be comforted . blessed are the meek , for they shall inherit the earth : blessed are they that hunger and thirst after righteousness , for they shall be filled . blessed are the merciful , for they shall obtain mercy . blessed are the pure in heart , for they shall see god. blessed are the peace-makers , for they shall be called the children of god. blessed are they that shall be persecuted for righteousness sake , for theirs is the kingdom of heaven . blessed are ye when men shall revile you , and persecute you , and shall say all manner of evil against you falsely for my sake ; rejoice and be exceeding glad , for great is your reward in heaven ; for so persecuted they the prophets which were before you . having at the beginning of this discourse , overthrown all the judgments of men , and all the notices of natural reason ; in calling those happy , whom the world esteems miserable ; he afterwards shewed , how inconsiderable the ordinances of the jewish law , are in comparison of the precepts of his gospel ; plainly telling them he required of his disciples , such a righteousness , as far exceeded that of the scribes and pharisees , without which he declared they could not enter into the kingdom of heaven . he taught us by these words : that he will not be pleased with our abstaining from things , which are apparently evil to others sight ; nor with the doing of such things , as have the face of good works , which may gain us esteem from men ; this being a very common thing amongst the pharisees . and therefore he enjoyns us toward the end of his sermon , not to lay up treasures on earth , lest our hearts be there where our treasure is . that the eye of our intentions be pure and simple , that it may sanctifie the whole body of our actions . that we have but one master , and that we do not share our selves betwixt jesus christ , and the world : and that we seek only the kingdom of heaven , and the righteousness thereof ; to the end the rest may be given us as an overplus . which clearly shews us , that the end of the new law , is to give a new heart to the new man ; because our outward actions must be regulated by the inward principles of our minds ; for the river cannot be pure , if the fountain be corrupted . iudge not , lest ye be iudged . after the general maxims which our blessed saviour established on the mount , where he instructed the people ; he descended to particular instructions , and shewed , that to satisfie this abundance of righteousness , which he required from his disciples , he was not contented with their observing of the decalogue , which forbids great offences , but required the avoiding the very beginnings of sin. he shewed his principal design was , to regulate the heart , and to reduce it to such an order , that it should abominate the least inclination to sin. wherefore having forbidden the entertaining the smallest desires to revenge , he afterwards prohibits injurious words ; because a peaceable mind , and a well governed tongue , are the best outward signs of a true christian spirit . the jews chief endeavours were to satisfie the eyes of men ; whereas true christians seek only to do what is well pleasing in the sight of god , who looks into the heart so that our saviour jesus christ seems to respect the decalogue , as containing only precepts of lesser excellency ; whereas he gives the name of great commandments , to this keeping of the heart and tongue ; which stifle all motions to wrath and evil speaking . our blessed saviour , under the prohibition of two such small things , conceals all the greatness of christianity . it seems , as if he did not much value the forbearance from murther , because this may happen without any inward vertue , humane reasons often hindering it . but that which he most esteemed was , not to murmur inwardly against ones brother ; because the forbearance of this , must happen from an excellent principle . for the rise of great sins , comes from these small beginnings , of which we take no notice . it being certain , that he which fears to injure a man in word , cannot fall into the sin of murther . and therefore do's our saviour , in the latter part of his discourse , so greatly commend to us the love of our enemies ; by which he saith , we become like to his father , who causeth his sun to shine , both on the just and unjust . but one of the commandments , on which our saviour do's most insist in this sermon , is the precept of not judging our brother . for seeing a natural inclination in the bottom of mens hearts of judging others , he bounds this liberty , telling us , that by our rash judments , we are like unto a man , that having a beam in his own eye , yet would pull out the mote out of his brothers eye : as the scripture saith , judge not , lest ye be judged ; for with what judgment ye judge , ye shall be judged ; and with what measure ye mete , it shall be measured to you again . and why beholdest thou the mote that is in thy brothers eye , but considerest not the beam in thine own eye ? or how wilt thou say to thy brother , let me pull out the mote out of thine eye , and behold a beam in thine own ? thou hypocrite , first cast out the beam out of thine own eye , and then thou shalt see clearly to cast out the mote out of thy brother's eye . the world is full of offences of this kind , say the fathers ; but the greatest remedy they could find against them , is humility : the having low thoughts of our selves , which will hinder us from having mean thoughts of others . so that either our charity , or humility must suppress in us , all these rash judgings ; and if neither of them will do it , then will fear constrain us , by remembring the day , in which jesus christ shall come to judge the smallest defects , which are to be found in our good works , which often deceive both our selves and others . he do's assure us , he will deal out to us , the same weight and measure , we have given others . he that seriously thinks on this judgment , cannot judge his brother , much less make himself a pleasant entertainment of his faults . charity makes us take all things by the best handle , and practise the advice of an holy b●shop , who tells us , that if an action had an hundred faces , we should always look upon it by that which is fairest . archibald primrose of deumenie in the county of linlithgow in the kingdome of scotland esq. for advancement of this worke. contributed this plate . andrew r●carne alias wheler of ●atchet in the county of bucks armiger for advancement of this worke. contributed this plate . a leprous person besought our saviovr to cure him of his leprosie ; and a centurion that sent some jews to request our saviovr to come and heal his sick servant . our saviour , being come down from the mountain , where he had established all the rules of christian morality , wrought two miracles related in the gospel . the first was the leprous person , who in the manner he approaches our saviour , gives us an excellent model of prayer . for as soon as he had perceived him , he acknowledged him his saviour , and by vertue of this faith , he saith to him with an inward humility of soul , which he testified by his outward gestures , lord if thou wilt thou can'st make me clean ; shewing on the one hand , what was his faith , and on the other his submission to the will of god. our saviour had compassion on him , and stretching out his hand to touch him , saith unto him , i will , be thou clean ; to approve what this man had declared , and to shew us , that his will alone , is the source of all those graces which they receive , whom he has loved with an everlasting love , when he saw nothing in them but bruises and putrefied sores . having healed this man , and forbidden him to make known this miraculous cure , ( which teacheth us to conceal the secret graces that he bestows on us , ) as soon as he was entred into capernaum , a centurion , who was extreamly troubled at the sickness of his servant , who was at the point of death ; sent some jews to request him , to come and heal this sick person . the jews came to him , to entreat this favour at his hands , and urged in his commendation , that this centurion had built them a synagogue : our saviour yielded to their request , and went with them to the house where this sick man lay . but as he drew near , this centurion , who had a more lively faith , than all the jews ; sent his most intimate friend to our saviour , to entreat him , not to be at the trouble to come to his lodging , because he was unworthy of so great an honour ; and that it was for that reason , he dared not wait upon him himself ; that he knew , he needed but speak the word , and his servant would be healed . our blessed lord admired the faith of this centurion ; and the church has so admired it , after his example , that she offers it continually as a model to her children , and puts the words of this holy man , into the mouths of her ministers and people , when they are ready to receive the same lord , to whom this great man spake . wherefore to draw the instruction which our saviour jesus christ and his spouse , would have us to draw from so great an example , we ought to have in imitation of this centurion , a profound humility of soul ; and to believe our selves unworthy to offer up the least request to our saviour . for he must hear us , for his own merits sake , and not for any thing that is in us , to make our prayers acceptable . we ought also to believe , as say the holy fathers , that the least word of our saviour , can operate , if he pleaseth , as great effects in our souls , as his divine body . for this centurion , did in effect , receive by the sole word of our saviour , the same grace , as if he had received his presence . our blessed lord would surrender himself , to his humility ; and in some sort , be obedient to him : he abstained from coming to him , because he would not render him confused . but in not entring the house himself , says st. austin , he made an invisible vertue enter in , which cured the sickness of his servant ; and if he visited him not in person , 't was to visit him more happily by his graces and mercy . the ancient fathers have taken occasion , from the charity of this centurion , towards his servant ; to recommend to all persons in the world , the care of their domesticks , especially when they are sick. 't is in these occasions , wherein they must testifie to god , that they know both poor and rich are equal ; and that if they will have him to have pity on them as the servants of god ; they ought also to be compassionate to those that serve them . a dead man restor'd to life . the widows son of naim restor'd to life . after the cure of so many several diseases , our blessed saviour did that which was more surprizing ; which is , the miracle of the resurrection from the dead . the first , which the holy gospel denotes , that jesus christ raised up to life , is a young damsel , aged twelve years , who was daughter to to a ruler of the synagogue , named jairus . there appeared nothing extraordinary in this miracle , nor in the faith of the father , who being on this account , of a temper different from the centurion , suffered our saviour to come to his house ; nor in the faith of this damsel that was raised up , of whose acknowledgment , the gospel makes no mention ; nor in that of those , who were present ; seeing on the contrary they derided our blessed lord , for saying this young damsel slept , and was not dead . the second resurrection , we read of in the gospel , contains something more particular , as will appear by what follows . when our blessed saviour went into the city of naim , accompanied by his disciples , and a great croud of people , he met with a dead corps at the gates of the town , that was going to be buried , which was the only son of a widow , who much lamented his death . our saviour was moved with compassion at the sight , and though she spake not to him , yet her tears called aloud for compassion . he drew near to her , and ●id her hold her peace ; and then stopping those that carried this dead body , he touched the bier , whereon this young man lay , and bid him arise , which he immediately did , and he delivered him to his mother . this miracle contains great instructions , as is observed by the ancient fathers . we hence learn , that nothing happens by chance ; and that whatever appears to men , to be a meer accident , is a real design in god ; for our saviour came by on purpose , to raise this dead man to life . we may here remark , that these bearers whom jesus christ stops in the way , are the devils , which carry the soul into hell , which is its last resting place ; and the sinners grave . these bearers are really horrible ; whence we may truly judge , that the soul of a sinner is but a meer inanimate corps , that is not able to stir it self , unless the devils bear it up and move it , as they are said to enter into the dead bodies of wicked persons to appear visible to our sight . and therefore this circumstance of the gospel , agrees with what is said in another place of the same writings : that jesus christ must first bind the strong man , to spoil him of his vessels , which is to say , the soul , in which he inhabits , as in his common dwelling . and in effect when we consider the difficulty there is in converting a soul , that is a slave to lust ; we find it so great , that it cannot be done , unless our saviour do's first tie up the devils , to make this man love that , which before he abhorred our blessed lord , having restored this young man to life , he gave him to his mother , to whom he belonged ; as well for that she had brought him into the world , as likewise , because she had restored him again to it by her prayers , which shews us our great obligation to the church ; and that we are not able sufficiently to requite the great care she has took of us . and therefore the holy fathers have said , that these dead being again raised up by the prayers of the church , ought after their conversion , to be in mourning with the divine mother , to obtain altogether the resurrection of their brethren , whose death she still bewails . 't were well if people would consider the obligations they have to their parents , to whom , next to god they are most indebted . we have more reason to love them , than they have to love us . but 't is true , they are led by nature to be infinitely kind to us , and we should be led by reason to be infinitely grateful to them . yet we see , when parents grow old , and need their childrens assistance , how seldom is it chearfully given them ? for whatsoever they do for them , seems to be more burdensom , than what they will do perhaps for those to whom they have no obligation . bridget the wife of john blake of the tower of london gentleman for advancement of this worke. contributed this plate . thomas lewes of the parish of hackney , in the county of middlesex gentleman . for advancement of this worke ▪ contributed this plate . mary magdalen washeth our saviour's feet with her tears , and obtains pardon of her sins . the fame of the resurrection of this young man of naim from the dead ; together with the other miracles which our saviour wrought , spreading over all parts ; the disciples of s. john , informed him of them in prison , where herod had thrown him . this holy man having no other intention than the discovering of our saviour to the world , as knowing he had his life for that purpose ; he continued still , in some sort , to do the work , he came for ; at least , as much as he could ; and therefore , he designed to force , as it were , our saviour himself to declare , that he was the messias , in the presence of some of his disciples , which he sent to him , not to entreat him , to deliver him from prison ; but to enquire of him , if he were the person , the world had so long expected . our saviour knowing that the disciples of s. john did , in some sort , envy him , as excelling their master , he therefore would not say any thing , which might appear advantageous of himself , but rather chose to do some miracles before them , and enjoyned them to relate to s. john what they had seen . when they were gone , our saviour took occasion from this deputation , to speak of s. john before the people , and to praise that firmness and constancy of mind , wherewith he was endued ; that is not like our tempers , which are as reeds shaken with the wind. and as the life of this holy man had been attended with great austerities and mortifications ; so our lord declared , that it must be with great strivings and watchfulness that a man can be saved : that the kingdom of heaven , could not be taken , otherwise than by a long siege , and violent storm . he declared the miserable circumstances , which some cities lay under , where he had shewed great joy , at the hearing of his doctrine ; because they had not given any tokens of their amendment ; saying , that it will be more tolerable , for sodom and gomorrah , at the day of judgment , than for them . but the generality of men , being strangely hardened , and bare discourses not being sufficient to work a reformation in them ; our saviour therefore , would bring them to it , by a famous example , which was that of the blessed mary magdalen . this holy sinner , moved by the divine grace , came running to jesus christ , as the only physician of her soul. and therefore knowing that he had entred into the house of simon the pharisee , to eat there ; she came thither with an holy boldness ; and without blushing , at so many witnesses , she threw her self at his feet , embraced them , kissed them , wash'd them with her tears , and wiped them with the hair of her head. the pharisees , who knew this woman , ( for the irregularity of her life , had made her infamous , throughout all the town ; ) began to doubt , whether our saviour christ was a prophet , seeing he knew not who she was , that had dared to touch him ; doubting not , but if he had known her , he would have rejected her . but our blessed saviour , confounding the vain imagination of this doctor of the law ; learnt him , how much he preferred the fervent love of this sinner , to the lukewarmness of those who had not committed such great crimes . and having shewed that the multitude of her sins were forgiven , because she loved much , he sent her away in peace , after this holy action . this woman , as is observ'd by the fathers , has given in her person a compleat pattern of repentance , in which there is nothing wanting but words ; to shew , that god doth not much value them , in such a case ; seeing they are only the leaves of repentance . she now employs to a vertuous use , whatsoever she had before abused to vice. she now offers to jesus christ , as many sacrifices , as she before had made to the devil ; and now sacrifices to repentance , whatever she had heretofore offered up to luxury . this so admirable a conversion may be called the glory of repentance ; for it shews us , that the greatest sinner , becomes pure in the sight of god , when his repentance is sanctified by humility : and that on the contrary , the chastest soul is impure in his sight , when this heavenly gift , which should render him the most humble of men , does on the contray , make him proud. the parable of the seed . our blessed lord , being one day surrounded with great crowds of people entred into a ship ; and putting off , some small distance from the land , he sat down in it , and thence taught the people , instructing them by many parables . he told them in that of the sower , that the husbandman sowing his seed , part of it fell out of the field , into the way side ; and there was trodden under foot , or eaten by the fowls . and afterwards explaining privately this parable , to his disciples ; he told them , that these persons are those , who hear the word of god , and from whose hearts , the devil at the same time comes and takes it away ; lest they should believe , and be saved . for this spirit of darkness who often mixes his tares with the wheat , as our saviour observes in the following parable , always endeavours at the same time that god sows his good seed in our souls , to produce their conversion , to destroy it , either by himself , or by men that are his instruments , lest it should take deep root in our hearts . the second parable of the seed is , that which fell on stony ground ; which not being able to take root , soon withers at the sun's appearance . and these are those , says our saviour jesus christ , who hear the word with gladness ; but taking no root , are discomposed , and lost , at the least affliction , or persecution , which may happen , because of the gospel . 't is easie for those persons to be deceived , and to be ignorant , that notwithstanding this delight which they have in the word of god , yet their hearts are as hard as stone , and that they have need of softening them by continual exercises of faith and repentance . the third part of the seed , falls among thorns , which grow up with the good grain , and choak it . and these persons , says our saviour , are those , who hear the word ; but the cares and troubles of this world , the deceitfulness of riches , and an infinite number of inordinate desires , stifle this word , and render it fruitless . for 't is too evident , that the cares of this world , make us apply our minds with less attention to what god , or his ministers speak to us . we cannot sufficiently enough lament before god , the mischief which these secular concerns bring along with them ; killing in us so frequently this precious seed , after several acts of devotion have made it spring up in us . for all the miseries which respect the body , as plague , war , famine , &c. are not subjects worthy of our tears , so much as the loss of this divine seed . in fine , the fourth part of this good grain falls on good ground , which soon springs up , and brings forth good fruit , although not all alike ; some grains yielding one hundred fold for one , others sixty , and others thirty . these persons , says our saviour jesus christ , are those who have their hearts not only good , but very good . if the heart be simply good , it is exposed to two great evils , to one , that it bears small fruit , and the other , that it easily becomes bad : wherefore we must endeavour , how good soever it is , to make it better ; which is done by increasing in charity . but our saviour jesus christ doth himself observe , that 't is only by patience , that we bear much fruit , that is to say , in enduring many afflictions , which do in some sort cultivate our fields , and renders our charity more vigorous . for she is the root of all good fruit , and the stronger that this root is , the more excellent is the fruit , which springs from it , proportionable to the condition and rank of each true believer . thus afflictions overthrow the weak , as 't is observable touching the second seed ; but become , on the contrary , the exercise and crown of the strong . john rossiter of somerby in the county of lincoln esq for advancement of this worke. contributed this plate . the right honourable ann lady morpeth , daugter of the right honourable arthur capell ▪ earle of essex deceased . for advancement of this worke contributed this plate . the beheading of s. john the baptist. when our saviour's fame was spread throughout all parts ; nazareth being the country where he chiefly resided , shewed more incredulity than the rest of judea . they could not reconcile what was said touching the great things he did , with what they beheld in his person . they saw on one hand his poverty , the mean condition of his mother and kindred ; and on the other , the great miracles which were publish'd of him ; and the applauses of the people . in fine , their pride ( being offended at this extraordinary fame of our saviour ) made them contrive to precipitate him from the top of the mountain whereon their town stood . but our saviour's hour was not then come , neither was it in the power of any man to hasten it ; so that passing through the midst of them , he rendred ineffectual their wicked design . our blessed lord well understanding the aversion they had to him , would not immediately preach in nazareth , but in capernaum , and other circumjacent towns ; as well to humble himself , as to shew us , that we ought to avoid all pompous appearances in a place where we have before lived in obscurity ; as also to dispose by degrees those of nazareth ▪ by his absence , to believe in him , as well as others , and to respect him for the time to come whom they had before despised . but the hardness of their hearts being insuperable , our saviour contented himself with working some few miracles to shew that he did not slight them ; and he did no more , lest he should make them more criminal . he past then from them , and leaving nazareth ▪ he had news brought him of the death of s. john the baptist , which hapned in this manner . the devil having instigated herod to cast him into prison for having represented to him , how scandalous his incestuous cohabitation was with herodias , his brother's wife ; ( who not contented with this good mans imprisonment , moved herod to put him to death : ) he brought to pass whatsoever was necessary to this design ; and shewed , how well he could manage occasions , and dispose all requisite circumstances , for the execution of his malice , on this holy man. hero●'s birth-day being come , this prince made a great feast to all the grandees of his court ; and the daughter of this incestuous herodias dancing in the midst of this assembly , she so extremely pleased herod , that he at the same time commanded her to ask of him whatever she would , and he would give it her , tho it were half of his kingdom . she went presently to her mother , to know what she should demand ; who preferring the gratifying her revenge on s. john , above whatever her ambition or covetousness could desire , enjoined her to ask only of him the head of s. john the baptist. herod was much troubled at this demand , as having a great esteem for s. john : but the devil lessening the reverence he had to this holy man , and encreasing his fond affection to herodias , caused him at length to yield , that he might not break his word . s. john's head was cut off in prison , and delivered to herodias's daughter in a charger ; who immediately came , and brought it to her mother ▪ thus did this truly great man die ; and thus at length ended the high opinion which herod had of him ; who having been the great admirer of this holy person , became at length no less than his murtherer . his first enormities served him as a passage to this hainous crime ; and this barbarous cruelty was the punishment of his incest . 't is strange , says s. gregory , that such infamous people should have that power over so divine a person as s. john : but if his life was precious in the eyes of god , it was not so in his own ; and one may say that god seconding his humility , and considering how little he valued it , gave it therefore for a dance ; by which , adds this holy father , the servants of god may learn to despise their own lives , and be willing they should be at the mercy of cruel and wicked people ; for in sacrificing them to god for and to whom alone they live , their death , like s. john's , will be the more estimable , and acceptable in the sight of god ▪ by how much it may appear more shameful in the eyes of men. the miracle of the loaves . our blessed lord and saviour , having been informed of the death of s. john the baptist , withdrew thereupon into the desert ; taking his disciples along with him , to learn his church to retire to places of retreat in times of danger . and this was the more necessary , by how much the miracles of jesus christ began to be taken notice of at court : and herod antipater , the son of him who had put the innocent children to death , was in trouble to know who this man should be that was so powerful , both in word and deed ; imagining some times , he was s. john the baptist whom he had put to death ; who being risen from the dead , wrought all these wonderful things . such imaginations as these trouble the repose of this wicked prince ; whilst our saviour was retired into the wilderness , where herod could not hinder the people from running after him : for he was followed by near five thousand persons , who were continually attentive to his doctrine and miracles . their minds , were so taken up with what they saw and heard from him , that they forgot to take along with them their necessary provisions . and three days being already past since they left their habitations to follow jesus christ in the desert ; our saviour was moved with compassion in seeing these persons , and spake to his disciples about the procuring of them sustenance : they answered him , that the place , where they were , was a desert , far distant from towns , and that they had no other provision than five barly loaves , and some few fishes . our blessed saviour commanded the disciples , to cause them to sit down , in divers companies ; and when this was done , lifting up his eyes to heaven , he blessed these loaves and gave them to his disciples , that they might share them amongst the people . these loaves multiplyed themselves in our saviour's hands ; for all the people eat of them , and were satisfied ; and our saviour commanded his disciples to gather up the fragments with great care , with which were filled twelve baskets . the ancient fathers , have ever regarded these five thousand men that followed our saviour jesus christ , as a type of true christians , who forsake the world , at least their hearts , to follow jesus christ where-ever he calls them . there is observable in their whole conduct , an excellent image , or representation of the church . they are attentive to the words of our saviour , and expect no relief on earth , but from his bounty . they all appear but as one single man. they have all the same affections , the same inclinations , and the same end , whereto they tend by the same means . they continue in this desert , and grow not weary of our saviours company . they persist therein , till they faint , without murmuring for sustenance . and therefore our saviour christ seeing their great faith , stays till the third day before he feeds them , and though his charity was great , yet he would not do it presently . he then shewed that pious conflict , which oft happens between god , and elect souls ; when on the one hand , god will not yet succour them in their distresses ; because 't is not the time ; and on the other , his elect feeling such joy and comfort ▪ in the accomplishment of his will , remain stedfast and firm in that condition , without desiring to get out of it . prayer , in all other occasions , is the effect of faith ; but t is the effect of a very small faith , to be earnest with god , to deliver one out of any temporal affliction . ought not this to satisfie us , that god himself , keeps account of the days and m●nutes of our sufferings ? he , i say , who assures us , that he numbers the very hairs of our heads . we should let him alone , to do with us as he thinks fitting ; for the best remedy in our griefs is to commit our selves wholly to his will and pleasure , and to remain quietly in the condition he has placed us , not desirous to depart out of it , until his due time . richard whitworth of adbaston ▪ in the county of stafford esq for advancement of this worke. contributed this plate . s. peter's faith fails him . s. peter walks on the sea to meet our saviovr , and sinking , cries ●ut to him for help . when our saviour had done this great miracle of the loaves , the people would needs lay hold of him , and make him a king by force ; but our blessed lord , though he presented himself of his own accord , when he was to die , yet fled , when they offered him this dignity : to teach his disciples to fly ecclesiastical promotions , when men do offer them ; even as jesus christ would not receive honour from men , but from his father . when 't was night , he came to his disciples , at the place where this miracle was wrought ; and to put the remembrance of it out of their minds , which were puft up at the thoughts thereof , he made them enter into a ship , and pass the sea , that the tempest which soon after happened by his order , might make them sensible of their weakness in the absence of their master ; and that this knowledge might keep them in humility , which was to be ( as it were ) the foundation , on which he would erect this solid vertue , which was to render them the pillars of the church . he left them for some time , in the midst of the waves , being driven up and down the whole night by the weather , without his hastning to deliver them . but when the day appeared , he drew towards them , walking on the surface of the waters . when they beheld him , thus coming on the floods , as on dry land , they thought him to be a spectrum , and their fear made them send forth strong cries . but our saviour spake to them to encourage them , saying , fear not , it is i. s. peter was the first that felt the efficacy of this divine word ; and having his heart full of an assurance , which placed him above all fear of danger , he said to jesus christ , if it be thou lord , command me to come upon the waters to thee . our saviour bad him come ; and s. peter leapt immediately into the sea , with a confidence which cannot be sufficiently enough admired , and which then denoted , that god would make his church in future ages victorious throughout all the world ; and that she should tread under foot , whatsoever should oppose her. but as s. peter thus went to joyn himself to jesus christ , a great wind arose , which put him into an astonishment ; fear overwhelmed his spirits , and his faith failing , he began immediately to sink . then did he address himself to our saviour , who had already given him some power , entreating him to succour him . and jesus christ stretching out his hand , took hold of him , and blaming the weakness of his faith , bid him not be afraid . and when they were entred into the ship , the wind immediately ceased , and the waves melted themselves into a calm smoothness . the ancient fathers who have always regarded the actions and words of our saviour , as full of mysteries ; have admired , he should suffer s. peter to be in danger of drowning , after he had commanding him to come on the waters he designed , say these ancient writers , to convince this good disciple , by his own experience , that 't is he only can save , lest his natural assurance should tempt him to pride . even our fears in the service of god ▪ are of use , when they be moderate . they inform us of our weaknesses , and make us depend more on him , and expect all our safety from him . there are few sincere christians in the world , for whom god has not done more than he did on this occasion for s. peter . there are other depths , and tempests , whence he has delivered them , and does yet daily and hourly deliver them by his powerful word : and they cannot be wanting in the acknowledgment , which they ought to have of so sensible a protection without the greatest stupidity and ingratitude . our saviovr admires the faith of the canaanitish woman , and heals her daughter . our saviour , having left the place where he had miraculously fed so great a multitude of people ; these persons were in great trouble the next day , to know what was become of him . they knew there was in this place but only one bark , or vessel ; and they also knew that jesus christ had not entred therein , nor his disciples . wherefore not finding him along the rivers side , and having past over again the water to go to capern●um ; they ask'd him , when they had found him , when and how he came there . but our saviour not listing to satisfie their curious humour , and concealing the manner of his walking on the waters : only told them , who were so zealous in their search after him , that they followed him , meerly for the loaves sake , and not out of any real love to his person , or doctrine . and therefore he exhorted them , to labour after other food ; and not to seek so greedily after the meat which perisheth . he discoursed to them of the eucharistical bread , whereat many were scandalized , even of his own disciples . when they went away , jesus christ , without shewing any concern , at the seeing himself thus abandoned by his disciples . addrest himself to the twelve apostles , demanding of them , whether they would also leave him ? to which st. peter answered with his usual fervor ; lord , to whom shall we go , seeing thou hast the words of eternal life . our saviour also plainly shewed , 't was no wonder that several of his disciples left him , seeing of the twelve , which he had chosen particularly , there was one of them , which he assured them was a devil . he left then judea , to avoid the rage of his enemies , who began openly to declare themselves against him , and departed to the coasts of tyre and sidon ; where he did more than he had done in judea . for a canaanitish woman ( arriving from those parts , where our saviour christ would not go himself , lest he should scandalize the jews ) came by a secret instinct of jesus christ , who called her to him , though unknown to her , who shewed him with great cries , that her daughter was tormented with a devil , and entreated him to have pity on her . but our saviour although so compassionate to others , yet seemed to give no ear to the complaints of this woman , to the end he might give us in her person ▪ an excellent instance of the prevalency of prayer ; and to shew us by her example , with what humility we ought to persevere in it , when it seems to us that god almighty in deaf to our requests , and rejects all our petitions . this humble woman , being not able to obtain any thing of jesus christ , addrest her self to the apostles , who interceded for her to our saviour . but he answered , he was only sent to the lost sheep of israel , and not to the gentiles . and they being urgent with him , because the canaanitish woman importuned them , with her entreaties ; our saviour therefore to shew the solidity of her faith , would not yet yield to her . when at length she came up to him and cast herself at his feet and worshipped him , imploring his assistance , with great lamentations . our lord still repell'd her , and using her as a dog , said to her , that it was not lawful , to take the childrens bread , and cast it to dogs . this usage which would have sufficiently provoked a proud spirit , served only to encrease her confidence in our saviour . she confest indeed she was but a dog , yet that the dogs were permitted to eat of the crums which fell from the childrens table , and that she desired no more . she put herself into the condition of such a mean creature , and acknowledged the jews to be her masters , and the children of the true god. this humble confession in the midst of such a rude treatment in appearance , made our saviour immediately cry out , o woman , great is thy faith , and changing his roughness into an admiration of her faith , immediately granted what she desired . the holy fathers have much extolled this faith in a pagan woman ; and s. gregory the great saith ▪ that as this idolatrous woman confounded the incredulity of the jews , so it may often happen in the church ; that persons who are engaged in worldly business , shall make those blush , who make profession of a more heavenly calling . elizabeth the wife of edward hubbald of the tower of london gentleman ▪ for advancement of this worke contributed this plate . jane lady spencer , relict of sr. thomas spencer , of yarington in oxfordshire baronet . for advancement of this worke , contributed this plate , the transfiguration of our saviour jesus christ on the mountain , in the presence of his three disciples , st. peter , st. james , and st. john. our saviour jesus christ , being alone with his disciples , and passing with them over most of the cities of caesarea , demanded of his disciples , what the world said of him ? they answered , that some thought he was john the baptist ; others that he was elias ; others , that he was jeremiah , or one of the ancient prophets . and you , said our lord , whom think ye that i am ? st. peter then without haesitating , answered ; thou art christ the son of the living god. our saviour called him blessed , because his father had revealed to him this truth , and assured him , he would so firmly establish his holy church , on this his confession , that the gates of hell should never prevail against it . this was a proper and ingenuous profession of st. peter's faith ; yet this hindred not our blessed lord , from calling him satan , when he would have disswaded him from suffering and yielding unto death : which shews us , that god seldom raises up his saints , but he immediately abases them ; for humane weakness is so great , that if the divine goodness dealt not thus with us , we should be puft up , either with our temporal or spiritual prosperity ; which might prove of dreadful consequence to us . eight days after this had hapned , our saviour took three of his disciples , viz. st. peter , st. james and st. john ( who ever seemed to be the chiefest favorites , and to whom he shewed most tenderness . ) he led them up a high mountain apart , and when he prayed there , he was immediately transfigured : his countenance shined like the sun , and his garments were white as snow : at the same time moses and elias appeared , who discoursed with jesus christ touching what was to happen to him at jerusalem . the three disciples that slept , immediately awaked ; and were surprized at the glory of our saviour , and at the sight of the two prophets who were talking with him . st. peter being transported with joy , thus spake to our saviour , master , it is good for us to be here : let us make here three tabernacles ; one for thee , another for moses , and another for elias . but whilst he was yet speaking , a cloud came and o'er shadowed them , and a voice was heard , saying , this is my b●loved son , hear ye him. whereupon the disciples fell immediately on the ground with astonishment ; when jesus christ drawing near unto them , touched them , saying arise and be not afraid ; they then arose , and saw no one save jesus christ , who strictly charged them , as they were coming down from the mountain , to tell no body , what they had seen and heard . this transfiguration full of mysteries , was one of the means which our saviour made use of , to strengthen the faith of his disciples ; and for a more sensible perswasion to them that he was god , he intended by this anticipation of his glory , to shew them , what they should one day be themselves at the resurrection of the dead ; and that maugre all the labours , tryals , and sufferings of this life , they should certainly enjoy the glory of which they had been eye-witnesses on this mountain . and 't is this sight which made them strong in their greatest conflicts . when the holy spirit came upon them , he made this vision more useful to them , than it then appeared , comprehending by its light , that this ineffable glory of jesus christ , which they had seen with their own eyes , should be communicated to their own body ; so that we may say the design of jesus christ in this transfiguration , was not only to render his apostles strong in the day of his passion , and to remember his glory in the time of his humiliation ; but even to make them strong themselves in the time of their sufferings , and to encourage them in their afflictions , by the sight of the glory with which they were to be attended . infants the type of humility . our saviovr proposes to his disciples a child for an example of christian humility . our saviour christ being come down with his three apostles from mount tabor ; found his other disciples environed with a great croud of people ; and a certain person , whose son was vexed with an evil spirit , was entreating them to heal him , in the absence of their master . now although our blessed lord had given them power over these spirits , yet could not they drive out this ; wherefore our saviour christ having done it himself , and restored this son to his father , his disciples asked him privately , why they could not do it . he answered them , because of their unbelief ; adding , that if they had faith , they might remove the mountains , and place them in the midst of the sea. he afterwards informed them , that this kind of devils , went not out but by fasting and prayer . thus did he teach them their mistake , in pretending to exercise an absolute authority over the devil , without using the ordinary means which god had prescribed , such as were fasting and prayer . our lord after this went to capernaum , where those that gathered taxes , ask'd st peter , whether his master was for paying tribute ; and he answered he was : and they had no sooner entred into an house , but our saviour prevented peter with this question ; from whom do princes require tribute ; from their children or strangers ? but added he , that we may give no offence ▪ go thou to the sea , and open the mouth of the first fish thou shalt take ; and therein thou shalt find a piece of money , give it for me and thee . our saviour teaches us by this example , to submit to the laws of the place where we live , and to obey magistrates when the things they require of us be not sinful . our lord being seated in an house , with his disciples , he demanded of them the subject of their discourse in the way ; for he knew they had been disputing , which of them should be the greatest . and intending to overthrow in their minds all proud conceptions , and desires of preheminency , he told them , that he that would be the first of all , should be the last : and to give them a more lively image of this disposition of soul , he took up a little child , and placed him in the midst of them , saying , that if they endeavoured not to become like this child , they could in no wise enter into the kingdom of heaven . for the scripture saith , that the disciples coming to him , asked him ▪ who was the greatest in the kingdom of heaven ? and our saviour called to him a little child , and set him in the midst of them , and said , verily i say unto you , except ye be converted , and become as little children , ye shall not enter into the kingdom of heaven , whosoever therefore shall humble himself , as this little child the same is greatest in the kingdom of heaven , and who so shall receive one such little child in my name , receiveth me : but who so offends one of these little ones which believe in me , it were better for him that a mill-stone were hung about his neck , and that he were drown'd in the sea. the holy fathers have much reflected on this saying of our saviour ; and considering how difficult this is to the proud spirit of man , their only hope has been , in the grace of him who uttered this sentence . hence they have discoursed how necessary it is to stifle all those ambitious desires of appearing greater than others ; and that a true christians study ought to be to conceal himself ; and to be willing , that others should be preferred before him . one man is no greater than another ; but only as he has more charity , or more humility ; for all the rest is meer vanity before god. and should a man extol himself above other men , because he has more charity , this glory would rank him amongst the lowest . our blessed saviour stifles pride , and plucks it up by the roots , by reducing his disciples to the condition of a little child . and if a man would judge whether he shall be of the number of the blessed in the other world , he need only to consider whether he be humble as an infant in this , and whether he endeavours by christian simplicity by humility , by obedience , and other vertues , to be as little in spirit , as children are in body . mr. david hamilton son of david hamilton of the citty of london dr. in physick . for advancement of this worke. contributed this plate . elizabeth lady onslow , wife of the honourable sr. richard onslow , of clandon in surrey baronet ▪ &c a. for advancement of this worke , contributed this plate . the ten lepers healed . our saviovr heals the ten lepers . our lord taking occasion from his disciples disputes , to recommend to them the practice of christian humility , and to make them respectful to children , and to the weak , whom he said to offend was extream dangerous , he left galilee ; and the feast of tabernacles drawing nigh his kindred and brethren exhorted him to go into judea , whence he had retired on the death of s. john. they told him he had nothing to fear , and speaking to him as a man that affected popularity by his great miracles , they shewed , as the gospel testifies , that they did not believe in him . our saviour did not set himself to refute their vain imaginations ? he only told them , their time was always ready , whereas his was not yet come , and that he would not go yet into judea . his kindred assisted at the feast before him ; but having remained some days in galilee , he went into judea , not publickly , and with a concourse of people as he was wont , but in private . when passing through the midst of samaria , he entered into a certain village , and there met him men that were lepers , who stood a far off ; and they lifted up their voices , and said , jesus , master , have mercy on us . and when he saw them , he said unto them , go shew your selves to the priests , in obedience to the law : and it came to pass , that as they went they were cleansed ; thereby teaching those that should believe in him , what respect they ought to have to the customs and practices of the church ; and how great a deference they ought to pay to the rulers therein established . for no sooner had these persons shewed themselves to the priests , but they found themselves cured of their leprosy . one of the immediately thereupon returned , loudly glorifying god for so miraculous a cure ; and went to our saviour , throwing himself at his feet , and bowing his head to the ground , gave him thanks for the mercy , which he came from receiving . our lord ask'd him whether they had not all been cured and what were become of the other nine ? the gospel tells us only one of the ten returned to our saviour to give him thanks , and he was a samaritan . our blessed saviour sent him away , telling him his faith had saved him , sufficiently shewing how greatly the ingratitude of the rest did displease him . the holy fathers considering this example , have ever taken hence occasion to exhort men to fly ingratitude and to receive no favour from god , without shewing him , by all the signs they are able , how greatly they desire to make their acknowledgments suitable to the benefits they receive . 't is not sufficient for us to rejoyce at the inward cures of our souls , seeing 't is not to be questioned , but that these lepers were thus affected . they had beyond all question a perfect sense of their cure , and even admired from their hearts , him that was the author of it . but this was not enough . they ought to have returned and prostrated themselves , giving him thanks in a beseeming manner . these ungrateful persons have become by their ingratitude , leprous in their souls , in ceasing to be so in their bodies ; and have been in this particular like those , who forbearing sometimes to commit gross sins in the sight of men , increase by their ingratitude their secret sins before god. happy is he , says s. bernard , who always lies prostrate at our saviour's feet , giving him thanks for the smallest graces ; and who considering himself as a stranger in imitation of this samaritan , believes that all the favours done him , are the more obliging , in that he deserves only shame and punishment . the woman taken in adultery . our saviovr wisely escapes the snare , laid him by the jews , concerning the adulterous woman . our saviour christ having healed these ten lepers , as he past along , found , when he arrived in judea , all jerusalem in trouble , in that he was not come to the feast , and all the people were divided in the judgments they made of him ; some saying he was a good man , others maintaining he was a seducer . but eight days after the feast , our saviour appeared in the temple , and there taught the people with such wisdom , as astonish'd all those as knew he had not been brought up in human sciences , and the study of the law. speaking then publickly with great freedom , those that heard him admired , his enemies that heard him , did not seize on him , imagining sometimes they believed he was the christ. but 't was not long before designs were laid against his person , which yet proved fruitless , because his hour was not then come . for the pharisees seeing the people speak of his miracles with admiration , loudly affirming , that when christ came he could not do greater things : they could not suffer this testimony which was given him , wherefore they sent officers to seize on his person : but whereas hitherto he had often hid himself , he did not so now ; to give examples of the different motions which god's spirit should produce in those who should be persecuted in following ages . those then who came to take him , were with-held by a secret stroak from god ; so that instead of seizing him , they stood still and became his auditors . and when the pharisees , who sent them , blamed them for not bringing him , they answered , that never man spake as he did . our saviour retiring afterwards on the mount of olives to pray there , he came thence the next morning very early into the temple , where a great croud surrounded him ; but whilst he was preaching , the pharisees laid a snare for him , by presenting him with a woman taken in adultery , to the end , that if he condemned her to die , he might be decryed by the people as a man extream severe ; and if he condemned her not he might be charged as a breaker of gods law. jesus knowing their malice , stoopt down , and wrote on the ground ; and they persisting to know his opinion , he lifted up his head , and said ; he amongst you that is without sin , cast the first stone at her . then began he again to write on the ground , and in the mean time the pharisees slunk one by one away , and the woman was left alone , to whom our saviour said , that seeing no one had condemned her , neither would he ; and thereupon immediately sent her home in peace , charging her to sin no more . whereby our lord shews us , he would rather have men to condemn themselves than accuse others , and to examine their own lives , rather than to censure the faults of their brethren . men generally abhor gross sins because they make them uneasy ; but make little regard of spiritual sins , which do more offend god , who is all spirit : the sin of the faln angels , and that of the first man have more offended god , than the crime of this adulteress . and this is that which ought to humble us in the sight of god , and make us gentle and moderate to those who fall into these dreadful excesses : this gentleness being many times a means to withdraw them from these disorders . the mildness wherewith our saviour treated this woman , had perhaps a greater effect upon her to disengage her from this evil course , than all the severity of the law. nothing does more effect , and perswade a good natured person than meekness and gentleness , where they expected rigor and severity . the church therefore in imitation of our saviour , discourages not the greatest sinner , from hopes of mercy , on the least signs of contrition . she has thought sitting , that this sentence of our saviour , let him that is without sin cast the first stone , should have at least as great effect on the hearts of christians , as it had on the jews ; and that the piety of such should yield to those words to which the others hardness was obliged to yield . godfry kneller of lubeck in saxony , and of st. pauls covint garden in middlesex esq. principall painter in ordinary to their majesty● king william and q. mary ▪ for advancement of this worke. contributed this plate . m is . anne browne d. daughter of edward brown of london dr. in physick for advancement of this worke ▪ contributed this plate ▪ the man born blind , restored to his sight by our saviour . our saviour christ having delivered by his goodness the adulterous woman , and freed himself from the snare which his enemies had laid for him , he continued to preach to the people in the temple , several important truths , and reproach the pharisees with their design of destroying him . he shewed them from whence they were the devils ministers , who delighted in blood from the beginning of the world , and had slain the prophets . he ask'd them openly which of them could convince him of sin ; and why they did not believe him , seeing he preached the truth . the jews answered these just reproaches , not with reasons , but with injuries , calling him a samaritan , and one possessed with a devil . our saviour answered these blasphemies with great meekness ; but seeing them take up stones to throw at him , he privately past out of the temple . in his passage thence , he saw a man who was born blind . his disciples asked him , whether this man had sinned , or his parents , in that he was born blind ? but our saviour answered them and said , that neither this man hath sinned nor his parents , but that the works of god should be made manifest in him ; and told them , that he must work the works of him that sent him , whilst it is day ; for the night cometh when no man can work ; and as long as he was in the world , he was the light of the world. when he had thus spoken , he spat on the ground and made clay with the spittle , and anointed the eyes of the blind man therewith , and bid him go wash in the pool of siloam , which he no sooner had done , but he received his sight . those that knew him , were strangely surprized when they saw him . all who demanded of him in what manner so great a miracle was wrought on him , were told , that a man called jesus had made clay , and putting it on his eyes , sent him to the pool to wash them , which he had no sooner done but he recovered his sight . he was hereupon carried to the pharisees , who asked him the same questions , and had the same answers . some of them would needs have it that a man who had made clay on the sabbath-day could not be a good man. others who were astonish'd at the greatness of the miracle replyed , that an ill man could not cure one that was born blind . being thus divided one against another , they made the blind man speak again , and , demanded of him what he thought of this man ? to which he answered , that he was without doubt a prophet . angred with this reply , they would not believe he had been blind . they therefore made his parents come , who fearing such passionate people , managed themselves with address , asserting nothing else but that this was their son , and that he was born blind ; but as to the rest , they said , their son was of age to answer for himself . having again made this blind man come to them , they spake to him with greater earnestness , bidding him give glory to god , for they well knew our saviour christ was a sinner . i know not , answered he , whether he be a sinner ; but this i know , that having been born blind , i now see . the jews said , that as for their parts , they were moses disciples , but they knew not what this man was . this i cannot but wonder at , said he , that ye know not who he is , and yet he has opened mine eyes . the pharisees after this put him out of the synagogue , and our saviour having found him ask'd him whether he believed in the son of god ? adding he was the person who spake to him . the man fell on the ground and worshipped him . an happy blind man , say the fathers , who discovered the true light. he was not only the worshipper of jesus christ , but his defender . he confounded the doctors of the law , and shewed , that a simple faith which is humble , is more enlightned , than science which puffeth up . the jews drove him out of their synagogue , but our saviour christ received him into the communion of the faithful , and made his heart his living temple . the parable of the good samaritan . after the cure of the man born blind , the gospel relates what jesus christ said to the jews , of the charity which the pastors ought to have for the flock committed to them ; in imitating that of the sovereign pastor of our souls , who laid down his life freely for the safety of his sheep . he gave in the few words which he spake on this subject , all desirable marks to know , whether one be of the number of the true pastors of the divine flock ; seeing we need only to know whether we be ready to part with , not only our estates and our ease , but our lives also , in losing them immediately , or by a long sequel of sufferings . he shewed how greatly opposite in this point to the true pastor , is he that is an hireling , and flies away , when he espies the wolf coming , that is , who keeps a cowardly silence , when he should vigorously oppose those who destroy the flock of jesus christ. but having instructed the pastors in this discourse , of the charity which they owe their people ; he afterwards instructs all men , in that which they ought to have for one another . for a doctor coming to demand of him , tempting him . which was the greatest commandment of the law ? our lord answered him in one word , that it was to love god with all ones heart , and ones neighbour as ones self . this doctor asked our saviour , who are our neighbours ? and was informed by this parable . a certain man went down from jerusalem to jerico , and fell among thieves , which stripped him of his rayment , wounded him , and departed , leaving him half dead . and by chance there came down a certain priest that way , and when he saw him , he passed by on the other side . a levite did the same thing , both shewing , that great vertues are not inherent to the highest offices ; and that one may have the dignities of the church , without having that charity which should always accompany them . in fine , a samaritan , which is to say , a pagan , and an idolater , passing near this place in his journey , saw this man , and having compassion on him , went to him , bound up his wounds , pouring in oyl and wine , and set him on his beast , brought him to an inn , and took care of him ; and on the morrow when he departed , he took out two pence and gave it to the inn-keeper , saying to him , take care of him , and whatsoever thou spendest more , when i come again , i will repay thee . our saviour demanded of this ▪ doctor , who of these three men had been his neighbour , who fell amongst thieves ? to which he answered , that 't was he who had compassion on him . go then , reply'd our saviour christ , and do the same thing . our lord commands us in the person of this doctor to be always ready to succour those whom we see in misery , and to spare neither our cares , nor our pains , nor our estates , when an occasion of charity offers it self . the holy fathers complain , that men are too cautious in these occasions . this priest and levite thought they had good reasons to pass on : they were also seemingly affected in seeing this piteous object ; but this ineffectual compassion hindred them not from being cruel , in being wanting to so pressing a duty of charity . the samaritan reasoned not much on the matter , he acted more naturally and more charitably than they ; he thought the sight of this pitious object obliged him to use his utmost endeavours to assist him . thus ought we to do ; for how shall we be ready to succour those miserable people , who are at a distance from us , if we do not assist such as lie languishing before our eyes ? catherine wife of john dormer of ascott in oxford-shire esq , and daughter and coheyress of sr. thomas spencer . of yarington in the said county baronet , deceased . for advancement of this worke contributed this plate . gent●lles tichborne ▪ wife of sr. benjamin tichborne of woodwicks in hartfordshire knight ▪ descended from the antient family of tichborne in hantshire . for advancement of this worke. contributed this plate . martha and mary . our saviovr enters into martha's house , who busies her self in making preparation to entertain him , whilst mary her sister hears his holy discourses . our blessed lord , did not only select twelve apostles ; but moreover chose seventy and two disciples , whom he sent two by two before him , wheresoever he was to go ; and who living content in their condition , without envying the apostles who were above them , they then gave us to understand , that those who should be one day in the inferiour degrees in the church , should live therein satisfied , without grudging at those who are in higher places , where they must not think to ascend by their pride , but remain with an humble resignedness in their condition , unless god draw them thence , as he drew out matthias from the seventy and two disciples , to promote him to the apostle-ship . having sent them with power to cast forth devils they returned transported with joy , telling our lord , that these unclean spirits were subject to them by vertue of his name . but our saviour christ inspiring them with the contempt of these lower gifts , tells them , they ought not to rejoice at this empire , which they had over the unclean spirits , but in that their names were written in heaven . and thereupon immediately by a motion of the holy spirit , he gave thanks to his father , in that he had hid these things from the wise and prudent , and revealed them to babes . and turning himself at the same time to his disciples he said unto them , blessed are the eyes which see those things which they saw ; for many prophets and kings had desired that sight but could not obtain it ; whereby he shewed to those that had received from the apostles , the knowledge of the same mysteries ▪ how great their crime would be , in losing them ; or not esteeming them as they ought for want of applying themselves to the serious and continual consideration of them . and therefore jesu christ designing to give us an instance , how christians should spend their time , went into a castle , where a woman named martha , received him , which woman had a sister named mary ; who lying at our saviour's feet heard attentively his holy word , whilst martha was busied in making preparations for his entertainment : she was also dissatisfied that her sister did not help her , in the perplexity she found her self in , and therefore she makes known her complaint to our saviour christ , who was so far from sending away mary , from this her important attention , that he took her part against her sister , and told martha , that whilst she was employed with so great earnestness about several matters , mary had chosen the better part , and which should never be taken from her . the fathers have hence gathered , that though the external actions of charity , be necessary during this life , yet those whom god gives dispensations from them , for to keep them in a calm state of life , wholly employed in the meditation of his word , are always in the most happy condition . nothing appears more beseeming , than to prepare fit entertainments for our lord himself ; and yet jesus christ prefers the repose of mary before the employments of martha . this saying of our saviour , that there is but one thing necessary , has had a great influence on the conduct of the saints . they have seen , that all things else are comparatively superfluous , and that 't is difficult to apply ones self to them , without prejudice to this one thing . wherefore they have affirmed , that this sentence should moderate the activity of those , who place all their piety in external actions ; and tho' these works of charity be excellent in themselves ; yet they should fear , lest the trouble and passions wherewith they be circumstanced , do not insensibly lessen the inward purity , and union of heart with god ; in which doth properly consist this one thing necessary , which our saviour christ would have preferred before all things . the folly of riches . our lord having learnt us , by the answer he made to martha , how much he preferred the life that was peaceable and always attentive to god , before that which is active , and always employed in works of charity ; he also shewed us , how greatly we may be deceived in these external actions of piety , by the reproaches he made the pharisees , who were very circumspect in the outward actions of religion , but neglectful of the inward parts thereof . for the holy fathers considering the conduct of these persons , and what jesus christ says in the gospel , have found that the devil loves nothing more , when he has gotten sure possession of a man , than to make him do several good outward works , which glister in the eyes of m●n ; provided that whilst he gives the outside to god , he become master of the inside . that if these external engagements are always to be dreaded by all sorts of persons ; our saviour shews how much more they are to be so , by those he has chosen to be his ministers . for two brethren having entreated him to accord them , and to divide to each his portion , he said to them with a kind of indignation , who made me a judge , or divider over you ? shewing by this answer , that he would not concern himself in the affairs of this world ; and that a true christian , and especially a minister of jesus christ , should avoid these secular employments , and not deceive themselves by a pretence of charity , with which they are covered . he took occasion from the difference between these two brethren touching the division of their estate , to warn men to avoid covetousness , and to assure them , that man's life consists not in the abundance of these things which he possesseth ; whereupon he told them this parable . the ground of a certain rich man brought forth plentifully ; and he thought within himself , saying , what shall i do , having no room to bestow my fruits ? i will pull down my barns and build greater , and there will i bestow all my fruits and goods , and will say to my soul , soul thou hast much goods laid up for many years , take thine ease , eat , drink , and be merry . but god said unto him , thou fool , this night shall thy soul be required of thee ; then whose shall those things be which thou hast provided ? so is he that layeth up treasure for himself , and is not rich towards god. and our saviour said to his disciples , take no thought for your life , what ye shall eat ; neither for your body , what ye shall put on ; the life is more than meat , and the body more than rayment ; consider the ravens , for they neither sow nor reap , nor have store house or barn , and god feedeth them ; how much more are ye better than the fowls ? and which of you by taking thought , can add to his stature one cubit ? and again our saviour saith , consider the lilies , how they grow ; they toil not neither do they spin , and yet solomon in all his glory was not arayed like one of these . if then god so cloths the grass which is to day in the field , and to morrow is cast into the oven ; how much more will he cloth you , o ye of little faith. our saviour christ will have those which belong to him , to labour after the acquiring of other riches , than those which all m●n must leave behind them . he will have them to be rich , but with the goods of heaven , which perfectly discover the vanity of the goods of this world , for which he forbids them to have the least thought . the rich man whom our saviour calls fool , intended not to enrich himself by unlawful means ; his folly consisted in making such provision for many years , when he was presently surprized by death . so that our lord would have us stifle in our selves , all immoderate desires after things below , by the continual foresight of the moment , wherein we must leave all these things . there is nothing , which a man sooner forgets than his mortality ; nay scarce any body thinks of it , as he ought , though nothing is more likely to make us renounce all things . jesus christ who knew the importance of it , here learns us to have this consideration perpetually in our minds ; and 't is one of the chief effects of christian humility , to nourish our souls with the meditation of death , and to say with david , lord make me to know my end , and the number of my days . elizabeth lady coryton , relict of sr. john coryton of west-newton-fferras in cornwall baronet ▪ ● daughter and coheyress of sr. richard chiverton de●eased . for advancement of this worke. contributed this plate . john jeffreys of llywell in the county of brecknock esq ▪ for advancement of this worke ▪ contributed this plate ▪ the parable of the prodigal son ; who returning to his father , was received with great joy. the son of god often exhorting men unto repentance , would shew them again by divers parables , how pleasing this was both to god and his holy angels . for he sometimes proposes the rejoicing of a shepherd , who had found a lost sheep ; otherwhiles the joy of a woman , who having long searched for a piece of money , invites , ( when she had found it , ) her neighbours to rejoice with her . but the most cogent instance which our saviour has given us on this subject , is that of the prodigal son. a certain man , says he , had two sons , the younger of them desired his father to give him his portion of goods that was fallen to him , and the father divided his living unto them ; and not many days after the younger gathered all together , and took his journey into a far country , and there wasted his estate with harlots , and in other debaucheries . and having spent all , a great famine arose in the land , so that he began to be in want : whereupon he was constrained to pin himself upon one of the inhabitants of that country , who sent him into the field to feed swine : and his hunger was so great , that although he earnestly desired to eat what the hogs did eat , yet no body would give that unto him . and when he came to himself , he sighed at the remembrance of his fathers hired servants , to think that they had bread enough , and to spare , whilst he was ready to perish with hunger . i will therefore arise , leave this wretched condition , and go to my father . his father perceived him , when he was a great way off ; and being moved to compassion , he ran to meet him , and embraced him ; being not ashamed to acknowledge him for his son ; suppressing , by the joy , which he had in possessing him , the resentment of the injury he had done him in separating himself from him . this young man being then more than ever , effectually sensible of the offence which he had committed , in forsaking so good a father , said to him , with the deepest sorrow , father , i have sinned against heaven and against thee , and am therefore no more worthy to be called thy son. but this good father , willing to re-establish him in his former condition of a son , of which he acknowledged himself so unworthy , commanded his servants to bring forth the best robe , and to put it on him , and to put a ring on his hand , and shooes on his feet , and to bring forth the fatted calf , and kill it , that they might eat and be merry ; for this my son , says he , was dead , and is alive , he was lost , and is found ; and they began to rejoice . now his elder son was in the field , and as he drew nigh to the house , he heard musick and dancing . and he called one of the servants , asking him what was the meaning of this mirth ; who told him , that his brother was come , and his fathrr had killed the fatted calf for joy. whereupon he was angry , and would not go in , therefore his father came out and entreated him , saying , that although all he had was his , yet he might rejoice at the recovery of his other son from the grave . 't is a difficult matter , say the fathers , to add any thing to this parable ▪ seeing it explains it self in such a full and lively manner . the eye sees therein , and the heart therein feels what is above all words . the marks of a true conversion are here admirably well exprest . this son sees his misery , and leaves it , he returns to his father , and gives himself to him . let us also forsake sin , and turn we to god from the bottom of our souls , and he will have bowels of compassion for us ; let us be sorrowful like this young man , for having forsook our father's house ; and let us esteem our selves happy for having again been received into it . thus will our repentance be always enlivened with a regret mixt with love , and accompanied with peace and joy. the parable of dives and lazarus . our lord having condemned the desire after riches , was not contented with the maledictions he pronounced against it , but he produces also an example of their condition , which must needs make all those tremble that have but the least grain of faith. there was , says he , a certain rich man , that was cloathed in purple , fine linen , and fared sumptuously every day : and there was a certain beggar named lazarus , which was laid at his gate , full of sores ; and so indigent was his condition , that he begged only for the crumbs which fell from the rich mans table ; yet no body took care so much as to procure him the least comfort . the dogs who were more charitable than their master , came and officiously licked his sores ; which lazarus permitted ; to learn us not to disdain the consolations , which god sends us by the meanest of his creatures . but god at length crowning his great patience in so hard a condition , and recompensing a constancy which had suffered without complaints , repinings , and murmurings at so unworthy usages , took lazarus out of this world , whose soul having been therein purified by afflictions , was after his death carried by angels into abrahams bosom . the rich man also died , but his condition after death , was as different from that of lazarus , as it had been during his life : for he was condemned to the torments of hell , where lifting up his eyes , he saw abraham afar off , and lazarus in his bosom ; and he cryed , in the anguish which possessed his soul , unto father abraham to have pity on him , and to send lazarus , that he might dip the tip of his finger in water , and cool his tongue , being horribly scorched with those flames . but abraham bid him remember , that he had in his life-time received his good things , whilst lazarus lived in want and misery ; but that now lazarus enjoyed inexpressible happiness , whilst he was enduring the saddest torments . and besides , said he , between us and you , there is a great gulph fixed , so that they which would pass from hence to you , cannot ; neither can they pass to us , that would come from thence . then said he , i pray thee at least father abraham , that thou wouldst send him to my father's house ; for i have five brethren , who if they were certainly informed of the horrors of this place , would undoubtedly amend their lives , to prevent their falling into such a state of misery . abraham answered him , that they had moses and the prophets , whom if they did not hear , neither would they be perswaded , should one arise from the dead to convince them . this parable has two different countenances . whatever concerns lazarus is sweet and pleasant ; and whatever relates to dives , that is , the rich man , is dreadful and astonishing . the one was really happy in appearing miserable ; and if he desired consolations , 't was only crumbs , the better to bear his after - miseries , not to end them . the other on the contrary was truly miserable , when he appeared happy ; and he found lazarus as constant after his death , in refusing him the least consolations , as he had been hard-hearted himself in his life-time , in refusing lazarus the crumbs which fell from his table . after this example which jesus christ himself proposes , the faithful poor do not at all envy the rich : but on the contrary , they have a secret compassion for them ; and so far are they from murmuring against the rich , and desiring their riches , that they bless god for their poverty , and regard it as an excellent means to humble them before god , for their sins , which they have always before their eyes , and which they feel as lazarus felt his sores . poverty suffered in this world in this manner , is a spring of happiness in the world to come ; and the rich are very unhappy , if they place not their happiness in succouring these kind of poor , seeing that according to the words of st. bernard , the poors friends , are the friends of kings ; and the voluntary poor , are kings themselves . madam elizabeth jeffreys wife of iohn jeffreys of llywell in the county of brecknock esq ▪ for advancement of this worke. contributed this plate . the right honourable katherine lady dowager north , and grey for advancement of this worke. contributed this plate . the pharisee , and the publican . of the pharisee and the publican who went to pray in the temple . our blessed saviour having shewed in so remarkable a manner , the miserable end of the rich man ; he yet more amazed his disciples , by representing to them the surprize , wherein all men would find themselves , when he shall come to judge the earth . for he compares the time in which he shall come , to that in which the deluge drown'd the world ; men then , says he , eat and drank ; they married their sons and daughters , till the day that the flood hapned , which buried them all . to avoid a surprize of this dismal consequence , our saviour advises the faithful to pray without ceasing , and to do it with the same earnestness and constancy as a widow , which is oppressed , entreats a judge to do her justice , and who importunes him in such a sort , by the assiduity of her cries , that he is forced against his own inclinations , to yield to her requests , and do what she would have him . but in exhorting us to frequent and earnest prayer , and in giving us so excellent an instance in this widow he speaks of , he gives us in the same parable , a double model of two persons that pray , one of which he greatly dislikes , but the other's manner is very pleasing to them . two men , says he , went to the temple to pray : the one was a pharisee , that is to say , of the number of those , who made profession of a greater vertue ; and the other was a publican , that is , one of those who were counted the loosest sort of people amongst the jews , as well for their rapines and covetousness , as other sort of irregularities . the pharisee standing upright , gave thanks to god , that he was not like the rest of men , who live disorderly , without any certain rule of life ; or else like meer formalists , void of the spirit and power of godliness ; nor as this scandalous publican , who he then beheld in the temple . he told god almighty he fasted twice in the week , and gave exactly the tenth part of his goods . but whilst he offered to god these presumptuous boastings , and laid before him his best works ; the publican in a very different temper of mind , stood at the lower end of the temple , and blushing at the pravity of his nature , and actual transgressions , shewed outwardly the confusion he felt within . he dared not to lift up his eyes to heaven ; he smote his breast , and opened his mouth only to say these words , god be merciful to me a sinner . this publican our saviour saith went down to his house justified , rather than the other ; for every one that exalteth himself shall be abased ; and he that humbleth himself shall be exalted . our blessed lord , shews us in the relating of this parable , how greatly different his thoughts are from ours ; and how greatly his judgments are above those of men. for men would have been apt to have regarded this pharisee with admiration ; whereas god only looks upon him with contempt and dislike : and whereas this publican was despised by all the world , our saviour assures us , that his humility rendred him honourable , and acceptable in the sight of god ; for god resisteth the proud , but gives grace to the humble ; and that he is certainly a proud man , that prefers himself before others , on the account of any advantageous qualifications that they want . st. austin observes , that this pharisee's crime was , not that he attributed the good qualities he was endowed with , to himself , as purely his own , independent from god ; seeing he thanked him for them ; but in that he extolled himself above those , who seemed not to be so highly favoured of heaven by the participation of these gifts . external vertues are dangerous , if they be not at the same time accompanied with great humility ; and 't is better to be sensible only of faults in ones self , than to behold like this pharisee , a great number of good works , which too often serve to inspire us with complacency in our selves , and contempt of others . the parable of the laborers in the vineyard . our saviovr by the similitude of laborers in the vineyard , sheweth that god is debtor to no man. the son of god , intending to give to his disciples , a representation of what should happen to his church in all ages , spake to them this parable . the kingdom of heaven is like unto a man that is an house-holder , which went out early in the morning , to hire laborers into his vineyard : and having agreed with the laborers for a penny a day , he sent them into his vineyard . and he went out about the third hour , and saw others standing idle in the market-place , to whom he said , go ye also into the vineyard , and whatsoever is right i will give you , and they went their way . again he went out about the sixth and ninth hour , and did the like ; and about the eleventh hour , he went out , and found others standing idle , and saith unto them , why stand ye here all the day idle ? they said unto him , because no man has hired us ; he saith unto them , go ye also into the vineyard , and whatsover is right , that shall ye receive . when the evening was come , the lord of the vineyard saith unto his steward ; call the laborers and give them their hire , beginning from the last unto the first and when they came that were hired about the eleventh hour , they received every man a penny : but when those that were hired first came , they supposed that they should have received more ; but they received the same wages ; which made them murmur against the good man of the house , saying ; these last have wrought but one hour , and thou hast made them equal to us , which have bore the burden and heat of the day . but he answered one of them and said , friend i do thee no wrong ; didst thou not agree with me for a penny ? take that which is thine , and go thy way . i will give unto this last , even as unto thee ; is it not lawful for me to do what i will with mine own ; or are you wicked , because i am good ? thus says our saviour , the last shall be first , and the first shall be last ; for many be called ; but few chosen . what encouragement and comfort does this parable yield to such , the greatest part of whose lives has been consumed in folly and wickedness , if they do but at length heartily bewail their ill-spent time , and seriously betake themselves to the working out of their salvation ? who can sufficiently enough admire and extol the goodness and mercy of the lord ? who can shew forth all his praises , as the psalmist speaks ; for he does not deal with us after our sins , nor reward us according to our iniquities . the ancient fathers have taken occasion also from this parable , to exhort christians to fly idleness , which god hereby shews to be disagreeable in his sight . all work in this vineyard , though the work be different ; 't is sufficient to do therein what the father of the family commands us , contenting our selves both with the work and wages , which he thinks fitting to allot us . we should also take care not to be puft up , or pride our selves on the account of the excellency of our work , and to expect thereof greater recompence for it . we lose our labour when we apply our selves too strictly to it ; and consume our strength in vain , when we build our hopes thereon . it is from god alone , and his bounty , from whom we are to expect whatever we may receive . whatever goodness we do , 't is not properly we that do it , but god , for 't is he that worketh in us both , to will and do of his good pleasure ; and god in rewarding us , will only crown his own gifts in us . unhappy , saith s. austin , would the best of men be , should god leave them to themselves , and examin the best of mens works , according to the strict rules of his purity . white titchborne of aldershot in hantshire esq ▪ descended of the antient family of titchborne of titchborne in the said county . for advancement of this worke contributed this plate ▪ samuel aubery of the parish of st. martins in the ffields in middlesex , their majestyes coatchmaker for advancement of this worke ▪ contributed this plate . the resurrection of lazarus . the appointed time of our saviour's death drawing near , it seems as if he in some sort advanced it , by the resurrection of lazarus . and this being one of his most famous miracles , it stirred up a greater envy in the minds of his enemies . when lazarus was sick in bethany , his sisters martha and mary , sent to our saviour to give him notice of it . our lord who loved these two sisters and their brother lazarus contented himself with saying then that this sickness happned only for the greater glory of god. and that the son of god might be glorified thereby . and therefore so far was he , from hasting to cure him , that he remained days on purpose in the same place , that lazarus might die ; and to shew us at the same time , that his absence from us , is the cause of the spiritual death of our souls . after these two days , he told his disciples that he must go again into judea : but they fearing the danger of that journey , remembred him , that 't was but a moment since his enemies , the jews sought to stone him , and take away his life . our saviour said unto them , are there not hours in the day , in which if one walk , he stumbleth not as seeing the light of this world ; but if he walk in the night , he stumbleth , because there is no light in him . then he said unto them . that lazarus sleepeth , but i go to awaken him ; his disciples answered , if he sleep he shall do well ; then our saviour told them plainly that he was dead , and was glad for their sakes that he was not there at his death . it was on this occasion that s. thomas said those words , which have been as it were the device of all christians in all ages , when they have seen jesus christ persecuted in his members ; let us go and die with him . when jesus christ was in bethany , he found lazarus dead four days , and laid in the grave . martha understanding that our lord was coming , made hast to meet him ; and left mary her sister with those of the jews , who came from jerusalem to comfort her . martha shewed her grief to jesus christ , in that he was not present at her brother's sickness ; and she shewed also her faith , by saying , she was certain , that notwithstanding the condition her brother was in , our saviour could obtain of god , whatever he desired of him ; and confessed that he was christ the son of the living god , who came into the world. she went also to mary , and told her privately , that our saviour was come , and asked for her . mary arose at these words , and ran to jesus christ , and the jews which were with her to comfort her followed her , supposing the violence of her grief transported her to the place , where her brother lay buried . our blessed lord seeing mary drowned with tears , as also the jews , which accompanied her , wept also himself , and demanded where lazarus was laid : they led him to the sepulcher , where he made the stone to be rolled away ; and having given thanks unto god , in a prayer which he offered him ; he cried out with a loud voice , lazarus come forth ; and he that was dead came forth bound hand and foot , with grave-cloths and his face was bound about with a napkin . jesus christ commanded them to unbind him , and let him go . the holy fathers have all of them respected this resurrection of lazarus as a type , or figure of the resurrection of the soul , and the conversion of a sinner . our saviour christ draws near to the soul , as he drew near to lazarus , and calls it with a loud voice , to raise it by the power of his word , by the power of binding and loosing , which he has given his church , and by the impressions of his holy spirit , which form in mens hearts a sincere regret , and makes them bring forth fruits worthy of repentance . these tears , this trouble , this groaning , and this prayer of jesus christ do shew , how painful a thing it is to raise up those dead who have grown old in sinful habits . but what difficulty soever there is in this work , we ought not to despair of any man , when we consider the powerfulness of this voice , which makes the dead rise out of their graves , and the bounty of him , who sometimes after makes him eat at his table who lay before in the rottenness of a sepulcher . the conversion of zacheus . the pharisees being informed of the resurrection of lazarus , and seeing with sorrow , the fame which this miracle had procured our saviour ; they thereupon immediately assembled together , to deliberate amongst themselves , what they had to do . if we let this man go on , say they , in this manner , all the people will believe in him ; and the romans will come , and seize upon our city and estates . one amongst them , who was high priest that year , being inspired of god , prophesied , that 't was expedient one man should die for the people ; and from that time they resolved on his death . which jesus christ knowing he privately retired , and would no longer remain in judea . but a while after , the time of his death approaching , he resolved to return to jerusalem ; and foretold as he was travelling thither , what was to befal him . when they drew near to jerico , a certain publican named zachaeus , hearing of jesus christ coming , had a great desire of a long time to see him , and therefore thrust himself amongst the croud of those that went before him ; but being a man of low stature , he was hindred , by those that attended our saviour , whereupon he was forced to run before , and to get upon a sycamore-tree which stood in the way side , near to which our blessed lord was to pass by . our saviour being come to the place where he stood , and lifting up his eyes , bid zachaeus to come down , for he would abide that day at his house . zachaeus giving an example of the readiness we ought to use in obeying god's commands , immediately came down , and entertained the son of god at his habitation with great joy , although all the people murmured at our saviour's chusing this mans house for the place of his retirement , when the master of it , was of so odious a profession . but zachaeus being fully converted from the bottom of his soul ; and renouncing from that very moment his past life , came and presented himself before our saviour christ , saying , with an humble confidence , and gracious liberty , that he would now distribute half of his goods to the poor , and with the rest make restitutions ; and that if he wronged any body , he would restore them four-fold . our saviour having heard this holy resolution , which he himself had put into his heart , said ; that this day salvation was come to his house ; and that this man , whom the jews could not but regard with horror , was of the number of abraham's children . the holy fathers considered zachaeus as an instance of a true conversion . he seems to be beforehand with our saviour ; but our saviour had indeed been first dealing with him , by the invisible motions of his spirit , whence followed all those visible signs of grace which he had received . zachaeus was so full of faith and joy in believing , that he would willingly have parted with all his goods to the poor ; but only he considered , that necessity of reserving a part to make restitution , to such as he might have wronged . for he knew that god did not approve of a mans being charitable , with what is not his own . he thought it not enough , to restore what he had taken away , but he would make a four-fold return : and therefore jesus christ immediately declares the happiness of his condition . for when the darling and beloved sin is parted with , as covetousness and griping in these sort of people , all the rest do fall of course . the gospel shews us , by this remarkable instance , that we must always begin our conversion , by removing the greatest obstacles , such as are restitution of goods , or good name . for god sooner pardons those offences which are committed against himself , than those committed against our neighbours . thomas rawlinson esq ▪ son and heyre of sr. thomas rawlinson knight , alderman and sheriff of london ▪ and middlesex anno domini . for advancement of this worke. contributrd this plate . the rt. honourable robert lord lucas ▪ baron of shenfeild , cheife governor of the tower of london , and lord leiutenant of the hamlets therevnto belonging . for advancement of this worke. contribut●d this plat. our saviovr riding to jerusalem , before the passover of the jews . our saviour christ having left jerico , after the conversion of zachaeus , advanced towards the city of jerusalem ; and six days before the passover , he went into bethany ; where mary the sister of lazarus ; which was raised from the dead , received him , made him a supper , and martha served , but lazarus sat at the table ; then took mary a pound of oyntment of spikenard , which is very costly , and anoynted our saviour's feet , and wiped them with her hair ; and the house was filled with the odour of the oyntment ; for which cause judas who bore the bag , was angry , saying , it might have been sold for pence , and given to the poor : but our saviour praised her action , and said , that she had done it against the day of his burial ; and that the poor they had always with them , but him they had not . the people knowing that jesus christ was in this place , came crouding , not only to see him , but also lazarus , that was raised from the dead : which further discontenting the pharisees , they determined to put him likewise to death ; whose resurrection encreasing the fame of our saviour , hindred the design they had formed of destroying him , and induced several among the jews to believe in him . the next morning our saviour christ being near the city , sent his disciples from the mount of olives , where he was , to a neighbouring village and commanded them to loose an ass with its foal , and bring them both away ; and to answer those that might offer to hinder them , that the lord had need of them . the disciples did as our saviour had commanded them , and spread their garments on this ass , and set jesus christ thereon , as it is written , fear not daughter of sion , behold thy king cometh sitting on an ass's colt. when immediately , all the people who were come to jerusalem on account of the passover , hearing that our saviour was about entring into the city , they took branches of palms in their hands , and went before him , with loud acclamations of joy : several threw their garments on the ground , in the places where our saviour was to pass along ; and others strewed the road with boughs of trees , and cried before him ; salvation and glory to the son of david ; blessed is he that cometh in the name of the lord. these applauses and acclamation of the people , more and more enraged the enemies of our saviour , which made them say amongst themselves , what shall we do , for all the people croud after him ? the holy fathers have made excellent observations on this miracle of our saviour . he triumphs , say they before-hand , as he died before-hand in the last supper . he shews the real power he was to gain on mens hearts , by the merits of his death , and by the glory of his resurrection . he does what he will with these people ; he forces the wicked to adore him , even as they shall one day , be constrained with the devils , to bow their knees before him , and confess that he is god. the jews hate him ; they would have destroyed him , yet they cannot hinder his glory . it hence appears , that 't is god alone , that governs all things on earth , as well as in heaven ; that the wicked as well as the good , are subject to his power ; and that we do in vain think to rule the events of this world. we ought always to say , whatever happens , that god has thus ordained it , and after this , to lie down in peace . this is the sole advantage of christians , and the best course they can take in all their affairs ; seeing this temper of mind raises them above the earth and hell ; above men , angels and devils , nay , heaven it self ; to make them enter into the sanctuary of god , and to remain firm and unmoveable , whilst they are on earth , amidst all the storms and tempests of it . the buyers and sellers drove out of the temple . when our saviour drew near to the city of jerusalem , the joy of his triumph could not hinder him from shedding tears , which the tenderness of his charity made him shed , at the prospect of those miseries , which would soon come upon that unhappy city , as a punishment for that deicide , which she was ready to commit . he declared , the causes of those future miseries were , for that she had known the time of god's merciful visitation ; by this means , learning christians not to despise the grace of god , in letting it lie useless , and of none effect . that if they know not how great punishment they make themselves worthy of by this contempt they ought to tremble when they consider ; that if jerusalem was not punished immediately for its crime , the delay which god used , hindred not the sentence ( which he in his wrath had pronounc'd ) from being punctually executed . our saviour thus discoursing , and going from place to place , and shewing the miseries of great cities , who almost , always reject , or pervert the truths of god ; he at length entred into jerusalem , which was all in a tumult , every one asking , who it was that came in after that manner ? our saviour went immediately into the temple of god , and having found persons that bought and sold , he drove them thence : he threw down all the tables of the money-changers , cast down the seats of those that sold doves ; and said unto them , it is written , my house shall be called the house of prayer , but ye have made it a den of thieves ; and the blind and the lame came to him in the temple and he healed them ; and when the chief priests and scribes saw the wonderful things that he did , and the crying in the temple , hosanna to the son of david , they were sore displeased ; and said unto him , hearest thou what these say ? and jesus saith unto them , yea , have ye never read , out of the mouth of babes and s●cklings thou hast perfected pr●ise ? and our saviour left them , and went out of the city into bethany , and lodged there . the ancient fathers have much considered this circumstance , and admired that jesus christ , having foretold the great miseries , which were to happen to jerusalem , should go immediately after to the temple . but this was to shew without doubt , that 't was the disorders which were there committed , and the neglect and irregularity of the priests , that drew these miseries on the whole nation ; and that to appease the divine justice , these guides should have lookt into themselves , to see whether there was nothing in them which might displease god. 't is enough to make any christian tremble , when he considers with what severity the son of god , ( who was the mildest of all men ) used those who profan'd this holy place . he never entred into a passion ( as we read of ) till this disorder , although this was only in the out-parts of the temple and under the pretence of the service and worship paid to god in the sacrifices . the fathers have attentively weig●ed all the circumstances of this history , and warned us from hence , to have a care of violating the holiness of our temples , by the least thing that may displease god ; seeing they are , or ought to be infinitely more holy , than that of which jesus christ could not suffer the profanation . wherefore they have ever recommended the reverence which we owe to churches ; there being nothing ▪ which doth more provoke god , than the disrespect which is shewed h●m in a place , where he dwells , as in his throne . they have exhorted the faithful to stand in awe , to watch over their hearts and eyes , when they meet in the service of god. for god cannot be mocked , and if he for a time bears with the indecencies , which are committed in these places , we must not doubt but that he will one day pour out his fury upon such persons ; then shall they cry seriously for pity , but he will not hear them , for he shall laugh at their calamities , and mock when their fear cometh . madam bridget dawes , daughter of nicholas dawes of the citty of london gentleman for advancement of this worke. contributed this plate . mr. henry hayward of the parish of st. saviours southwarke in the county of surrey . for advancement of this worke ▪ contributed this plate . the parable of the wedding garment ; or , the marriage of the king's son , &c. all the time from the entrance of jesus christ into jerusalem , till his passion , was spent in divers conferences which he had with the jews , in which he reproached them with their infidelity , and foretold them that the pagans and idolaters , should take their place in the kingdom of god. but , to abate at the same time , the over-weaning opinion which the gentiles might have of themselves , by being preferred before a people , who were heretofore so beloved of god ; he shewed in the same parable , in what manner he rejected the jews , and with what circumspection the gentiles should now possess their place . the kingdom of heaven , saith our saviour , is like unto a king , who made a marriage for his son , and sent his servants to call those which were bidden to the wedding . but these persons made light of this invitation , and came not : he sent to them again other servants , to tell them , he had prepared his oxen , and fatlings , and that all things were in a readiness : but they still forbore coming , for some went to their farms , and others to their merchandizes ; and there were others more ungrateful and base , who outragiously handled the king's servants , and slew them . and when the king heard of this , he was wroth , and sent forth his armies , and slew these murtherers , and burnt their city . which being done , he said to his servants , you see , i have gotten all things ready , but those i had invited are not worthy of the entertainment ; go then into the highways , and as many as ye shall find there , bring to the wedding . the servants obeyed their master , and gathered together a great number of persons , both good and bad , so that the table was filled with guests . when they were set down , the king entred into the room , to see those that were bidden ; and having observed one who had not a wedding garment , he said to him , friend , how camest thou hither , not having a wedding garment ? and the man was speechless . then the king commanded his servants to bind him hand and foo● , and to cast him into utter darkness . in fine , he concluded this parable with these dreadful words ; there are many called , but few chosen . our saviour by this parable , which sets forth the reprobation of the jews , and the election of the gentiles , shews us , he expects we should use our utmost endeavours to make our selves worthy of his grace : and though he be so kind as to prevent us by his gracious invitation to this mystical marriage ; yet he expects we should hasten thereto , with such ornaments , as have some proportion to the majesty of him that called us . the ancient fathers tell us , that this nuptial robe , is the new man , which has bin created according to god , in true righteousness and holiness . if we do not endeavour to cloath our selves with this robe , 't is to be feared that god will reject us from his feast ; and that the nakedness wherein he sees by the corruption of the old man , with which we were cloathed , will force him to bid his servants to put us away from his table , and cast us into utter darkness , that is to say , into such darkness , as will hinder us from ever finding him . this man according to s. austin , doth represent a great many others , to wit , the whole body of the wicked , who are ignorant of the shameful condition they are in ; who are naked without knowing it ; and blind , though they think they see clearly ; who believe they understand all things , whereas in truth they understand nothing ; the god of this world , having blinded their eyes , and laid them in a deep sleep . wherefore , we should do well ever to remember the words of our saviour in the revalations ; i will come as a thief : blessed is he that watcheth , and keepeth well his garments , that he walk not naked , and expose his confusion to the eyes of others . the parable of the talents . our saviovr by this similitude shews the danger whereinto a man falls , if he goes beyond the measures set him by the gospel , and also if he does not walk up to the rules of it . before our saviour had ended his preaching , he was willing to lay before men the severity of god's judgments ; and therefore proposes to them the parable of the foolish and wise virgins ; to shew us , that how good soever our condition may be , and though our works be never so exemplary , denoted by those burning and shining lamps ; yet shall we be rejected of god , if we have not ( as s. austin says ) this oil of a true and perfect humility ; which shews us , that we are nothing in the sight of god , and that 't is his grace that doth all in us . but the parable of the talents , related afterwards by s. matthew , instructs us in many important truths . the kingdom of heaven is as a man travelling into a far country , who called his own servants , and delivered to them his goods : unto one he gave talents , to another , and to another ; to every man according to his several ability , and straightway took his journey . he that received talents , went and traded with the same , and made them more ; and likewise he that received , gained others ; but he that received , went and hid it in the earth , which rendred it useless . after a long time , the lord of those servants being return'd , called his servants to account ; and he that received talents , came and brought other talents , saying , lord , thou deliveredst me talents , behold i have gained more : his lord said , well done thou good and faithful servant ; thou hast been faithful over a few things , i will make thee ruler over many things , enter thou into the joy of thy lord. he also that had received the , brought also others to his lord , who likewise recompensed his fidelity , as he had done to the first . but he that received but talent , coming near to his master , told him , lord , i know thee to be an austere man , and that thou gatherest where thou hast not sowed ; and therefore i was so afraid of thee , that i have hid thy talent in the ground , and lo here it is . his master answered him , o thou wicked and slothful servant , seeing thou knewest i gathered where i did not sow , why didst not thou put the money i gave thee into other hands , that when i returned , i might have received my own with usury ? take therefore the talent from him , and give it to him that hath ; for unto every one that hath , shall be given , and he shall have abundance ; but from him that hath not , shall be taken away even that which he hath ; and cast the unprofitable servant into outer darkness , where shall be weeping and gnashing of teeth . the holy fathers have trembled in considering this parable : they have seen the danger wherein a man falls , if he goes beyond the measures set him by the gospel , and if he does not also walk up to the rules of it . it was as dangerous to these servants , to design the serving their master , according to the talent which he had given to others , as not to serve him according to the talent which they had themselves received . for as there is no greater humility , than not to set about works of charity beyond the grace that god has bestowed on us ; so there is no greater misery , than to keep the gifts of the spirit unemployed . for the severity used towards that person , who had hid his talent in a napkin , has so awed considering christians , that it made them vanquish their own natures , and humbly surrender themselves to the decrees of providence . 't is certain , god is no hard master , yet is it not to be imagined , that he has given us our lives to no other purpose , than to take in and let out the air. m er . thomas jenney cittizen and mercer of london for advancement of this worke. contributed this plate . francis ashenhu●st of parke hall in staffordshire ▪ m. of arts & arch-deacon of darby , grandson to ralph ashenhurst of ashenhurst in staffordshire esq. for advancement of this worke. contributed this plate . the last and general iudgment . our blessed saviour having advertiz'd men of the dreadful severity of his justice , by the parable of the virgins , and that of the talents ; he afterwards exhorted them to watch over themselves , by representing and reminding them of the last and general judgment ; saying , when the son of man shall come in his glory , and all the holy angels with him , then shall he sit on the throne of his glory ; and before him shall be gathered all nations , and he shall separate them one from another , as a shepherd divideth the sheep from the goats : and he shall set the sheep on his right hand , but the goats on the left . this instruction was very necessary , to awaken us out of that drowzy coldness , whereunto we are all too subject during this life . for tho' our saviour christ has received from his father a sovereign rule and authority over all the world ; yet he seems to let men loose , and to suffer all things to be confounded , as if he concern'd not himself with them . but 't is certain , he exercises an invisible power over them , and which he will one day demonstrate with all solemnity . and therefore 't is , that he inculcates it to be a man's greatest wisdom in this life , ever to remember this judgment that is to come , and to be before hand with it , by judging our selves , that is , our consciences . when ( say he ) the son of man shall come in his majesty , attended by his holy angels , and all nations shall come before his presence ; he shall then separate them as the shepherd separates the sheep from the goats ; for he shall set the sheep on his right hand , and the goats on his left . then shall he say to the one , come ye blessed of my father , receive the kingdom prepared for you from the beginning of the world : for i was an hungry , and you gave me to eat ; i was a thirsty , and you gave me to drink : i was a stranger , and you gave me entertainment ; i was naked , and you cloathed me ; i was sick , and you comforted me ; i was in prison , and you visited me . having said these comfortable words to the righteous , which will surprize them , and sensibly inform them , that when they did these actions of charity to the least of those which belong to jesus christ , they did it to himself ; neither will he less surprize the wicked , in reproaching them with their hardness of heart , in that having seen him an hungry and thirsty , and in other extremities , they have not assisted him . they will ask of him , when saw we thee an hungred , or a thirst , or a stranger , or naked , or sick , or in prison , and did not minister unto thee ? and jesus christ will plainly tell them , with the severest anger , that when they refused all kindness to the poor , they refused it to himself , saying , in as much as ye did it not to the least of these , ye did it not to me ; therefore , depart from me ye cursed into everlasting fire , prepared for the devil and his angels . having thus publickly extolled the charity of the one , and accused the ingratitude of the others , he will bring the good into everlasting life , and throw the wicked into everlasting torments . our saviour shews us in these words , that this judgment will be a great surprize to most people , and that 't will then be made manifest , how much we are deceived in our accounts of salvation . for 't is plain from what our saviour says both to the just and unjust ; that 't is not sufficient to avoid evil , but we must do good ; seeing jesus christ condemning the wicked , doth not reproach them with crimes , but only with the want of charity . so that according as the fathers have remarked from these words of our saviour , our greatest trust which we can have in the mercies of god , must arise from the exercise of charity towards our neighbour , in all the occasions which do offer themselves . and those who set about the working out of their salvation in good earnest , do easily find them . we can no where turn our selves , but we see some object or other , that does even force our pity and compassion . the lewd and debauched do need our prayers , that god would open their eyes , and purifie their understandings by faith and repentance , that they may not receive the wages of their sins , which is eternal death . the last supper . or , the institution of the lord's supper . our blessed saviour having finished his discourses to the people , and there remaining only two days to the passover , he commanded his disciples to prepare all things in order to it . which being done , and judas having agreed with the jews about the manner of betraying his master to them , our saviour went into a large room , which he had enjoyned his disciples to get for him ; where being seated , he immediately declared to them the great desire he had to celebrate this passover with them ; and that in such a manner , as if that which he had already done for them was not worth mentioning , so great was his love to them . having eaten the lamb with them , according to the prescription of the law ; before he establish'd his divine supper , he so far abased himself , that he took water in a bason , to wash his disciples feet and wiped them with a towel , with which he had girded himself ; and finished this act of a prodigious humility with these words , which concern all the world , i have given you an example , which every man that will be my disciple , must follow . and being sat down with the twelve disciples , as they did eat , jesus said , verily i say unto you that one of you shall betray me . at which words they were exceeding sorrowful ; and began every one to say unto him , lord ! is it i ? and our saviour said , he that dippeth his hand with me in the dish , shall betray me ; but woe unto that man that shall betray me , it had been better he had not been born . then judas said , master , is it i ? our saviour said unto him , thou hast said . and as they were eating , jesus took bread and blessed it , and brake it , and gave it to his disciples , saying , take , eat ; this is my body : and he took the c●p and gave thanks , and gave it to them , saying , drink ye all of it ; for this is my blood of the new testament , which is shed for many , for the remission of sins i will not drink henceforth of this fruit of the vine , until that day that i drink it new with you in my father's kingdom . he distributed it to them with his own hands , and he refused not judas this favour : and although he well knew his treachery , yet he would not plainly discover it to the rest , to the end , that the mildness he used towards him , might ( if possible ) make some impression on his hard heart . but he was an early instance , that this sacrament , which the son of god then instituted for the comfort and salvation of the faithful ▪ would only prove condemnation to those who should receive it unworthily ; and that the devil would enter into their souls at the same time , when the holy elements should enter into their bodies . this disciple , who was guilty of shedding the blood of our lord and saviour , still continued his hardness of heart and impenitency ; for when each of the disciples were dismay'd , and demanded of jesus christ , whether he was the man that should do this horrid deed ? judas had the boldness to ask the same question . and immediately after , he went forth to put in execution this his perfidious contrivance . this disciple's treachery has made the ancient fathers admire and wonder at the goodness of our saviour ; who for all this desisted not from giving him his body ▪ even as to the rest , with the same patience wherewith he a while after suffered his perfidious salutation . the church in all ages has sighed and groaned , in considering that her holy spouse doth every day suffer the same indignity at the altar , as he suffered then . she has testified her deep sorrow , to see her self forced ( as it were ) to give our saviour's pure body to impure souls ; and has admired the humility of jesus christ , that he doth not come down from heaven ▪ to punish those who thus unworthily receive him . he is present at this day at our altars , as an example to us of patience , and if we be faithful to him , we must endeavour in receiving his body , to be the imitators of his ineffable humility ; and to lament the wretched blindness of those who dishonour him by so many sacrilegious communions . sr. james tillie of pentillie castle in the county of cornwall knight ▪ for advancement of this worke. contributed this plate . mr. edward jeffreys ▪ eldest son of jeffrey jeffreys of llywell in brecknockshire . esq , for advancement of this worke. contributed this plate . our saviovr 's agony and bloody sweat , when he prayed in the garden , before his betraying and apprehension . after judas had left our saviour , to execute the design he had contracted with the jews , our blessed lord made an admirable discourse to his apostles ; whereby he shewed us , in joyning the word to his body , that it also is the nourishment of our souls , and that we ought not to part them , according to our saviours own example . he at the same time said to s. peter , that the devil had desired to tempt him ; but that he had prayed his father for him . this apostle , instead of humbling himself at these words and prayers of the son of god in his hehalf , grew conceited of himself , as it soon after too plainly appeared . for our saviour christ formally foretelling him , that he would three times deny him before the cock crowed : he boldly answered him , he would never do it ; and that he was so far from renouncing him , that he was ready to go to prison with him , yea , to die with him : so that the terrible prediction of his fall , not being able to humble him , there was a necessity of doing it by the fall it self . our saviour christ then having said these admirable truths to his disciples , contained in this last sermon , he commanded them to take arms with them ; and thus they past over the brook cedron , to go ( as he was wont ) to the mount of olives . his disciples followed him , and being come to a place called gethsemane , he caused them to tarry there , that he might go alone into the garden not far off , to pray there , according to his usual custom , and on this occasion was well known to judas . he took only peter , james , and john with him , who were his chiefest favourites , and who more immediately attended him . being with them , he told them , that he was in great anguish of spirit , even unto death , and therefore he desired them to watch with him whilst he prayed . he afterwards went from them about a stones-cast , and falling upon his face , he prayed , saying , my father , if it be possible , let this cup pass from me ; nevertheless , not as i will , but as thou wilt . and when our saviour came to his disciples , he found them asleep , and said , could ye not watch with me one hour ? watch and pray lest ye enter into temptation ; the spirit indeed is willing , but the flesh is weak . he went away the second time , and prayed as formerly , and returning he found them asleep , for their eyes were heavy . again our saviviour left them and prayed the same words . then he came to them and said , sleep on now , and take your rest , behold the hour is at hand , and the son of man is betrayed into the hands of sinners . rise let us go , he is at hand that betrays me . our saviour's agony was so great , altho' there was an angel appeared to strengthen him , that he sweat drops of blood. this our saviour's passion in the garden , has been the admiration and astonishment of christians in all ages ; especially when they considered , how many people have gone joyfully to suffer death but this might well happen to them , seeing their case and our saviours extreamly differed . for our saviour bore on him the iniquity and punishment of us all ; the sins of the whole world lay on his shoulders , and he was to undergo the penalty of them . it is moreover to be considered , that being a man , he was liable to all the infirmities of that state : for he was subject to grief and sorrow , to hopes and fears , as we are . for it behoved him to be in all things , like unto us , sin only excepted . the prayer he thrice offered up to his father , to remove this cup from him , concluding at each time with submission to his will , should serve as an excellent instruction to us in all our prayers . having shewed throughout his whole life a perfect resignation to his fathers will , he seems to renew this disposition at his death . by which he learns us , that we ought chiefly to labour after this temper of soul in all afflictions and sufferings , but more especially at the hour of death ; for then we shall have most occasion to put his excellent example in practice , and to say , not my will , but thy will be done . iudas's treason . our saviovr being sold to the jews by judas , is betrayed and taken by him with a kiss . our saviour being o'erwhelmed with sadness , when he was in an agony in the garden , gave us a great instance of his humility ; for he came to his disciples , to try , if peradventure he might find any consolation in them , or any mitigation of his grief . but he found not them in any sort disposed to wise counsels , for they were fallen into a dead sleep . he came thrice to awake them , with these important words , watch and pray , the spirit is willing , but the flesh is weak . he had no sooner done speaking to them the third time , but judas appeared at the head of a great company of people bearing arms. judas had given them a sign , whereby they should know , which was the person they should lay hold on , to the end he might not make his escape from them , and so occasion more trouble in taking him . he came then boldly up to the saviour of the world , and treacherously kist him , saying , hail master ; which our blessed lord patiently endured , and with the same kindness as heretofore , to teach us , to bear gently with such persons as are like him , and not to be sharp and spightful at the ill usages of friends and domesticks . yet he said to him , wherefore comest thou hither ? dost thou betray the son of man with a kiss ? which words were rather spoken , to bring him to a thoughtfulness of what he did than to complain of his ingratitude . after this kiss of judas , our blessed saviour ( who had heretofore fled , when the people would have made him a king ) went to meet those who came to take him , asking them , whom they sought ? and that with so powerful a voice , as made them all to fall flat on the ground ; shewing by this means , that 't was not want of power made him suffer death ; but that he underwent it of his own free will. he then surrendred himself to these wicked people , having an eye to the power which god had given them . s. peter endeavoured to defend him from them , drew out his sword , and cut off the ear of malchus , who was a servant to the high priest : but our saviour was so far from delighting in this resistance , and permitting this just revenge , that immediately he healled the wound , and reprehended s. peter for making it ; saying , put up thy sword into his place ; for all they that take the sword , shall perish by the sword. he told him he needed not his arm to deliver him ; for had he not fully determined to drink of this cup , he could pray to his father , and he would presently give him more than legions of angels , to assist him ; but how then shall the scriptures be fulfilled , that thus it must be ? he suffered himself then to be bound only saying to the officers , that they needed not to have come out against him , as if he were a thief , or a murtherer ; seeing he was every day in the temple , where they might have laid hold on him . being then secured in their hands , all his disciples fled , and left him alone with them ; and when they had laid hold on him , they led him away to caiaphas the high-priest , where the scribes and elders were assembled , and peter followed afar off . our saviour designed by this , to comfort those who should fall by surprize into the hands of their enemies . he knew , that they were to come to take him , and he did not avoid them , because he knew it was his fathers will ; to the end , that those who should fall into a like condition , without knowing it , should adore ( as he did ) the power of god in men ; and not suffer themselves to be carried away by fruitless complaints and repinings . for there is nothing comes amiss to him , who considers , that he suffers nothing , but what a most divine person suffered before him ; and that the sufferings of this present life , are not worthy to be compared to the glory which shall be revealed . mr. nicholas jeffreys , second son of jeffrey jeffreys of llywell in brecknockshire esq ▪ for advancement of this worke. contributed this plate . m is . ann jeffreys , eldest daughter of jeffrey jeffreys of llywell in brecknockshire esq ▪ for advancement of this worke ▪ contributed this plate ▪ christ's examination , and peter's denial . our saviovr is carried and examined b●fore caiaphas the high priest , and is denied there by peter . our blessed lord being in the hands of the jews , was carried before annas , caiaphas his father-in-law , who was high priest that year . annas interrogated him touching his disciples and doctrine ; whereunto our blessed saviour replied , that he had not taught in secret , so that he might be informed by every body of that matter . but this freedom of speech displeasing an officer which stood near our saviour , he gave him a blow on the face , and ask'd him , whether it became him , to answer the high priest in that manner ? jesus christ suffered this indignity with a divine patience , and only bade this person , to tell him what he had spoke amiss , otherwise he that smote him would shew himself to blame . annas after this sent him to caiaphas , at whose house the chief priests were assembled , to confer about the charge they were to exhibit against him ; and , if need were , to find false witnesses ; who being brought , they could make out nothing that was sufficient to take away his life : but at last , one amongst them accusing him for having said , that he would destroy the temple , and build it up again in three days . the high priest arose , and ask'd him , why he made no defence against this accusation ? jesus christ observed still a profound silence , which made the high priest command him , in the name of the most high god , to tell them , if he were the christ ? tho' i should tell you ( saith he ) that i am he , ye will not belive me , neither will you let me go ; but you shall see the son of man coming in the clouds , and sitting at the right hand of god. the high priest having heard these words , rent his cloaths , and cried out , he has spoken blasphemy , what need have we of further witnesses ? you your selves have heard his blasphemy . what think ye ? they all answered , he had deserved death . then the soldiers began to misuse him ; for they spit on his face , and blinding him , struck him , and then bid him prophesie and divine who it was . the night being thus spent , in the morning they led him to pilate , to pronounce sentence on him . st. peter , who had followed jesus christ at a distance into the house of the high priest , and warmed himself by the fire with the officers , lost that heat which he had shewed before , and his courage changed into an excessive fearfulness ; when a servant maid asked him , whether he had not been with jesus christ ? he answered , no. and having a while after charged him with the same question , he renounced him , ( as he had done before ) saying , that he knew not the man. in fine , about an hour after one of the high priest's servants , a kinsman of him whose ear peter had cut off , positively affirmed , that he was with jesus christ. but peter denied it again the third time with horrid oaths and imprecations ; and immediately the cock crew ; and our blessed saviour looking on him , touched him to the quick , and made him remember what had been said to him ; and thereupon he went out and wept bitterly . whence we learn , that those who turn to god , owe their conversion to the gracious look of our saviour . we have no knowledge of the wretchedness of our condition , neither do we think of a remedy , till god doth enlighten our minds by his grace . the relation of st. peter's sin , and his sorrow for it , has been of great consolation to the faithful in all ages . his repentance has no words , because they are superfluous when works speak . i hear not st. peter 's voice after his sin , ( saith st. ambrose ) but i see his tears . happy tears , which do not only beg pardon , but do ( in some sort ) deserve it . pilate to asswage the rage of the jews , condemns our saviour to be scourged , and delivers him to them to be crucified . jesus christ was led from caiaphas to pilate , who demanded of the jews , what were the chief heads of their accusations against this man ? but the jews answered him confusedly , that if he had not been a wicked man , they would not have brought him before him . pilate not being accustomed to judge people upon such slight grounds , would have remitted him into their hands again , that they might judge him according to their own law. but to satisfie him they produced false witnesses , who making no mention of religion , or temple , as they did before the high priest , affirmed , that he was a seditious fellow ; that he stirred up the people to rebellion , and hindred them from giving tribute to caesar , calling himself a king . whereupon pilate came to jesus christ , who spake freely to him touching himself , and of his kingdom , and that 't was not of this world ; his only business amongst men being to instruct them in the way to everlasting life . pilate not being prejudiced with malice against his person , as the jews were , easily discovered our saviour's innocency , and went to the jews again to tell them , that he found him in no sort culpable . but the people being impatient at the hearing of this , he was constrained to return to jesus christ and question him again ; but he remained in a deep silence . pilate shewed him what a great number of accusations were laid against him ; unto all which jesus christ answered nothing , so that he astonished the judge with his silence . this governour understanding , that our saviour jesus christ was of galilee , he would make this a pretence to be discharged of him , and sent him therefore to herod , who was king of that province , and was then at jerusalem . herod was at first over joy'd at the sight of him ; for having of a long time heard much of him , he was glad of this opportunity to c●nverse with him , and expected also , that he would do some miracle before him . but having offered to him several questions , to which our saviour made no answer : this prince therefore despised him , and esteemed him a fool , and caused therefore a white robe to be put on him , and sent him thus arrayed back again to pilate , with whom he was then reconciled , so that they became friends . pilate having received our saviour , went out the third time to tell the jews , that he found no fault in him , and that herod himself , to whom he had sent him , could not find him guilty of any thing . but the jews being resolved to put our saviour to death , shewed by the shouts and uproars they made that they liked not pilate's opinion of him . pilate therefore thinking to asswage their rage , and to gratifie their revengeful spirits , condemned our saviour to be scourged , imagining that this punishment might be a means to make him escape death then judas when he saw how far the enemies of our saviour began to carry their revenge , came to himself ; and considering the crime he had committed , was seized with despair , which made him bring back to the jews the thirty pieces of money which he had received of them ; telling them , he had sinned , in betraying innocent blood ; and having thrown his money into the temple , immediately went away , and hanged himself . this disciple , whose heart the devil had corrupted , and whose malice god had made subservient to his eternal designs , is a terrible example of the manner of the devil 's imposing on men. he disguises the mischief whereunto he would cast them , he blinds their eyes lest they should behold it , and so artificially colours it , that they cannot discern the ugliness of it . but as soon as they have committed it , he makes use of a quite contrary course ; aggravating their sin , with the severe justice of god ; and thus brings them to despair . those christians that would escape his snares , must be sensible of their sins , which are innumerable , and also be sensible of the mercies of god , which knows no bounds ; for there is no mala●y incurable to the omnipotent physician . m is . jane jeffreys , second daughter of jeffrey jeffreys of llywell in brecknockshire esq , for advancement of this worke ▪ contributed this plate ▪ m is . sarah jeffreys , third daughter of jeffrey jeffreys of llywell in brecknockshire esq. for advancement of this worke. contributed this plate . pilate shews our saviour to the people , saying , ecce homo ! pilate having delivered jesus christ to the soldiers , they added cruel mockings to the punishment of scourging ; and in derision of his royal dignity , they put a crown of thorns on his head , a reed in his hand , and cloathed him in a purple robe . they afterwards bowed the knee before him , and buffetting him , said , hail king of the jews . in fine , they had so pitiously used him , that pilate thought the shewing him to the people would be sufficient to mollifie them , and to make them lay aside their thirst after his death . but he was much mistaken in his expectation ; for as soon as he had presented jesus christ hefore them , saying , behold the man ! there arose such cries and clamours from all the people , that much troubled him . even the offer which he made them of delivering our saviour on the account of the passover ; at which time he was wont to set at liberty one certain person ; was by one common voice rejected ; so that our blessed lord saw barabbas , who was a thief , a seditious person , and a murtherer , preferred before him . the knowledge that this judge had of the innocency of jesus christ , held him in suspence , and hindred him from blindly following the fury of the people : he was also further disturbed by the advice of his wife , who charged him not to be any ways concerned in the death of that just man , for she had been much troubled on this occasion with dreams in the night . in the mean while the jews , who would not give over their prosecution ; cunningly told pilate , that he shewed but small affection to the emperour , in taking such a man's part , who had declared himself a king , in opposition to caesa● . this governour , who was very careful of his fortune , and very little concern'd for justice , could not hold out any longer against these words . wherefore finding all his unwillingnesses were fruitless , and that the more he endeavoured to save him , the more he raised a tumult , he caused water to be brought him , and thought to do away the horrible crime he was about committing , by washing his hands before all the people , in saying , he was not guilty of the blood of this man. he soon after pronounced the sentence of death on our saviour , delivered him into the hands of the jews , and set barabbas at liberty . there was never any greater instance than this action of pilate , to shew how far the desire which the people of the world have to satisfie their ambition and interests , will carry them . he sets at naught whatever he knew of the dignity and innocency of jesus christ : he neglects the advice of his wife , which he ought to have respected as the warnings of heaven ; and treading under foot all the equity and good inclinations which he had to protect a just man opprest ; he condemned jesus christ , not out of passion , as the jews did , nor out of covetousness , as judas ; but only out of a timerous humour , that he might not expose himself to the danger of being out of favour at court. in the th . chapter of matthew , is set forth our saviour's being delivered to pontius pilate the governour ; how judas which betrayed him , when he saw he was condemned , repented , and brought the pieces of silver which he received for betraying him to the chief priests , and elders , telling them he had sinned in betraying innocent blood ; they answered him , what is that to us ? see thou to that . then casting down the silver in the temple , he went out and hanged himself : that with this silver they bought a piece of ground , called the potters-field , to bury strangers in , which was called the field of blood. how pilate was admonished by his wife , not to have his hands in the blood of that innocent man , notwithstanding the clamours of the people prevailed on him , that he pronounced sentence of death , which accordingly was executed . the holy fathers have observed on this passage of the gospel , that there 's nothing but charity which can make us prefer our conscience and salvation , to whatever we may lose in the world. words are vain , thoughts are weak , resolutions are too often broken ; it must be god that works in us by the secret motions of his holy spirit , to keep us in any thing that is good . let us then earnestly implore his divine goodness to guide us , to counsel us , and to stablish us ; for without him we can do nothing . our saviovr bearing the cross to mount calvary . the jews seeing they had at length gotten our saviour into their power , immediately put in execution the sentence of death ▪ which they had with much difficulty obtained . and their fury being not able to admit of delays , they loaded him with his cross , and made him thus depart out of jerusalem , to go to mount calvary , which was the usual place where malefactors suffered death . but seeing our blessed lord ( whose spirits were exhausted by the undergoing of so many miseries ) fainted under so great a burden ( as was the cross ) which they had laid on him ; they therefore constrained one simon to carry it after our saviour , who thus went to calvary , attended by the insulting shouts of the people that followed him . our saviour suffered until he fainted , to ●each us , not to be discouraged in less afflictions , and to persevere unto the end . his cross is carried by himself and simon ; and this mystery is an instruction , and an admirable consolation to all the faithful , for this shews us , that the cross , as well as the yoke of jesus christ , is always born by two ; by jesus christ himself , and by the christian who suffers for him . here is a man given to the son of god , to ease him ; but 't is god himself who easeth us . and as in the figure , simon the cyrenian eased jesus christ in appearance ( yet 't was our saviour himself that bore the greatest weight of the cross , for he had a divine strength , which suffered his body to be weakened only as he thought fitting ) so 't is we that appear to carry the cross which god lays on us ; but if we suffer by the spirit of jesus christ , 't is he in effect that bears it , and hinders us from fainting , by proportioning it to our weakness . the son of god assures us , that whosoever takes not up his cross , and follows him , is not worthy to be his disciple , for he hath first carried it himself , to the end we might be perswaded by his example , if we could not be so by his words . the holy women that had followed jesus christ , and had assisted him during his preachings , attended him when he thus carried his cross to calvary , shewing by their sighs and tears what a share they had in his sufferings ; and therefore the son of god speaks only to them , saying , daughters of jerusalem , weep not for me , but rather for your selves . he will not be lamented , though his cross excessively deserved it ; teaching us there by , that we ought not to bewail our selves in our afflictions above measure , whether they be little , or great , nor suffer others to lament for us . the time , says he , will come , in which it will be said , blessed are the barren , and the breasts which have not given suck ; then shall they say to the mountains , fall on us ; for if these things be done unto the green tree , what will become of the dry ? if any thing be able to stop the impatience of mens hearts , it must be these last words of our saviour jesus christ. what christian but must humble himself under the hand of ▪ god , when he considers who jesus christ was , and what himself is ; what he has suffered , and what he suffers ? a man must acknowledge after this , that if he falls now into impatiency and murmuring , he is guilty of a more extravagant pride than words can express , and makes himself infinitely more faulty than the worst of creatures . the crucifixion of our saviour , is thus taken notice of in the th . chapter of s. matthew . after the sentence of death was past , the soldiers took him into the common hall , stript him , vested him with a scarlet robe , put on his head a crown of thorns , and a reed in his right hand , and bowing the knee in derision , said , hail king of the jews ; then they spit on him , and smote him , with deriding words , and disrobing him , led him to golgotha , the place of execution . then they gave him vinegar to drink , mingled with gall ; they set up over his head his accusation , which was , this is jesus the king of the jews . for his garments they cast lots , which fulfilled that which was spoke by the prophet , they parted my garment amongst them , and upon my vesture they cast lots . madam elizabeth , the wife of major john cass of hackney in middlesex esq. for advancement of this worke ▪ contributed this plate . mary barington , daughter of thomas barington , of barington hall in essex esq ▪ by his wife the lady anne rich ▪ daughter of the rt. honourable robert late earle of warwick for advancement of this worke ▪ contributed this plate . the crucifixion of our saviour . our blessed lord being come to mount calvary ( where this great sacrifice was to be offered , which was prefigured in the creation of the world , and whose efficacious vertue was from thenceforth to communicate it self to all ages , ) he was first given to drink vinegar , mingled with gall ; but when he had tasted it , he refused it . at length they strip'd him of his rayment , and nailed him to the cross between two thieves , who were led to execution along with him , that he might the better pass for an evil-doer . our blessed saviour like a sheep ( that before his shearers is dumb ) opened not his mouth , unless it were to pray for his persecutors ; because they knew not what they did . but whilst he was thus tenderly affected towards his enemies , they forbore not their insulting over him , saying , shaking their heads ; thou that destroyest the temple of god , and rebuildest it in three days ▪ now save thy self . if thou be the son of god , come down from the cross. all the people gazed on him , and mocked him ; also the rulers and chief priests reviled him , with reproaches of his weakness in saving others , when he could not save himself . the soldiers likewise mixed their scoffs with the rest ; and besides their cruel and brutish speeches , they offered him vinegar to drink . neither did the malefactors spare him , who suffered with him , for one of them blasphemingly said ; if thou be christ , save thy self , and us that suffer with thee . but the other being on a sudden enlightned in his soul , and changed in his heart by a conversion , which has proved of admirable consolation to multitudes of christians , and an occasion of ruin to many others ; maintained our saviour's cause against his companion , and loudly pronounced . that as for their parts they suffered justly ; whereas our blessed lord had done nothing amiss . and addressing himself to jesus christ , ( whom he knew to be king in another sort than pilate did , when he caused that his title should be fixed over his head on the cross ; ) he entreated him to remember him when he came into his kingdom . which request of his our saviour graciously granted , and promised he should be that day with him in paradise ; then executing the office of a judge , he saved one of these two thieves , whilst he left the other in his impenitency . our saviour christ having seen the blesse● virgin standing at the foot of the cross with s. john , said to her , pointing to this disciple , woman behold thy son ; and he said to s. john , shewing him the holy virgin , behold thy mother . about the th hour there was darkness over all the land , unto the th hour , and about the th hour jesus cried with a loud voice , saying ; eli , eli , lamasabachthani ? that is to say , my god , my god , why hast thou forsaken me ? some of the spectators hearing these words , said he calls for elias , let us see if elias will come to save him . and knowing he had accomplished all things to the least circumstance of whatever had been foretold by the prophets concerning him ; for a conclusion of all , he said , i thirst . and having tasted a little vinegar , and recommended his soul into his father's hands , he held down his head , and yielded up the ghost . the holy fathers tell us , that only the saints are able to understand the mystery of jesus christ crucified , we may properly say concerning this mystery , that holy things are for holy persons . the holy spirit must himself take off the veil from our eyes , to give us entrance into this impenetrable mystery to all humane wisdom , according to these words of st. bernard : jesu● christ dies on the cross , and he deserves to be beloved : he gives his holy spirit , who makes him be beloved . but if the holy spirit be not given to a man , he will see jesus christ crucified , and he will not love him . what shame and confusion of face will it be to a christian , to see jesus christ dying , with ungrateful eyes , without being devoutly affected towards him , who gave up his life for us all ? christ's body begg'd and entomb'd . our lord and saviovr laid in the sepulchre by joseph of arimathea . jesus christ having accomplish'd his sacrifice on the cross , and continued obedient unto death ; there happened several things which plainly discovered who he was , and made the jews to know what manner of crime they had committed . the heavens were o'erspread with thick clouds of darkness , during three hours ; the veil of the temple was rent from top to bottom ; the earth quaked ; the rocks split ; and graves were opened ; the dead bodies of many saints which slept , arose and left their burying-places , and appeared to many in jerusalem . so many extraordinary signs made the centurion , ( who commanded the soldiers ) and they that were with him to watch our saviour , say , that doubtless this man was the son of god. the rest affrighted at these prodigies spake the same things ; and this great assembly of the people , which came to this spectacle , beholding such strange things , changed their insultings into sighs , and returned back , smiting their breasts . in the mean while the jews ( whose temper it was to be scrupulous in things of no weight , yet forward to commit the most palpable injustices ) not being able to suffer , that these dead bodies should remain on the cross during the time of the passover , entreated pilate to cause their thighs to be broken , and be taken down from the cross ; which pilate granted . the soldiers having found the two thieves still alive , broke their leggs ; but our lord being already dead one amongst them pierced his side with a launce , whence issued out both water and blood. at night one of our saviour's disciples , tho' unknown , named joseph , of the city of arimathea , who was a good man , and was not any ways concerned in the death of jesus christ , but one of his disciples , came ●oldly to pilate , to beg our saviour's body , which pilate granted ; whereupon joseph , together with nicodemus , took the body of our lord , and embalming it with precious spices , and shrouding it in a fine linen cloth , they buried it in a new tomb , or sepulchre , which he had hewed out of a rock ; and he rolled a great stone to the door of the sepulchre , and departed . and there was mary magdalen , and mary the mother of james , and joses , sitting over against the sepulchre . st. chrysostom admires the zeal of those two persons , who having till then lain hid , discovered themselves in so important an occasion . this holy father often exhorts his hearers , to imitate them , and to strow ( like them ) perfumes on the body of jesus christ. he endeavours to confound those who are insensible of the afflictions which our saviour christ still every day suffers in his members ▪ who are the faithful that are in want , by the love which these two men shew him after his death . their generosity spares no cost ; they bring perfumes in abundance ; they expose themselves to great dangers , in making themselves publickly known to be the disciples and protectors of a man who had enemies , whose hatred was as lively after his death , as it was during his life . there is no body ( says this father ) but are apt to envy these two happy persons , and are willing to render unto our lord's body the same good offices of charity . and yet ( says he ) we may do the same good offices every day with as much satisfaction , and more faith , in the persons of his members , in strowing our perfumes ; that is to say , in shewing our compassion to the poor and miserable , who are the living members , and real bodies of jesus christ , and which he has loved more than that which he took of the virgin , as is observed by s. bernard , seeing he has yielded the one to the cross , to save the other from death and eternal destruction . mr. robert pierce , son of richard pierce . esq , receivr● . of the coale duty granted by act of parliament for rebuilding the cathedrall church of st. pauls . for advancement of this worke. contributed this plate . the rt. hon ble the lady elizabeth seymor , daughter to his grace charles duke of somerset & for y e advancement of this worke contributed this plate . the resurrection of our saviour . and his appearing to mary magdalen , &c altho' our blessed lord lay buried in the sepulchre , yet this did not satisfie the jews ; for they were afraid lest it should be publish'd , that he was risen ; and therefore they went to pilate , telling him , that this impostor had said , when he was living , that he would rise again after his death . and therefore they entreated him to set a watch by the sepulchre , lest his disciples should steal away his body , and afterwards give out a report amongst the people , that he was risen . they blinded themselves with their own wisdom ; for designing to hinder before-hand ( as much as in them lay ) our saviour's resurrection , they confirmed the belief thereof by notable proofs . for the sepulchre being thus guarded , and the stone which secured it , sealed ; there immediately arose a great earthquake . the angel of the lord descending from heaven , roll'd away the stone which lay before the sepulchre , and sat thereon : his eyes shined like lightning , and his garments were as white as snow . the guards that lay near the sepulchre were struck with terror , and became as dead men ; wherefore they hastned to jerusalem , and told the priests what had hapned . whereupon they immediately assembled , to consult together what they had to do in this case . they could not find out a better remedy against a thing so evident , than to corrupt these soldiers with a great summ of money which they gave them ; for which they were to say , that whilst they slept , his disciples came and stole it away . in the mean time mary magdalen , and some other holy wom●n , whose love was the same to jesus both living and dead ; being come early to the sepulchre , to perfume our saviour's body with spices , argued amongst themselves , who should roll away the stone that shut up the passage to the sepulchre . but they were greatly surpriz'd , as they drew near to it , to see it open ; and yet more , when they were entred in , not finding him whom they searched for . mary magdalen ran immediately to give notice of this to the apostles ; and s. peter being come to the sepulchre with s. ●ohn , saw the linen cloaths wherewith the body of jesus christ was wrapped . but they going away in an astonishment ; mary magdalen tarried behind , shedding tears in the sepulchre . when two angels cloathed in white raiment , one of which stood at the head , and the other at the foot of the place where the body of ●esus christ lay , ask'd her , why she wept ? to which she answered , they had taken away the body of her lord , and she knew not where they had laid it ▪ and the angel said , fear not , i know that ye seek jesus that was crucified : he is not here , but is risen , as he said , come , see the place where the lord lay , and go quickly and tell his disciples , that he is risen from the dead ; and behold he goeth before you into galilee , there shall ye see● him : lo , i have told you . turning about , she saw jesus christ in the form of a gardner , who ask'd her , what she cry'd for ? she answered , that if he had taken her master's body , he would be pleased to tell her where he had laid it , jesus said unto her , mary ; and immediately being transported with joy , she ran to embrace our saviour's feet ; who hindred her , charging her to go and tell his disciples what she had seen . this is the first appearance which the gospel denotes of our saviour's resurrection ; and thus happily was the persevering love of this happy sinner recompenced . our saviour 's resurrection hath appeared such a great mystery to the saints , that it has made them say , 't is better humbly to adore the greatness of it , than to pry over curiously into it . nothing can sooner inspire us with an aversation to all worldly glory , than the circumstances which accompany it ; seeing they all discover to christians , that they be not what they are for this life , but for another , of which jesus christ arising , has opened us the entrance , in making us victorious over the death , not only of the body , but of the soul. the disciples of emaus . after our blessed lord had shewed himself to mary magdalen , he appeared the second time to the holy women , who having been informed by the angels , that he was risen , and that they should not search for the living amongst the dead , they went immediately to give notice of this to the disciples . but whilst they were in the way , jesus christ appeared to them : they cast themselves at his feet , who bad them go to his apostles , and assure them of his resurrection . but the apostles took whatever they told them , for idle tales . the third appearance is , that to the two disciples going to the village of emaus , which was about sixty furlongs from jerusalem . when they were discoursing in the way , of whatever had happened to our saviour ; our lord taking on him the form or habit of a traveller , drew near to them , and dimm'd their eyes , that they should not know him . he asked the subject of their discourse , and why they were sad ? one of them answered him , he was astonished that he alone should be ignorant of what had past at jerusalem lately , touching jesus of nazareth , who was a prophet mighty in word and in deed , before god and all the people , and how the high priests , and rulers delivered him to be condemn'd to death , and have crucified him : and we hoped , added they , that he should have delivered israel ; but this is the third day since this happen'd . not but that , said they , some good women have startled us , in affirming , that having been at the sepulchre before day , they could not find his body there : they also say , that they saw angels there , who told them , that jesus christ was risen . and some from among us being gone to the sepulchre , found what these women told us to be true , and could not in effect find his body . our saviour admiring the disciples should tell him all that was necessary to induce them to believe , when as yet they persisted in their incredulity , cried out , o insensible and incredulous to all which the prophet has foretold ! ought not christ to have suffered these things , and thus enter into his glory ? and beginning from moses , and going through with all the other prophets , he expounded to them whatever had been said of him . whilst he spake to them after this manner they drew near to emaus ; and our saviour made as if he would have went farther , but they constrained him to tarry with them ; it being already late , our saviour yielded to their entreaties , and entred with them into the inn , and being at table , he took bread , blessed it , and gave it to them . at this instant their eyes were opened , and they knew our saviour , who vanish'd from them , leaving them full of astonishment , and asking one another , whether their hearts were not inflamed , whilst he expounded to them the scriptures ? they arose at the same time , and went to jerusalem to find the eleven apostles , to whom they declared what had happened , and in what manner they had known jesus christ when he gave them bread ; and as they thus spake , jesus stood in the midst of them , and said unto them , peace be unto you . but they were terrified and afrighted , as supposing him a spirit . our saviour learnt these two d●sciples , that we should never lose our hopes in extraordinary events . there could not be a greater disorder than the death of a god , yet 't was by that , god prepared the renovation of the world when we think that all is desperate , then 't is we ought to raise our selves up by faith , and consider the wisdom of god , which is so much the more admirable , that it acts by the most opposite ways in appearance to what it designs to do . the warmth which jesus christ kindled in the hearts of these disciples by his word , before he gave them his body , is of great instruction . it shews in what disposition one ought to be in communicating ; and that true piety consists more in the love of god , than in external knowledge , seeing that these d●sciples sooner felt this heat in their souls , than they knew jesus christ with their eyes . m is . susanna henshan , daughter of charles henshan esq. for advancement of this worke , contributed this plate . the right honourable katherine countess of rutland ▪ daughter of the right honourable baptist noel . viscount campden & . for advancement of this worke. contributed this plate . the ascension of our saviour . after the particular appearances which our saviour made to some of his disciples , and the devout women , he shewed himself to his eleven apostles , and immediately entred into the chamber where they abode , when they were all at table . he gave them his peace , and reproached them with their not believing those who had seen him risen . they were at first astonished , and thought they saw a phantasm ; but jesus christ corrected their fears , by telling them that a spirit had no bones nor flesh ; and to put them out of all doubts , he shewed them his feet , his hands , and his side . when then they were o'erwhelm'd with joy to see him , jesus christ , to persuade them more fully of the truth of his resurrection , asked them , whether they had any thing to eat ? and he did eat in their sight ● morsel of broyl'd fish , and a little honey . s. thomas was not then with them ; but when he returned , the rest told him that they had seen their master . he answered , that he would never believe it , if he saw not with his eyes the marks of the nails , and if he did not touch them with his finger . having remained firm in this his incredulity , which has prov'd since so useful to cure us of ours , eight days after our saviour appeared again on a sudden in the midst of his disciples , thomas being with them . and having given them his peace , he plainly signified , that he shewed himself only to them to dispossess this disciple of his incredulity . for at the same time that he shewed his feet and hands , he said unto him ▪ put thy finger into these wounds , and thy hand into my wounded side , and be not incredulous , but believe . thomas being immediately hereupon enlightned in his soul , and believing more than he saw , cried out , my lord and my god. but our saviour christ said to him . thou hast believed thomas , because thou hast seen ; happy are they who have not seen , and yet believe . in fine , having appeared several times together for the space of forty days , either to all of them , or to some of them in particular , when the time of his ascension was come , he stood in the midst of his disciples , declaring to them , he had received from his father all power both in heaven and in earth , and he sent them into the world to preach the gospel , to baptize all nations , and teach them to observe whatever he had told them , promising them to be with them to the end of the world. and said unto them , behold , i send the promise of my father upon you , but tarry ye in the city of jerusalem until ye be endued with power from on high . having said this to them , he was taken up into heaven before their eyes . and in ascending he stretched out his hand on the apostles , and blessed them , and immediately a cloud received him , and hid him from his apostles . whilst they stood gazing on him , two men cloathed in white appeared to them , who asked them , why they held their eyes thus fixed towards heaven ? assuring them , that this same jesus who thus ascended up into heaven before their eyes , should one day in like manner descend to judge the whole earth . and they worshiped him ▪ and returned to jerusalem with great joy , and were continually in the temple , praising and blessing god. the holy fathers have wished , that the faithful would imitate the apostles in this attentive looking up towards heaven , that the consideration of christ's glory may make them raise their affections from things below , by remembring , that the country whereunto they tend , that the bread which nourishes them , that the grace which upholds them , that the happiness which they expect , and that the head , whose members they are , is in heaven ; and that he promises them the same kingdom , which he has obtain'd by the holiness of his life , and merits of his death , and by the glory of his resurrection . pentecost . or , the descent of the holy ghost . our saviour christ ascending up into heaven , commanded his apostles to wait in jerusalem for the gift of the holy spirit , which had been so many times promised them , and which was to be the effect of his glory . and therefore being returned from the mount of olives , where our lord and saviour had left them , they kept themselves shut up in an house , where they past the day in continual prayers to draw down the holy spirit , although they were already certain they should receive him . during this time , st. peter being inspir'd of god , said to the other disciples , that to fill the place of judas , who had betray'd our saviour , they should elect one from amongst those who had been always with jesus christ since the baptism of s. john , to his ascension ; and therefore two disciples having been chosen from amongst others , joseph surnamed the just , and matthias ; they prayed to god , who presides over lots , to shew which of these two he had chosen to be an apostle , and the lot fell on s. matthias . when the time of pentecost , that is to say , of fifty days after e●ster , was accomplish'd ten days after our saviour's ascension ; they were all with one accord in one place , and suddenly there came a sound from heaven , as of a rushing mighty wind , and it filled the whole house therewith ; and there appeared ( as it were ) cloven tongues like fire , which rested on each of them . and they were all filled with the holy ghost , and began to speak divers languages , as the spirit gave them utterance ; at this time all ●erusalem was filled with a great number of different people , who were strangely surprized at this miracle , in seeing persons whom they knew to be of galilee , to speak so many different languages ; asking one another whence this prodigy could happen ; and others mocking them , said they were full of wine . but s. peter standing up with the other apostles , lifted up his voice boldly to refute this calumny ; telling them they were not drunk , being but the third hour , and that what they saw , was the accomplishment of the oracles of the prophets , and the works of ●esus , whom they had crucified . and this is that which the prophet ●oel speaks of ; in the last days ( saith god ) i will pour out my spirit upon all flesh , and your sons and daughters shall prophesy , your young men shall see visions , and old men dream dreams ; and on my servants and hand maids i will pour out my spirit , and they shall prophesy ; i will shew wonders in heaven , and signs on the earth , blood and fire ▪ vapour and smoak , the sun shall be turned into darkness , and the moon into blood. then was known the truth of which s. john said in the apocalypse , that the church was really descended from heaven , and that our saviour jesus christ as an eternal high-priest , as david calls him , built in this day a temple to the glory of his father . he would make this mystery sensible , that his enemies who came in crowds to jerusalem , might not doubt of it . he then shewed himself victorious over those that had crucified him , and that their fury served only to accomplish his designs . he made his church holy , as an everlasting monument of his victory , which will shew to the end of the world , that men and devils shall be all confounded in the enterprizes which they form against jesus christ , and against his members . the admiration which all the saints have shewed , at the gift which god bestowed this day on men , will easily make us judge , that one ought to desire nothing on earth , but the holy spirit ; and the delays which god has used in sending his holy spirit on earth doth clearly enough shew us with what earnestness we ought to ask it , when we have it not as yet , and with what care it ought to be preserved , when one has received it . m is . mary forbes ▪ the wife of mr. francis forbes ▪ of the citty of london merchant . for advancement of this worke. contributed this plate ▪ the right honourable barbary viscountess filz-harding &c a. for advancement of this worke. contributed this plate . the lame cured . st. peter miraculously cures a man lame from his birth . when god blessed the first establishment of his church by the divine life of the primitive christians , who immediately had all things in common , that they might not be troubled with worldly matters , but only attend to prayer , and the word of god ; the apostles , who diligently laboured to enlarge this holy edifice , wrought several miracles in jerusalem , which filled all the jews with astonishment , and increased the number of the faithful . one of the most remarkable was that wrought by s. peter , when going into the temple to pray , he saw a man lying at the gate of the temple called beautiful , who was lame from his mothers womb , to ask alms of those that entred into the temple . this man seeing s. peter and s. john looking on him , he looked also on them , expecting that they would give him money . s. peter told him , he had neither silver nor gold , but what he had he would give him , and thereupon bad him in the name of jesus christ to arise immediately and walk . he took him at the same time by the hand , lifted him up , and immediately his feet and ancle-bones received strength , so that he stood firmly , and walked steddily . he also leaped for joy , and entred into the temple with s. peter , to praise god in the sight of the people for this favour , who were greatly surprized at the miracle , as having known this man of a long time . s. peter and s. john observing , that all the people gazed on them , asked them why they beheld them with such admiration , as if they had been the authors of this miracle ; which made s. peter to tell them , 't was in the name of jesus , through faith in his name , that this man is cured and made strong , which ye see and know ; hence s. peter took occasion , to represent to them the crime they had committed in putting our saviour to death ; which he yet in some sort extenuated , in saying , they did it through ignorance . he afterwards exhorted them to repentance , shewing them , as an encouragement , that 't was to them god had first sent his son , and that they were the children of the prophets . five thousand were converted by this his discourse , and then the rulers came , being much troubled at their exhortations to the people , and preaching our saviour's resurrection . they seized on the apostles , and threw them into prison , till they had finished their consultations . the next morning they caused s. peter to be brought before them , and ask'd him in whose name they had done this miracle ? s. peter boldly replied , in the name of the lord jesus , whom they had crucified . these priests observing the constancy and wisdom wherewith they spake , whom they knew to be illiterate and ignorant men , they caused them for a while to withdraw , that they might have further time to deliberate what to do with them ; and considering how publick this miracle was , which they came from doing ; they thought it best to have them recall'd , and to give them a strict charge , never to speak in this man's name any more . but s. peter and s. john appealed to themselves , whether it was more just to obey them than god , who had commanded them to declare what they had seen and heard . but these priests making no reply , sent them away with great threatnings . this answer of s. peter , when he was in the hands of his enemies , shews such an unshaken courage , together with such wisdom , as all the saints have admired ; who when they have seen themselves in such like occasions , where god on the one hand , and men on the other , command them contrary things , they have imitated the wisdom of this holy man , in saying , with as great humility as constancy ; we must not obey men rather than god. the death of ananias and saphira his wife . saint peter being come out from the assembly of the jews came with saint john , and the apostles , to the disciples , who were in great trouble for them . they informed them how all things had past , and the threatnings which the priests had used towards them ; which the disciples having heard , they all unanimously lifted up their voices to god , entreating him to consider the threats of these men , who had conspired against his son ; and to give grace to his people , to preach the word with all boldness . when they had ended their prayer , the place shook where they stood , and they were all filled with the holy ghost , and preached the word of god with great freedom . all those that received the faith had but one heart , and one soul , no body amongst them possessing any thing in private , all that which they had being in common , so that there were no poor amongst them ; for when any one of the faithful had lands , they sold them , and brought the money , and laid it at the apostles feet , who afterwards distributed it according as every one had need . the whole city had an extream respect for these first faithful , and when they were in the temple , no body durst joyn himself unto them . in the mean time s. peter ( both by his miracles and preachings ) increased the number of the disciples , healing the sick with his shadow only . all jerusalem , and the cities round about , came and placed their sick in the streets , to the end , that in passing by , his shadow might light on them and heal them . thus when the faithful were filled with the consolation of the holy spirit , there hapned an action which troubled their joy , and shewed the power of s. peter in another manner than the miraculous cures that he had hitherto done . ananias having sold an estate , resolved with his wife saphira , to retain secretly a part of the money , and came and brought the rest , and laid it at the apostles feet . s. peter was wounded at the heart at the sight of this covetousness , joyned with a dissimulation , which seemed to put upon god himself : he therefore demanded of ananias , why he suffered himself to be so surprized by the devil , as to lye to the holy spirit , in keeping back part of the money . could you not ( said he ) have kept your estate without selling it ; or keep the money after you have sold it ? you have not attempted to deceive men , but god. these words , were words of thunder for ananias , and he fell down dead at the same instant . three hours after , his wife saphira ( not knowing of the death of her husband ) entred in where s. peter was , of whom he demanded , whether 't was true they had sold their estate for so much ? she answered , it was ▪ s. peter said the same to her as to her husband ; and added , that the persons which came from carrying away her husband were at the door , and would carry her away in like manner . this woman fell down dead at the same instant , and these men entring , carried and buried her with her husband . what hapned to these two persons , caused a great terror amongst the faithful . they learnt from so visible a judgment of god , how displeasing covetousness is in his sight , and how contrary to that spirit of charity , which he has spread among christians . if the process of time , and the corruption of manners have introduced it since , the church has no less horror at it at present , than she shewed then in the person of s. peter . she strikes no longer with a temporal death those who are subject to her , because she would have too many persons to punish . she knows that god speaks but one , and after this retires , to give place to faith , who believes also as certainly what was seen but once , as if it should happen every day . in the mean time , this espouse of jesus christ laments continualy the invisible death of so many covetous persons , who dishonour her spouse , and who make of the church , ( according to the gospel , and words of s. bernard ) a den of thieves , who live on prey and labour only to enrich themselves with the spoils of passengers . samuel criche of the tower of london gentleman for advancement of this worke ▪ contributed this plate ▪ st. stephen ( the first martyr ) stoned to death . when the church daily increased , the sadduces were those who shewed most displeasure at it : they seized on the apostles , and caused them to be imprisoned ; but at night an angel came and delivered them , and commanded them to go and preach boldly the gospel to the people . the next morning the priests being assembled , gave order to have the apostles brought before them ; and were greatly surprized to hear , that the prison-doors were fast shut , but that the prisoners were not there to be found . at the same time other persons came and told them , that they spake publickly to the people . order was immediately thereupon given , to lay hold on them , and bring them into the assembly . the high priest demanded of them , why they preached in the name of jesus ? to whom s. peter returned the same answer as heretofore , that they ought rather to obey god than men. at these words they became furious , and consulted together , to put them to death : but gamaliel , one of the most considerable persons amongst them , recommended to them the taking heed of what they did . he remembred them of some passages which lately hapned ; by which he shewed , that if this enterprize and doctrine were of men , they would dissipate of themselves ; but if of god , all resistance would be in vain . they were somewhat cooled by these remonstrances , contenting themselves with causing the apostles to be scourged , and forbidding them to speak ever hereafter of jesus . the apostles came out from the council full of joy , in that they had been judged worthy to suffer for the name of jesus . some time after there arose a misunderstanding among the faithful . the greek converts supposing their widows were neglected , and that only those of the hebrews were admitted to certain offices to which they were appointed , complained of this slighting to the apostles , who bad them choose seven men amongst them who were filled with the holy ghost , that the burden of these cares might be laid on them . of these seven ( which were called deacons ) the most considerable amongst them was s. stephen , who wrought a great many miracles , by reason of the greatness of his faith. at the same time several enemies rose up against them ; but they were not able to resist the holy spirit , which spake by his mouth . being then too weak for him in point of reasoning , they had recourse to false witnesses , and gained persons who published amongst the people , that stephen ceased not to blaspheme against the law of the temple . he was cited before the assembly , where he defended himself with words full of zeal and piety . he reproached the jews with the hardness of their hearts and obstinacy , whereby they resisted the holy spirit , and persecuted the prophets , who foretold the coming of our saviour , of whom they were lately the betrayers and murtherers . these reproaches transporting them into fury , they ran impetuously on s. stephen ; who having appeared ( during this discourse ) with the countenance of an angel , cried out at length , that he saw heaven , and jesus sitting at the right hand of his father . they haled him immediately out of the town and whilst they were stoning him , this holy man kneeling on the ground , prayed god with a loud voice , to forgive his persecutors ; and he gave up the ghost in this prayer . the church has celebrated chiefly in this proto-martyr , the charity he shewed for those who put him to death . herein he especially appeared to be the true disciple of jesus christ ; and shewed , that the apostolical liberty with which he spake , was only an effect of his great love to them . 't is not to hate men , to shew them with earnestness the great abuses they commit . no body loved the jews better than s. stephen , and yet he reproaches them boldly with their obstinacy . yet these reproaches are without bitterness , wrath , and clamor . he was a dove ( saith s. austin ) whose passion was without any gall : he speaks earnestly to them , to vanquish the hardness of their hearts ; but he at the same time burns with zeal for their salvation , and offers to god his blood , for those who shed it . the eunuch baptized . st. philip the deacon declares the christian faith to the queen of aethiopia's eunuch , and baptizes him . one of the advantages which the church received by the death of st. stephen , was the encrease of the persecution , which was begun against her , whereby the virtue of her children became more firmly established . the faithful were dispersed throughout the most remote provinces , and by this dispersion the faith was planted in all parts of the known world. about this time s. philip the deacon went to samaria , where he preached the gospel , and converted several persons , who were affected with the holiness of his doctrine , and the great number of his miracles . when they all came in crouds to be baptized , simon , who was a great magician , and had for a long time seduced the whole town of samaria by his enchantments , did also believe , caused himself to be baptized , and became s. philip's disciple . the apostles , who remained at jerusalem during the persecution , hearing that the town of samaria had embraced the faith , sent thither s. peter and s. john , to confer on them the holy spirit , which they had not yet received . simon observing , that these two apostles conferred the gifts of the holy ghost by the imposition of hands , came and offered them mony , entreating them to give him this power , to the end that all those on whom he should lay his hands , should also receive the holy ghost . s. peter was moved with a just indignation against this man ; thy money perish with thee , answered he , who believest the gift of god is to be purchased at that rate . this holy apostle thus struck with an anathema , in the person of this man , all those who would imitate him in any age of the church . s. peter and s. john having finished at samaria what they had to do , returned thence to ●erusalem , and the angel of the lord bid philip go the way which led from jerusalem to gaza ; where being arrived , he saw an eunuch belonging to the queen of aethiopia , who was a great man in that court , returning from jerusalem , where he came to worship the true god. he was in his chariot , and read part of the prophecy of isaiah . the holy spirit commanded philip to approach this chariot ; which having done he heard what he read , and asked him , if he understood it . the eunuch returned this meek answer to philip , that he wanted an interpreter . he therefore prayed him to get up into his chariot , and expound it unto him . the passage was this , he was led as a sheep to the slaughter , and opened not his mouth : he remained silent as a sheep before the shepherds . whereupon the eunuch desired philip to inform him , of whom the prophet spake in this place ; whether of himself or of some other . philip took thence an occasion to declare jesus christ unto him . and the eunuch believed what-ever was shewed him . the chariot being then come to a place where there was water , he caused it to stop , and demanded what hindred his being baptized ? philip answered him , that if he believed , he knew no impedient : which the eunuch affirming , they both descended into the water , where philip baptized him ; who was , as it were , the first fruits of his gentilism , when he came out of the water the spirit took up philip , and the eunuch saw him no more , praising god , with great transports of joy , for the grace he had received , this seems , as if god intended in this occasion , to instruct such as do idolize the persons of those who have instructed them in the faith. this eunuch had no sooner received from philip the knowledge of jesus christ , but god took him away from him ; and so far was he from afflicting himself hereupon , that he continued on his way praising god , and rejoycing in believing . god makes use of men , as instruments to convert us , and does permit us to reverence them in a subordinate degree . but at the same time , he expects we should pass over from them to him , there to find our true joy and strength , remembring that he that plants , and he that waters , are nothing , seeing 't is god who gives the increase . the right honourable rachel , countess of bristol barones of sherborne in dorsetshire , and daughter of sr. hugh windham of silton in the said county knight . for advancement of this worke , contributed this plate . the conversion of s. paul. saul having received letters from the chief priests , to go to damascus , was surrounded with a great light , and struck to the ground . the fruit which the church gathered by the death of s. stephen , ended not in the persecution which followed it ; for it was the occasion of the conversion of s. paul , who having been one of s. stephen's greatest persecutors , was one of those who felt with greatest efficacy the benefit of this martyr's prayers . for when saul breathed nothing but blood , and the slaughter of the christians , and had obtained letters from the chief priests to go to damascus , to apprehend all the christians he could find , and bring them bound to jerusalem ; he was immediately surrounded with a shining light , which struck him to the ground , and he heard a voice which said unto him , saul , saul , why persecutest thou me ? who art thou lord ? answered he : i am jesus , whom thou persecutest . and saul trembling at this word , cried out , lord , what wilt thou have me to do ? jesus christ commanded him to arise , and to go into the city , where he should be told what should be expected from him . those who accompanied him in this voyage , or journey , were surprized at this event . they heard a voice , but saw not whence it came : and saul arising from the ground , opened his eyes , but could not see , and therefore they led him by the hand as far as damascus , where he was for three days without his sight , as also without eating or drinking any thing . there was in this town a disciple named ananias , whom god commanded in the night to go into a street he named to him , and to enquire in the house of judas for one called saul , who was of tarsus . ananias shewed at first some unwillingness , alledging , he had heard of this man , and the mischief he had done at jerusalem to all the christians , and that he came only to damascus to carry away captives all those who called upon his name . but god commanded him to do what he had enjoyned him ; because saul was a chosen vessel , to carry his name before kings , and all the people of the earth . he went then to seek him in the place related to him . he put his hands on him , and said unto him , brother saul , the lord jesus that appeared to thee in the way , has sent me to thee , to the end thou maist ▪ recover thy sight , and be filled with the holy ghost . at the same time things like scales dropt from his eyes , and he saw clear , and was baptized : and having received nourishment , he recovered his strength , and remained some days at damascus with the christians , preaching in the synagogue of the jews , that jesus was truly the son of god. all were astonished to see the most violent persecutor of the christians , become the most zealous preacher of the faith. the jews at damascus , whom saul every day confounded , could not patiently suffer this change , and therefore they made several attempts on his life . but the disciples advertised of it , let him down in the night by a cord from the walls , whose gates were shut that he might not escape . being come to jerusalem , he endeavoured to join himself to the rest of the disciples . but when every one was afraid of him , as not knowing his conversion ; barnabas took him , led him to the apostles , and related to them whatever had happened to him in the way , and what he had done at damascus . he was then at length received as a disciple of jesus christ , and having found at jerusalem ( by reason of his zeal ) the same peril as at damascus , he was constrained to retire to tarsus . the conversion of s. paul , which was heretofore the joy of the church , is now its consolation ; which makes her hope , god will bring into her fold those , that heretofore persecuted her with the greatest violence . for this example teaches us , not to despair of any one . s. paul says himself , that god has chosen him , to certifie all the world of this truth , and to shew the riches of his mercies , even to the worst of men. it has been the wish of the fathers , to lie continually like s. paul in a state of abasement before god , and to say to him from the same disposition of soul these words , which denote a true conversion : lord , what wilt thou have me to do ? cornelius baptized . when s. paul began to make appear the first effects of his ardent zeal for the church , who was one day to bring into her bosom such a great number of people by his labours ; s. peter endeavoured for his part to gain more and more souls to jesus christ. he wrought every moment considerable miracles : he cured one aneas , that was sick of the palsie ; and raised up ( at the disciples request ) an holy widow named tabitha , who had rendred her self famous for her charity ; and had the happiness of first preaching the christian faith to the gentiles , of whom s. paul was soon after to be the apostle . and in this manner was carried on this great work , which was so difficult then , by reason of the zeal which the jewish converts had then for the law ; but which yet was to prove of such happy consequence to us in the ensuing ages . cornelius ( famous for his piety and charity ) being in caesarea , where he commanded a company of soldiers , called the italian band , saw in a vision ( about the ninth hour of the day ) an angel , who told him , that his prayers and alms were favourably heard and regarded by god ; and therefore he ordered him to send to joppa , to enquire out one peter , who would tell him what god desired of him . the angel thus left him without any further instruction , in observance of the order of god , who will have men to depend on one another . cornelius sent immediately hereupon some of his people to joppa , and told them what he had seen . when these persons drew near to the town , s. peter praying , about noon fell into an extasie , wherein he saw heaven opened , whence came down a great sheet , fastned at the four corners , which was full of all sorts of four-footed beasts , and feathered fowls ; and a voice said , peter , kill and eat . s. peter at first excused himself , and said , he had never eaten any unclean meats : but he was answered , that he must not call that unclean which god had purified . whilst s. peter was musing what this vision might mean , which appeared at three different times , cornelius his servants entred into the house , who told him , that their master had sent them , to entreat him to come and visit him . s. peter lodged them in the house , and set out the next morning with them , taking certain ●ews along with him . whilst he was entring into caesarea , cornelius ( who expected him , with his friends and relations ) went to meet him , and cast himself at his feet : but s. peter lifted him up , saying to him , that he was also a man. when they were entred , s. peter represented immediately by cornelius , the aversion which the ●ews had to converse with the gentil●● ▪ and he asked of him , wherefore he sent for him . cornelius recounted to him his vision , after which s. peter declared ●esus christ to him ; and whilst he was yet speaking , the holy ghost descended on all them that were present , whom s. peter caused immediately to be baptized . he tarried some days with them , and at his return , the jews murmured much at what he had done . but this humble disciple of ●esus christ , far from angrily rebuking those , who so unjustly blamed his conduct , would on the contrary give them an account of it . he repeated to them in order his vision , and also that of cornelius . he added , that they might inform themselves of the truth of these things by six witnesses , which he had brought along with him ; and that in fine , he could not resist the holy spirit , and that seeing it descended on these persons , he could not refuse to baptize them . this modest answer stopt these complaints , and became since to all the church an admirable example for its pastors ; which shews them , that they lose nothing of their authority , when their charity leads them to use condescension and moderation towards the people under their charge . altho' this complaint of the faithful against s. peter was uniust , ( says s. gregory ) yet did he justifie himself before them with great patience and mildness ; and far from stisting their accusations by the authority of his commission in that case , he referred even those who did not believe him , to the witnesses he had brought along with them . this is the example which the holy fathers have proposed in like occasions , in which they have ever shewed , that the authority of the ministers of the church , is herein different from that of earthly princes , it being always tempered with sweetness and charity , and has for an end not their own glory , but the salvation of their people . mr. george spencer son of mr. laurence spencer , clerke of the works for the rebuilding ye. cathedrall church of saint pauls london for advancement of this worke ▪ contributed this plate ▪ saint peter delivered out of prison in the night by an angel. the faithful , who having been dispersed in the prosecution of s. stephen , planting by degrees the faith , converted many people in antioch ; which the apostles having known at jerusalem , they sent thither s. barnabas , who was affected with great joy , when he saw how graciously god had dealt with this town . and being full of the holy spirit , he exhorted them to continue firm in their holy resolutions . from thence he went to tarsus , in search after s. paul , whom he brought to antioch , where they dwelt together for a years space . they here instructed an infinite number of people , and with so great success , that in this city the faithful began to assume the name of christians . then a prophet named agabus , prophesied , there would a great famine happen throughout the world ; and therefore the christians of antioch resolved to send as great contributions as they could make , to jerusalem , by the hand of s. barnabas , and s. paul. about this time king herod persecuting the church , having already killed s. james ( the brother of john ) with the sword ; and because he saw it pleased the jews , he proceeded further to put s. peter to death . having then caused him to be apprehended at the feast of the passover , he delivered him to four quaternions of soldiers , to keep him in prison the whole eight days , intending after easter to bring him forth to the people , and publickly to put him to death . the whole church interessing it self in the death of so great an apostle , drove on without intermission its prayers and cries unto god , who favourably heard them : for the night before the day that s. peter was to be executed , an angel filled on a sudden the whole dungeon with great light , where this apostle lay sleeping between two souldiers bound . the angel struck him , and awakening him , said , make haste and rise ; when immediately the chains wherewith he was fastened , dropt off his hands ; and the angel said unto him , gird thy self , and bind on thy sandals , cast thy garment about thee , and follow me ; and he did as the angel had commanded him , and followed him without knowing what he did , thinking he was in a dream , or thought he saw a vision : when they were past the first , and the second ward , or watch , they came to the iron-gate , which leads to the city which opened to them of its own accord ; and they went out , and passed on through one street , and then the angel vanished from him . then did s. peter come to himself , and knew that god had sent his angel to deliver him from the hand of herod . he went thereupon immediately to the house of s. mark 's mother , where there were many of the faithful assembled , who spent the night in prayers . when he had knock'd at the door , a young damsel named rhodias , who knew s. peter's voice , instead of opening , immediately the door to him , ran back , to tell those that were in the house the joyful news of s. peter's deliverance . some said , she was beside her self ; others said , that perhaps 't was his angel : but this holy apostle continuing still to knock , they were strangely surprized at the opening of the door . s. peter made signs to them to be still and told them how the angel had delivered him from prison ; and having enjoyned them to give notice thereof to s. james , and the rest of the brethren , he immediately departed from jerusalem , to retire into another place . the church then experienced , that god is the sovereign disposer of all affairs in the world , and sets what bounds he pleases to the power of men : he opens and shuts the prison doors . men only execute what he has before decreed ; and therefore this primitive church , instructed by the holy spirit himself in these truths , did not run soliciting after men for the deliverance of s peter , but utttered her requests to god , whom she knew to be the master of liberty and captivity , as well as of life and death . thus did she obtain of god what herod would have refused her , and an angel did whatever men could not do . the lame cured . saint paul cured a lame man , and obstructed the people that would sacrifice to him as to a god. after the miraculous deliverance of s. peter , the history of the acts scarcely speaks any more of him , being wholly employed in relating the actions of s. paul. this holy apostle having carried to jerusalem the charity of antioch , with which he had been entrusted , was chosen with s. barnabas ▪ by the holy spirit , to enlighten all the provinces of asia , and propagate the faith throughout all greece . he shewed in paphos his zeal against a false prophet , who hindred the proconsul sergius paulus from believing in jesus christ. for this holy apostle of the gentiles being full of the holy spirit , beheld this impostor , and said to him with an apostolical liberty : o thou full of all craft and subtilty , child of the devil , and enemy to all righteousness , how long wilt thou pervert the ways of the lord , which are strait ? the hand of god is upon thee , and thou shalt become blind . he had no sooner said these words , but this seducer was struck with blindness ; and he sought some body to give him their hands . thus did he shew in his person the folly of those , who instead of having recourse to god in the evils he sends upon them , search only humane remedies . the proconsul admired this miracle , and believed in jesus christ with a profound veneration of his doctrine , and to shew , that 't is the holy spirit who affects the heart , and that all outward applications are of little efficacy , unless seconded by the impressions of his grace ; the blindness which the magician experienced in his person , changed him not , whereas the only sight of this prodigy converted the proconsul . some think that 't is of this sergius paulus that s. paul ( called before saul ) has taken the name of paul , which is ever given him since this conversion , in the book of the acts. s. paul preaching afterwards at antioch , ended his preachings by dreadful threatnings of the anger of god , and shaked off against that people the dust of his feet . the jews revenged themselves of these just remonstrances in the city of iconia , whose inhabitants they so greatly animated against s. paul , that they threw stones at this holy apostle , who was thereby obliged to withdraw to lystra . it was in this town he found a man lame from his birth , and observing he heard him speak with great attention , he spake to him aloud , that he should arise and stand on his feet , which immediately he did . the people affected with this miracle , would needs sacrifice to s. paul and s. barnabas , whom they respected as gods descended from heaven , and took on them the form of men. but these humble disciples of jesus christ , rent their cloaths , and represented to these people , that they were only men like unto them , who exhorted them to give over worshipping idols , and adore the only true god , that made heaven and earth . the jews came immediately hereupon into the town of lystra , and there stirred up the people , who changing according to their usual lightness , the divine honours which they would give s. paul , into an excess of fury ; for they drove him out of the town , stoned him and left him half dead . then was seen the strange effects of charity in a soul when 't is mounted to its highest degree . for s. paul , tho' covered with wounds , and black with strokes , yet at that very hour betook himself to preaching afresh , and to declare to the faithful more by these bloody marks , than by his words , that we must through many tribulations enter into the kingdom of god. s. gregory admires the great courage of this apostle ; they stone him , says he , and yet he leaves not off to preach ; they may kill his ●ody , but they cannot quench the fire of his zeal . so true is what is said by an holy personage , that the smart and fear of death are weak , when the faith and love of jesus christ reigns . william layfield of the city of london ▪ gentleman for advancement of this worke. contributed this plate . captaine john nicholson of blackwall in the county of middlesex gentleman . for advancement of this worke. contributed this plate . the shipwreck of st. paul , &c. saint paul being come to jerusalem without being terrified with the miseries which the prophet agabus foretold he should suffer , the jews were not long before they made him feel the effects of their hatred . they seized on him in a great tumult , which they made , and the tribune being come to appease it , snatched s. paul out of the hands of his enemies . altho' this holy apostle was batter'd with strokes , yet this hindred him not from desiring leave of the tribune to speak to the people . but when he gave a publick account of all his conduct , the jews being encouraged at his affirming , that he had a call from god to preach the faith to the gentiles , they cried out aloud , that such a fellow was not worthy to live . and as the tribune was ready to torment him , s. paul demanded , whether 't was lawful to scourge a roman ? and they immediately gave over misusing him . the next morning the tribune brought him before the assembly of priests , to know what they thought of him then s. paul justifying himself with great freedom of speech , ananias the high priest caused to be given him a box on the ear ; s. paul told this judge , that god would one day strike him in like manner . in fine , he escaped the ill designs of this assembly , by saying , that all his crime was , that he believed the resurrection of the dead , which immediately caused a division amongst the judges . a while after forty of the greatest zealots amongst the jews made a vow , neither to eat nor drink until they had kill'd him . s. paul was informed of this conspiracy by his nephew , and advertised the tribune thereof , who made s. paul to depart from jerusalem with a good convoy , conducting him to caesarea , to put him in the hands of felix . s. paul fully justified himself before this governour , who knowing his innocency kept him in prison , only because he expected money to be given him for his liberty . the time of his government being expired , he left pontus festus in his place , who immediately rejected the artificial addresses , and urgent entreaties , which the jews made him , to send s. paul to jerusalem , choosing rather to judge him at caesarea , where he was . this gove●nour having spoken of him to king agrippa ; this prince , with queen b●renice his wife , would needs hear him , and they concluded he was innocent , and that he might have been set free , had he not appealed to caesar. a captain then named julius , was entrusted with the conducting of s. paul to rome , and after a long navigation with contrary winds , they arrived at length at the isle of crete , where s. paul advertised them a tempest would soon happen ; but they did not believe him . and when it came , this holy apostle comforted them , assuring them , that not one of them should be lost . 't was known in effect , that the revelation he had was true ; for the vessel being batter'd to pieces , they all got to shoar the best they could at the isle of malta , whose inhabitants received them with no small kindness . they immediately kindled a fire to dry them , and s. paul having taken up some of the fewel , was bit by a viper , which made these barbarous people think that he was a wicked man , seeing the wrath of god followed him both by sea and land : but when they saw s. paul shake off the viper into the fire without receiving harm , they soon changed their minds , and believed he was a god. he healed in this isle the father of publius , the governour thereof , with several others . in fine , having stayed there three months , he departed thence , and arrived at length at rome , where he assembled immediately the principal persons amongst the jews , and gave them an account why he had appealed to caesar. he endeavoured to bring them over to the faith of jesus christ , but found them little disposed thereunto . the acts end here , and inform us of no more , saving that s. paul dwelt two years at rome in an house which he hired , and where he preached the faith to all those that would come and hear it . s. chrysostom , amongst all the rest of the fathers , has had this holy apostle in greatest reverence . his life was his admiration , his labours the mitigations of his sufferings ; and he told his people , that he would rather choose to be in chains with s. paul , than to be in glory with the angels in heaven . the apocalyps . the seven golden candlesticks , &c. the revelations of s. john in the apocalyps . how jesus christ shewed himself unto him . altho' that the revelations which god made to s. john are all mysterious , and very obscure in themselves , yet the saints have found them to contain most excellent instructions ; as oft as they read them with an humble frame of soul , without prying too curiously into the depths of them . the first vision which this holy apostle had in the isle of patmos , wherein he had been exiled , was , that being ravished in spirit one lord's day , he heard behind him a noise like the sound of a trumpet , which commanded him to write what he saw . and he beheld seven golden candlesticks , and in the midst of them one like the son of man , cloathed with a long robe , and girded with a golden girdle ; his hair was white as snow , his eyes sparkling like fire , his feet shining like the purest brass , and his voice was as the noise of the great waters . he had seven stars in his hand ; there came out of his mouth a sharp sword , and his countenance was like the sun at noon-day . as soon as ever s. john beheld him , he fell at his feet as one dead ; but he raised him up , telling him , that the seven stars which he held in his hand , where the seven angels , that is to say , the bishops of the seven churches . he commanded him to write what he saw , and to tell this in particular to these seven bishops : to that of ephesus , that he commmended him for his vertue and zeal against wicked livers , and for his patience in adversity ; but yet blamed him for having abated of his first zeal ; and admonished him , to remember whence he was fallen , and to repent . to him of smyrna ; he should comfort himself , seeing he was rich in his poverty , and unreproveable in the midst of all the calumnies published against him : that he should arm himself against fresh persecutions which were ready to fall upon him , and to continue faithful to death . to him of pergamus ; that he praised him for his faithfulness , but he did not vigorously enough oppose errors ; that he should therefore repent of this and take new courage . to the bishop of thyatira ; that he knew his charity to the poor , his constancy in persecutions , and his uninterrupted piety ; but that he blamed his want of courage , whereby he suffered a false prophetess to seduce the faithful . to him of sardis ; that he was as dead in the sight of god , altho' believed to be alive , and that his works were imperfect ; that he must repent , and remember what he had heard and received , otherwise he would come upon him , and surprize him like a thief . to him of philadelphia ; that he loved him for his fidelity , and patience in sufferings , altho' otherwise he had not much strength . in fine , to him of laodicea ; that he could not suffer his lukewarmness , and would therefore spue him out of his mouth : that he thought himself rich , though he was indeed poor , blind and naked : that he should therefore purchase gold purified by fire to enrich himself , and garments white as snow to cover his nakedness . these judgments which our lord , when risen , made in heaven of those who serve him on earth , have fill'd the holy fathers with astonishment , s. gregory , ( amongst others ) seemed to be much startled at them . he recites , says he , all the good which these bishops have done , and yet declares to them , he will not pardon the ill which they have done , till they have throughly repented of it . he strictly observes what progress every one makes in vertue ; and how he draws back from his first fervour . he marks out one single default amongst many great vertues , and represents them as soil'd by this mixture . one only omission , and one only want of vigour in a just occasion offends him , and makes him threaten persons otherwise vertuous , to remove their candlestick , and give away their crown to others . in fine , says this holy prelate , our saviour christ shews us by this divine revelation , what great reasons the most just have for humiliation ; for should he shew them the bottom of their hearts , they would find such stains , as would make them have a low esteem for whatever appears commendable in them , and would fill them with an holy indignation against themselves . the right honourable sr. henry goodricke ▪ leiutenant generall of their majesties ordnance , and one of the lords of their most honourable privy councell for advancement of this worke. contributed this plate . the honourable john charleton esq. surveyour generall of their majestyes ordnance ▪ for advancement of this worke. contributed this plate . heaven opened . saint john sees heaven opened , and relates what he saw therein . our lord having discoursed to s. john , in his st revelation , the secrets in his church on earth ; he afterwards manifested to him what continually passes in that of heaven . he was snatcht up there in spirit , saw a throne , and him that sat thereon , who appeared in brightness like a jasper stone , and sardine stone , and there was a rain-bow round about the throne , whose colour resembled the emerald . round about the throne , were seats or thrones , and upon the seats were elders , sitting clothed in white rayment , having on their heads crowns of gold ; out of the throne proceeded lightnings , thunders , and voices ; and there were seven lamps of fire burning before the throne which are the spirits of god. and before the throne , there was a sea of glass like unto crystal . there was in the midst and round about the throne four beasts full of eyes before and behind ! the first beast was like a lion , the second like a calf , the third had a face like a man , and the fourth was like an eagle ; these beasts had each of them wings , and they were full of eyes within , and they repeated incessantly this canticle ▪ which the church has since made use of ; holy , holy , holy , lord god almightly , which was , and is , and is to come . when the animals sang this song , the elders fell down before him that sat on the throne , and cast down their crowns at his feet , saying , thou art worthy , o lord , to receive glory and honour and power ; for thou hast created all things , and 't is thro' thee they do subsist . s. john saw afterwards in the right hand of him that sat on the throne , a book , but sealed with seals , and an angel cried with a loud voice , who is worthy to open the book , and to break the seals thereof ? but no one could open it , or look upon it . s. john was so troubled at this , that he shed tears , when one of the elders bid him cease weeping , because the lion of the tribe of judah , that is to say , jesus christ , had obtained by virtue of his death power to open this , and to break open the seals thereof . he beheld at the same time in the midst of the throne of the animals , and the elders , the lamb which lay slain , and had eyes , and horns . the lamb took afterwards the book out of the right hand of him who sat on the throne , and immediately the animals , together with the elders fell down before the lamb , having each of them harps , and golden cups full of incense and perfumes , which are the prayers of the saints . they said to the lamb in their canticles , thou lord art worthy to take the boo● , and open the seals thereof , because thou hast suffered death for us , and redeemed us unto god by thy blood out of every nation . at the same time an infinite company of angels joyned in this song of praise , and said , to him that sits on the throne , and to the lamb , be honour and glory world without end . these blest spirits , who remember in the midst of their joy , that their happiness comes only from god , are too humble to attribute their victories to themselves ; and therefore they give god the glory of them , as the only author , from whence all good things do flow . the holy fathers have admired in the profound adoration , which they render to jesus christ , denoted by the lamb , that one of the chief subjects of their praises is , the opening of the book and breaking open the seals ; which is to say , that he has opened to us the sense of the holy scriptures by his death and resurrection . we had this book before , but it was sealed , and we had it , as not having of it . now that the mysteries are unveil'd , 't is very reasonable we should adore him , who has given us this light , and that we continually nourish our souls with the words of eternal life . the book with seven seals . what hapned at the opening of the book sealed with seven seals . when the lamb had received the power of opening the seven seals , at the opening of the first , s. john saw a white horse , and he that rode thereon had a bow , a crown was also given him , and he went out conquering , and to conquer . at the opening of the second seal there appeared another horse representing war : he was of a reddish colour , and he that rode on him , had power to banish peace from the earth , and to make men kill one another , and there was given to him a great sword. at the opening of the third seal there appeared a black horse , which denoted famine he that rode thereon had in his hands a pair of scales ; and s. john heard this voice coming from the four animals , a measure of wheat for a penny , and three measures of barly for a penny , and ●ee that thou hurt not the oyl and the wine . at the opening of the fourth seal there appeared a pa●e horse , which represented mortality and pestilences ; and he that was mounted thereon was called death , and hell followed him . there was power given him over the fourth part of the earth , to put men to death by the sword , by famine , by contagious distempers , and by wild beasts . at the opening of the fifth seal , s. john saw under , the altar the souls of them that were slain for the word of god , and for the testimony which they held , and they cried 〈◊〉 with a loud voice , saying , how long o lord , holy and true , dost thou not judge and aveng● our blood on them that dwell , on the earth ? and wh●te robes were given to each of them , and it was said unto them , that they should rest yet for a little season until their fellow servants also , and their brethren , that should be killed as they were , should be fulfilled . at the opening of the sixth seal was seen , what will one day be the terror of the wicked , in the day i say of the lamb's wrath . for there was a great earthquake , the sun became black as jet ; the moon red as blood ; the stars fell from heaven on the earth ; even as a fig-tree casteth her untimely fruit when she is shaken by a mighty wind : and the heaven● departed as a scrowl , when it is rolled together , and every mountain and island were moved out of their places . and the kings of the earth , the grandees of the world , the chief captains of war , and every bond-man , and every freeman hid themselves in the dens and caverns of the earth ; and they said to the rocks and mountains fall on us , and hide us from the face of him that sits on the throne , and from the wrath of the lamb , for the great day of his wrath is come , and who shall be able to stand ? the holy fathers have admired in these mysterious visions the excellency of this divine book , wherein they are represented . for when they discover to us these terrible plagues , wherewith god in his severity doth strike men , and relate to us the dread wherewith they will appear before him in the day of his wrath , it doth it with most lively and piercing imaginations ; for altho' the spirit only regards these things confusedly , yet a mans heart is struck by them with an holy awe , and feels it self carried to reverence these truths in the obscurity which accompanies them , instructing it self by the little light discovered therein . this is that which made s. denys of alexandria say , according to the relation of eusebius , i am perswaded that the book of the revelations is as admirable , as 't is little known : for altho i do not understand the words of it , yet i know they contain great sense under their obscurity and profoundness . i make not my self the judge of these truths , neither do i measure them by the smallness of my understanding ; but giving more to faith than reason , i believe them so much raised above me , that 't is not possible for me to attain unto them ; so that i esteem them not the less , when i do not comprehend them , but i reverence them so much the more ; in that i do not comprehend them . the honourable sr. thomas littleton baronet , clerke of their majesties ordnance for advancement of this worke. contributed this plate . the honourable christopher musgrave esq , clerke of the deliveries of their majesties ordnance . for advancement of this worke. contributed this plate . the seven angels with the seven trumpets : what happened when the seventh seal was opened . when the lamb had opened the seventh seal , there was silence in heaven for the space of half an hour ; and there was given to the seven angels , which waited about the throne of god , seven trumpets at the same time there appeared another angel , who stood before the altar , having a golden cens●r in his hand , in which was a great quantity of perfumes , that he might offer the prayers of all the saints on the golden altar ▪ which stood before the throne . and the smoke of the perfumes of the prayers of the saints arising from the hand of the angel , ascended up before god. the angel afterwards took the censer , and filled it with fire from the altar , and having cast it on the earth , there was heard a noise in the air of thunder and earthquakes . then the seven angels , which had the seven trumpets , prepared to sound with them . the first angel sounded with his trumpet , and there arose a great storm of hail , mingled with blood , which fell on the earth ; and the third part of the earth and trees were burnt , and the fire consumed every green herb. the second angel sounded with his trumpet , and as it were , a great mountain burning with fire , fell into the sea ; and the third part of the sea was changed into blood ; the third part of the fish died , and the third part of the vessels thereon were lost . the third angel sounded , and there fell from heaven a great burning star , like a torch , which fell on the third part of the rivers and fountains . this star was called wormwood ; and the third part of the waters having been changed into wormwood a great number of men died , having drunk thereof , because they were become bitter . the fourth angel sounded , and the sun , the moon ▪ and the stars having been struck with darkness in their third part ; the third part of the sun , of the moon , and of the stars was obscured , and the day was deprived of the third part of its light , and the n●ght likewise . then s. john saw and heard the voice of an eagle , who flew through the midst of heaven , and said with a loud voice , wo , wo , wo , unto the inhabitants of the earth , by reason of the sound of the trumpets , with which the three other angels were to sound . it appears from all these plagues with which god strikes men invisibly , that his patience is not always long abused ; and that he sets bounds to that gentleness wherewith he suffers them ( during some time ) in expectation of their amendment , when at length they have provoked his anger , every thing serving as ministers of his vengeance ; and the angels themselves , who are so ready to do all good offices to the just , and rejoyce with so great charity at the conversion of sinners ; are the first who arm themselves against the impenitent ▪ to revenge the glory of the god of heaven , against the outrages of the earth . they sound with the trumpet , and call the mischiefs with a mighty voice , which is always followed by the effect ; because they never speak , but by the orders of god , whose will they think only of accomplishing , to which their own is submitted . these explications of these holy figures , may be uncertain and different in this great obscurity which environs them . but it is certain , they tend all to imprint on us a greater horror for sin , by the consideration of the visible and invisible plagues wherewith god punishes them , to make us despise the goods of this world , which vanish like smoke , and fear the miseries of the other , which are inevitable , as well as eternal ; and to say often unto god with david , in the awful consideration of his justice , tempered with great confidence in his mercy : who knows the power of his wrath , and who is sufficiently afraid of his terrors . the locusts . the fifth and sixth trumpet . the fifth angel having sounded with his trumpet , s. john saw a star which fell from heaven unto the earth : and to him was given the key of the bottomless pit ; and having opened it , there arose a smoke like that of a great furnace , and the sun , and the air were darkened by reason of the smoke of the pit : and there came out of the smoke locusts upon the earth , to whom was given the same power as the scorpions of the earth had . and it was commanded them , that they should not hurt the grass of the earth , neither any green thing , or tree , but only those men which had not the mark or seal of god on their fore heads : and to them was given power , not to kill , but to torment them for five months . the hurt which they did them was like unto that which the scorpion doth when he strikes a man. and in those days the scripture tells us , that men shall seek death , and not find it ; they shall wish for death , and death shall flee from them . now these monsters , in form of locusts , were like unto horses ready for battle ; and on their heads were ( as it were ) crowns like gold ; their faces were like the faces of men , and their hair like that of women , and their teeth like unto the lions ; and they had breast plates , as it were of iron , and the sound of their wings , was the sound of chariots and many horses running to battle . they had tails like scorpions , and there were stings in their tails , and their power was to hurt men five months . and they had a king over them , which is the angel of the bottomless pit called the destroyer . one wo is past , and there shall come two woes more hereafter . and the first wo being past , the sixth angel sounded his trumpet ; and s. john heard a voice from the four corners , or horns of the golden altar , which is before god , saying to the sixth angel which had the trumpet , loose the four angels which are bound in the great river euphrates . and he unbound those four angels , who were prepared for an hour , a day , a month , and a year , to slay the third part of men. and the number of the army of horsemen were two hundred thousand thousand . s. john saw also horses in the vision , and them that sat thereon had breast plates of fire , and of jacinth and brimstone ; and the heads of the horses were as those of lions , and there came fire , smoke and brimstone out of their mouths . and with these three things , the third part of men were killed . the strength of these horses were in their mouths , and in their tails , which were like unto those of serpents , and had heads , and with them they did great mischief . and the rest of the men which were not killed by these plagues , yet repented not of the works of their hands , that they should not worship devils , and idols of gold and silver , and brass and stone , and of wood , which neither can see , nor hear , nor walk ; neither repent they of their murthers , nor of their sorceries , nor of their fornication , nor of their thefts . s. gregory says , that this fifth and sixth plague denote these men which persecute the saints . the first are like to locusts , which sting with their tails ; and such , saith this father , are those that poyson men with flatteries , and who smiling in their faces kill them with their tails , who under a pretence of friendship , seek only an occasion to destroy them . the sixth plague of the horses , which hurt with their mouths and tails , denotes according to the same father , those who use their tongues to corrupt the doctrine and truths of the gospel , and who doing mischief thus with their mouths , do moreover endeavour , says this holy father ▪ to do mischief with their tails , in relying like the arians heretofore , on the power of great men , that uphold them ; whereby , though they are contemptible of themselves , yet by these props they render themselves formidable to the church . william meeslers esq , storekeeper of the office of their maiesties ordnance for advancement of this worke. contributed this plate . william boulter esq ass●stant surveyour of their majesties ordnance . for advancement of this worke. contributed this plate . the vision of s. john. of another mighty angel which came down from heaven , whose face was as it were the sun , his feet like pillars of fire , which he set the one upon the sea , and the other on the earth ; having on his head a rainbow . the explanation of this vision which s. john had . saint john saw another mighty angel come down from heaven , cloathed with a cloud , and a rainbow was upon his head ; and his face was as it were the sun , and his feet as pillars of fire . and he held in his hand a little book open , and he set his right foot on the sea and his left foot on the earth . and he cryed with a loud voice , like as when a lion roareth ; and when he had thus cryed , seven thunders uttered their voices ; and when the seven thunders had uttered their voices , s. john was about to write their words ; but he heard a voice from heaven , which said unto him , seal up those things which the seven thunders uttered , and write them not . then the angel which s. john saw stand upon the sea , and upon the earth ; lifted up his hand to heaven , and swore by him that liveth for ever and ever , who created heaven , and the things that therein are , and the earth , and the things that therein are and the sea , and the things which are therein , that there should be time no longer : but in the days of the voice of the seventh angel , when he shall begin to sound , the mystery of god should be finish'd ; as he hath declared to his servants and prophets . this voice which s. john heard from heaven , directed it self again to him , saying , go and take the little book , which is open in the hand of the angel , which standeth on the sea and the earth . and he went to the angel and said , give me the little book . and the angel said , take it , and eat it , and it shall make thy belly bitter , but it shall be in thy mouth as sweet as honey . s. john took the little book out of the angels hands , and eat it ; and found in effect , that it was in his mouth sweet as honey ; but having swallowed it down , it proved bitter in his belly . and the angel said unto him , thou must prophesie again before many people , and nations , and tongues , and kings . this book , according to the holy fathers , and especially s. gregory , is the holy scripture , which is the true food of our souls . we cannot digest it of our selves , says this father , god must give us his assistance , as he gives it here to s. john , and elsewhere to the prophet ezekiel . we devour this book , says he , when god discovers to us the mysteries of it ; and this understanding which he gives us of it , is sweet to our tast as honey . but at the same time , this book which is so sweet in the mouth , becomes bitter in the stomach ; which denotes , that weak and carnal minds cannot relish the truths , which are the delicacies of the just. this figure further signifies , according to s. gregory , that when the word of god begins to become sweet in our mouths , and we begin to find our pleasures in it , our stomach , or belly , which is to say , the bottom of our hearts , whose defects this word discovers to us , is filled with bitterness ; because that the more we know god , the more we know and understand our selves , and bewail the misery rooted in us , altho' before we did not perceive it ; that we may often say to him , with the royal prophet : lord , all my desires are towards thee , and the sighings of my heart are not hid from thee . the death of the two prophets . the vision which s. john had of the two prophets slain , who afterwards rose again . the seventh trumpet . after that s. john had taken the book out of the hand of him which presented it to him , there was a reed given him like unto a rod , with which he was ordered to go and measure the temple of god , and the altar , and them that worship therein . but he was not to measure the outward court of the temple , because it was given unto the gentiles , who were to tread the holy city under foot forty and two months . and i will give power , said god , to my two witnesses , who shall prophecy a thousand two hundred and threescore days , cloathed in sackcloath . these two prophets are the two olive trees , and the two candlesticks , standing before the god of the earth ; and if any man will hurt them , a fire will proceed out of their mouths , which shall devour their enemies ; and if any man will hurt them , he must in this manner be killed . they have the power of shuting heaven , that there may fall no rain during the time they shall prophecy ; and they have received the power of changing the waters into blood , and striking the earth with all sorts of plagues as oft as they will. and having finished their testimony , the beast which ascends out of the bottomless pit , shall make war against them , and vanquish and kill them . their bodies shall lie in the streets of the great city , which spiritually is called sodom , and egypt , where also our lord was crucified , and men of several nations , tribes and languages , shall see their dead bodies lying on the earth for three days and an half , and shall not suffer their dead bodies to be put in graves . the inhabitants of the earth shall rejoyce to see them in this condition make feasts , and send presents to one another , because these two prophets much tormented those that dwelt on the earth . as future things are already present , or rather past in the sight of god , so s. john , according to the custom of the prophets , having related the beginning of this history as a thing to come , continues it as if 't were already past . and after three days and an half , adds he , the spirit of life from god entred into them , and they stood upon their feet , and great fear fell upon them that saw them . and they heard a great voice from heaven , saying unto them , come up hither : and they ascended up to heaven in a cloud , in the sight of their enemies . and at the same time there was a great earthquake , and the tenth part of the city fell , and seven thousand men were kill'd by this earthquake , and the remnant were affrighted , and gave glory to the god of heaven . the second wo is past and behold the third wo cometh quickly . and the seventh angel sounded his trumpet , and there were great voices in heaven , saying , the king●oms of this world were become the kingdoms of our lord , and of jesus christ : and he shall reign for ever and ever , and the elders that sate before god on their seats fell upon their faces , and worshiped god. the nations of the earth were at wrath , but the time was come to extirpate the wicked , and recompence the saints and the prophets . the church ( according to the observation of s. austin ) will end as it began . she was persecuted in her first birth , and she shall be more towards the end of the world. for not only these two saints mentioned in this part of the revelations , but an infinite number of others shall then suffer martyrdom with an invincible constancy . and therefore s. austin says on this subject ; what are we in comparison of those admirable men which shall then be ; seeing we think it so painful to resist the devil , altho' he be at present chain'd , whereas these great saints will combat and tread him under their feet in a time when he shall be let loose , and wherein he shall set upon them with his utmost strength and fury ? yet will it then be as true as 't is now , that the devil , will have no more power than christ shall give him , and that he will only give him as much as shall be necessary to try and manifest the more the virtue of his elect. the honourable charles bertie esq. treasurer ▪ and paymaster of their majesties ordnance . for advancement of this worke. contributed this plate . anthony fist of the tower of london gentleman for advancement of this worke. contributed this plate . the beast of the apocalyps . saint john sees a monstrous beast . saint john saw a beast rise out of the sea , that had seven heads and ten horns , and on his horns ten crowns , and on his heads the name of blasphemy . she was like to a leopard , and her feet were as the feet of a bear , her mouth of a lion , and the dragon gave her great power , and his seat , and great authority . s. john saw one of these seven heads , as it were wounded to death ; but this mortal wound was healed , and all the world wandred after the beast . and they worshipped the dragon , which gave power to the beast , and they worshiped the beast saying , who is like to this beast ? who is able to make war with him ? and there was given to him a mouth speaking great things , and blasphemies against god , his tabernacle , and them that dwell in heaven , and power was given to him to continue months . there was also power given him to make war with the saints , to vanquish them , and power was given him over all kindreds , tongues and nations , to vanquish them whose names are not written in the book of life , of the lamb slain from the foundation of the world. s. john saw afterwards another beast which came out of the earth , and he had two horns like a lamb , yet he spake as a dragon , and he exerciseth all the power of the first beast , before him , and causeth the earth , and them that dwell therein , to worship the first beast whose deadly wound was healed ; and he doth great wonders , so that he maketh fire come down from heaven on the earth in the sight of men , and deceiveth them that dwell on the earth , by means of those miracles , which he had power to do in the sight of the beast , saying , to them that dwell on the earth , that they should make an image to the beast , which had the wound by a sword , and did live . and she had power to give life to the image of the beast , that the image of the beast should both speak , and cause as many as would not worship the image of the beast to be killed . and he causeth all , both rich and poor , small and great , bond and free to receive a mark in their right hand , or in their foreheads . neither was any man to buy or sell , save he that had the mark , or name of the beast , or the number of his name . but at the same time s. john saw the lamb standing on mount sion , and with him an hundred forty four thousand , having his fathers name written in their foreheads : and a voice said , that in their mouth was found no guile , for they are without fault before the throne of god. another cried at the same time , that if any one worshipped the beast , and his image , and received his mark on his forehead , and in his hand , he should drink of the wine of the wrath of god , which is poured out without mixture , and be tormented with fire and brimstone , the smoke of whose torment ascendeth up for ever and ever , they having no rest day nor night , who worship the beast , or his image , and receive the mark of his name . s. gregory enlargeth himself much on these mysterious beasts , and this last above all made him tremble . he was like unto a lamb , said s. john , but he spake like a dragon , which admirably well denotes , says this holy father , the hypocrites and seducers which are in the church . they come out of the earth , which is to say , they establish themselves by an earthly power , and deceive souls by the appearances of a lamb , to make them fall into the snares of the serpent and inspire them with a mortal poyson . we should pray god to preserve us , lest we be of the number of those mentioned by s. paul , who shall be delivered by the just judgment of god unto the power of the devil , and the malignity of error , because they would not receive the truth but withstood it as an enemy ; whereas they ought to love it , as the remedy of all their miseries , and the true life of their souls . the dragon of the apocalyps . the vision which s. john had of the dragon . saint john saw another wonder in heaven . he saw seven angels , having the seven last plagues ; which contained the fulness of god's wrath : and a voice at the same time said to the seven angels , go and pour out on the earth the seven vials of the wrath of god. and the first went and poured out his vial on the earth , and the men which had the mark of the beast , and adored his image , were struck with a noysom and grievous sore . and the second angel poured out his vial on the sea , and 't was changed into blood , and all the living creatures died therein . the third angel poured out his vial on the rivers , and fountains of waters , and they were changed into blood , and an angel said at the same time , thou art righteous , o lord , for they have spilt the blood of the saints , and prophets , and thou hast given them blood to drink . the fourth angel poured out his vial on the sun ▪ and power was given him to scorch men with fire , which made them blaspheme god , and not repent . the fifth angel poured out his vial on the throne of the beast , and his kingdom became dark , and men gnawed their tongues for pain . the sixth angel poured out his vial on the great river euphrates , and its water was dried up to make way for the kings which were to come from the east . then s. john saw three unclean spirits like frogs , come out of the mouth of the dragon , and out of the mouth of the beast , and out of the mouth of the false prophet ; for they are the spirits of devils , working miracles , which go forth unto the kings of the earth , and the whole world to gather them to the battle of that great day of god almighty , and they gathered them all in one place . the seventh angel poured out his vial into the air , and there came a great voice out of the temple of heaven , from the throne , saying , it is done . and there were heard great thundrings and lightning : and the great city was divided into three parts , and the cities of the nations fell , and great babylon came in remembrance before god , to give unto her the cup of the wine of the fierceness of his wrath. then an angel took s. john to shew him the great whore , with whom the kings of the earth have committed fornication , and the inhabitants of the earth have been made drunk with the wine of her fornication . and he carried him away into a desart , where he saw a woman sit on a scarle● coloured beast , full of names of blasphemy , that had seven heads and ten horns ; and on her forehead was written mystery ; the great babylon , the mother of fornications and abominations of the earth . s. john saw this woman drunk with the blood of the saints and martyrs , and he wondred with great admiration at the sight : but the angel which shewed him these things , asked him , wherefore he was astonish'd ? and he explain'd to him the mystery of this whore , and the beast on which she sat . the fathers have imagin'd , that this woman was a type of the world , which inebriates all men by its delightful pleasures , which draws down the wrath of god upon her . this name of mystery , which this woman bears in her forehead , shews that the lovers of the world do not conceive here the miseries which are ready to fall on them . they are led away by their passions , enchanted with their pleasures . but this enchantment will end with their lives ; and they will then comprehend by a clear knowledge , that they have laboured here in this worl● only to undo themselves , and that they have acquired a dear purchase , when for the sake of this transitory life , they have parted with all the lasting joys of heaven , and chosen to suffer everlasting miseries in the life to come . john hooper of the tower of london gentleman for advancement of this worke. contributed this plate . christopher gardiner of the tower of london gentleman , for advancement of this worke. contributed this plate the ruin of babylon . saint john saw ( after these things ) another angel come down from heaven , having great power , and , the earth was lightned with his glory . and he cried with a loud voice , saying , babylon the great is fallen , she is fallen , and is become the habitation of devils , the hold of every foul spirit , and the cage of every unclean and hateful bird. for all nations have drunk of the wine of the wrath of her fornication , and the kings of the earth have committed fornication with her , and the merchants of the earth are waxed rich through the abundance of her luxuries . s. john heard afterwards another voice , which said , come out of babylon my people , that ye be not partakers of her sins , and that ye receive none of her plagues ; for her sins have reached unto heaven ; and god hath remembred her iniquities . reward her even as she rewarded you , and double unto her , double according to her works ; and in the cup which she hath filled to you to drink , give to her double . how much she has glorified her self , and lived deliciously , so much torment and sorrow give her ; for she saith in her heart , i am in the throne as a queen , i am no widow , and shall see no sorrow . therefore shall her plagues come in one day , death , mourning , and famine shall fall upon her , and she shall be utterly burnt with fire . but the kings of the earth , who have committed fornication , and lived deliciously with her , shall bewail her , and lament for her , when they shall see the smoke of her burning , and standing afar off for fear of her torments , say alas alas ! that great city , babylon , that mighty city , thy condemnation is come in a moment . the merchants of the earth shall weep and mourn over her , for no man buyeth their merchandize there any more ; viz. the merchandize of gold , silver , pearl , and precious stones , fine linen and purple , and silk and scarlet , and all sweet wood , vessels of ivory , and all manner of brass , iron and marble , cinamon , odours and oyntments , frankensence , wine and oyl , fine flour and wheat , sheep and horses , chariots , and slaves , and souls of men : the fruits that thy soul lusted after are departed from thee , and thou shalt find them no more . the merchants of these things which were made rich by her , shall stand afar off for fear of her torment , weeping , and wailing ▪ and say alas , alas ! that great city that was cloathed in fine linen , purple and scarlet , and deckt with silver , gold and precious stones , in one hour is come to nought . all mariners , and all those that pass the seas to traffick , shall keep at a distance from her : they shall lament at the sight of her burning , saying , what city is like unto this great city ? and they shall cast dust on their heads , saying , weeping , alas , how has this great city been ruined in a moment ! then a great angel took up a stone like a great mill-stone , and cast it into the sea , saying , thus with violence shall that great city babylon be thrown down , and shall be found no more . and the voice of harpers and musicians , and of pipers and trumpeters , shall be no more heard in thee , neither any craftsman of whatever craft he be ; and the light of a candle shall shine no more in thee , neither shall the voice of the bridegroom ; nor the bride be any more heard in this city . thy merchants were the great men of the earth , and by thy sorceries were all nations deceived . and in her was found the blood of prophets and saints , and all that were slain upon the earth . these lamentations at the loss of babylon , have made the holy fathers say , that jesus christ bewailed jerusalem when as then it subsisted , and that we ought also to bewail the miseries of babylon , when she appears in all her glory . and therefore st. austin considering the words of the wicked in the book of wisdom , when they complain with a repentance full of despair , that their riches have left them in a moment , adds with great reason ; let us now say brethren , by a foresight which will prove advantageous to us : every thing passes like a shadow , lest we say when 't will not avail us , like those aforementioned wicked persons , with fruitless tears and lamentations ; all is past as a shadow . the dragon bound by an angel. after the ruin of babylon , s. john heard the songs of the saints , who adored god , because of his judgments which he had exercised against this whore. he saw afterwards heaven opened , and therein appeared a white horse , and he that rode thereon was called the faithful and true that judgeth and combateth justly . his eyes were as a flame of fire , and he had several crowns on his head ; and he was cloathed in a vesture dipt in blood , and his name is called the word of god. and the armies which were in heaven followed him upon white horses cloathed in fine linen white and clean , and out of this mouth goeth a sharp sword having this name on his vesture and thigh ▪ king of kings , and lord of lords . s. john also saw an angel come from heaven , having the key of the bottomless pit ▪ and a great chain in his hand , and he laid hold on the dragon that old serpent , which is the devil and bound him for years ; and having cast him into the bottomless pit , shutting up , and setting a seal upon him , that he should deceive the nations no more till the years were accomplish'd , after which he was to be unbound for a little while . afterwards s. john saw thrones , and they that sat upon them , and judgment was given to them ; and he saw the souls of them that were beheaded for the testimony of jesus christ , and for the word of god , and which had not worshipped the beast , nor his image , neither had received his mark on their fore-heads , or in their hands , and they lived and reigned with christ years ; but the rest of the dead lived not until the years were finish'd , and this is the first resurrection . after the accomplishment of these years , satan shall be unbound , and delivered from his prison , and go out to deceive nations , which are at the four corners of the world , to gather them to fight , and environ the camp of the saints , and the city beloved of god : but fire came down from god ▪ and devoured them , and the devil who seduced them , was cast into the lake of fire and brimstone , where the beast and the false prophet shall be tormented day and night for ever and ever . s. john then saw a great white throne , and the majesty of him that sat thereon , from whose face the earth and the heaven fled away , and disappeared . he saw the dead small and great stand before god ; and another book was opened , which was the book of life , and the dead were judged out of what was written in this book , according to their works . and the sea , death and hell gave up their dead ; and death and hell were cast into the lake of fire with all those whose names were not written in the book of life . s. gregory tells us , that this dragon which the angel binds in the bottomless pit , is the devil , whom god casts out from the hearts of the faithful , and keeps chained in the hearts of the wicked , who have ill designs against the servants of jesus christ , though they cannot execute them . but god gives afterwards ( says this holy father ) power to this dragon to come out of the pit , when he permits for the good of the saints , that the malice of the wicked should shew it self outwardly , and set upon the good with open violence . it is hard to find a clear explication of the other circumstances which these representations set before us . but this is certain , that they denote to us either the power of jesus christ in his glory , or the power of the devil over the wicked , or the terror with which they shall appear before the throne of jesus christ , or the severity with which this great ●udge shall examine the most hidden secrets . thus all these instructions , whose very obscurity is edifying , should carry us to understand with more respect , and to practise with greater care this so clear advice of jesus christ in the gospel . take heed lest your hearts be over charged with the cares of this life , and this day surprize you . watch and pray continually , that ye may be thought meet to avoid all these miseries which shall then happen , and to appear with good hope before the son of man. thomas smith of the tower of london gentleman for advancement of this worke. contributed this plate dorothea lady rivers , daughter & c●h●yr●ss of sr. william beversham of holbrook hall in suffolck kt. master in chancery deceased , and wife to sr. george rivers of chafford in kent baronet . for advancement of this worke. contributed this plate . the new ierusalem . s. john sees the new jerusalem . after the ruin of babylon , s. john saw a new heaven , and a new earth . he saw the holy city , the new jerusalem , which coming from god , descended from heaven like a spouse , which adorns her self for her bridegroom . he heard a great voice which came from the throne , and said , behold the tabernacle of god is with men , he will dwell with them , and they shall be his people and god dwelling with them shall be their god ; and he shall wipe away all tears from their eyes , and death shall be no more ; labour and sorrow shall ●ease , because that which is past shall be no more . then an angel transported s. john in the spirit on a high mountain , and shewed him the holy jerusalem , which descended from heaven ; coming from god ; being environ'd with the divine brightness , having an high wall , wherein were gates , and angels , one at each gate , whereon were the names written of the tribes of the children of israel : on the east three gates , on the north three gates , on the south three gates , and on the west three gates : and the wall of the city had foundations , and in them the names of the apostles of the lamb. he that spake to s. john had a golden reed to measure the city , the gates , and the walls . the city lieth four square , the length and breadth being equal , and he measured the city with the reed , and found it furlongs ; and he measured the wall , which is cubits , according to the measure of a man , that is , of the angel. this wall was built with jasper , and the city was pure gold , like unto clear glass : the foundations of the walls were garnished with all manner of precious stones , and the gates were pearls ; each of these gates was made of one of these pearls . s. john said , he saw no temple therein , because the lord god almighty , and the lamb , are the temple of it . this temple had no need of the sun nor moon to shine in it , for the glory of god did enlighten it , and the lamb is the light of it . and the gates of it shall not be shut at all by day , for there shall no night be there . nothing unclean shall enter there nor any of those who commit abominations , and speak lyes ; but those only who are written in the lambs book of life . he saw also a pure river of the water of life , clear as crystal , proceeding out of the throne of god , and of the lamb. in the midst of the city , and of either side the river , was the tree of life , which bare manner of fruits , which yields its fruit every month the leaves of the tree are to heal the nations . and there shall be no more curse , but the throne of god and the lamb shall be in it , and his servants shall serve him ; they shall see his face , and his name shall be writ on their foreheads . immediately after our saviour said to s. john , i come quickly , and bring my recompence with me , to give to every one according to his works . blessed are those that wash their garments in the blood of the lamb , that they may have right to the tree of life , and enter into the city by the gates . as the representation of the punishment of the wicked is so dreadful and various in all this book , so nothing is more consolatory than the description of this heavenly jerusalem and the everlasting recompence which god bestows on the good. how precious ought the labours of this life to be to us , say the holy fathers , seeing they are as gold , whereby we purchase this glory , so great that it cannot be comprehended ! the true christians have always sighed towards this heavenly jerusalem ; and knowing that their souls ( according to the scripture ) are the living stones of this sacred building , they have been willing to have them cut , and as it were polish'd in this world with the sheers of affliction and sufferings . they have ever had one eye on this bottomless pit of fire and brimstone , mentioned in the several places of this book , and the other lifted up towards this everlasting city , where men shall enjoy the same happiness which god does , often calling to mind these excellent words of s. austin . love the good things which christ promises you ; fear the evils wherewith he threatens you , and then you will slight as well the promises as threatnings of this world. an appendix , in two parts : the first , an abridgment of the lives of the apostles , ( collected from the holy fathers , and other ancient ecclesiastical writers . ) to which is added , the contents of each book wrote by them . and for compleating the same , is likewise added , a map of the travels and voyages of the apostles in their missions : illustrated with their effigies . the second , an historical chronology of such matters as are related in the canonical books of the old and new testament , according to the division of the seven periods or ages of the world. a work of great use for the better understanding and reading of holy scripture . map of the missionary journeys of the apostle paul and others (left half) the worshipfull william lowther of ●swillinaton in yorkeshire esq . eldest son of s. r william lowther of preston in the said county knight and baronet for advancement of this worke . contributed this plate . saint peter . effigy of saint peter saint paul. effigy of saint paul saint andrew . effigy of saint andrew saint iames major . effigy of saint james the greater saint iohn . effigy of saint john saint philip. effigy of saint philipr a mapp of the travles and voyages of the apostles in their mission and in particular of saint paul . map of the missionary journeys of the apostle paul and others (right half) saint bartholomew . effigy of saint bartholomew saint mathew . effigy of saint matthew saint thomas . effigy of saint thomas didymus saint iames minor. . effigy of saint james the less saint simon . effigy of saint simon saint iude. effigy of saint jude saint mathias . effigy of saint matthias an exposition of the map of the travels and voyages of the apostles in their missions , ( and more especially of those of st. paul ) for the clearer understanding of the book of the acts. after the triumphant ascension of our saviour into heaven ; and that his apostles had receiv'd in a sensible manner the holy spirit , in the day of pentecost ; they courageously set about the work of their ministry , committed to them ; and omitted no occasion of advancing ( by the preaching of the gospel ) the kingdom of god. their labours in this great work , and particularly those of s. paul , described in the acts are represented in this map , in which the provinces , where they preached the gospel , are mark'd with great letters , and separated from one another by points or pricks . the course of s. paul's voyage to rome is also denoted by pricks ; and the towns through which they past , and where they sojourn'd are taken notice of in this following discourse . we have moreover mark'd by a * e. of the seven churches of asia mentione● in the book of the revelations ; and by a cross ✚ the isle of patmos , where st. ●ohn was banish'd . the first assembly of the apostles was at jerusalem , where such things happen'd as are recited in the first chapters of the acts ; as were the substitution of s. matthias in the place of judas ; the emission of the holy spirit on the apostles , and the successful preaching of st. peter ; the cure of the lame man by s. peter and st. john in their going up to the temple ; the remarkable punishment of ananias and saphira his wife , for having lyed unto the holy spirit ; the imprisonment , and miraculous deliverance of the apostles ; and the election of the deacons s. stephen , who was one of them , is stoned , and the persecution waxes hot against the church ; which causes a great dispersion of the faithful , as well in judea as in samar●a ; acts chap. . and . by reason of which , s. philip preach'd at sama●ia , where are sent from jerusalem , st. p●ter , and st. john to impart by the laying on of their hands the extraordinary gifts of the holy spirit to those who had been baptiz●d amongst which was simon the magician , whom the apostle sharply reprehended for his c●●me . st. philip having left samaria , baptizes the queen of aethiopia's officer in the way to jerusalem , at gaza , where the spirit of god takes him up and carries him to azote . from thence he goes into arabia to perform the same office , where he continued about three years . from whence being returned to damascus , finding himself in great danger , he departs by night , being secretly let down the town-wall in a basket. then he comes to jerusalem about the feast of the tabernacles , cor. . , . acts . to find some of the apostles , having all this while seen none , and here he meets with s. peter , gal. . . . at first they shuned him , until such time that barnabas introduced him amongst them , and so continued days , labouring ( though in vain ) to convert the jews to the faith of christ ; after which both peter and saul departed ; saul to caesarea , whence traversing phoenicia , syria , and cilicia , he arrives at tarsus his birth-place , acts . , . s. peter in the mean time went from town to town over all judaea ▪ until he came to lydia , where he preaches the gospel , and by a miracle cures one aeneas of a palsie . and after some abode there , he was called to joppa , where miraculously he raised from death tabitha , an holy woman , acts . , to . he continued sometime here , sojourning at one simon the tanner's ▪ where he saw the vision of the sheet let down from heaven , filled with beasts and fowl , both clean and unclean , which is taken notice of in the discourse , viz cornelius baptized . at the same time barnabas of cyprus , and lucius of cyrene , with others , being in remote parts , and moved by the holy spirit , preached to the gentiles , who were converted to the faith. the apostles taking to their assistance certain evangelists , began to divide the world into parts , each taking one . st. john went into asia , dacia , and panonia . st james the brother of john into egypt and marmiria . st. philip northwards , into cappadocia , i●onia , and so into scythia . st. andrew went eastwards , as far as scythia and sogdia . st. bartholomew southwards into india ; and s. thomas through persia into china . st. jude went to chaldaea , macedonia , and arabia ; and simon zelotes southwards into mauritania . st. matthew tarried at ●erusalem until he wrote his gospel in the hebrew tongue and then went after st. james into egypt , and so into aethiopia . st. matthias sailed over into macedonia , and greece , and from thence into africa . st. james tarried at jerusalem , but st. peter went towards antioch , the capital city of syria . about this time died tiberius the emperor at rome , and caius caligula succeeded him . st. thomas about this time , with jude his brother , and an evangelist going out eastwards , sent jude into edessa , who miraculously cured king agbarus of a disease which long troubled him , and also converted him , with a great many of his subjects . barnabas went also to antioch , and after easter st. peter followed , and having here gained many converts , barnabas went to tarsus , to bring saul thither , and by these three there were so many converts baptized to the faith of christ , that they were here first called christians , which name hath spread it self over the world. by that time these apostles had stayed at antioch a year , came agabus the prophet from jerusalem , and foretels a great famine to happen over the world , acts . in the mean time st. ●ames the elder is at jerusalem beheaded by herod agrippa ; and st. peter is miraculously delivered out of prison . about this t●me saul being in an exstasie , as he was praying in the temple , was caught up into the third heaven , and heard words unspeakable ; and finally was commanded quickly to depart jerusalem , for that the jews would not adhere to him , and therefore to go amongst the gentiles . now , according to this command saul and barnabas , went back again to antioch , accompanied with one titus a greek . about this time saul seems to be made an evang●list , and from henceforth is called paul. in the spring of the year . paul and barnabas left antioch , with one ●ohn , sirnam'd mark , as their deacon , and went to cilicia , or seleucia , near the sea on the river orontes , where they embark for salamis in the isle of cyprus , and after some stay travelling about the isle came to paphos , where ba●jesus the sorcerer is punished with blindness and sergius paulus the proconsul or governor , was converted to the faith. from thence in the year . they pass to perga , a city in pamphylia , where st. john , sirnam'd mark ▪ leaves them , and returned to jerusalem ; but st. paul and barnabas went as far as antioch in pisidia , where great crowds of the gentiles were baptized ; but they were driven thence by the faction of the incredulous jews , and came to iconia , the chief place of lycaonia , where they gained abundance of converts , especially of the gentiles , and here they staid some time , acts . and st. peter before his departure , committed the care of the church , as bishop , to one erodius , himself departing by land through cappadocia , galatia , and the rest of asia , pentus , bithynia , pet. . , . this year hapened the famine spoken of by agabus . in anno . st. mark published his gospel at rome , and then was sent to aegypt to govern the church of alexandria : about this time paul and barnabas was finally driven out of iconia by a tumultuous rabble of factious and envious jews , and went on preaching to lystra , where an impotent person healed by paul , procured them so great a respect amongst the idolaters , that they took them for jupiter and mercury , and would needs have sacrificed to them , which they having with no small difficulty hindred , the tide soon afterwards strangely turn'd , for the jews of antioch and iconia being come thither , stir'd up the people of lystra against them , so that paul was drawn out as dead : but being surrounded by the disciples he came to himself , and departed the next morning with his companion barnabas to derbe . in anno . paul and barnabas having setled the church at derbe , and ordained elders , returned to lystra . in . having ordained elders at lystra ( amongst which timothy was one ) they returned to iconium , where they did the like ; then they came to antioch . this year died the blessed virgin mary aged about years , having surviv'd her son's ascension years . in . paul and barnabas returned to perga , and from thence went to attalia , where they likewise setled a church , acts . ● . a town on the mediterranean sea , where they embark'd for antioch in syria , and gave the brethren an account of the success of their voyages , acts . in anno they return through cicilia and syria unto antioch , preaching the gospel . in some being come from judea to antioch , would perswade the gentiles converted to the faith , to admit of circumcision , and to observe the ceremonies of the law , st. paul and barnabas are sent to jerusalem on occasion of this controversie , which was decided in favour of the christian liberty , and the decrees were carried to antioch ▪ not only by these , but by jude , the brother of thomas , sirnamed barsabas , and by sila● , or sylvanus , who were joyned to them ; at which the church was much comforted , acts . it seems that some time after , st. peter also came to antioch , where he had some contest with st. paul , who withstood him boldly , gal. ● . . in anno . after these things paul and barnabas were about to make a second voyage into asia , and to visit the churches which they had planted in their first course ; but not agreeing they separated , but not without some bitterness ; barnabas with mark sayling for cyprus ; and paul with silas traversing syria and silicia , and confirming the brethren , came to derbe and lystra , where timothy was taken into company , and passes through phrygia and galatia , where they were forbidden to preach in asia ; and coming to misia they attempted to go into bithynia ; but were diverted from that journey by the holy spirit , and therefore went down to troas , where paul being commanded in a vision to go into macedonia , they drew on strait to the isle of samothracia , and the next morning arrived at neapolis , a port town in macedonia , whence they went to philippia , where lydia was converted and baptized , through the occasion of a servant , out of whom paul drove a prophesying spirit , which cruelly tormented her . the people rose up against them , and he and silas thrown into prison , and the gaoler being converted , they were dismissed the next day , acts . being parted from thence , they took their way through the towns of amphipolis and apollonia , and came to thessalonica , where paul teaching in the synagogue for three sabbath-days together , brought over to the faith several , both jews and gentiles ; but the malicious jews being attended by a sort of rascally people , stirred up the town against them , whereupon they came to beraea , and there made several disciples ; but the seditious jews of thessalonica followed them thither , and also there stirred up the people against them , for which cause the brethren conveyed paul out of the town , as if he were to go by sea , but he turned to athens , where he had famous disputations with the learned of all sects and religions , and converted dionysius , and one damaris a famous woman , with divers others , acts . from hence paul wrote the first and second epistle to the thessalonians for the confirmation of that church ; and from at●ens he went to corinth in the isthmus , where he stayed about a year and a half , because god had great store of people there . anno . st. paul had a vision at corinth , to encourage his preaching ; silas and timothy he sent to macedoni● to confirm the churches , and tarrying at corinth , wrought for his living by making tents with aquila and priscilla , and yet preached constantly in the house of one justus , and sosthenes the chief ruler of the synagogue , being also converted , joyned himself to st. paul : but when gallio was made deputy , a tumult was raised , and sosthenes was chastised , yet paul continued still , acts . . anno . st. paul left the government of the church of corinth to silas , and so sailed to ephesus . here after some reasoning with the jews , he converted many of the gentiles ; and after some stay leaves timothy to govern the church , and sails to the isle of creta , now candia , where having also setled a church , he left it to the care of titus ; and sailed directly to caesarea in canaan , and from thence ascends to jerusalem , and after some stay there ( to salute the brethren ) he descends to antioch , acts . . here he also made but a short stay , and began a third voyage through galatia and phrygia , confirming the churches as he went , but made little stay in a place until he came to timothy at ephesus , where he preached years in the school of tyrannus unto the gentiles , and instructed certain disciples of st. john baptist's ; as also one apollos an eloquent man and full of zeal , although he was acquainted with no more than the baptism of st. john. paul earnestly labours and distributes the extraordinary gifts of the holy spirit , by the laying on of his hands on men , who had been before baptized with the baptism of st. john. he also separates his disciples from the rebellious jews , and teaches every day the word of god , and that with such success ( his doctrine being attended with signs and miracles , ) that by this means the word was known throughout all asia , and several of those who had applied themselves to vain , curious , and unlawful sciences , which were in great request in that city , being struck with sorrow at heart ▪ freely renounced those magical amusements , and burnt their books of that kind ▪ whose price amounted to a considerable value ; but by an uproar excited by demetrius , he had been brought into danger , had it not been wisely appeas'd by the town-clerk , acts . anno . st. philip having preached the gospel in cappadocia , armenia , colchis , and iberia , came to phrygia , where preaching at hierapolis , the unbelieving jews and heathens stoned him and crucified him . anno philip being dead , paul was called to be one of the apostles . anno . from hence paul wrote the first epistle to the corinthians , and sent it by timothy , acts . . but timothy being returned , paul left him at eph●sus , and went into macedonia , embarks at philippi for troas , where he remains days , having restored to life a young man named eutychus , who fell down to the ground from the third story . anno . from thence he comes by land to asson , which some suppose to be apollonia , and having there met his company which came by sea , they take shipping together for mitylene , a town in the isle of lesbos . the day following they arrive in sight of samos , and casting anchor at trogillum , which is a creek of mount mycales , about furlongs distance ; weighing anchor they came the next day to miletum , where paul sends for the pastors of the church of ephesu● ▪ and exhorts them to their duty , acts . having left miletum , they came to coos , and the day following to rhodes , and from thence to pa●●ra , where having found a vessel bound for phoenicia , they went on board , leaving cyprus on the left hand , and came to tyre , where simon , one of the deacons , was bishop ; here the ship was to unlade . from whence they set sail for ptolemais , where having saluted his brethren and tarried a day , they came to caesarea , where philip the deacon was bishop ; and here he stayed much longer ; and from thence went to jerusalem by land , about the time of pentecost , acts . . where the church gladly received them . but a while after paul being found in the temple , was apprehended by certain jews in a tumult , and buffeted ; but being rescued by lysias the chief captain , and found to be a roman , was sent safe away to caesarea ; where at a hearing before felix the prefect of judea , the high-priest and his orator accused him of great matters , but could make out nothing , acts . here felix condescended to hea● paul preach the gospel ; but after years felix going out of place , left paul in prison . about this time peter was in egypt , and from babylon wrote his first epistle to the dispersed strangers , pet. . . chap. . . anno . portius festus was put into the place of felix , before whom paul was afresh accused ; but he appealed to caesar. after this , king agrippa heard him preach , acts . . and judged him innocent ; and in fine , about the end of the year was shipped away for rome , under the conduct of a centurion named julius , who had also the charge of several other prisoners , to the emperor nero. taking shipping at caesarea in a vessel of adrimytte , a town in phrygia , they arrive the next morning at sidon , where the centurion permits him to visit his friends , and to be assisted by them in his voyage ; from thence having a contrary wind , they pass northwards beyond cyprus , and arrive at myra , where meeting with a ship of alexandria , which was bound for italy , they embarkt therein . this voyage being likely to hold long , they were several days before they could make sight of gnidus , and afterwards they make over against salmona , and from thence to a place called the beautiful haven , near the town of lasea in creta , where paul advised them to tarry , the season for navigation being past , so that no good weather could be expected . but the centurion being desirous to winter at phoenix , some distance from thence , being a better port , made them put out again , but they were disappointed , for being soon overtaken with a tempest , and an impetuous north-east wind , they could not reach this haven , so that they were carried under the isle of claudia . they drew in the long-boat , and under-girded the ship ▪ fearing they shou'd have faln on syrtes , which is a moving sand , and very dangerous on the africk coast. the ●empest continuing , they began on the third day to lighten their ship , to let down the sail● , and abandon themselves to the winds and waves ; and when neither sun nor stars in many days appeared , all hopes of safety being laid aside , on the th . day they began to discover land ; but knowing not where they were , they sounded and found it fathoms , and a little further ; whereupon they threw out anchors , and the day beginning to appear , paul having comforted them , they threw out the tackle of the ship ; and altho' it was day , they knew not the place where they were , only observing a great gulph with a shoar , where they endeavoured to bring in the vessel ; having for this end weighed their anchors ▪ and hoisted their sails , and falling into a place where two seas met , they thrust in the ship , and the forepart stuck fast , but the hinder part was broken by the violence of the waves ; then every man endeavoured to save himself , some by swiming , and others on planks and wrecks of the ship , so that without the loss of any soul ( there being persons on board ) they got safe to land , acts . being escaped this danger they found it was the isle of malta , whose inhabitants received them with great kindness . paul , who was at first taken for a murtherer , because a viper fastned on his hand ; but seeing he had no hurt , and shook it off into the fire , they adored him as a god ; here he signalized himself by the healing several sick persons , especially publius , a man of note in the isle . from hence they went in a ship of alexandria , named castor and pollux , which had winter'd there , and came to syracusa , then to rh●gium , where favoured by a southern wind they arrive at buzzol , where they found brethren , with whom they tarried days , whence parting for rome , the brethren came and met them at appii-forum , and thus they arrived at rome , where the centurion consigned the prisoners to the prefect of the praetorium ; but paul obtained liberty to lodge in what house he pleased , having a soldier to guard him . he thus dwelt years , preaching the gospel with full liberty , and wrote from rome the epistles to the philippians , colossians , hebrews and to philemon . it may be gathered from holy writ , that paul left rome after his enlargement , in the year . in spain , or in his way thither ; but whether he was forcibly brought back again , or whether he was bound to return , is not known ; and in this year st. james suffered martyrdom at jerusalem ▪ in whose place simon his brother was chosen bishop . anno . paul took shipping out of gallia and sailed into greece . anno . paul visited the churches in macedonia , and landed at troas , where carpus was bishop . thence he went up into phrygia unto laodicea , and from thence wrote his first epistle to timothy at ephesus , promising shortly to come to him ; but it fell out otherwise ; for a persecution hapning at rome , he hasted thither , and accordingly going from laodicea to miletum , he sailed for corinth , and so away for rome . in the mean time the poor christians were torn with beasts , crucified , and burnt in the fire ; but these apostles greatly encouraged them . now was st. ● paul clapt in prison . anno . timothy and trophimus came to rome to st. paul. anno . st. peter was crucified with his head downwards , and olympas and rhodion his companions suffered with him . st. paul was beheaded , and with him suffered his companions aristarchus , trophimus , and pudens . an account of the places mentioned in this discourse , and which are taken notice of in the map , by figures , letters , or other marks of distinction . jerusalem . samaria . gaza . azote . damascus . caesarea . tarsus . lydia . joppa . caesarea . antioch . salamis . paphos . perga . antioch . iconium . lystra . derbe . attalia . troas . samothracia . neapolis . philippia . amphibolis . apollonia . thessalonica . beraea . athens . corinth . cenchrea . sicyon . ephesus . asson . mitylene . chios . samos . trogillum . mycales . miletum . coos . rhodes . patara . tyre . ptolemais . antipatris . rome . adrimytte . sidon . myra . alexandria . gnidus . salmona . beautiful haven . lasea . phoenix . claudia . syrtes . malta . syracusa . rhegium . puteoli . apius . a judea . b samaria . c arabia . d syria . e cilicia . f phoenicia . g cyprus . h pamphylia . i pisidia . k lycaonia . l phrygia . m galatia . n asia . o mysia . p bithynia . q macedonia . r achaia . s greece . t italy . u creet , or candia . x africa . the lives of the apostles . the life of st. matthew the evangelist . saint matthew , otherwise called levi , was an hebrew of the hebrews , the son of alphaeus , and mary , kinswoman to the blessed virgin , though the arabick writer of his life , calls his father's name ducu , and his mothers karutias , both originally descended of the tribe of issachar . he was the first of the evangelists , that wrote the gospel and history of our saviour , in which great work he was assisted by the holy ghost . the place of his birth is not certainly known , but that he was a galilaean is not doubted , and by some 't is said that he was born at , or near capernaum , though the arabick author aforesaid , affirms him to be born at nazareth , belonging to the tribe of zebulun . he was a publican , and by profession an officer employ'd in the gathering the emperor's toll , or customs , being an employment of great reputation amongst the romans , however vilified among the jews ; and without doubt very profitable , which he quitted to follow christ in all his meanness . after his being elected to the apostleship , he continued amongst the apostles , till our saviour's ascension , and then for about eight years preached up and down in judaea ; afterwards which way he steer'd his travels , for the conversion of the gentiles , is not certainly known ; but aethiopia is the place most generally assign'd him for his province , tho' some affirm , he went first into parthia . his gospel is said to have been written at jerusalem at the entreaty of the jewish converts , and as epiphanius adds , by the appointment of the apostles about eight years after our saviour's death . nicephorus makes it after his asc●nsion : at least it must needs have been written before this dispersion of the apostles ▪ if s. bartholomew carried it along with him into india , and there left it ; for pontenus preaching the faith in the indies , found there a copy of st. matthew's gospel written in hebrew , which he brought to alexandria , and was preserved to his time in the library of caesarea , which original being lost , we have only the greek version , whose author is unknown , though several do attribute it to st. james , or st john ; another copy was found by the nazarenes , at beraea , in the time of st hierom , as he himself affirms , adding withall , that he obtained leave of the nazarens to transcribe theirs , and that he afterwards translated it into greek and latin ; and another was found by good testimonies in the digging up the grave of st. barnabas , anno dom. . being a transcript of the apostles own writing : but of all these copies we hear not of any extant ; however the greek translation done by s. john or s. james , hath been all along generally received as authentick , and therefore reckoned among the canonical books of holy scripture . it is agreed by ancient writers , that he suffered martyrdom at naddaber in aethiopia , but as to what sort of death , and where he was buried , we are to seek ; only dorotheus will have it , that he was honourably buried at hierapolis in parthia , one of the first places where he preached to the gentiles . st. austin observes , that s. matthew is exact in his account of the royal extraction of our saviour , and in his describing the life he led amongst us ; whereas st. john soars higher , and immediately declares the divinity of our saviour . his writings also seem more pious and instructive to the capacity of the meanest , since he more particularly touches on the actions and discourses with which our saviour did ( as it were ) qualify his divine wisdom , and majesty ; that his example may be in some measure imitable , and proportionable to our weakness . 't is not to be questioned , but god had great reasons to cause his laws to be written ; yet we may say , christ's chief design has ever been to write them in our hearts , to the end our actions might be visible characters , of that invisible love he bears us , and which we ought to shew each other . for the principal design of our savio●r is not to instruct us by written words , but by the example of his life , which was continually to be renewed in our minds , by the operations of the holy ghost , to the end his vertue , as well as his verity , might be represented from age to age , by lively actions , and not by dead works ; and therefore though it be necessary to read continually the ho●y scriptures , if we should understand them all , yet this knowledge alone will not make us christ's disciples , and we do not at the same time feel this knowledge influencing our actions , and regulating our behaviour under all conditions . having given you the life of this evangelist and apostle , i shall conclude his life with the contents of his gospel , which method i shall take to the lives of the rest of the apostles , that are pen men in the history of the new-testament . the contents of the gospel according to st. matthew . this gospel chiefly treats of these two things , viz. of the person of the messiah and mediator , who is jesus christ , and of of his office or charge , how he set about it at first , afterwards continued in the same , and last of all fully acquitted himself thereof and discharged it . as concerning his person , our evangelist sheweth , that he was the true emmanuel , promised in the old testament , that is to say , true god , and true man , in unity of person . as to his human nature , he sets down his genealogy , his conception by the holy ghost , his being born of the virgin mary , and the name which was given to him by the ●ngel , chap. i. that certain wise men from the east , being wonderfully informed of his birth by the appearance of a new star , came to worship him ; that herod terrified with the report of the wise men , concerning a great king that was born , caused all the children of bethlehem from two years and under , to be put to death ; but that joseph and mary , being warned by god in a dream , fled with the child jesus into egypt , and afterwards returning thence with him , went and dwelt at nazareth ▪ chap ii. concerning his office , he declares , how he was at first prepar'd for it ; and how afterwards he discharged it . that john the baptist his fore-runner prepar'd the way for him , by his preaching , and the character he gave of him , that he baptized him ; and how he was solemnly inaugurated and install'd in the same by the father and the holy ghost , from the highest heavens , chap. iii. that he was yet further prepar'd and dispos'd for the great office he was to undertake by a miraculous fast of days , as well as by several combats with the tempter in the wilderness ; that after this he betook himself to the discharging of his office and function , not only in his state of humiliation , but also in that of his exaltation . that in his state of humiliation , he began with the exercise of his prophetical office , and that in order thereto he left nazareth , and came and dwelt at capernaum , preaching in the synagogues of galilee , and confirming his doctrine with many miracles , chap. iv. our evangelist gives us a particular account of a most excellent sermon , which jesus christ preached upon the mount ▪ in which he declares , wherein the happiness of his true disciples doth consist , and purgeth the doctrine of the law , from the corrupt glosses and interpretations , the pharisees had put upon it , chap. v. he teacheth how we are to behave our selves , in our giving of alms ▪ in our prayers , and that we are not to be solicitously careful about the necessities and maintenance of our outward life , chap. vi. as also that we ought not to judge our neighbour , to beware of false prophets , and not only to be hearers , but doers and keepers of the word of god , chap. vii . moreover he relates his healing of a leper , curing divers maladies ; his appeasing of a tempest at sea by rebuking the winds and waves , and his casting out of devils , chap. viii . his curing of one sick of the palsey , his calling st. matthew from the receit of custom to the apostleship , his healing a woman of her bloody issue , his raising a rulers daughter to life , and calling out a dumb devil from one that was possessed . chap. ix . his sending out his apostles before him , to preach the gospel , giving them power to cast out unclean spirits , and instructions how to behave themselves in their mission , chap. x. he gives an account of the honorable testimony given by our saviour to john , the baptist who had sent two of his disciples to be inform'd by him , whether indeed he were the true m●ssiah , that was to come ; sets down the dreadful denunciations pronounced by him against those cities , that had rejected his gospel , as also his gracious invitation to all labouring and heavy laden sinners , chap. xi . his apology for his disciples , plucking and eating the ears of corn on the sabbath-day ; his ridding himself of the snares laid for him by the pharisees ; his casting out a blind and aumb devil ; his accusing and convincing of the pharisees , of their sinning against the holy ghost , for which he threatens them with eternal damnation ; and his declaring who spiritually and in truth are his mother , his sisters and brothers , chap. xii . his representing and describing the condition of his church here on earth , by divers similitudes and parables , as of the sower , the mustard-seed , the treasure hid in the field , the merchant and draw-net cast into the sea , and his being disregarded and despis'd in his own country , chap. xiii . our evangelist also gives us an account of the imprisonment and death of john the baptist , with the causes of both ; of jesus christ's feeding men , with loaves and fishes ; his going upon the water , appeasing the tempest , and healing many sick persons in the land of genezaret , only by touching the hem of his garment , chap. xiv . as likewise how he defends his disciples , accused by the pharisees for eating with unwashed hands , declaring what it is that really defiles a man ; delivers the daughter of the canaanitish woman , vexed with a devil , and satisfies the hunger of men , besides women and children , with loaves and a few fishes , chap. xv. how he reproves the pharisees , who demanded a sign of him from heaven , and warns his disciples to beware of their and the sadduces leaven : how st. peter having honourably confess'd and own'd him , not only for himself , but in the name of his fellow-apostles , he promiseth him the keys of the kingdom of heaven , and foretells his sufferings and death , as also his resurrection and assumption to glory , chap. xvi . how upon a very high mountain , he gives a view of his glory , by being transfigured in the presence of of his disciples , teacheth them that john the baptist was the eliah that was to come ; healeth a lunatick person , by casting out the devil that tormented him , foretelleth a second time his death and resurrection , and payeth tribute , chap. xvii . how he exhorteth his disciples to humility , to avoid offences , to resist evil lusts , not to despise little ones , by a similitude drawn from a lost she●p ; teacheth , how they ought to behave themselves towards a brother that has offended them , and how often to forgive him , illustrating his doctrine with the parable of a king , who having forgiven talents to his servant , punisheth him for shewing no mercy to his fellow servant ; chap. xviii . teacheth that a man may not divorce his wife but for the cause of adultery , to whom marriage is necessary ▪ blesseth the little children brought unto him ; sheweth a young man what he ought to do to inherit eternal life ; how difficult it is for rich men to be saved ; and the great reward they shall receive , who have forsaken all things to follow him , chap. xix . by the similitude of labourers sent to work in the vineyard , he declares that the reward god gives to his servants , is wholly gratuitous , and of meer free grace ; he foretels his approaching passion , and reproves the mother of zebede●s children , for her ambitious demand , and warneth his apostles not to aspire after greatness or superiority ; and restores blind men to their sight , chap. xx. he maketh his royal entry into jerusalem ; curseth the barren fig tree ; disputeth in the temple with the priests , concerning his authority and person , chap. xxi . by the parable of● persons invited to the marriage of the king's son , he sheweth that the visible church is never without hypocrites , and that all the true members thereof must have on the wedding garment ; that tribute must be paid to caesar ; that in the resurrection there is neither marrying , nor giving in marriage ; that the summ and substance of the law consists in loving god and our neighbour ; that he is not only the son of david , but also his lord , chap. xxii . he teacheth his disciples , with respect to the pharisees , that they ought indeed to hear what they teach conformable to the doctrine of moses and the prophets , but not to do according to their works , nor to imitate their hypocrisie , pride and blood thirstiness or persecuting spirit , chap. xxiii . he foretels the destruction of the temple and city of jerusalem , with the signs that should be the fore-runners of it , and of his coming to judgment ; and exhorteth to watchfulness and prayer , chap. xxiv . he propounds the similitude of virgins going forth to meet the bridegroom ; and of the servants to whom their master had variously distributed his talents , to be improved by them , ●and describes his last coming to judgment , and the grounds upon which men shall be either acquitted or condemned at that day , chap. xxv . he foretelleth again his sufferings , which he was now entring upon . the evangelist relates how the chief priests and scribes take counsel together to seize him ; judas treats with them about betraying him into their hands , and the lord discovers the traytor , to his fellow disciples ; he celebrates the feast of the passover with them , and in stead thereof substitutes his holy supper ; foretels his disciples flight and leaving of him , and peter's denial . he sets down the beginning of his sufferings in the garden , his agony and prayers ; his being betrayed and taken , led bound to caiaphas , examined , and pronounced worthy of death : s. peter denies him thrice , chap. xxvi . judas repenting , hangs himself , christ is brought before pilate , who in vain strives to save him , and at last delivers him to be crucified , after that he had been scourged . the souldiers crown him with thorns ▪ mock and revile him . he is led out of the city bearing his cross , and being come to the place , he is stript of his cloathes , for which the souldiers cast lots ; and nailed to the cross between two thieves : he dies ( after that by many wonders and prodigies he had evidenced himself to be the son of god ) and is buried , chap. xxvii . how the third day after he arose from the dead , with the prodigies attending his resurrection , and presented himself alive to some devout women , and to his disciples , whom ( being met together for that purpose ) he authorizeth and chargeth to go and preach the gospel to all nations , promising to be with them to the end of the world. the life of s. mark the evangelist . saint mark , tho' by name a roman , in appearance is certainly acknowledged to be of jewish parents , and descended from the tribe of levi , and according to nicephorus , sisters son to peter , tho' some have confounded him with john , sirnamed mark the son of mary ; others with mark , sisters son to barnabas : that he was one of the all the ancients agree ; yet not a follower of our saviour , but a later convert by some of the apostles ; most probably s. peter , whose attendant , amanu●nsis , and interpreter he is thought to have been . for he was sent into egypt by peter , to plant the gospel in those parts , and spent his time chiefly at alexandria , where he founded a church , which was the second episcopal see ; and in this city and parts adjacent he converted great multitudes , not only to the embracing the christian faith , but the profession of a more than ordinary strict and even monastick life ; and these eusebius , and after him epiphanius , s. hierom , and of later days baronius think to be the same which those therapeutae , or sect of people living about the maraeotick lake in egypt , whom philo judaeus describes at large , as a sect of men of a most severe life , and wholly devoted to studious solitude . from alexandria he went more westward to marmorica , pentapolis , and other parts of libya , and having absolutely made a spiritual conquest of the people of those places , he returned to alexandria ; where notwithstanding the long stay he there made , with the great pains he took , the inhabitants were so much concern'd for their old pagan idolatry , that it was an occasion of hastning his martyrdom ; for being about the time of our easter , that they celebrated the solemnities of their god serapis ; they enraged at his aversion to their religion , and his maintaining another so contrary to it , broke into the place where he was at his devotion , and tying cords to his feet , dragg'd him through the city , to a place a little out of the town called bucelus : by which dragging over the stones and rough places , his body was so torn and bruised , that he died thereof , and the remainder of his torn body was then removed , and carried to venice , and lies interr'd in the church of s. mark , one of the most magnificent buildings perhaps in the world : and is accounted the patron and tutelar saint of venice . his gospel was written by him , at the instance of the converted jews at rome , when he was there with peter , they being desirous to have in writing what the apostle had so often declared to them in his preaching . there is some dispute , whether it was writ in greek or latin ; those that would have it in latin alledge , that it was for the use of the inhabitants at rome ; the others say that the greek being the then modish language there , 't is probable it was the tongue there chiefly spoken by strangers ; and the venetians have an old greek copy , which they confidently affirm to be the original copy of his own hand , at aquileia . s. chrysostom demands why our saviour having twelve apostles , there were but two of them that undertook to write the gospel , and that s. mark should write it as well as s luke , altho' they were only the apostles disciples ? to which he answers himself , that such holy men did nothing through a desire of glory , but guided themselves in all things by the motions of god's spirit , and by a prospect of the good of the church . this evangelist has followed s. matthew in several places , and often epitomiz'd him ; yet there are histories which he relates more at length , and of which he describes the particular circumstances . 't is observable , that whatsover care our saviour took to teach his apostles during his life , by making them spectators , not only of his publick actions , but of his secret and private life , and by discovering to them the mysteries and parables which he spake in publick ; yet they have said nothing of our saviour , and his holy verities , of which they were so perfectly informed , till they were renewed by the holy spirit , and were become in some sort divine men , as s. chrysostom calls them . s. mark writ his gospel in the third year of claudius his reign , that is to say , the forty third after the birth of our saviour , being ten years after his passion . the contents of the gospel according to s. mark. the contents of this book or gospel , are much the same with that of s. matthew , as containing the same matter , tho' shorter and more abridg'd . he describes how our saviour exercised his office● here on earth , and first , how he behaved himself in the discharge of his prophetical function , wherein he had s. john the baptist to be his forerunner , preparing his way , and by whom also he was baptized : how after having defeated the devil's temptation , he began to preach the gospel , calling four of his disciples , casting out an unclean spirit , healing s. peter's mother-in-law of a fever , with many others of their maladies , and cleansing a leper , chap. i. how afterwards he healeth one sick of the palsie ; calls s. matthew to the apostleship ; excuseth his disciples for not fasting , and for plucking the ears of corn on the sabbath day , chap. ii. he restores the man that had his hand wither'd ; is followed by great multitudes , chooseth his apostles , maintains the truth of his miracles against the calumnies of his enemies , and sheweth who are his nearest relations , chap. iii. he teacheth by the parable of the sower , how the word of god must be heard savingly , and preach'd openly : as also how the same encreaseth and groweth imperceptibly , like a seed sown in the ground ; and from the parable of a mustard seed , sheweth how from a small beginning it proceeds to a wonderful greatness and encrease ; he appeaseth a tempest , chap. iv. casts out a legion of devils , healeth a woman of a bloody issue , and raiseth jairus his daughter to life , chap. v. he teacheth in his own countrey , where he is contemned , and sends his apostles to preach the gospel ; the opinion of herod ( who beheaded john the baptist ) and others concerning jesus christ ; he feeds men , with loaves and fishes , walketh on the sea , and healeth all that touch him , chap. vi. he censures the pharisees for making void the law of god by their traditions ; sheweth what it is that defiles man ; casts out a devil from the daughter of a syrophaenician woman , healeth one deaf and dumb , chap. vii . he again feeds men , with loaves and a few fishes ; refuseth to give a sign to the pharisees ; admonisheth his disciples to beware of their leaven , and of that of herod ; restores sight to a blind-man , foretels his suffering , and exhorteth his disciples to patience in persecution raised against them , for the profession of the gospel , chap. viii . he gives a view of his glory upon the mount , to three of his disciples , by being transfigur'd before them ; answers his disciples question concerning the coming of elias ; casts out a deaf and dumb spirit ; foretels again his passion ; exhorteth his disciples to humility , not to hinder such as he not against them , and to avoid offences , chap. ix . he disputeth with the pharisees touching divorcement ; blesseth little children , brought unto him ; resolveth a rich m●n how he may inherit life everlasting ; sheweth how great an obstacle riches are to salvation ; promiseth eternal life to those that forsake any outward enjoyments , for his sake ; foretels his death and suffering , a third time ; rejects the ambitious petition of zebedees sons ; exhorteth his disciples to humility , and to avoid all affectation of superiority , and restoreth to bartimeus his sight , cha. x. he rideth with triumph into jerusalem , curseth the barren figtree , purgeth the temple of buyers and sellers ; exhorteth his disciples to stedfastness of faith , and to forgive their enemies , and justifies his actions by the witness of john the baptist , chap. xi . he reproacheth the j●●s with their ingratitude , by the parable of a vineyard let out to husbandmen , who abused and kill'd , first the servants , and then the son of the master of the vineyard ; avoideth the snare laid for him by the pharisees and herodians , about paying tribute to c●sar ; convinceth the error of the sadducees , who denied the resurrection ; teacheth which is the first and chiefest commandment , and that he is not only the son , but also the the lord of david ; exhorteth all to beware of the ambition and hypocrisy of the scribes and pharisees , and commendeth the poor widow that cast ● mites into the treasury , chap. xii . he foretels the destruction of the temple , the persecutio●● for the gospel , which must be preached to all nations ; the great miseries and extream calamities that were to happen to the jews ; as also his coming to judgment ; the hour of which being unknown , he exhorteth all to watch and pray , chap. xiii . the chief priests take counsel together how to take jesus ; precious ointment is poured on his head by a woman ; judas bargains with the chief priests about betraying jesus , who celebrates the passover with his disciples ; foretells that one of them should betray him ; institutes his holy supper ; foretels his passion , death and resurrection , as also the flight of his disciples , and peters denial ; the beginning of his sufferings in the garden by extream sorrow and heaviness , accompanied with earnest prayer , for the removal of his cup ; he is betrayed by judas with a kiss , apprehended , led to the high priests , examined , accused by false witnesses , and condemned to death ; s. peter thrice denies him , chap. xiv . he is brought before pilate , the governour , who would have released him , but at the instance of the jews releaseth barabbas , and delivers jesus to be scourged and crucified ; he is crowned with thorns , spit on and mocked , and crucified between two thieves , the jews blasphemously deriding him ; he dieth ; the centurion owneth him to be the son of god , and is honourably buried by joseph of arimathea , chap xv. on the morning of the third day , he riseth from the dead ; and gives full assurance thereof to some devout women , by the appearance and testimony of an angel , and afterwards to his disciples , by appearing in person among them ; and having commanded his disciples to go and preach the gospel throughout the whole world , and promised to bestow upon them the gift of miracles , he ascendeth into heaven , and sitteth at the right hand of god. the apostles enter upon their ministerial function , preaching the gospel every where , and jesus fulfils the promises he had made them by confirming their doctrin with signs and miracles . the life of s. luke the evangelist . saint luke was without all controversie born at antioch , the chief city of syria , famous for being one of the most flourishing academies in the world , replenisht with schools of good literature , and very eminent professors of all arts and sciences , as also being the place where the disciples first took the name of christians ; here being educated from his childhood , he made a good proficiency in learning , and for his better improvement , he visited the chief academies of asia and greece , and having in each of them learnt what could be learnt , he returned to antioch , and particularly applied himself to the study of physick , in which he became a great proficient . moreover taking a delight in painting , he became a great artist therein , and made several pictures of the blessed virgin , which appears from an inscription found in a vault , near the church of s. mary in via lata near rome , which was this una ex vii . a b. luca depictis . t is most generally believed thar s. luke was converted by s. paul , at his first being at antioch , others say at thebes ; but where-ever it was , certain it is that paul had a very great kindness for him , and imploied him in matters of much importance , as putting great trust in him . parting from paul he is said to have gon eastward , and preached in egypt and several parts of lybia . epiphanius writes that he planted the faith first in dalmatia , and gallia , then in italy and macedonia . about the place of his death , several writers vary , nor do they say whether he was martyr'd , or died a natural death : some say he died in egypt , others in greece : the roman martyrology saith in bythinia ; dorotheus at ephesus ; paulinus bishop of n●la , saith he died in martyrdom , but names not the place ; and nicephorus is more particular , saying , that as he was zealously performing the office of his ministry in greece , he was at last set upon by some of the under sort , who for want of a cross artificially made , crucified him upon a walnut-tree : but kirstemus from the arabick copy , positively affirms him to be martyr'd at rome , when he was left behind by s. paul after his imprisonment the writings of s. luke , as universally owned as canonical , are his gospel ▪ and his history of the acts of the apostles . the first , said to be written at achaia , when he was with paul , who is thought by some to have bin a great assistance to him in it , insomuch that it has bin entituled s. pauls gospel ; and all this might seem probable enough , were it not that s. luke himself expresly mentions , that whatsoever he writ in this gospel , he had it from the testimony of those , who from the beginning had been eye-witnesses of all our saviours works and transactions ; and this as s. austin says came to pass by the wise counsel of god , that of the evangelists , having bin apostles , the remaining should not be so , to the end it might not be believed there was any difference in their writings , who saw the actions of our saviour , and those that described them , from the faithful relation of those that had seen them ; god designing in this manner to shew us , that the certitude of the evangelical history , comes not only from those that made it , and relate the things which they have seen , which is ordinary in several histories , whose certainty is only human and moral ; but that it is grounded on the particular assistance of the holy spirit , who dictated all their words to the evangelists , as well to s. mark and s. luke , who were disciples to the apostles , as to s. matthew and s. john , who were apostles themselves . the history of the acts of the apostles was doubtless writ at rome , at the time of his being there with paul , in his first imprisonment , and were both originally written in the greek tongue , as may be concluded from what s. jerom and others observe in the elegancy of the style , and purity of the greek above others of the apostles , that writ in that language ; and both these works he dedicated to theophilus , a person of considerable honour and quality , and one of his principal converts . he writ his gospel about the year of christ . in the beginning of his gospel , he relates the motive he had in writing it saying , that several hastily undertook to write the evangelical history , he thought himself obliged to do it after an exact information , from those who had bin the dispensers and ministers of it , and especially from s. paul , to hinder the word of the gospel from being sophisticated by the mixture of error and falshood . s. luke always remained in coelibacy , and arrived to the age of years . the church says of him , that he continually bore on his body the marks of the cross , and therefore thought his death was not honoured with suffering : yet one may say , according to the expression of s. jerom , that his life was a continual martyrdom . the contents of the gospel according to s. luke . the matter of this book is like that of the foregoing gospels , save only that s. luke relates several circumstances , which are omitted by s. matthew and s. mark. after his preface he sets down who were the father and mother of s. john the baptist , as likewise his conception , and that of jesus christ , declared by the angel gabriel to the virgin mary , who enquiring of the angel about this great wonder , is satisfied by him ; and giving a visit to her cousin elizabeth is confirmed by her testimony , and in a particular song of praise magnifies the lord for his wonderfull condescention . after this he relates the birth and circumcision of john the baptist , and the hymn his father zachary sang unto the lord , chap. i. next he declares when , where and of whom christ was born ; and how his birth was signified by an angel to the shepherds ; his circumcision and presentation in the temple , where he is embraced by old simeon , who being over-joy'd breaks forth into a song of praise , and prophecies concerning him , as likewise doth anna the prophetess ; his growth and advance in wisdom and favour with god and man ; and how at the age of years , he questioned with the doctors in the temple , chap ii. when and how john the baptist , began his ministry , baptizing , preaching , and exhorting all sorts of persons , with great freedom of speech , to repentance , and pointing them to jesus christ , how jesus christ was baptized by him , with the recital of his genealogy , chap. iii. how christ prepared himself for the discharge of his office by a miraculous fast of days , and his victory over the tempter . he begins to teach in galilee and at nazareth , where he had been brought up ; he proves , by explaining a passage of the prophet isaiah , himself to be the promised messias ; declares that no prophet is honour'd in his own countrey , for which his countreymen thrust him out of the city , with design to kill him , but he miraculously escapes their hands . afterwards he preacheth at capernaum ; and there casts out an unclean spirit , and delivers s. peters mother in law of a fever , restoring many other sick and possessed persons ; and after some retirement in a desert place , he proceeds to preach the kindgom of god in the synagogues of galilee , chap. iv. he teacheth the people out of s. peters ship , and after a miraculous draught of fish , he calleth simon peter , james and john to the apostleship , cleanseth a leper , and healeth one sick of the palsie ; calls s. matthew from the receit of custom , to be an apostle ; defends himself against the accusation of the scribes and pharisees , who charged him for ea●ing with publicans and sinners ; justifies his disciples for not fasting , chap. v. as also for their plucking the ears of corn on the sabbath day ; and on the same day restores the man that had his hand withered ; he chuseth his apostles ; and declares , wherein true blessedness consists , and the accursed state , and unhappiness of ungodly men and hypocrites ; exhorteth to love our enemies , and by a similitude sheweth that not the hearers , but doers of the word of god shall be saved , chap vi. he restores to health the servant of a centurion , who was at the point of dying ; raiseth from the dead , the widows son at nain who was carried forth to be buried ; answers the disciples of john the baptist , who were sent to him by their master , to whom he gives an honourable testimony , before the multitudes assembled to hear him ; complains of the stifneckedness of the jews ; and sitting at table with simon the pharisee , he forgives mary magdalens sins , in consideration of her great love , and hearty repentance , chap. vii . he proceeds to preach the glad tidings of the kingdom through every city and village , being accompanied by his apostles , and some devout women , who ministred to him of their substance ; sheweth by the similitude of a sower , how we ought to hear the word of god ; and by that of a candle , how we ought to preach it ; sheweth who are his mother and brethren ; calmeth a great tempest upon the sea ; casteth a legion of devils out of a possessed person ; whereupon leave was given , to enter into the herd of swine ; healeth a woman , who had been long afflicted with a bloody issue , and raiseth the daughter of jairus to life . chap viii he sends forth his apostles to preach giving them power over unclean spirits , and to cure all diseases ; herod desires to see him , he satisfies the hunger of men , with loaves and fishes ; enquires of his disciples , what opinion the world had of him ; foretels his sufferings , informs them what are the necessary qualifications of those who would be his disciples ; he affords a glimps of his glory on the mount , to of his disciples ; casts out an evil spirit from a youth , which his disciples had attempted , but could not ; he again foretels his passion , rebukes his disciples for their affecting of superiority , and desiring revenge against the samaritans , and teacheth them how they must follow him , chap. ix . he ordains disciples , and sends them forth to preach , instructs them how to behave themselves , menaceth the cities that had rejected the gospel ; the disciples return to him with great joy , for that the devils were subject unto them , sheweth wherefore they ought chiefly to rejoyce ; breaks forth into a divine doxology , and pronounceth them happy for seeing and hearing the things which they did ; answers a lawyer , who demanded of him , what he must do to obtain eternal life , and by the parable of the man fallen amongst thieves , sheweth who is our neighbour ; he is entertained by sisters mary and martha , of whom he commends the one , and reproves the other , chap. x. he teacheth his disciples to pray , and by the similitude of an importunate friend , and the love of a father to his children , assures them of being heard ; he proves from the parable of a strong man armed , that he did not cast out devils by belzebub ; declares that the queen of ethiopia , and the ninevites , shall rise in judgment against those , who reject the gospel ; censures the scribes and pharisees for their hyprocrisy and persecuting of gods messengers , and threatens them with heavy punishments , chap. xi . he exhorteth his disciples boldly to preach the gospel , not fearing the worst their persecutors can do , which is to kill their bodies ; refuseth to concern himself about dividing the inheritance between brothers , and by the parable of a rich man , who had heaped up riches , without the least care taken of his soul ; warneth the people to take heed of covetousness , and of being over sollicitous about the necessaries of life , and exhorts them before and above all things to seek the kingdom of heaven , which once obtained would procure them all things ; exhorteth to liberal acts of charity , to prayer , to watchfulness , and to be always in a readiness to open to him , because he will come unexpectedly ; foretels the divisions that shall arise by occasion of the gospel , and warneth all to make use of the present time of grace , for reconciliation with their adversary , lest in case of neglect they be left to the severe justice of god , chap. xii . upon occasion of some sad events , he urgeth repentance and amendment of life ; as likewise by the parable of a barren fig-tree , he restoreth a crooked woman , who had been bowed together for the space of years ; describes the wonderful virtue , and encrease of the kingdom of god , by the similitude of a grain of mustardseed , and of leaven ; exhorts to enter in at the strait gate , threatens hypocrites with their being shut out of heaven , and cast into hell ; reproves jerusalem for her stifnecked impenitence , and foretells her destruction , chap. xiii . he healeth one sick of the dropsy on the sabbath , and justifies his so doing ; exhorteth to humility , and to feast the poor ; compares the kingdom of god to a great supper , to which many of the invited guests refuse to come ; teacheth his disciples to follow him , bearing their cross , to consider seriously with themselves what true christianity ▪ will cost them , even the total renouncing and forsaking of all things , chap. xiv . by the parable of the lost sheep , and groat , he represents the joy that is in heaven for the return of penitent sinners ; and by that of the prodigal son , sets forth the great kindness , compassion and love , wherewith god embraceth those who by true repentance turn unto him , chap. xv. by the parable of the unjust steward , he exhorts men to make themselves friends of the mammon of unrighteousness , by employing it in alms-deeds and acts of charity ; sheweth the impossibility of serving god and covetousness ; the unchangeableness of the law , and the unlawfulness of divorce . by the parable of the rich voluptuary , and lazarus the beggar , he lively represents the different rewards , that await voluptuous luxury , and resigned self-denial , after this life is ended , chap xvi . he sheweth with how great care we ought to avoid the occasion of offences , and how ready to forgive one another ; sets forth the divine power of faith , and that after we have done all that is commanded us , we are to own our selves unprofitable servants ; he healeth lepers , teacheth that the kingdom of god is not to be lookt for abroad , but within us ; and declares the signs of his coming to judgment , chap. xvii . by the parable of the unjust judge , and the importunate widow , he shews the wonderful efficacy of incessant earnest prayer ; and by that of the pharisee and publican who went up to the temple to pray ; the danger of spiritual pride , and the good of humility and self abasement , which above all outward religious performances , recommends and makes us acceptable to god ; upon occasion of little children being brought to him , he teacheth the necessity of becoming like them , if ever we would enter into the kingdom of god ; he answers the rich man's question , who demanded of him , what he must do to inherit eternal life ; shews how prejudicial riches are to the obtaining of salvation , and declares the reward of those that forsake all for his sake ; foresheweth his sufferings , death and resurrection , and restoreth a blind man to sight , chap. xviii . he converteth zaccheus the publican ; by the similitude of the talents , he teacheth to make good use of the grace of god ; rideth in royal triumph into jerusalem , weeps over the city , and drives the traffikers out of the temple , chap. xix . he stoppeth the mouths of the chief priests and scribes , by asking them whence the baptism of john was ; by the parable of the vineyard let out to husband-men , he represents to them , their horrid wickedness and ingratitude ; answers their ensnaring question , whether it were lawful to give tribute unto caesar ; proves the resurrection of the dead against the sadducees , and shews that christ was not only to be the son of david , but also his lord ; he warneth his disciples to beware of the scribes , chap. xx he prefers the poor widows two mites , before all the offerings of the rich ; foretels the total destruction of the temple , the city of jerusalem ; sheweth the foregoing signs of it , and of his coming to judgment , and presseth to watchfulness and prayer , chap. xxi . the chief priests and scribes conspire against christ ; judas treats with them about betraying him into their hands ; he eats the passeover with his disciples , and instead thereof institutes and celebrates his supper ; foretelleth judas his treason ; exhorteth his apostles from ambitious affectation of superiority , by his own example , who tho' he was lord of all , yet behaved himself as a servant ; he promiseth them the glory of being co-partners with him in his kingdom ; foretells s. peter's fall , but with the comfortable assurance that his faith should not fail ; he prayeth in the garden on the mount of olives , and being in a dreadful agony , sweats drops of blood ; judas betrays him with a kiss ; he is seized by a band of armed men , healeth malchu●'s ear ; he is brought to the high-priest's hall , where s. peter denies him thrice ; is beaten , mocked and abused by the souldiers ; and owning himself , before the councel of the jews , to be the son of god , is judged worthy of death , chap. xxii . he is brought before pilate the governour , who having examined him , declares , he finds no fault in him ; pilate sends him to herod , who with his officers doth abuse and deride him , and having caused a rich robe to he put upon him , sends him back to pilate ; who endeavours to perswade the jew● to desire his releasement ; but they obstinately preferring barabbas a murtherer to the saviour of the world , pilate passeth sentence upon him , and delivers him to be crucified ; he is led to execution , bearing his cross , with the assistance of simon the cyrenian ; and on his way , tells the women of jerusalem that wept over him , the extream calamities that were hasting upon them ; he is crucified between two robbers , and abused , mocked and derided by the jews and souldiers , and by one of the robbers crucified with him ; but his companion reproved him , and applying himself to jesus for mercy , receives the promise of being that day with him in paradise ; after a supernatural eclipse at full moon and several other preceding prodigies , he gives up the ghost , and is buried by joseph of arimathea , chap. xxiii his resurrection is declared by two angels , to the women , who on the d day in the morning were come to the sepulcher to embalm him , who report the same to the disciples ; he appears to the disciples going to emmaus , and is made known to them in the breaking of bread ; he afterwards appears to the apostles , reproving their unbelief ; and to rid them of their doubtful fears ; bids them handle him , shewing them the wounds in his hands and feet ; and to confirm them further , that they were not mistaken , he calls for meat , and eats with them ; he opens the understanding of the scriptures unto them ; and promiseth the gift of the holy ghost , in expectation of which he chargeth them to tarry at jerusalem , and having blessed them , he in their presence ascends up into heaven . the contents of the acts of the apostles ( written by s. luke . ) like as the evangelists in their books relate the life , sufferings , death , resurrection and ascension of our saviour jesus christ ; so this book represents to us , how his apostles , after his assumption into glory , propagated his gospel throughout the world , and assembled the christian church composed of jews and gentiles ; and more particularly we find an account here of what s. peter and s. paul , the chief of the apostles , have contributed towards this great work . s. luke therefore , the penman of this book , after a short preface declares when and how jesus christ ascended into heaven ; and how matthias was chosen by lot , to supply the place of the traitor judas , who hang'd himself , chap. i. next relates how the holy ghost came down upon the apostles , in the appearance of cloven tongues , like as of fire , with the sound of a mighty rushing wind , whereupon they were all fill'd with the spirit , and began to speak with other tongues , which being opprobriously reflected upon by some , as supposing them to be drunk , s peter courageously disproves , shewing that what had happened , was nothing else but a fulfilling of prophecy ; and from several passages of the psalms , convincingly proves that the messiah was to rise from the dead , and ascend into heaven ; and how by this discourse of his , about persons were converted and baptized . moreover s. luke sets forth the holy qualifications , and happy condition of these first members of the new born christian church , chap. ii. how s. peter and s john restore a cripple born , who sate begging at a gate of the temple , to the perfect use of his limbs ; whereupon the people running together to see this miracle , s. peter declares , that this wonderful cure was wrought by the sole virtue and power of jesus christ , whom they had wickedly put to death , and exhorts them to repent and believe in him , chap. iii. that hereupon the chief priests and sadducees , cause s. peter and s. john to be seized , and to be brought before the council , where s. peter boldly justifies what they had done ; the council , tho' astonish'd at their undauntedness , charge them to preach no more in the name of jesus christ , which they absolutely refuse ▪ declaring to their faces , that it was safer for them to obey god than men. the church betake themselves to prayer , which is answered with a further effusion of the holy ghost ; the glorious state of the primitive apostolick church described , by their unbounded love and charity , chap. iv. ananias and sapphira his wife , being for their covetousness , hypocrisie and lying to the holy ghost , struck down by sudden death , upon the sentence pronounced by s peter , great fear comes upon all that saw and heard this terrible judgment ; the apostles continuing to work many miracles , are again imprisoned by order of the high-priest ; but an angel delivering them thence , and commanding them to preach openly , they accordingly repair to the temple , and teach the people ; which being told the high-priest , they are brought before the council , where they boldly and powerfully preach christ , at which their enemies are so enrag'd , that they take counsel to kill them ; but being dissuaded by gamaliel , they are beaten , for which they glorifie god ; and notwithstanding the strict charge given them to the contrary , they daily preach christ both in the temple and private houses , chap v. the apostles to ease themselves , whose whole time was consecrated to the preaching of the word , choose deacons to provide for the poor ; s. stephen being one of these , a man full of faith and of the holy ghost , works great wonders and miracles , confounding those who undertook to dispute with him ; whereupon they being enraged , drag him before the council , and suborn false witnesses against him , who accuse him , of blasphemy against the law and the temple , chap. vi. s stephen answers to the accusation sworn against him , giving a summary account of the history of the old testament , from abraham to solomon , and shewing that the whole of it , pointed to , and testified of christ ; and concludes with sharply reproaching them for their rebellion and stiffneckedness , and their murdering of christ the just one , foretold by the prophets , and expected by all their forefathers ; whereupon they stone him to death , whilst he commending his soul to jesus , prayeth for them , chap. vii . a great persecution being stirr'd up against the church of jerusalem , is the cause of the scattering of the saints throughout the countries thereabout ; amongst whom s. philip coming to samaria , preacheth the gospel there , confirming his doctrin with many miracles , by which means many are converted and baptized ; the apostles at je●rusalem , having understood that samaria had received the word of god , sent thither s. peter and s. john , who being come , by their laying on of hands , bestow upon believers the gift of the holy ghost ; simon the sorcerer , who himself was baptized , seeing this , offers a summ of money to s. peter , to have the power of conferring the holy ghost bestowed upon him ; but peter sharply reproving his hypocrisie , exhorts him to repentance ; the eunuch of candaces , queen of ethiopia , is converted and baptized by s. philip , chap. viii . saul breathing out threatnings , and persecution against the church , is converted by a glorious vision from heaven , upon his way to damascus , which strikes him blind , and so continues days , after which he is baptized by ananias , and called to be an apostle of christ ; he preacheth the gospel at damascus , where the jews lay wait for him , to kill him , but he escapes their hands , being let down the wall in a basket ; the peace and flourishing condition of the church ; st. peter at lydda , heals aeneas of the palsie , and at joppa raiseth tabitha from death to life , chap. ix . s. peter being divinely taught and confirmed by a vision , not to call any thing that god hath sanctified , common or unclean , is sent for by cornelius a heathen centurion , at the command of an angel , and entring his house is gladly received by him , and by an excellent sermon , converts him and his to the faith of jesus christ , chap. x. which action of s. peter's being ill interpreted by some , he satisfies them , by relating the whole matter to them . by means of the dispersed members of the church at jerusalem , the gospel is spread into phaenicia , cyprus , and antioch , to which last place barnabas is sent to confirm the believers , who are there first called christians ; agabus foretels the famine which came to pass in the days of claudius caesar ; whereupon the brethren resolve to send a supply to the poor believers in judea , by the hands of barnabas and saul , chap. xi . herod agrippa causeth s. james , the brother of s. john to be beheaded ; and seeing that it pleased the jews , proceeds to cast s. peter into prison , with intent to bring him forth thence soon after , to execution ; but he is delivered thence by an angel , at the instant prayers of the church ; herod commands the souldiers , to whom he had delivered s. peter , to be put to death ; and afterwards making an oration to the people , with great pomp and ostentation , he is struck by an angel , for taking to himself the honour due to god , and dieth miserably , being eaten of worms , chap. xii . s. paul and s. barnabas are chosen by the holy ghost , to preach the gospel to the gentiles , who coming to cyprus , preach the word of god in a synagogue of the jews at salamis ; s. paul sharply rebukes elymas the sorcerer , and strikes him with blindness , whereupon sergius paulus the proconsul is converted to the faith ; s. paul at antioch of pisidia , in an excellent sermon preaching christ , many of the gentiles are converted to the faith ; but the jews gainsay and blaspheme , and having stirred up some honourable women , and chief men of the city , against s. paul and s. barnabas , they are banished thence , chap. xiii . s. paul and s. barnabas , having preached at iconium , upon some disturbance arising there , came to lystra , where s. paul having restored a cripple from his mother's womb , the inhabitants prepare to offer sacrifice to him and s ▪ barnabas supposing them to be gods ; yet soon after being stirr'd up by the jews , they stone s. paul , and drag him out of the city , supposing he had been dead ; but he arising enters into the city , and the next day goes with s. barnabas to derbe , and from thence passing through divers churches , they confirm the disciples in the faith , and returning to antioch , report what god had done by them , chap. xiv . some that came from judea , teaching that the ceremonial law ought to be kept , the question is submitted to the determination of the apostles and elders at jerusalem ; to which purpose s. paul , and s. barnabas with some others are sent thither , who having communicated what they were charged with , a synod of the apostles and elders is called , before whom after that s. peter , s. paul and s. barnabas , had declared what they had to say to the point , s. james propounds his judgment , which being approved by all , it is thought fit to send their determination in a circular letter to antioch , and the other churches by the hands of s. paul , s. barnabas , s. jude and silas : s. paul and s. barnabas fall at variance and part asunder , chap. xv. s. paul because of the jews circumciseth timothy ; having past through divers cities confirming the churches which encreased daily , he comes to troas , where by a vision he is called to macedonia ; being arrived at philippi , he converts lydia , and casteth out a spirit of divination from a servant , whose masters inciting the people against s. paul and silas , they are whipt and cast into prison ; but at midnight as they prayed and praised ggd , the prison doors are opened by a great earthquake ; whereupon the jaylor is converted and baptized , and they are honourably set at liberty , chap xvi . from thence they come to thessalonica , where they preach and convert some ; but the jews stirring up the multitude against them , they depart thence and come to berea , whose inhabitants having heard s. paul preach , confer his doctrin with the scriptures ; s. paul comes to athens where falling into dispute with some philosophers , and being brought by them to areopagus , he preacheth the true god to them , and his son jesus christ ; whereby several are converted to the faith , and amongst the rest dyonisius the areopagite and damaris , chap. xvii . s. paul ▪ coming to corinth , finds there aquila and priscilla , and preaching in the synagogue ofthe of the jews , they raise persecution against him , and accuse him before gallio . he saileth into syria , and from thence goes to ephesus , cesarea , and antioch , and passing through galatia and phrygia , he strengthens and confirms the churches : apollos preacheth christ with great power and efficacy , chap. xviii . s. paul being at ephesus , confers the holy ghost , by the laying on of his hands ; teacheth a whole years there in the school of one tyrannus , and works many miracles . the jewish exorcists going about to cast out an evil spirit , by adjuring him in the name of the lord jesus , are sore wounded and beaten by the possessed party ; the new converted disciples burn their books of magick ; demetrius out of covetousness , raiseth a great uproar against s. paul , which is appeased by the prudence of the town-clerk , chap. xix . s. paul accompanied by some of the disciples , comes to troas , where preaching till midnight , a young man named eutychus , falls down dead out of a window , whom he raiseth to life again ; at miletus he calleth the elders together , telleth them what would befall himself , recommends the care of god's flock with great earnestness unto them , warning them of the false teachers , that after his departure , would enter in amongst them , chap. xx. from thence passing through co●s , rhodes , and patara , he comes to tyrus , and from thence to ptolemais , and so to cesarea , where the prophet agabus foretells his being bound at jerusalem , whereupon the disciples entreat him not to go up to jerusalem ; but s. paul professing his readiness , not only to be bound , but to die there for the name of the lord jesus , they desist ; he comes to jerusalem , where being perswaded to purifie himself , with four others that had a vow on them , he is apprehended in the temple by the jews , who being about to kill him , he is rescued by the chief captain , and permitted to speak for himself before the people , chap. xxi . in which apology he gives an account of his life and actions , and particularly of his conversion , and call to preach the gospel to the gentiles , at the mentioning of which , the enraged jews cry out against him , whereupon the captain would have scourged him , but claiming the priviledge of a roman , he escapeth : afterwards the captain having summon'd the chief priests and counsel to come to the castle , he sets paul before them , chap. xxii . s. paul beginning to plead his own cause , ananias commands him to be struck on the face , for which he sharply rebukes him , not knowing him to be the high-priest ; and finding that the assembly was compos'd of sadducees and pharisees , declares himself to be accused for holding the resurrection of the dead ; by which means a dissension arising amongst his accusers , he is by the captain delivered out of their hands . the conspiracy of some jews to kill s. paul , being discovered to the captain , he sends him by night under a good convoy to cesarea , to the governour felix , chap. xxiii . s. paul being accused by tertullus the orat●r , ( in the name of the high-priest and elders of the jews , ) of sedition and profanation of the temple , shews the falshood of their accusation , by declaring what had happen'd , and his quiet and inoffensive behaviour at jerusalem ; felix remits the further hearing of him , till the coming of lysias the chief captain : s. paul preaching christ before the governour felix and his wife , makes him tremble ; who two years after going out of his government , to please the jews , leaves st. paul a prisoner , chap. xxiv . festus being come to jerusalem , is desired by the jews , to send s. paul thither to be judged , which he refuseth , and orders them that had any thing against him , to come down to cesarea , and accuse him there ; which being done , s. paul answers for himself ; but festus to pleasure the jews , seeming inclin'd to send him to jerusalem , he appeals to caesar ; king agrippa , and bernice desiring to see and hear s. paul , he is brought before them , chap. xxv . where , by way of apology , he gives an account of his life , how first he was a persecutor of the church , and how by a miracle he was afterward converted to the faith of jesus christ , and called to be an apostle ; and that the reason why the jews so mortally hated him , was his indefatigable preaching of that faith ; festus hearing him discourse at this rate , chargeth him with madness ; but agrippa owns himself almost perswaded by him to be a christian , and declares he might have been released , in case he had not appealed unto caesar , chap. xxvi . s. paul with some other prisoners , being delivered into the hand of julius a centurion , in order to their being conveighed to rome , they are embarked on a vessel of adramyttium , whence they come to sidon , and from thence sailing by cyprus came to myra , a city of lycia , where entring into a ship of alexandria , they sail by guidus and crete , till they came to a place called the fair-haven , where s. paul adviseth them to winter ; but the centurion giving more heed to the master of the ship , than to s. paul , they resolve to prosecute their course , as accordingly they did , passing by crete ; but a terrible storm arising , they are forced to let the vessel drive , and to lighten the ship ; s. paul in the mean time being told by an angel , that none of all the persons that were in the vessel should be left , exhorts them to be of good courage : the mariners thinking to make their escape in the boat , are hindred by s. paul's advice to the centurion not to suffer it ; after having refresht themselves with meat , they discover land , and running the ship aground , they are shipwreckt ; whereupon the souldiers advise to kill the prisoners , but the centurion willing to save s. paul , would not suffer it ; and so according to s. paul's word , all came safe to land , chap. xxvii . being thus escaped to the isle of maltha , they are very kindly received by the inhabitants ; a viper fastning upon s. paul's hand , he shakes it off without hurt , which made the inhabitants think him to be a god ; he healeth the father of publius , of a fever , and bloody-flux , with several other sick persons , that were brought to him from several parts of the island ; and after months stay there , they sail for italy , and being arrived at rome , s. paul is delivered to the captain of the guard , and permitted to dwell by himself , with a souldier that kept him ; he calls the chief of the jews together , and declares to them the cause of his imprisonment , preaching unto them the gospel of christ ; whereupon when some of them believed , and others not , he openly declares to them that the salvation of god , would pass over from them to the gentiles ; and continues whole years in his own hired house , preaching the gospel of the lord jesus christ , with boldness unto all that came to him . the life of s. john the evangelist . st . john was of the town of bethsaida , the son of zebedee , and brother of st. james termed the major . he was called very young , and in the state of caelibacy ▪ to the apostleship , and ever kept himself in it ; and for this reason saith st. jerom , he was the beloved disciple , and one of the partakers in the most intimate passages of our saviours life ; that he lay with his head in our saviours bosom at the last supper , and was the person to whom our lord committed the care and maintenance of his mother the blessed virgin ; and she on the other side , was advised to consider him as her son ; upon which he took her to his house , after the death of her husband joseph , and gave her all the accommodation his condition afforded ; and well she might be committed to his charge , rather than to any of the rest , as being of most ability ; for it is positively delivered by nicephorus , that he sold an estate in galilee , left him by his father , and with the mony purchast a fair house in jerusalem , of annas the high-priest , and this according to probability was the reason that procured him that interest he had in the high priests court , so that he was able to introduce peter into the great hall , or place of judicature . after our saviours resurrection , he was the first that gave peter notice of his appearing ; he continued at his house at jerusalem till the death of the blessed virgin , which ( as eusebius saith ) was in the year of our lord . and some time after , he took his journey into asia , as falling to his lot , and founded the churches of smirna , thyatira , pergamus , sardis , philadelphia , laodicea , &c. but is said to have had his constant residence at ephesus , of which he was bishop , althô st. paul had before planted a church , and ordained timothy bishop thereof . 't is thought , that after st. john had setled affairs in asia minor ; he went more eastwards and preached in parthia ▪ to which people as 't is said his first epistle was anciently directed ; and we are informed from the travels of the jesuits , that the bassirae , a people in india , have a constant tradition amongst them , that the christian faith was there preached by st. john. many years being thus spent , at length came the persecution of domitian , in which we may be sure so eminent a minister of the gospel as st. john , could not escape ; for he was sent bound to rome by command of the proconsul of asia , where being cast into a caldron of s●alding oyl all in a flame , he had the same miraculous deliverance , as the hebrew children from the fiery furnace ; but this so great a miracle , having no effect upon the obdurate heart of this stupid emperour , he was banisht into the isle of patmos , where towards the latter end of domitian's reign , ( saith irenaeus ) he wrote his apocalyps , and afterwards by an edict of coccius nerva , who succeeded domitian , he was amongst many others recalled from banishment , upon which he returned to asia , and fixt his seat again at ephesus ; and timothy the former bishop being martyr'd for preaching against the lewdness and idolatry of those heathen-feasts , then in use amongst them , he took upon him ( with the assistance of others ) the government or bishoprick of that great diocess , and erected oratories or churches ; and here at the request of the asian bishops , he wrote his gospel , being about the year of our lord . st. jerom relates the manner of his engagement , to write his gospel ; for cerinthus and ebion publishing their heresie , that jesus christ was but a man , &c. almost all the bishops of asia , and several others deputed by the churches , obliged st. john thereunto , and to speak more highly of our saviour , than the other evangelists had done , and particularly to maintain his divinity . s. john not able to withstand the entreaties of so many bishops , at length yielded to their request , provided they would all set apart some time to fast and pray for the assistance of heaven ; after which being full of god , he establisht the divinity of our saviour in the first words of his gospel . st. austin makes very edifying remarks on st. john's gospel ; he says , st john was particularly chosen to set forth the divinity of jesus christ , and therefore the other evangelists conversing with our saviour , as a man , do relate the actions of his moral life , whereas st john raises himself as an eagle , and sores above the clouds of human weakness , and discovers in the bosom of the father the word incarnate , god blessed for ever , notwithstanding the brightness of his glory . for he applies himself more than the rest to describe his excellent discourses , and especially those that are the most divine : and whereas the other evangelists do more particularly describe the actions of our saviour , which are an admirable model for ours ; st. john on the contrary , intending to supply what was wanting in the others , rather sets upon relating the spiritual truths , which denote the mystery of the trinity , the equality of the persons , and the glory of the life to come ; he doth effectually recommend to us the love of our brethren , and that representing principally jesus christ as god , and with that humility washing his disciples feet , to the end we might learn to grow the more in humility , by how much we advance in the knowledge of the sublimest mysteries . st. john lived till the beginning of trajan's reign , according to the most received account , being aged about years , though dorothaeus saith , and chrysostom in effect the same , affirming that he was years old , when he wrote his gospel , and lived years after . theophylact and others will have it , that de died a martyr , grounding their opinion upon those words of our saviour , that he should drink of the same cup , and be baptized with the same baptism wherewith he was baptized . others maintain a quite contrary opinion , viz. that he never died , as particularly hippolytus , scholar to clemens alexandrinus ; and more expresly ephrem patriarch of antioch mentions undying persons , answerable to the several dispensations of the world , enoch before the law , elias under the law , and st. john under the gospel ; and so far did this opinion of his not dying prevail , that in st. austins time it went for currant , that he lay sleeping in the grave ; and nicephorus relates the story at large , which gave authority to that belief ; st. john , saith he , foreseeing his translation , took the presbyters and ministers of the church of ephesus , with others of the faithful , and went with them to a coemetery , a little way out of the city , whither he was wont to retire to his devotion ; and after he had prayed a while with them , and instructed them in the more secret mysteries of theology , he ordered a grave to be digged , and then taking his leave of them , and giving them his benediction , he went down into it in sight of them , charging them to put on the grave-stone , and to fasten it , and the next day to come and open it , which accordingly they did , and found nothing but the grave-cloths left behind . besides his evangelist ▪ and apocalyps , as has been already taken notice of ; he wrote epistles , viz. his catholick epistle , that is directed to all persons in general , although st. austin affirms it anciently inscrib'd to the parthians : the d. was to a lady of great honour and quality , converted to the faith , stil'd the elect lady ; and the d. was to caius a charitable and hospitable entertainer of all indigent christians . the contents of the gospel according to s. john . this gospel is of the same tenor with the foregoing gospels of st. matthew , st. mark , and st. luke ; save only that st. john sets down some discourses and prayers of jesus christ , and relates some of his miracles , which are not mentioned by any of the other evangelists ; by which means , a supplement is made , of what was wanting to make the sacred history of our saviour full and compleat . the ecclesiastical historians tell us , that st john wrote this gospel , after those of the other evangelists , at the entreaty of the churches of asia , amongst which the impious heresies of ebion and cerinthus began to spread , who by their errors endeavoured to overthrow the doctrin of the eternal godhead of jesus●christ ; wherefore also he begins this gospel , with the evident assertion and confirmation of this great and capital truth , in a sublime and mysterious declaration of his eternal●generation , whereas the other evangelists begin theirs with his conception and temporal nativity ▪ for which reason , viz because of his high and soaring flight , he has been called by the antients the flying-eagle . more particularly he describes , according to the general method of the other evangelists , the person and office of our saviour . as to his person , he first represents his divine nature , and demonstrates the same by his works ; and afterwards gives an account of his human nature also . as to his office , he first relates the passages which concern his doctoral or prophetical function ; how john the baptist prepar'd the way for him , publickly testifying , that not he , but jesus the lamb of god , was the promised messias ; by which testimony of his , andrew first , and afterwards simon peter his brother , with philip and nathaniel , were induc'd to believe in jesus christ , chap. i. how he wrought his first miracle , by changing water into wine , at a marriage●feast in cana of galilee ; and how being come to jerusalem , at the feast of passover , he purged the temple of buyers and sellers , and justified his power and authority for so doing ; many believe in him because of his miracles ; but he would not trust himself with them ; because he knew what was in man , chap. ii. he instructs nicodemus the pharisee , in the chief points of religion ▪ as concerning the necessity and nature of spiritual regeneration , or the new-birth of man ; his own exaltation on the cross , prefigured by the lifting up of the brazen serpent , concerning the necessity and usefulness of faith in his name , and the great love of god in giving him for the salvation of the world. john the baptist baptizing in enon , testifies again to the jews , that not he but jesus was the true messias , in whom all that desire to be saved , must believe , chap. iii. jesus christ being come into galilee near to sichar , falls into discourse with the samaritan woman , ( who was come forth to draw water ) concerning the water of life , which he bestows upon those that believe in him , as also concerning the place and right way of divine worship , by which means both she and many other samaritans believe in him ; upon occasion of his disciples desiring him to eat , he declares that his meat was , to do the will of him that sent him ; he is well received by the galileans , because of the miracles they had seen wrought by him ; and healeth the son of a nobleman at capernaum , chap. iv. he cureth an impotent man on the sabbath-day , ( that had been diseased years ) in the city of jerusalem , at the pool of bethesda ; whence the jews take occasion to cavil at him , and seek to kill him ; against whom he defends himself , proving not only by the testimony of god his father , of s. john the baptist , but also by that of his works , and the scriptures , that he was the true son of god , chap v. he feeds men with loaves , walketh upon the sea ; reproves the multitudes , because they followed him for the loaves , exhorting them to labour for the meat that endures to eternal life ; even the bread that comes down from heaven , whereof the manna in the wilderness was a figure ; teacheth that he himself is that bread , and that they must eat his flesh and drink his blood , as ever they desire to be made capable of eternal life ; which divine and spiritual doctrin of his being too grosly understood by the capernaites , he explains himself more fully , declaring that his words were spirit and life ; and therefore not to be understood in a gross fleshly manner ; upon this discourse of our saviour , many of his disciples leave him , but the by the mouth of s. peter , declare their resolution to continue with him , to whom he declares that one of their number was a devil , chap. vi. some of his relations persuading him to go along with them to the feast of tabernacles , he consents not ▪ but goes up after them ; the multitudes come up to the feast , discoursing variously of him ; he preacheth to them at the middle and end of that solemnity , declaring that his doctrin was not his own , but god the fathers ; many believe in him notwithstanding the cavils and contradiction of the pharisees ; he promiseth to give his holy spirit , under the name of living-waters , to those that believe in him ; the pharisees , are angry with their officers , who being sent to seize our saviour , return giving a great character of him , and flout at nicodemus for taking his part , chap. vii . he delivereth the woman taken in adult●ry , out of the hands of the scribes and pharisees , charging her to sin no more ; preacheth himself to be the light of the world ; that he did not bear witness of himself , but that the father who sent him gave witness to him ; proves the jew● not to be the true children of abraham , but the children and instruments of the devil , whose works they did ; declares himself to have been before abraham ; for which saying they take up stones to stone him , chap. viii . he restores a blind-man born , to his sight , which being signified to the pharisees , they send for the man , examine him about the cure done upon him , and afterward abuse and cast him out of the synagogue , because he boldly and courageously told them the truth to their faces ; whereupon our saviour doth more fully manifest himself to him , reproaching the pharisees for their spiritual blindness , chap. ix . he teacheth that all those who do not enter through the door , into the sheepfold , are thieves and robbers , and not true shepherds ; that he is the true and only door of the sheepfold , as also the good shepherd ; sheweth the difference there is between a good shepherd and an hireling ; proves himself to be the good shepherd by his voluntary laying●down his life for his sheep ; at the feast of dedication , he proves himself to be the true messia by his works , for which the jews take up stones to stone him ; and afterwards endeavouring to seize him , he escapes out of their hands , and going beyond jordan , where john at first baptized , many there believe in him , chap. x. he raiseth lazarus of bethany , who had been dead days , and was buried , to life again ; whereupon the chief priests take councel to put him to death , fearing that otherwise all the people would believe in him , because of the great miracles he wrought ; caiaphas the high priest approves their design , and prophesieth of his death ; the chief priests give order for the seizing of him at the feast , chap. xi . he is invited to a supper at bethany , by lazarus and his sisters , where mary anoints his feet , wiping them with the hair of her head ; for which she being reproved by judas ▪ jesus defends and highly commends her ; the jews resolve to put lazarus to death also ; jesus makes his triumphant entry into jerusalem ; foretels his death and suffering , to his disciples ; prayeth to his father , who answers him with a voice from heaven , like that of thunder ; exhorteth the multitudes to walk in his light ; the prophecy of the prophet isaiah , concerning the hardning of the jews fulfilled ; many of the chief rulers believed on him , but did not confess him , for fear of the pharisees ; he exhorts his auditors to believe in him , seeing that he spoke nothing but according to the commandment he had received from his father , chap. xii after having celebrated his last supper with his disciples , he washeth their feet ▪ exhorting them , from this great example of his , to humility and mutual acts of charity ; complains that one of them shall betray him ; foretels his approaching glorification , and exhorts them to charity , which he declares to be the sole character and livery of his true disciples ; and forewarneth peter of his denial , chap. x●ii . he comforts his disciples , who were sorrowful with the thought of his suddain departure , by assuring them , that he was going to his fathers house , to prepare them a place ; tells philip , who desired to see the father , that he who hath seen him , hath seen the father ; promiseth that whatsoever they shall ask the father in his name , shall be granted them ; as also that he will send them his spirit , and bequeaths his peace , as a legacy to them , chap. xiv . declares himself to be the true vine , his father the husband-man , and his disciples the branches ; exhorting them to bear much fruit , and to love one another ; comforts them against the hatred and persecution they should meet with from the world ; reiterates to them his promise of sending the holy ghost , whose office he describes ▪ chap. xv. he foretels the evils and sufferings his disciples should be expos'd to from the jews who did not know him nor the father ; comforts them concerning his approaching departure , assuring them , that it would be for their good and profit , because by this means they should be made partakers of the holy ghost ; and that their sufferings would not be of any long continuance , but like the pangs of a woman in travel , would be changed into joy , by the birth of the true man-child ; earnestly exhorts them to pray in his name , assuring them , that the father will answer all their prayers , so put up ; foretelleth their forsaking and deserting of him ▪ and teacheth them to look for peace only in him , not fearing the affliction they meet with in the world , because he hath overcome it , chap. xvi . after this the evangelist gives us an instance of his priestly office , in an excellent prayer he presented to his father before his suffering ; in which he prays first for himself that the father would glorifie him , and afterwards for his disciples , that he would keep them from the evil of the world ; and lastly , for all those who by their means should come to believe in him , that they may all abide in the holy union of the sacred trinity , and partake of his divine glory , chap. xvii . the evangelist describes his sufferings , as well in the garden , where judas betrays , and the souldiers seize him , after that , by a word of his mouth , he had struck them down to the ground ; as in the house of caiaph●● the high priest , where s. peter denies him thrice , and where he is examined by the high priest , and in the judgment-hall before pilate the governour , who having heard first the jews , and then our saviour , professeth to find no fault in him , and therefore endeavours to deliver him out of their hands , according to the custom the jews had of having a criminal releast every passover ; but the people earnestly press him to release barabbas a murtherer , and not jesus , chap. xviii . whereupon pilate , after that he had been scourged , and exposed to the insulting injuries and mockeries of the souldiers , seeks again to deliver him ; but the chief priests vehemently crying out to have him crucified , and telling pilate that he was not c●sar's friend , if he should let jesus go , he at last gives sentence against him , and delivers him to the souldiers to be crucified , ordering the cause of his condemnation to be writ , and fixt on the cross ; the souldiers divide his garments amongst them , and cast lots for his c●at or vesture ; jesus seeing his mother standing by the cross ; recommends her to s john ; and after they had given him vinegar to drink , he gives up the ghost , so that finding him dead , his bones were not broken , as were those of the criminals crucified with him ; he is buried by joseph of arimathea and nicodemus ▪ chap ▪ xix ▪ he riseth from the dead the third day , his resurrection being first signified to mary magdalen by angels , and immediately after by himself speaking to her : in the evening of the same day he manifests himself to his disciples ; thomas being absent , who therefore could not believe their report ; days after he appears to his disciples , thomas being then present , who after he had felt the wound in his side , believes also , chap. xx. jesus manifests himself again to his disciples , as they were fishing in the sea of tiberias , making himself known by the miraculous draught of fishes ; he eats with them ; earnestly changeth peter to feed his lambs and sheep , and foretells his death ; s. peter afterwards asking him , what should become of s. john , receives a dubious answer ; s. john's conclusion of his evangelical history , chap. xxi . so that we may perceive that this gospel is as it were ▪ the soul and spirit diffused throughout the body of this history , composed by the other evangelists . the contents of the first epistle general of s. john. it was never called in question by any christians , whether this epistle was writ by s. john the apostle and evangelist ▪ or no , it being generally and constantly believed to be his . the end and aim of this epistle , seems to be ( according to what he declares himself , chap. . ver . , . ) partly to confirm believers , in the truth of the doctrin of the gospel , and partly to exhort them to godliness , and more particularly to divine charity . in the first place , he lays down the indubitable certainty , and unutterable advantages and prerogatives of the christian faith , which advances them to a supersensual communion with the father and the son ; that this communion is attained by walking in the light , and that as long as we are found there , the blood of jesus christ purgeth us from all sin ; exhorts us to confess our sins , to the end we may receive pardon , and be cleansed from them , chap. i. he declares that he writes these things that we might not sin ; though at the same time he would have us know , that if we chance to sin , christ is our advocate ▪ with the father ; he exhorts all degrees of christians to keep the great command of charity , and earnestly chargeth all to beware of loving the world , as being absolutely inconsistent with the love of the father ; exhorts them to beware of the antichrists , that were gone forth ▪ and to that end to give heed to that anointing , which if faithfully minded , would lead them into all truth , and preserve them from error , chap. ii. he represents to them , that being children of god , they ought to live very holy , avoid all sin , and above all love one another , not in words only , but in deed , and in truth , chap. . he instructeth them how to try the spirits , and to distinguish the spirit of god , from the spirit of antichrist ; earnestly presseth to charity , declaring that god himself is love , and that he who loves , dwells in god ▪ and god in him , chap. iv. he gives several marks and characters of the new birth , and declares jesus christ to be the only saviour of the world , the true god and eternal life ; and exhorteth to beware of idols , chap. v. the contents of the second epistle of s. john. this and the following are no general epistles , ( tho' placed amongst them ) as being only writ to private persons : some of old have doubted of their authority , as appears from eusebius's history eccles. lib. . chap. xxii . but without sufficient ground , seeing that they agree in matter and stile with the foregoing epistle , which no body ever doubted of , i. after the inscription and salutation , he exhorts the honourable matron and her children ▪ ( . ) to perseverance in charity , and the keeping of the commands of god ▪ ( ) warneth them against false seducing spirits , ( ) and to entertain no fellowship with them , for fear of partaking of their sins . the contents of the third epistle of s. john . the apostle after the inscription and salutation , ( ) commends the piety of gaius , to whom he writes this epistle , ( ) and more particularly praiseth him for his hospitality , in entertaining the brethren , who for the gospel sake exposed themselves to travels in strange countreys , ( ) and exhorts him to continue in the practise of this virtue , ( ) complains of diotrephes , who ambitiously affecting superiority , lorded it over the church , calumniating the apostle , and neither receiving the brethren , nor suffering those that would , ( ) exhorts gaius not to follow his evil example , ( ) and recommends to him one demetrius , of whom he gives a good report , ( ) concluding with mutual salutations . the contents of the revelation of john the divine , or theologue . this book , which is writ in the form of an epistle , to the churches of jesus christ , is the last of all the books of the new testament ; and is , as it were , the seal of all the rest . it was writ by the apostle s. john , ( according to the testimony of ancient writers ) about years after the ascension of our saviour , towards the end of the reign of the emperour domitian , by whom also , after many persecutions of the christians ▪ our apostle was banished to the isle of patmos , where these revelations were handed to him , for the future instruction and consolation of the christian church , according to what he witnesseth himself , chap. i ver . . and tho' some of the ancients have been of opinion , that s. john wrote his gospel , at the request of the churches of asia , after he was return'd from his exile ; yet it seems much more probable as well from ver . . of chap ▪ i. as from other arguments , that this book is the last that ever he writ ; and both s. john , with regard to the matter therein contained , as well as the whole christian church , have thought good , with this book to conclude and shut up the new testament , which is also implied by the serious and severe denunciation against the adding of ought to it , or taking from it , which we find , chap. xxii . ver . , . this writing , tho' ( being prophetical and of things to come ) it contain many things hard to be understood ; yet for all that is full of divine and saving instructions serving to condemn many heresies , which began then to spring in the church , and chiefly to warn and inform the church of jesus christ , as well of the difficulties and persecutions , which the devil by his instruments , from that time forward , would stir up against them , and more particularly by antichrist and his servants ; as of the punishments and judgments , which god from time to time , would pour forth on his enemies , and above all at the last day ; as likewise of the miraculous deliverances , which from time to time , he would vouchsafe to his church ; and particularly of the glorious and triumphant issue , she shall at last obtain of all her labours and afflictions , by means of her last and eternal glorification , in the heavenly jerusalem , after the last coming of jesus christ to judgment . this book of the revelation may be fitly divided into three parts ; the first , of which , is the preface , contained in the first verses of the first chapter ; the second , contains the recital of many prophetical visions , and diverse ▪ predictions , which were to happen to the church , from that time forward , to the end of the world , which is continued to the sixth verse of the last chapter ; the third part from thence to the end , makes up the conclusion by the closing and sealing of this book , and together with it the whole new testament . as to the predictions which begin at the verse of the first chapter , and end with the sixth verse of the xxii ▪ chapter , they are proposed under several prophetical declarations and visions , some of which bear a great resemblance with those we find in the old testament , as in isaiah , ezekiel , daniel , zechariah and others : and according as in all times , it hath pleased god , to foretel things to come either in plain terms , or to intimate them by visions and dark representations , as well thereby to excite our spirits , to a more exact and profound searching after them , as well as thereby the better to declare the greatness and importance of them ; so we find the same method taken in this book , and this the rather , because many things therein are foretold concerning the plagues , that were to come upon the roman empire , and some change that were to happen therein , which had they been set down in plain terms , might have put the emperours upon persecuting and harassing of the church . for which reason also s. paul thess chap. ii treating of the same things , emp●oys a covert way of speaking . now as for the visions , we meet with in these prophecies , they are in number : the first which begins at the verse , of the first chapter , and is continued to the end of the third , represents to us jesus christ , in his royal and sacerdotal ornaments , walking in the midst of the golden candlesticks , that is , the churches , giving his orders to write to the churches of asia , amongst the which s. john had mostly been conversant , and expresseth the matter and form of these epistles , addressed to the churches . the second , is a vision of the glory of god , sitting upon his throne , and the lamb standing in the midst , surrounded with the elders , and the living creatures , full of eyes before and behind ; with the book sealed with seals , which none but the lamb was worthy to open ; and the apparitions and prodigies , which happened at the opening of each seal ; which vision reacheth to the end of the chapter . the is the apparition of the angels with their trumpets , upon whose sounding one after another , great plagues follow : this vision lasts till the end of the th chapter . the th is the vision of the woman , clothed with the sun , and the moon under her feet , and upon her head a crown of stars , who travailing to bring forth , is persecuted by the dragon , and forc'd to flee into the wilderness ; and of the beasts , the one rising out of the sea , the other coming up out of the earth , which persecute the saints ; against which the lamb on mount zion doth oppose himself , accompanied by the sealed ones , having his fathers name written in their foreheads ; all which is contained in the th th and th chapters . the fifth is the vision of the vials and plagues poured forth on the throne of the beast , set down in the th and th chapters . the th represents the great whore of babylon , sitting upon a scarlet coloured beast , full of names of blasphemies , having heads and horns , and the dreadful judgment of god upon her ; the kings , merchants and mariners lamenting over her ; the saints song of triumph because of her fall ; and jesus christ at the head of the heavenly armies , engaging and discomfiting the beast and the false prophet , with the kings of the earth taking their part , comprised in the th th and th chapters . the th and last vision represents the binding of satan , and his sealing up in the bottomless pit , for years ; the loosing of satan after the years are expired , and the end of all things following thereupon ▪ by the last judgment of god ; after which death and hell , are cast into the lake of fire , and all that were not found written in the book of life ; and besides sets forth the new heaven and the new earth , with the great city ; the new jerusalem descending out of heaven from god , to be the eternal glorious mansion of all the saints , as is contained in the , ▪ & th chapters . the life of s. peter . saint peter , generally styled the prince of apostles , is delivered both by holy writ , and the consent of ancient authors , to have been the son of jonah , a fisherman of bethsaida in upper galilee , belonging to the tribe of nephthali ; commodiously seated on the banks of the sea of tiberias , or lake of genesareth , then a small inconsiderable village inhabited by fishermen . as for the time of the birth of this apostle , t is said to be years before that of the blessed virgin , which was anno mundi . at his circumcision he received the name of simon , or simeon , to which our saviour added that of cephas , which signifies a stone or rock ; and from this last , peter became his most usual name . this apostle , as also his younger brother andrew , were from their childhoods brought up to the fishing trade ; and these were the first which our saviour made choice of , to be his disciples and followers ; tho' according to s. luke , andrew having the messia first revealed to him , went immediately with great joy to his brother , to acquaint him with what had hapned ; upon which peter went with him to jesus , who presently knew him , and received him . the next that our saviour received into the number of his discples were james and john the sons of zebedee , also both fishermen . and here there occurs to us an observation , too remarkable to be omitted , viz. the vast difference between the methods of divine providence , and the ways of the world ; for whereas the generality of mankind looks only upon pomp , and outward shew ; and pin their faith upon those of great fame in the world , for learning and wisdom ; god in the foundation of his church made use of the meanest , obscurest and illiterate persons , to confound and put to silence those high points of philosophy , so much then noised in the world , and thereby propagated those divine truths , which human policy was not able to withstand . s. peter after the communication with our lord , for a while returned to his fishing ; but after our saviours confirming the doctrin he preached , by such a miraculous draught of fish , and had strengthned his staggering faith , he left all and followed his great lord and master , and from that time remained constantly his follower and disciple . at this time , jesus had his chief residence about capernaum , whither s. peter had removed ; and here peters wives mother lying sick of a fever , was raised to health by our saviour : upon mount tabor were particularly pitch'd on to be more immediately attendants on his person , and to be the constant witnesses of his doctrin and miracles : and these were they that afterwards were called the apostles ; and not without reason were they so styled , as being the first persons whom our saviour appointed as his messengers , to preach the gospel to the gentiles , and not without the gift of miracles , to confirm the world of the truth of their doctrin ; nor was the number made choice of in vain , as mysteriously answering to the tribes of israel ; whom he told they should judge at the general resurrection , sitting on thrones : of these apostles , peter , james and john , were chosen as a trumvirate , and admitted into all private councils and transactions , and peter is generally put the first . after the feeding the multitude with loaves and fishes , peter is only mentioned passing or'e the water , to meet his master . s. peter is frequently styl'd by the fathers the mouth of the apostles , and not without reason ; for when our saviour , being forsaken by the multitude at capernaum , turned about to his apostles , and asking them , if they would leave him also ? s. peter in the name of the rest , answered they would not , for that it was he only had the words of eternal life ; and when in the journy to caesarea philippi , he asked his disciples what men said of him , and after , what they themselves thought he was ? peter gave this positive answer in the name of the rest , thou art christ the son of the living god. which hearty declaration how well it was received , appears by this high eulogy given him in return ; blessed art thou simon bar-jonah , flesh and blood hath not revealed it to thee , but my father which is in heaven ; therefore i also say unto thee , thou art peter , and upon this rock will i build my church , and the gates of hell shall not prevail against it . moreover , i will give unto thee , the keys of heaven , and whatsoever thou shalt bind in earth , shall be bound in heaven , and whatsoever thou shalt loose on earth , shall be loosed in heaven . peter upon our saviours commendations and words was so transported with zeal and affection for him , that thereby he ran into an error , which incurr'd his displeasure , no less than before he had received his applause ; for when doubtless out of concernment for his preservation , he perswaded him to preserve himself , from those sufferings , he told him he was to undergo , he incurr'd a rebuke that seemed much to lessen the esteem he was lately in , saying to him ; get thee behind me satan , thou savourest not the things that be of god , but of man. however , it soon appeared that this rebuke was but the chastising lesson of a gracious master , who knew the error he had committed , was but the effect of his imprudent zeal : for when our saviour went up to mount tabor , ( as is supposed to confer with moses and elias ) peter was not left out of the triumvirate of apostles ; for he with the sons of zebedee , which accompanied him , were the only witnesses and spectators of his transfiguration , which was a type of his future state of glory ▪ and when the collectors of the tribute mony , came to gather their tribute , peter is the person consulted in this affair ; who acquainting our saviour therewith , was immediately ordered to go fish for the shekel , which was to be paid to the collecters , which accordingly was done . he is chiefly made mention of in all cases of doubt and controversy , as the most inquisitive to be informed , as in the question , how oft a man is obliged to forgive his brother for an injury done ; and upon the dismission of the young man who came partly to ask , what he should do to gain eternal life ; with this answer , that he should sell his estate , and give the mony to the poor ; s. peter puts in his quere , what reward they should have , who had forsaken all their worldly concerns to follow christ ? to which he received this satisfactory answer . that ample recompence should be given in this world , and eternal life in the other . and now our saviour foreseeing his apprehension and crucifixion drew on apace , he hastens to celebrate the passover with his disciples ; whose feet he wash't , which peter in modesty would have refused , as not worthy to accept of so great an honour , for which he met with a reproof , our saviour , telling him , that if he wash't him not , he could have no part in him . whereupon he resigned himself up to his masters will , crying out , lord , not my feet only , but also my hands and head. after the last supper , and the washing their feet , he began to discourse more plainly to them of his going to suffer ; and when he spoke of leaving them , and going where they could not follow , peter most particularly shews his resentment , and great zeal to follow him wherever he went , not only to prison , but even to death it self ; and in the mount of olives , whither they went , after the celebration of the passover , he persists in his resolute constancy to his master , saying ▪ though all the rest should forsake and deny him , yet would not he . from the mount of olives , our saviour descended to the village of gethsemane , and retiring into the garden , he desired peter , james and john , to watch for some time , whilst he suffered that bitter agony . but see the effects of human frailty , even in the greatest saints ; for he that but lately had so zealously exprest himself in his masters behalf , could not watch an hour with him in his greatest extremity , but fell fast asleep , together with james and john. however our lord , considering well the frailties of human nature , past over this neglect only with a mild rebuke , and excuses them saying , the spirit is willing , but the flesh is weak● whilst this and other like discourses ▪ past between our lord and the apostles , there was offered a fresh occasion to peter , to shew his duty and concernment for his master ; for the hour being come , a band of souldiers was sent by the high priest , to seize our saviour . here peter shewed his rather manlike than apostolick virtue , for drawing his sword in his defence , he smote malchus the high priests servant , and cut off his ear. this attempt might in the eye of the world ▪ have gained him great reputation , but it met with a check suitable to the rashness of it ; especially since he must needs have been better instructed , by his long converse with the son of god , than to be ignorant of these divine mysteries , and how the scriptures were to be fulfilled , for the redemption of mankind : wherefore he was commanded as an offender , to put up his sword , with this severe reprimand , that , they who use the sword , should perish by it . and now we come to a passage , which will teach us by his example , how subject the best men are to failings , and how vain a thing it is , for any to put confidence in his own strength . he that had made so many asseverations of his constancy , and never to forsake him , nor denie him , whoever did ; not only slunk away with the rest of the disciples , when he was apprehended by his enemies ; but in the high priests hall , when he was tax'd by several persons , for being one of his disciples , which he utterly denied , and with oaths and imprecations , renounced all knowledg of him . this was his last , and most dangerous fall from those his former evidences of grace and piety , and of which our saviour gave him warning , but a little before his apprehension , viz. that before the cock crow'd twice , he should denie him thrice : but thro' gods mercy , he soon was brought to a sense of this dangerou● failing , and by true , and timely repentance recovered his former integrity ; for as soon as he heard the second crowing of the cock , he went out , and wept bitterly . in fine , his fall seems to have proved antaeus like , his greater rise , and after all his failings was the principal assertor of the christian faith , and ready to suffer for it on all occasions . he was the first of the apostles , to whom our saviour appear'd alone after his resurrection , according to the testimony of s. luke . and at that time , that he appear'd to several of his disciples , at the sea of tiberias , he was the first mentioned of them : and after he had eat with them , of the fish they caught by his directions , he singled out peter , and had a particular and most affectionate conference with him ; the effect of which was the putting it home , whether he had a peculiar love for him , above any of the disciples ? to which he answered , lord thou knowest i love thee ; upon which he bid him feed his sheep ; and for the greater confirmation , all this was repeated several times . thus oft times in holy writ things answer mystically in number ; a threefold denial is expiated , by a threefold declaration of love. after our saviour's ascension , the apostles , with one consent returned to jerusalem , spending their time for several days in prayer , and other exercises of devotion : at last there met together of apostles and other holy men , to the number of ; s. peter as president propounded in the name of the rest , the choosing of another apostle in the place of judas the apostate ; and for this divine office only stood candidates , viz. joseph barnabas sirnamed justus , and matthias , both which had been eye-witnesses of our saviours doctrin and miracles , as also of his death and resurrection ; and the choise being agreed upon by lot , ( after they had offered up their prayers to god to direct them in their choise ) , the lot fell on matthias . the feast of pentecost , so called as being the th day from the possover , they all met to receive the holy ghost as was promised them ; and accordingly the holy ghost descended on them , in cloven tongues , inspireing them to speak all languages , for the better enabling them to propagate the gospel among the gentiles , as is at large taken notice of in the th discourse , entituled pentecost , to which i refer the reader . s. peter made it clear to them that heard and saw what hapned to them ; that the doctrin , miracles , death , resurrection and ascension of our saviour , were but the fulfilling of those scriptures , that had been so plainly prophesied of them . by this divine sermon , which ( next after those of our saviours ) was the first , by which the gospel was preached , he converted no less than , who were baptized , and made members of the church . and immediately after miracles began amongst the apostles , the first visible one being done by peter , when he and s. john going to the temple at the th hour , seeing a lame man lying to beg for a●ms , restored him to his limbs ; as is taken notice of in the th discourse , which miracle brought a concourse of people about him ; which taking advantage of ▪ told them , that what was done , was not by any skill of his , but by the power , and in the name of that christ , whom they had crucified ; exhorting them withal , seriously to reflect upon what they had done , in crucifying the lord of life ; and to expiate so horrid a crime , by a timely repentance and a true faith in him for the future : by this exhortation ▪ and probably s. john's preaching in another place , there were brought into the church no fewer than souls . this preaching of the apostles , gave great offence to the priests and sadducees , who calling to their assistance the captain of the temple , commander of the tower of antonia , they seized them , and brought them before the sanhedrim , or grand council of the jews , as disturbers of the public peace ; and when they were asked by what authority they thus proceeded ; s. peter boldly answer'd , that they acted in the name of that jesus of nazareth , whom they crucified , and who ( tho' rejected by them ) was made the head of the corner , and for whose death they ought heartily to repent , if they expected salvation . being commanded to withdraw , whilst the council debated what to do ; as soon as they were called in again , the result was , that they should preach this doctrin no more ; which they resolutely refused to obey , saying , they were bound to obey god more than them : but in regard the council were not able to contradict the miracle , they were forced against their will , to yeild to the truth thereof , and knew not what further to say to them ; so that for that time they were dismist ; and coming to their company , related to them what hapned ; who gave glory to god , for their safe deliverance . as s. peter was highest in dignity , so he appeared greatest in authority , shewing himself a prince , and a judge amongst his own people ; and it was by general consent agreed amongst them , that as they were all one in mind and heart ; so they should be one in estate of livelyhood , rich and poor all shareing alike , so that those that had estates , were to sell them , and put the mony into a common stock , to be equally divided : among the rest , ananias with saphira his wife , consented to sell his estate , and bring in the mony , but keeping back part thereof , were struck dead ; the relation of which , is in the th discourse . this severe proceeding , gave terror to all that saw or heard it , and was a sufficient warning for others , to be guilty of the like deceit , or hypocrisie : every day the apostles were fam'd , and resorted unto more and more , insomuch that the sick persons , were brought out into the streets in coaches , only for the benefit of peters shadow , and hereby greater numbers were dayly brought into the church . these things could not but give fresh distast to the rulers of the jews , who were ready to burst with envy , to see the church so flourish ; for no sooner were they cast into prison , but an angel from heaven makes the prison doors fly open , to let them out : in vain it is to lock the prison doors , which heaven resolves to open . word being brought to the sanhedrim , that the prisoners were at libetry , and preaching in the temple , they were again sent for , and by the high priest tax'd of their disobedience , in acting contrary to the councils order ; to which peter gave answer to the same effect , as before : and gamaliel , a person of more sense , grace and learning than the rest ; after the apostles were withdrawn , prudently advised them , and gave them caution , not to proceed so violently ; for saith he , if these things be of god , they will stand , if not they will fall of themselves ; upon this they ordered the apostles to be scourged , and with command not to preach any more released them . not long after peter , being deputed together with john , by the whole body of the apostles at jerusalem , to go to samaria ▪ and john with philip ; while he stayed there , he emploied his time in conferring the gifts of the holy ghost , upon the new converts of philip , by imposition of hands , whereby , they were enabled in a great measure , to perform these miraculous cures , the apostles themselves did . this being observed by one simon , sirnamed magus , who was a great pretender to the magic arts , and thereby endeavoured to gain himself a reputation among the common people ; and rather out of ambition , to advance his fame by such miraculous works , than for any desire to imitate the apostles in their piety ; offered a considerable piece of mony , to be endowed with this so excellent gift ▪ having ( as he thought ) rended himself the more capable , by intruding himself an hypocrite , into the number of believers , under the baptization of philip ; but peter both knowing the corruption of his heart , and disdaining such an insolent mistake , as to think he would bestow the gift of the holy ghost for mony , rejected his proposition with a detestation , somewhat like a curse ; saying , thy mony perish with thee ; which words so terrified him , that he ( at least in outward appearance ) cryed peccavi , and beg'd the apostles intercession to god for his pardon . the church thus setled in samaria , the apostles , after some time spent in preaching in the adjacent villages , return'd to jerusalem ; from whence after a little time , peter went to visit the churches , which those disciples had planted , that were dispersed by the late persecution . at lidda he cur'd aeneas , who had laid bedrid of a palsey for years . from lidda , upon the fame of this miracle , he was sent for to joppa , where tabitha , called in greek dorcas , a woman much lamented for her piety and charity , being newly dead , he by his prayers raised her to life again ; after which he staied there some time , at the house of simon the tanner ; where one day , when he had been at prayer in the upper room , being hungry , he called for meat , which while it was preparing he fell into a trance ; in which he had a vision of a sheet , let down from heaven , containing all sorts of creatures , clean and unclean , attended with a voyce , saying , rise peter , kill and eat ; for which see more at large in the th discourse . whilst s. peter discoursed and preached to cornelius and his company , the holy ghost fell upon several of the auditory , and inspired them with the gift of tongues ; at which the jews , that accompanied him thither were amazed , and lookt blank ; on the other side s. peter told them , there was no reason , why these men believing should not be baptized : at this the very apostles , and brethren at jerusalem took offence , and at his return to jerusalem , charged him with too much favour to the gentiles . see the force of old customs , those that had embrac'd the very religion built upon charity , could not yet quit the old animosity of their countrey , towards people of all other nations , but their own ; yet at last they were convinced by the reasons he gave them , and rendred god thanks for their conviction . however this controversie was not so easily determined ; for after our apostles miraculous deliverance by an angel from the imprisonment of herodes antipas , grandchild of herod the great , by whom he was designed to be put to death , as s. james had been but lately before ; the jewish converts contending for circumcision , and the observance of the mosaical law , to be joyned with the profession of the christian faith , as equally necessary for salvation : the gentiles on the other side maintaining , that the judaick law was abolish't , and that the faith and profession of the gospel was sufficient for salvation . the best expedient that could be thought on for accommodating of these matters , and composing of the differences betwixt them , was , that a general council of the apostles , and chief of the brethren should be called and meet at jerusalem ; which being at last resolved on , the council was chosen and met , where after the things in controversie , had been for some time debated , s. peter ( to whose authority all the rest subscribed , ) made it appear that the gentiles had received as great a portion of the spirit , as any of the rest , and were as capable of salvation , by the meer grace of the gospel , as the jews that pretended to an additional merit , by joyning the observation of the mosaick law. and in conclusion , it was carried according to peters sentence , and to that purpose , the decrees of this council were sent abroad , for the satisfying mens minds , and putting an end to the contentions these disputes had raised . no sooner was this council broke up , but s. peter went to antioch , where after all the christian prudence and charity , he had so lately shewed in the council at jerusalem , and his excellent ordering of affairs at the house of cornelius , and his familiar converse with the converted gentiles at antioch , at his first coming there , yet fell into an error which seemed to contradict all that he had done before ; for upon the coming of certain jewish brethren , out of respect to them , and for fear of their displeasure , on a sudden left the company of these gentiles , with whom he had before contracted a friendship , shunning them as persons unclean , which was a great amazement and disheartning to them , and an example to the converted jews , to make the like separation ; even barnabas himself , being drawn in by the example of others ; the consequence of which could be no less than the hindrance of the gospels propagation ; insomuch that paul thô but a late convert , was highly concern'd to see peters weak carriage in this affair ; and thereupon took upon him to withstand him face to face , and reprove him severely for it . and thus far reacheth the account of our apostles life and transactions , as taken from the evangelists , and the acts of the apostles : for the remainder of his life until his death , we must depend upon the fathers and ancient writers of the primitive church , whose testimony also might sufficiently pass , were it built upon sure proofs , and not for the most part conjectural . eusebius affirms , that the time he was at antioch , he there founded a church , and was the first bishop thereof . what became of him after his deliverance from herods imprisonment , is not certainly known ; some say he preached at bizantium , and the countries thereabouts for some time ; after which he is said to go to rome , and to have arrived there in the d year of claudius : that he went to rome , and stayed there some time , is an opinion too generally received , to be much disputed , and probably he took his first abode among his countrey-men the jews , in that part called the transtyberine religion , where they are said to have planted themselves ever since the time of augustus ; but we are told , that removing from thence to preach to the gentiles , he was received into the house of one pudens , a roman senator , newly converted to the faith ; and that in this city he met with philo , sirnamed judae●s , who came embassador to rome , in favour of the jews at alexandria , with whom he contracted an intimate familiarity . much about this time baronius thinks it was that he wrote his first epistle to the churches he had planted in asia , the less , viz. pontus , galatia , cappadocia , bithynia , &c. s ▪ mark , as he observes , being with him , at the writing of this epistle , in his journey to egypt , whither he was going to preach the gospel . the jews being for some kind of sedition or uproar , in the city banisht by an edict of claudius ; and in the latter end of his reign , s. peter is generally believed with the rest to have left rome , after which we hear no more of him as to any particular , till the latter end of nero's reign , when he returned to rome . that he went on in his painful ministry , in some part of the world or other , is not to be doubted ; but whether in italy , sicily , or affrica , or the more eastern parts , is matter only of bare conjecture ; some stick not also to affirm , ( but from no sufficient authority , ) that he was some time in this our island of great britain . being returned to rome , he found the minds of men otherwise disposed than he expected , being prepossest with the subtile cheats and devices of simon the magician , wherewith he had gained himself so great applause among the vulgar , that he was esteemed little less than a diety , and was in high esteem with nero himself , who was a particular favourer of magicians , and their diabolical acts. now peter's main business was , to unmask this vile impostor , and lay open his prevaricating tricks and delusions ; for effecting of which there hapned a very fit occasion not to be here omitted , since delivered by hegesippus the younger , an author of no small account , and contemporary with s. ambrose . there died at this time a young gentleman near of kin to the emperour ; for the raising of whom to life the contest was , between s. peter and the magician , who being the challenger , the apostle ( strong in faith ) readily accepted the challenge , and effected that by the power of god which the other could not by the power of the devil . the sorcerer thus bafled , and in danger of being stoned to death , had not peter's charity and generosity rescued him , had again the presumption , or folly to make another bold undertaking , which was , to see him fly up to heaven ; the time being come , he takes flight from the capitol ; but his artificial wings failing him , he was brought to the ground with battered bones and bruises , which in a few days put an end to all his boasted forgeries , together with his life . the unhappy end of this deluded wretch , instead of bringing the apostle into greater favour , and his doctrin into higher esteem , to the further advancement of the gospel , did but the more exasperate this obdurate emperour , who regarding the fallacies of an impostor , more than the reality of a divine miracle , and not enduring the severe reproofs of a religion , so repugnant to his vicious courses , and as a sworn enemy to all professors thereof ; he in the first place resolved to revenge the loss of this great favourite upon him , to whom he imputed the occasion of his death ; and in order thereunto , he caused him to be apprehended , together with paul then at rome , and both to be thrown into the mamertine-prison , where they remained daily expecting the fatal stroke , being thought fit victims to the pomp and pride of nero , at his triumphal entring rome from achaia : mean while our apostle was very much importun'd by the christians to save himself by flight , which he was much averse unto ; but at last being overcome by their incessant prayers , and importunities , he yeilded ; and the next night having made his escape over the prison wall , and being got as far as the city gate , he is said to have met our saviour , coming just in , as he was going out ; and knowing him , saluted him , ( though much surprized ) in these words , lord whither art thou going ? but the answer he received was , i am come to rome to be crucified a second time ; which he apply'd so home to himself , that returning back to the prison , and rendring himself to the keeper , he resolved to suffer with chearfulness the death design'd for him , which was crucifixion , the shamefullest death they could inflict on the worst malefactors ; only at his earnest request , he obtained the favour , that as a person unworthy to suffer in the manner as his lord had done , he might be crucified with his head downwards . after his execution , his body being taken down , was embalmed after the jewish manner , by marcellinus , and buried in the vatican , near the way called via triumphalis , as eusebius , and other ecclesiastical writers deliver . over his grave , ( saith onuphirus , ) was built a small church , upon the destruction of which by heliogabalus , his body was removed to a burying-place not far from rome , in the way called the appian way ; but by pope cornelius , it was carried back to the vatican , which after a long time of obscurity , was by the emperour canstantine the great , ( amongst several other churches he erected at rome , ) raised to a most magnificent structure in honour of s. peter ; and also wonderfully enrich'd and adorn'd , and every age since having added to its splendor , it may be now justly reckon'd one of the wonders of the world. thus lived , and thus died this grand , and most venerable apostle , and the principal rock upon which christ had assigned his church to be built . his death is generally computed to have been in the year of our lord , . and in the th . or th . of nero's reign . the contents of the first epistle general of s. peter . forasmuch as the apostle s. peter , had chiefly exercised his apostolical function amongst those of the circumcision , gal. . . he accordingly writes this epistle to the jews , dispersed throughout pontus , cappadocia , asia , and bithinia , who had embraced the faith of jesus christ , as well on the one hand , to confirm and establish them , in the truth they had received , as on the other hand , seriously to remind them of , and exhort them to their ▪ duty , as himself declares , chap. . . so that the present epistle contains these following heads . in the first place after the inscription , in the first verses , he propounds a short abridgment of the evangelical doctrin , in the which he sets down , the most remarkable benefits which accrue to us by jesus christ , to the verse of the i. chap. afterwards taking occasion from the salvation purchased for us by him , he exhorts believers to a suitable christian conversation , as well in general , to the verse of the d. chapter , as in particular , reminding subjects of their duties to magistrates and governours , servants to their masters , and husbands and wives , of their mutual obligations , to the verse of the d chapter , where he returns again to general exhortations , pressing upon them the duties of charity , patience , and temperance , or sobriety , to the end of the th . chapter . at the beginning of the th . chapter , he exhorts the elders or pastors of the church , to be diligent and faithful in feeding their flocks ; the younger sort to be obedient , and all to be sober , watchful and constant in the faith , resisting their great adversary the devil , until the th . verse , where he concludes this epistle with an ardent prayer for believers , and particular greetings . the substance therefore of this epistle may be reduc'd to these heads , which by an exquisite and holy skilfulness , are enterlac'd throughout the whole contexture of it . the first is , a declaration of the inestimable benefits , of the redemption ▪ and salvation purchased for us by jesus christ ; the d is an exhortation to the fruits of faith , and duties of sanctification , both general and particular ; and the d is a warning or admonition to patience and constancy in suffering for the name of jesus . the contents of the second epistle general of s. peter . thô some in ancient times , have doubted of the author , and authority of this epistle , as appears from eusebius's hist. lib . cap. . yet we find , that there is no reason to question either the one , or the other ; not only because the inscription of the epistle , bears the name of simon peter , and that the author declares chap. st : verse . that he was one of the disciples of jesus , who saw his glory on the mount ; but also , because the doctrin therein contained , is very consonant with that of the foregoing epistle , and the rest of the holy scriptures . moreover we find that the christian church has always received it for divine and canonical . the apostle therefore writes this his d epistle , to the same scattered believing ▪ jews , to whom he wrote the first , as appears from chap. . . and gives his reasons for thus backing his former epistle , chap. . , , &c. it consists of parts , according to the number of its chapters . in the first , after the inscription and salutation , he represents to them the grace and benefits god had bestowed upon them , in order to their salvation ; and exhorts them to grow therein more and more ; and by the practice of all christian virtues , to make their calling and election sure ; signifies his reason , for pressing this exhortation , and the obligation they were under to receive it from one , who had been an eye-witness of the divine glory of jesus , and an ear-witness of the testimony given him by the father , and whose doctrin was the same , with that of the prophets , and holy men of old , chap. . in the d , he exhorts believers to constancy and perseverance in the doctrin of christ , which they had received from the apostles , to the end they might not be turned aside , by the deceit and cunning devices of false teachers , which began then to manifest themselves , and would more fully be discovered afterwards ; representing the certain destruction which by their impiety they would draw down upon themselves and their followers ; and describing their wicked manners , conduct and conversation ; to the end they might be the better known and avoyded , chap. . he warneth them of scoffers , walking after their own hearts lusts , who denyed the return of jesus christ to judgment , and the end or consummation of this world , in opposition to whom he asserts the d coming of jesus christ , and describes the terrible end of the world , exhorting them from the expectation thereof , to all holiness of life and conversation . and lastly , concludes his epistle by the testimony of s. paul , with a short , but serious capitulation of his chief exhortations , and a doxology to our lord and saviour jesus christ. the life of s. paul . saint paul , thô not one of the , yet for his great eminence in the ministry of the gospel , had the honour to be styled an apostle ; particularly above all the rest that were not of that number ; and hath justly the next place to s peter allotted to him , both in regard they were so conversant in their lives , and inseparable in their deaths . he was born at tarsus , not only of jewish parents , but originally descended from an ancient jewish family , of the tribe of benjamin in judea , where he had his education , which was a flourishing academy , whose scholars ( as strabo testifies ) excell'd those of alexandria , and even athens it self . in the schools of this city , he was brought up from his childhood , and became an excellent proficient in all the polite learning of the ancients , yet at the same time he was brought up to a manual trade , as even the learnedst of their rabbins were , for enabling them to get a livelyhood if occasion required it , it being a maxim ( especially amongst the jews , ) that he who teacheth not his son a trade , teacheth him to be a thief ; for learning of old was not made an instrument to get a maintenance by , but for the better polishing the mind ; so that the learned among the jews , were frequently denominated ( as drusius observes ) from some one or other handycraft trade , as rabbi judah , the baker ; rabbi jochanan , the shoomaker , &c. having at tarsus attained to a great perfection in the liberal arts and sciences , he was sent to jerusalem to be instructed in the knowledge of the laws ; and for the better accomplishing him in that study , was put under the tuition of raban gamaliel the son of simon , ( the same probably that took up our saviour in his arms ▪ ) he was an eminent doctor of the law , one of the families of the schools at jerusalem , and a person of principal note and authority in the jewish sanhedrim , in which that grave and prudent speech , before mentioned in the life of s. peter , which he made in behalf of the apostles , and their doctrin , took great effect . at the feet of this great doctor s. paul was brought up , as he himself testifies , and by his instructions he soon advanced to that degree , that he gain'd himself a reputation above all his fellow scholars : moreover he was a strict professor of the sect of the pharisees , which of all others amongst the jews , was the severest and most magisterial , and the professors thereof , generally great applauders of themselves for their sanctity , despising and censureing all others as reprobates , and unworthy of their society , and presuming ( as josephus writes , ) to govern even princes themselves . with the fiery genius of this sect , our apostle was too deeply infected , which made him a most zealous persecutor of the saints , so that when the blood of the martyr stephen was shed , i ( saith he with sorrow after his conversion ) was standing by , consented to his death , and kept the rayment of them that slew him . nay , of all the apparators , and inquisitors employed by the sanhedrim , to execute their warrants upon those upstart hereticks , as they call'd them , who preach'd against the law of moses , and the tradition of the fathers ; he was the man that strove to be the forwardest . in this zeal to execute his office , as he was on his way to damascus , with some others of his fellow officers , breathing out vengeance and destruction against the poor christians ; there was on a sudden a most glorious light shot full upon him , and the rest that were with him , so that they fell to the ground in great amazement , and at the same time a voyce from heaven was directed to him saying , saul , saul , why persecutest thou me ? to which , as amazed as he was , answered , lord , who art thou ? the voice replying , that it was jesus whom he persecuted , and that it was hard for him to kick against the pricks . he again desired further instructions , lord , said he , what wilt thou have me to do ? upon which he was bid to rise , and go to damascus , and there expect what should be further revealed to him ; riseing from the ground he found his sight gon● ; in this plight being led to damascus , he was there days fasting , and probably then he saw that celestial vision mentioned by him , wherein he heard and saw things past utterance , and had those divine revelations , which gave him occasion to say , that the gospel he preached , he was not taught by man , but had it revealed to him by jesus christ. the days being expir'd , ananias , a devout man , and one of the disciples , came to him , according to the command he had received from our lord , who appeared to him , to go , and enquire for one saul of tarsus ; and having laid his hands on him , told him his message , upon which his sight was restored to him , and the gift of the holy ghost confer'd on him ; presently after he was baptized , and made a member of the church , to the great joy of the rest of the disciples , that he should become not only a professor , but a preacher of that faith , which he so lately was a bitter persecutor of . his stay at this time at damascus was not long , for being warned away by a vision from heaven , he took a journey into arabia , where he preach'd the gospel for years , and then return'd to damascus , where the unconverted jews eagerly sought his ruin , endeavouring to seize him , but he escaped thrô the help of the disciples , and the rest of his friends , who were zealous for his safety . thus far we have made an entrance into the life and acts of this great apostle , with which there is scarce any thing equally memorable in history ; nor could the further prosecution thereof have been omitted , but that all the travels of this apostle in the pursuance of his ministry , from the time of his conversion , to the last of his being at rome , with the most principal transactions , and the several accidents that hapned to him therein , are already related in the exposition of the map of the voyages of the apostles , and more particularly those of s. paul ; to which for avoyding needless repetitions , the sequel of his life may not unfitly be referr'd . we shall therefore make some inquiry into the time and occasion of the several epistles wrote to the several churches ; as also into the time and manner of his death , and so proceed to the lives of the rest of the apostles . when he went from athens to corinth , 't is said he wrote his first epistle to the thessalonians , which he sent by silas and timothy , who returned during his stay ; and before his departure he wrote his d epistle to them , to excuse his not coming to them as he promised in his first . not long after at ephesus , he is said to write his epistle to the galatians ; and before he left ephesus , he wrote his first epistle to the corinthians . moreover he sent from thence by apollos and silas to titus , whom he left in that island to propagate the faith , and had made him bishop thereof ; in which he gives him advice for the better execution of his episcopal office. at macedonia , whither he went from ephesus , having by titus received an account of the church of corinth's present state of affairs , he sent by him at his return , when he was accompanied by s. luke , his d epistle to the corinthians ; and about the same time , he wrote his first epistle to timothy , whom he had left at ephesus . from corinth he went for macedon , whither he sent his epistle to the romans , by phaebe a deaconess of the church of cenchrea , not far from corinth . going thence to rome , he sent his epistle to the philippians by epaphroditus , who had been sent from them with relief , not knowing to what streights he might be reduc'd by his imprisonment at rome . in the next place he sends by tychicus , his epistle to the ephesians . not long after ( if not about the same time , ) he wrote his epistle to the colossians , and sent it by epaphras his fellow-prisoner , for some time at rome . as for his d epistle to timothy , there is some dispute about the time of his writing it ; only it seems probable by authentick authors , that it was writ after the philippians and ephesians . as for the epistle to the hebrews , it is not known when , or from whence written , and rather conjectured , than certainly known to have been s. pauls . tertullian judgeth it to be written by barnabas ; but the most received opinion is , that it was s. pauls , but written by him in hebrew , and so sent to the jews , and for the better publishing it to the gentiles , translated into greek , some say by s. luke , but others probably by s. clement ; for the style of whose epistle to the corinthians is observed by eusebius and s. jerom to come very near the style of this epistle , and to contain a purer vein of greek , than is found in the rest of s. paul's epistles . our apostle having been now years a prisoner at rome , is at length set free , and soon after departs to visit other parts of the world , for the further divulging the gospel ; but into what particular parts , is variously conjectur'd ; some think into greece , and some parts of asia , where he had not yet been ; others will have it , that he went preaching , as well into the eastern , as western parts of the world ; for in his epistle to the corinthians t is said , that paul being a preacher both eastward and westward , taught righteousness to the whole world , and went to the utmost bounds of the west . that he went into spain , may be gathered both from his own words , as intimating so to do , and also from the testimony of other authors , as theodoret , who writes , that he not only went into spain to preach , but brought the gospel into the isles of the sea , and particularly into our island of britain ; and more particularly in another place , he reckons up the gauls and the britains amongst those people , to whom the apostles , and especially the tent-maker , as he calls him , had divulged the christian faith. farther mention of s. paul we find none till his next and last coming to rome , which is said to be about the th and th years of nero's reign ; and he came in the fittest time to suffer martyrdom , he could have chosen ; for whereas at other times , his priviledge of being a roman citizen , gained him those civilities , which common morality could not deny him ; he had to do with a person with whom the crime of being a christian , weighed down all apologies , that could be alledged ; a person whom lewdness and debauchery , had made times more a pagan , than any custom , or education could have done . what his accusation was , can't be certainly determin'd , whether it were his being an associate with s. peter , in the fall of simon magus , or his conversion of popp●● sabina , one of the emperours concubi●s , by which he was curb'd in the career of his insatiate appetite : neither can it be resolved , how long he remain'd in prison ; what the certain time of his suffering was , and whether ( according to the custom ) he was first scourged : only baronious speaks of a pillars in the church of s. mary beyond the bridge in rome , to which both he , and s. peter were bound , when they were scourged . 't is affirm'd , that s. paul and s. peter , suffered upon the same day , thô different kinds of death : others will have it , that they suffered on the same day of the year , but at a years distance ; and others affirm , that s. paul suffered several years after s. peter : but all agree that paul as a roman , had the favour to be beheaded , and not crucified : his execution , was at the aqua salvia , miles from rome ; and he is said to have converted the souldiers , that guarded him thither , who also suffered for the faith. some of the fathers add , that upon his beheading there stow'd from his veins , a liquor more like milk than blood , the sight whereof ( saith s. crysostom ) converted the executioner . he was buried about miles from rome , in the way called vi● ostiensis , where lucina a noble roman matron ( not long after ) setled a farm , for the maintenance of the church . here he lay but indifferently , ( as we may well suppose , ) intombed for several ages ; that is , till the reign of constantine the great , who in the year of our lord , at the request of sylvester , then bishop of rome , built a very sumptuous church , supported with stately pillars , and beautified with most rare and exquisite workmanship ; and after all , richly gifted and endowed , by the emperour himself : yet , was all this thought too mean an honour , for so great an apostle , by the emperour valentinian , who sent an order to his pr●fect s●lustinus , to take that church down , and to erect in its room , one more large and statelier ; which at the instance of pope leo was richly adorn'd , and endowed by the empress plac● di● , and doubtless hath received great additions ever since , from age to age . thus was brought up , became converted , and a preacher of the gospel , and thus was put to death and buried , this great apostle of the gentiles , superior in learning , and natural parts , and not inferiour in zeal , to any of the rest of the apostles . we shall proceed according to our method , to the contents of the several epistles wrote by s. paul , and first with that to the romans . the contents of the epistle of s. paul to the romans . as under the old testament , the holy ghost moved the prophets , to set down their revelations and predictions in writing , to the end , that for time to come they might serve for instruction to the church of god ; so likewise he hath observed the same method under the new , inspiring some of the apostles , to record the same doctrin in writing , which they had preached ; and making choice to this end , of the form of familiar epistles , as being very suitable to the simplicity of primitive christians , and very proper for joyning the doctrin of salvation , with the several practices and duties necessary throughout the whole course of a christian life . and tho' these epistles were written upon sundry occasions , at divers times , and to several communities , or particular persons ; yet we shall find them all to compose one body or system of christian doctrin : s. john the last of all the apostles , having collected or compriz'd them together , with the other books of the new testament , ( as esdras had before gathered together , those of the old ) and added to them , the seal of the apostolical authority , to make them unquestionable and inviolable . s. paul therefore , who in preaching had labour'd more than all the rest , was in a more particular manner made choice of , to leave more in writing ▪ than any of them , concerning the mysteries of our salvation , in no less than xiv distinct epistles ; whereof the first is , that which is inscrib'd to the romans , tho' not in order of time , ( for his epistles to the thessalonians , to the corinthians and galatians , and the first to timothy , as well as that to titus , were writ before it , as the most exact chronologers have observed ) but by way of excellence and dignity , not only for the celebrity of the church of rome , whose faith at that time was spoke of , and renowned throughout the world , rom. . . but also for the sublimity of the matter , therein declared and contained . this epistle was not writ by the hand of tertius , but dictated by the apostle s. paul ; and subscrib'd with his own hand , in the city of corinth , when he was upon the point of parting thence for jerusalem , with the collections of the churches of macedonia and achaia , for the brethren at jerusalem , and sent by phaebe a deaconess of the church of cenchrea , near the city of corinth , rom. . , . &c . , , . this epistle was not writ in latin , as some without sufficient ground have supposed , but in greek , as all the rest ; forasmuch as that language , was then most universally understood , and almost as familiar at rome , as latin it self . the romans to whom this epistle is addrest , where those believers , of whom the new born church at rome , was then composed , having been planted there by the doctrin of the gospel which had made some progress in that city , before ever the apostle arrived there ; the apostle's aim in this epistle was , to establish and confirm them in the doctrin of the holy gospel , against those errors , schisms and scandals , which even at that time , began to be fomented amongst christians . moreover , it also contains a brief , but solid and sound instruction , concerning the chief articles of the christian religion ; and of all the saving benefits , and transcendent priviledges , we receive from god , in and by jesus christ : so that we may well call this epistle , the ocean of the christian doctrin , and the golden key of the holy scriptures , opening to us the understanding and meaning of them : and more especially , it leads us to a thorough understanding of the accomplishment of promises , made to the people af israel by moses and the prophets , concerning the common salvation of the jews and gentiles . we may distinguish this epistle , as likewise most of those that follow , into principal parts : the first whereof is his preface , ending at the verse of the st chap. the d , contains an ample instruction or declaration concerning the doctrin of salvation , and reacheth to the th ver . of chap. . and the d , is the conclusion of the epistle , from thence to the end . as to the doctrinal part of it , which constitutes the body of this epistle , the same is composed of many parts . in the first place , it treats concerning the justification of man before god , not by any of his works , but by the faith which is in jesus christ ; from the ver . of the st chap. to the end of the th . secondly , of sanctification , or the renewal of mans mind , by the new birth in jesus christ , from the beginning of the th chap. to the beginning of the th ; where he handleth of the spiritual fight , wherein the regenerate are engaged , by reason of the contrary motions of the flesh and spirit in them ; as in the th chap. he sets forth the victory , they obtain ▪ by the spirit against the flesh ; and the great comfort and assurance of salvation , which accrues to them from this conquest , even in the midst of their sore persecutions and afflictions . in the d place , he treats concerning the eternal election of god , as being the original and spring of all these excellent benefits , in the th chap ▪ verse ● ▪ in the th , he speaks of gods effectual call ▪ according to the determinate purpose of his will of the jews , as well as of the gentiles , to the end of the th chap. and upon this occasion , he makes mention also of rejection or reprobation . in the following , , , , & chapters , he sets down the duties of love and gratitude , wherein we stand obliged to the lord , in acknowledgment of these his unutterable graces and benefits ; as well with respect to the obedience , which is due to his commandments in general , in the and chapters , as more particularly , with respect to the right use of things indifferent , and condescention to those who are weak , and are not yet come to the knowledge of their liberty in christ ; in the th chap ▪ and to the first verses of the th . after which follows the conclusion of the whole epistle , containing a christian excuse of the liberty he had used in writing to , and exhorting of them , with assurance of his coming to them , and diverse salutations of particular persons ; shutting up all with a thanksgiving , and prayer to god for them . the contents of the first epistle of s. paul the apostle , to the corinthians . after that the apostle had continued at corinth , the head city of achaia , about a year and an half , and had gathered there a numerous church , acts . , , . he departed thence , with intent to preach the gospel of jesus christ in the other cities of asia : and some considerable space of time after this , being then at ephesus , as may be seen , cor. . . he was informed by some of the family of chlo● , cor. . . that some dangerous contentions , tending to schism , were budding amongst them ; he received at the same time , also a letter from the corinthians , cor. . . in which they desired his advice , about some difficulties ▪ risen amongst them ; to all which he returns his answer in this epistle , as follows . in the first place , after a short preface in the first verses , he censures and reproves them , in the remaining part of the first chap. and the following , for the dissension and divis●●n crept in amongst them , chiefly occasioned by the pride , and worldly wisdom of some of their teachers ; who by their affectation of human eloquence and philosophy , adulterated the simplicity of the gospel , and despised it in the apostle . next he blames them in the th chap. for tolerating an infamous incestuous person in their church ; and informs , how they ought to exercise the ecclesiastical disciplin , and censure against him , and others , guilty of the like scandalous enormities : he exhorts them in the th chap. not to bring the differences that happened amongst them , about outward matters , before the unbelieving magistrate ▪ but amicably to terminate the same amongst themselves ; and sharply censures them , for the sin of fornication , still continuing to be practis'd amongst them . in the th chap. he begins to answer the points , about which they had desired his advice , and first treats of marriage , and the mutual duties of married persons , as also of virgins and widows ; and afterwards in the th chap. he discourseth of things offered to idols , how far it was lawful to eat of them , and in what cases it was necessary to abstain from their use . the th chap. treats of the maintenance due to the ministers of the church ; and in the th , the apostle returns again to exhort them , to avoid idolatry , and to abstain from things offered to idols . in the th chap. he reproves some abuses crept in amongst them , with respect to their behaviour , in their holy assemblies , and the exercise of divine duties ; as also in their celebrating of the lords supper , and recals them to the first institution of it . in the chapters , & . he treats of spiritual gifts , and the due and becoming use , and exercise of them , and more especially of the gift of prophecy and of tongues . in the th chap. he discourseth at large , concerning the resurrection of the dead , clearly illustrating , and convincingly proving the same , with a representation of the manner of it ; and after having put them in mind , at the beginning of the th chap. of the liberal contribution the greek churches had made for relief of the poor believers of judea ; he concludes his epistle , with some exhortations and salutations . the contents of the second epistle of s. paul the apostle , to the corinthians . in this epistle , the apostle chiefly defends his doctrin and apostleship , against the accusations and calumnies of some false apostles ; and after a short introduction , contained in the first verses , of the st chap. he declares to them , to the end of the chapter , the reason why he was not come to them , according to the promise he had made them , in the foregoing epistle ; and that this delay of his , did not proceed from lightness or inconstancy , but by reason of the grievous persecutions he had suffered in asia ; as also , because he was desirous to give them time to repent of , and mend those faults whereof he had reproved them ; to the end he might appear with greater chearfulness , and comfort amongst them . in the d chap. he gives an account , why he had writ with so much vehemence and severity , concerning the incestuous person ; and exhorts them to admit and receive him again to their communion , upon consideration of his repentance and godly sorrow . in the d chap. he sets forth the difference there is , between the false apostles , wholly insisting upon and pressing the law , which he terms the killing letter , and his evangelical doctrin , which is the ministry of the spirit , whose effect is to quicken and give life . he declares to them in the th chap. that they themselves , had experienced this difference amongst them , and that his gospel had not been hid , except to those who perish ; and by his own example proves , how effectually the spirit of jesus christ , did exert and shew himself , in and by the word of the cross , for the forming and framing of men to patience and constancy , under the greatest and most difficult trials and sufferings . in the th chap. he teacheth how by the same doctrin and spirit of jesus christ , we become disposed voluntarily to quit this earthly tabernacle , and to aspire to the hopes of a better life ; and declares that the foundation of this our expectation , is the doctrin of our reconciliation , by the death of jesus christ , whose ambassadors the apostles were , sent abroad to preach this reconciliation to the world ; from which blessed doctrin in the th chapter , he draws many pregnant and earnest exhortations to a faithful improvement of the grace of god , as likewise to patience and godliness , representing his own person to them , for an example of these excellent graces ; and warneth them to avoid all communion with unbelievers and idolaters , upon the consideration of their being the temple of the living god , and the glorious promises made to them in jesus christ ; from which glorious promises , he takes occasion in the th chap. to exhort them to the perfecting of purity and holiness , in the fear of god ; and declares the great satisfaction he had received , by understanding how well they had taken his former reproofs , and given evidence of their serious and hearty repentance , for their past sins . in the th and th chapters , he discourses of ministring to the relief of the saints , and alms-giving , how the same ought to be raised and employ'd ; and exhorteth them to a bountiful liberality , from the great recompence and fruit of that virtue , so acceptable to god , and profitable to themselves . in the th chap. he makes mention of the spiritual power , and authority committed to him , not for destruction , but for edification ; to which he annexeth his boasting , of what he was through grace in christ , being forced to it by the calumnies of the false apostles ; shewing that they could boast of nothing , but what he could boast of with much more ground than they , and that in many things he far excell'd them all ; to the end of the th chap. in the th chap. he makes mention of some particular revelations , vouchsafed to him by jesus christ , being wrapt up into the third heaven ; and acknowledgeth that to the end he might not be puffed up , through the abundance of these revelations , there was given him a thorn in the flesh , an angel of satan to buffet him : moreover , he declares how he had conversed , and behaved himself amongst them , as a faithful apostle of jesus christ , without seeking his own interest in any thing . and lastly , in the th chap. he threatens severity , and the exercise of his apostolical power , against obstinate sinners , except they repent ; concluding his epist. in the last verses , by wishing them all manner of prosperity , presenting them with his ordinary apostolical salutation , and by expressing his ardent prayers to god for them . the contents of the epistle of s. paul the apostle , to the galatians . for as much as the churches of galatia , which s. paul had planted , by the preaching of the gospel , acts . , &c. & . , &c , had suffered themselves to be drawn aside , from the purity of his doctrin , by means of certain false apostles , who taught them to keep the ceremonial law , and more particularly , prest upon them the necessity of circumcision ; and that men were not justified by faith only , but also by the works of the law ; the apostles and brethren that were with him , judged it necessary to reprove and better inform them by this epistle , in order to fortifie them against these errors , by setting gospel-truth in a clear light before them . to this purpose , after the inscription , comprised in the first verses of the st chap. he proves to them , by divers arguments , that they ought not to suffer themselves to be drawn aside from the doctrin he had preached , seeing there was no other gospel to salvation , but what he had delivered to them , assuring them that he had not received the same of man , but from heaven , even from jesus christ himself , which he demonstrates to them , by the relation of his former conversation amongst the jews , and his miraculous conversion , and calling to the apostleship ; that accordingly he did not go up to jerusalem , to make himself known to , and confer with the apostles there , but went immediately into arabia , to discharge his apostolical function , committed to him by jesus christ himself ; that afterwards the most famous amongst the apostles , gave to him the right hand of fellowship , as a sign of their union and agreement in doctrin and function : how he reproved even s. peter himself , because he was not bold enough , in asserting and maintaining the christian liberty , for fear of displeasing some jews , chap. , and , to the verse . and then in opposition to the doctrin of these seducers , he proves by many strong reasons , and evident examples , drawn from holy scripture , that man is justified before god , only by faith in jesus christ ; and not by the works of the law , whether moral , summarily contained in the commandments , or ceremonial , consisting of ceremonies and outward observations , which are all abrogated under the new testament ; with a refutation of the principal objections , of these false apostles , from the th ver . of the d chap. to the end of the th . to which he adds a serious exhortation to the galatians , to stand in the liberty , wherewith christ had made them free ; with a caution not to abuse it , to carnal licentiousness , but by the spirit , to oppose the lusts and works of the flesh ; which he enumerates , and afterwards represents to them the fruits of the spirit ; in which he exhorts them to walk and live , chap. th . and more particularly , he exhorts them to acts of charity , and beneficence , as well towards poor believers , as towards the ministers of the word ; and then concludes with a serious warning of them , to take heed of false apostles , representing to them their avarice and hypocrisy , and protesting his own sincerity ; shutting up all with a hearty commendation of them , to the grace of our lord jesus christ. the contents of the epistle of s. paul the apostle to the ephesians . the apostle s. paul , having at first preached at ephesus , a famous city , and the metropolis of the lesser asia , as he past by that way , on his journy towards jerusalem , acts . . did some time after return thither , and stayed there the space of years ; preaching and propagating the gospel , as well in that city , as in the adjacent places , as appears from acts . . and . . insomuch that he gathered there a great and flourishing church , from whence ( when he was at maltha , on his way towards jerusalem , ) he sent for the pastors and elders of that church , to warn them to take heed of those false teachers ; which after his decease , would creep in amongst them , and draw disciples after them , acts . , &c. wherefore sometime after , being prisoner at rome , ephes. . . & . . he judg'd it needfull to fortifie and confirm the ephesians by this letter , in the truth they had received ; more especially against those , who limiting the grace of god , did not set it forth in its full luster and glory . wherefore after his apostolical salutation , contained in the first verses of the st chap. he declares in a most exquisit and sublime discourse , the saving benefits , priviledges and immunities believers receive here in time , according to the eternal counsel , and purpose of god in jesus christ , to the ver . of the same chap. which declaration he continues , and concludes with an earnest prayer to god , that it would please him , to strengthen and confirm them more and more , in the knowledge of this transcendent grace , and efficacious virtue of jesus christ , who being taken up into glory . sits at the right hand of the father ; and is constituted the head over all things . in the d chap. he represents to them the sad , miserable and lost condition , wherein they were formerly , when gentiles , being strangers from the covenant of promise , without any hope of salvation , and without god in the world ; and declares , that they were delivered from this deplorable state , by the death of jesus christ ; and that it is by the alone faith in him , who hath broken down the middle wall of partition , that they have been received into the covenant of grace . in the d chap. he sets forth the excellency of this great mystery of the gentiles , being called and admitted to the communion of jesus christ , without being oblig'd to keep the ceremonial law ; declaring that this great mystery , which had been hid and conceal'd from all former ages , was now so evidently revealed , and manifested by the preaching of the prophets and apostles , that the angels of heaven wondered at it ; and towards the end of the chap. he again begs of god , that he would be pleased to fortifie them , by the power of his spirit in the inward man , to the end , they might more and more be made sensible of the efficacious grace and love of jesus christ , dwelling in their hearts by faith. in the th , and following chapters , he lays down several exhortations , to a suitable christian conversation , inviting them above all things , to unity and perseverance in the doctrin of the gospel ; for the preservation of which from all errors and corruption , jesus christ , now ascended up into heaven , hath ordained and established several orders and offices in his church , to the th verse of the ● th chap. afterwards he exhorts them , to put off the old man with its deceitful lusts , and to put on the new man , with all its graces and virtues . from thence to the d ver . of the th chap. from whence he proceeds , to the more special duties of man and wife in the conjugal state , illustrating and inforcing them , from the mystical marriage of christ and his church , as being the true and original pattern of matrimony ; and this to the end of the th chap. next he handles the mutual duties of parents and children , as also of m●sters and servants , to the th verse of the . chap. lastly , adviseth them to be provided with the whole armor of god , that they may be able to stand , and prevail in the combat against their spiritual enemies ; and to pray continually , not only for themselves , but also for all believers , and more especially for him , that with all boldness he might preach the gospel , for which he was then in bonds , concerning which tychicus the conveyer of this epistle , would more amply inform them ; and then shuts up all in the last verses , with wishing them peace , faith and charity , and commending them to the grace of god. the contents of the epistle of s. paul the apostle , to the philippians . the apostle s. paul , having been divinely advertised by a vision of a man appearing to him , in the macedonian habit , to pass over into macedonia , and preach the gospel there ; began first to teach in the city of philippi , where he gathered a famous church , acts . . and in compliance with the tender bowels and care he had for all the churches , but especially for those planted by his own ministry , he wrote this letter to them from his prison in rome , and sent it by epaphroditus , to strengthen and confirm them in the faith of the gospel , philip. . . in which epistle , after his wonted salutation , he commends the philippians for their perseverance in the faith , notwithstanding his bonds and sufferings , which he relates to them , together with the good fruits his sufferings produced ; and declares , that though with respect to himself , it were much more eligible for him to die and be with christ : yet , that for their advantage and benefit , he was willing to continue in the body , for their furtherance and encrease in faith , chap. . he exhorteth them to the practice and exercise of all christian virtues and graces , and above all to patience , perseverance , unity and humility ; setting before them , the divine pattern and example of jesus christ , who being in the form of god , took upon him the appearance of a servant , and humbled himself even to death upon the cross ; to which he subjoyns a particular recommendation of timothy and epaphroditus , chap. . afterwards , he forearmeth them against the wiles and seduction of false apostles , who confounded the law and the gospel together ; teaching that salvation is to be attained , joyntly by the works of the law , and by the faith of jesus christ ; to which he opposeth his own example , who gloried in nothing , save only in the knowledge of christ , and adviseth them to imitate him herein . chap. . after some particular admonitions to love and unity ; and exhortations to a christian and godly conversation , he acknowledgeth their liberality towards him , and represents to them , how very acceptable such sacrifices of love and charity were to god , concluding the epistle with wonted greetings . the contents of the epistle of s. paul the apostle , to the colossians . the colossians having embrac'd the gospel of christ , by the ministry of some faithful teachers , and particularly of epaphras , there were found some amongst them , as well as the neighbouring churches , of laodicea and hierapolis , chap. . . who endeavour'd to mingle with the simplicity of the evangelical doctrin , the philosophy of the greeks , and some ceremonial observations of the mosaical law ; whereupon the apostle s. paul , then a prisoner at rome , being informed hereof by epaphras , ( as appears from . . and chap. . ) thought fit to write this epistle , and sent it to them by the hands of tychicus and onesimus , that they might be fully informed of all his affairs , and more especially to strengthen them in the truth against all the wiles and errors of seducers . accordingly the apostle in this epistle , after the prefatory part of it , which reacheth to the verse of the st chap. briefly sets down , in a very high and lofty stile , the chief heads of the evangelical doctrin , and more particularly treats concerning the transcendent excellence of the person and office of jesus christ , and the great benefits and priviledges procured for us , by his death and suffering ; and demonstrates that all the fulness of the deity dwels , and is to be lookt for in him alone , to the d verse , and from thence to the end of the chapter . he exhorts them to persevere without wavering in the truth of this doctrin , for which he suffered with joy , as being made partaker therein of the sufferings of jesus christ , by whom he had been called to the apostleship , to publish and preach this great mystery of christ in the hope of glory in the d chapter , he forearms them against the errors before mentioned , as well of those who by philosophy endeavoured to corrupt the simplicity of the gospel ; as of those others who made it their business to introduce a superstitious worship of angels , and subject believers to the observation of the ceremonial law , which observances he declares were only shadows of those glorious realities purchased for us by christ , who was the substance and body of them all , to the end of the chapter . in the d chapter , he begins to exhort them to a holy and christian conversation , to the th verse of the th chap. and in the first place , he presseth them ( in conformity with christ their head ) to set their affections upon the things of heaven , to mortifie the corrupt members of the old man , and to put on the new man. ( restored to the glory of the divine likeness ) with all its virtues and graces , from the beginning of the d chapter to the verse ; and from thence passeth to the particular duties of husbands and wives , parents and children , masters and servants , to the d verse of the th chap. at the d verse of the th chap. he exhorts them to watchfulness in prayer , and particularly for him ; and to behave themselves with all c●rcumspection towards those without . so that this epistle thus far , seems to be much of the same argument , as the foregoing epistle to the ephesians ▪ save only that the same doctrin , is more briefly and s●ccinctly delivered here . from the th verse to the end , the apostle concludes his epistle , declaring that he sent tychicus and onesimus to them , that they might be fully informed of his state and condition , to verse . then adds several greetings to verse , and shuts up all with a charge , to cause this epistle to be read also in the church of laodicea , to put archippus in mind of being faithful in his ministry , and to remember his bonds . the contents of the first epistle of s. paul the apostle to the thessalonians . the apostle s. paul having with the danger of his life , gathered a flourishing church at thessalonica , a great and capital city of macedonia ; was forced together with silas and timothy , ( by the persecution of the jews there inhabiting , who stirr'd up the rabble against them , ) to escape thence to berea ; whither being followed by the same jews , he left timothy and silas , and came to athens , as may be seen at large , acts . and afterwards they both being come to him to athens , he sent timothy to thessalonica , to visit that new-born church , for which he was greatly concern'd , to the end that he might edifie and confirm them in the truth ; now when timothy was returned from thence , and had inform'd him , being then at corinth , of the condition wherein he had found and left the believers there ; he judg'd it needful to write them this letter , according to what himself declares at the beginning of the d chap. this epistle now , besides the apostles inscription , consists of principal parts : in the first of which he strengthens them in the faith they had received , to the end of the d chap. and this he doth in the following branches ; for in the st chap. he witnesseth , with thanks to god upon this account , with what extraordinary zeal , they had received the faith in jesus christ , and been converted from idols to serve the living god. in the d chap. he puts them in mind of his courage , sincerity , diligence and whole conversation amongst them , to the end he might shew himself a good example to them in all things : and this he doth to the verse ; and then relates the persecutions they had patiently endured , as well as himself , both from the jews , and their countrymen , to the verse ; and from thence to the end of the d chap. he in very endearing terms expresseth to them , the desire he had to see them again , to the end he might supply , what might yet be wanting to their faith , and that to this end he had sent timothy unto them . in the other part , which he begins with the th chap. he exhorts them to a holy christian conversation , and to the exercise of several virtues , till the th verse ; then adviseth them to moderate their mourning for the dead , from the hope they had of a glorious resurrection , at the last coming of our lord and saviour ; to the th verse of the th chap. from whence to the end , he presseth several exhortations , particularly to watchfulness and sobriety , to put on the arms of their spiritual warfare , to respect and highly esteem their pastors and teachers , to pray without ceasing , &c. and concludes his epistle with an ardent prayer to god for them , with the wonted salutations , and an earnest charge to cause this epistle to be read before all the brethren . the contents of the second epistle of s. paul the apostle , to the thessalonians . after the apostolical inscription contained in the two st verses , the apostle commendeth the patience and perseverance of the thessalonians , and comforts them against their sufferings , by the coming of jesus christ to judgment , for the punishment of persecutors , and their deliverance , in the st chap. afterwards he informs them , that the day of judgment would not come so soon , as some might expect ; because a general apostasie was to precede it , and the revelation of the man of sin or antichrist , whose rise , pride , deceit and downfal he describes , adding a repeated exhortation to perseverance in the faith , to the end of the d chap. lastly , he exhorts them to a christian conversation ; particularly charging them to pray for him , to live in mutual love and charity , to withdraw themselves from brethren that walk disorderly , and live in idleness , whom he reproves by his own example ; and exhorts and commands them to work with quietness and eat their own bread , and adviseth the church , to censure those that shall be found refractory and disobedient . to the verse of the d chap. and in the following verses he concludes the epistle , by his prayer to god for them , and wonted greetings . so that this d epistle , appears to be much of the same import with the first ; because the apostle having had no opportunity to visit the thessalonians , thought good to write again to them , and back his former epistle for their instruction and consolation . the contents of the first epistle of s. paul the apostle , to timothy . saint paul travelling from ephesus to macedonia , had left timothy at ephesus , to govern that church for some time , as being one of the principal churches of asia ; which appears from the d verse of the st chap. and whilst he was on his way , or as others judge , after he was arrived at philippi , writes this epistle to him ; in the which he carefully and faithfully instructs him , and in his person , all the ministers of the gospel , how they ought to carry themselves in their holy function . accordingly in the st chap. after the wonted apostolical salutation , he adviseth him to take great care , that no strange or vain doctrin be introduc'd into the church ▪ by those who pretending to be teachers of the law , do indeed know nothing ; and points at the true use of the law , to verse ▪ , from whence to the end of the chapter , he propounds , in his own example , an abridgment of the gospel , which was committed to him , charging timothy to keep close and stedfast to it , and courageously to resist all gainsayers , as himself also had opposed hymen●us and alexander , and cast them out of the church . in the d chap. he ordains that prayer be made for all men , and more particularly for kings , and all in authority ; and prescribes a general rule , how both men and women ought to behave themselves in the church . in the d chap. he sets down the order to be observed , in the calling or ordaining of pastors and deacons . in the th chap. he foretells , how some in the last days shall depart from the faith , forbidding marriage , and certain sorts of meat , which god had created to be received with thankfulness ; he exhorts him to perseverance in the truth , and the constant practise of godliness , which he declares to be profitable on all accounts ; to attend to reading , exhortation and doctrin ; and to stir up the gift he had received , by the laying on of hand● in the th chap. he informs him , how to carry himself in his censures and exhortations , to young or old men or women ; particularly he instructs him , how those widows must be qualified , who are admitted to the service of the poor ; and in how great esteem those presbyters or elders ought to be , that govern well , strictly charging him before god not to lay his hands suddenly upon any man. in the last chap. he exhorts servants , to be faithful in their duties ; and again chargeth timothy to have a care of false teachers , who amuse themselves with improfitable questions , and verbal contests ; commands all to be content with their own condition , and to beware of covetousness ; and exhorts timothy , very pressingly to behave himself in all things as becomes the gospel , and to charge rich men to be humble and charitable ; and concludes his epistle , with once more pressing timothy to be faithful , to the trust committed to him . the contents of the second epistle of s. paul the apostle , to timothy . the apostle s. paul being a prisoner at rome , chap. . . and perceiving his death to draw near , chap. . . writes this second epistle to timothy who then was at ephesus ; in which ( after the usual greetings ) he wisheth him to come to him with the first occasion , signifying how earnestly he desired to see him because of his extraordinary piety , in the which he had been educated from his infancy , by his mother and grandmother ; and exhorts him seriously to make good use of the divine gifts and graces bestowed upon him , and boldly to propagate the excellent and holy doctrin of the gospel , according to his example : and this the rather , because all those of asia had left him , besides onesiphorus , who had been very helpful to him , chap. . that in order to the further propagating of this holy drctrin , he should commit the things ( he had heard of him ) to good and faithful men , that might teach them to others , and particularly , to insist upon that capital and fundamental point of the resurrection of jesus christ : he comforts and strengthens him against afflictions , as well by his own example , as by the glorious reward which attends such sufferings ; exhorts him to avoid all vain contests and unprofitable disputes , and to beware of hereticks , such as hymenaeus and philetus , who denied the resurrection of the dead ; to shun youthful lusts , and to exercise himself in all christian vertuos , chap. . and to the end he might excite him to a greater degree of watchfulness ; he declares to him , what a dangerous sort of men would arise in the last days , and oppose the sound and holy doctrin of the gospel , pressing him to follow his example , and immovably to continue in the doctrin he had learnt of him , as agreeing in all things with the holy scriptures ; the profitableness and sufficiency of which , to salvation , he fully asserts , chap. . lastly , foreseeing his approaching decease , he most seriously and earnestly exhorts him , to discharge his duty with all faithfulness and diligence , and to come to him before winter , because all had forsaken him , at his first appearance before nero , in order to his trial , and concludes with the wonted salutation . the contents of the epistle of s. paul to titus . titus , a greek or gentile by birth , gal. . . being converted to the faith , became a faithful companion of s. paul in his travels , as well as in the ministry of the gospel , cor. . . and . . for the apostle sent him to corinth , to procure and receive a charitable collection for the believers of judea , cor. . . and . , , . and . and into dalmatia , thereto preach the word , tim. . . and into the isle of crete to provide the churches with faithful ministers , chap. . . to which end also he wrote to him this epistle , in which ( after his wonted greetings ) he seriously informs him of the necessary qualifications of the ministers and conductors of churches , as to their life , doctrin , and gifts ; and afterwards , because in that city there were many wicked men and deceivers , who insisted on jewish fables , and taught the distinction of meats , he chargeth him to censure and reprove them , and to stop their mouths , chap. . afterwards , because some wrested and abused the doctrin of the gospel , to encourage licentiousness , he adviseth him to teach , as well all persons in general , young and old , parents and children , husbands and wives ; as in particular , believing servants or slaves , how to behave themselves in their several stations and relations ; and above all things , to shew himself a pattern of good works in all holy and christian conversation ; teaching them , that the doctrin of the gospel declares , that the saving-grace ( procur'd by jesus christ ) was not revealed , to minister an occasion to loosness of life and licentiousness ; but on the contrary , powerfully to engage us to the practice of all vertues , chap. . and forasmuch as some also abused their christian liberty , to the encouraging of rebellion , he presseth him in the d chapter , incessantly to exhort believers to obedience , and subjection to the superior powers , and to behave themselves with all respect towards them , notwithstanding their being heathens ; and to this end puts them in mind , that before their conversion they were such themselves , tho' now restored to a saving condition , through the love and mercy of god in christ , not by works of their own righteousness , but of his meer grace ; adviseth timothy also to avoid foolish questions , and unprofitable contests , and to reject hereticks after the first or second admonition ; and having recommended some particular affairs unto him , he closeth his epistle with the wonted greetings . the contents of the epistle of s. paul to philemon . this philemon , to whom s. paul writes here , seems to have been a minister of the gospel at coloss , ver . . , . and coloss. . . and . , , . whose servant or slave onesimus , was run away from him , and had robb'd him ; but coming to s. paul , who was a prisoner at rome , he was converted by him to the christian religion ; and being desirous to return to his master , he prays the apostle to give him a letter of intercession and recommendation to him , that thereby he might be restor'd to his masters favor . to this purpose s. paul writes this epistle , in which after the inscription and salutation in the three first verses , after a becoming insinuation , to gain philemon's good will , by an expression of his love towards him , and of the vertues for which philemom was noted ; a● particularly for his great charity to believers , and faith in jesus christ , ver . . he declares , that he would not lay his commands upon him in this matter , tho' well he might , but only affectionately desire him so , and then propounds his request , shewing the justice and reasonableness of it , as being profitable to philemon , and in some sort necessary ver . acknowledgeth onesimus his fault , but withal represents , that it prov'd an occasion of his conversion , by which means he was now become his brother , ver . . and becomes surety to philemon , for the loss he had sustained by him , v. . and at last concludes his request with most tender and pathetical expressions , v. . and wishes him to prepare him a lodging , v. . salutes him in the name of some of his companions , v. . and shuts up all with his wonted greeting . the contents of the epistle of s. paul the apostle , to the hebrews . notwithstanding some have doubted concerning the author of this epistle , and have attributed it , some to s. barnabas , others to s. luke , and others again to s. clement ; yet all the ancient greek writers , and a good part of the latin , do unanimously attribute it to s. paul , and accordingly most of the greek copies of the new testament retain this inscription . s. peter also writing to those of the circumcision , witnesseth expresly , ( pet. . ) that the apostle s. paul had also writ to them , according to the wisdom given unto him ; which in all appearance cannot be meant of any other epostle but this . besides , if we please to confer , what we read hebr. . , . with what s. paul writes to timothy , tim. , . we shall find good reason to believe , that this epistle was writ at rome , at that time , when the apostle ( after his first appearing before nero ) had conceived some hopes of his enlargement , and that he promis'd himself to be in a condition , to take a journy soon after with timothy to jerusalem , to visit them ; so that this epistle seems to have been sent to make way for this his intended visit. this epistle is a most excellent part of the new testament , in the which ( according to the order commonly observ'd by s. paul , in the most part of his epistles , and in a lofty and divine style ) he treats at large of the transcendent excellency of the person and office of jesus christ our saviour , to the th verse of the th chapter ; and from thence to the end of the epistle , he sets down several exhortations , tending to strengthen and confirm them in the faith of the gospel , and in a holy and christian conversation . in the two first chapters he treats of the person of jesus christ ; in the st he asserts and proves the truth of his eternal divine nature , and his preheminence above all angels ; in the d , he demonstrates the truth of his humanity , or human nature , which he took from the seed of abraham , for our redemption and reconciliation to god the father . in the d and th chapters , he speaks of his prophetical office , exalting the same far above that of the great prophet moses ; declaring , that his doctrin ( as being the eternal word and wisdom of the father ) is far more sublime , worthy , and powerful , than that of moses , or any other prophet whatsoever ; and consequently , that it ought the more carefully to be heeded and obeyed . in the th chapter , he begins to treat of the call of jesus christ to his sacerdotal office , and after a parenthetical discourse , reaching from the th verse of that chapter , to the end of the th , wherein he blames their dulness and unfitness to understand these mysteries , and exhorts them to leave the rudiments of christianity , and to press on to the perfection of a man-like growth in christ ; he in the th chapter proceeds , to set forth the sacerdotal and kingly office of jesus christ , by a continued comparison between him and melchisedeck , to the end of the chapter . in the th , th , and part of the th chapters , he represents the transcendent excellence of the priestly office of christ , by comparing his eternal priesthood with the levitical priesthood of aaron , and the temporal covenant made with the fathers , with the eternal covenant ratified by the blood of christ , and therewithal concludes the former part of this epistle . at the th verse of the th chapter , he proceeds to the latter part , exhorting them in general , to obedience and constant perseverance in the abovesaid doctrin , notwithstanding their persecutions and his bonds . in the th chapter , he gives an excellent description of faith , and of its miraculous power and efficacy ; and in the th , discourses of the excellent properties of christian hope and patience : and in the th chapter , to the th verse , he treats of the duties of christian love and charity ; and then concludes his epistle with an earnest and ardent prayer to god for them , and a short admonition , with an account of timothy's being set at liberty , and his wonted salutation . the life of s. andrew . of all the apostles , s. andrew was the first mentioned by name , to have been a follower , and disciple of our saviour ; ( the other disciple who accompanied him being s. john the evangelist , ) whose disciple he first was , being the brother of s. peter ; he also was the first that brought his brother tidings of a messiah come into the world , and was the occasion of bringing him to be his follower and disciple . what befell him in our saviours life-time , so far as is delivered in the evangelist , has been already mentioned . after our lord's ascension , and the descent of the holy ghost on the apostles , when they chose among themselves by lot , each of them their part of the world to preach in , s. andrew is said to have had scythia , and the adjacent regions assigned him for his province , to which he travelled th●ô galatia and bythinia ▪ preaching all the way he went. the first place he made any stay at , was amynsus , from whence he went to trapezus , and so from one place to another , till he came to nice , where he stayed years : from nice he went to nicomedia , thence to chalcedon , and so thrô propontis , and by the euxin sea to heraclea . at amynsus , nice , and other places where he staid any time , by his preaching and miracles he converted very many , baptized them into the faith and ordain'd priests and deacons among them . from heraclea he went to ames●ris , where the barbarity of the people made him soon weary and leave it ; but far worse was his treatment at sinope , the birth and burial place of the famous mithridates king of pontus , a place much inhabited by jews ; out of this city ( after divers inhuman outrages committed upon him , ) he was thrust out for dead ; but returned again , and the several miracles which he wrought , brought many of them to a sense of their errors , and afterwards treated him more civilly . at his first coming to this place , he met with his brother peter , who bore him company some time . from sinope he return'd to amynsus , so to trapezus , and samosata , ( the birth place of lucian ) in his journey to jerusalem ; from whence after some short stay he is said to return to his scythian provinces , first to the country of abasgi , where at sebastople a city on the euxine-shoar , he preach'd to the inhabitants with success ; hence he remov'd into the country of the zecchi and bosph●rani ; but his chief stay was at chersonesus , a populous city within the bosphorus of thrace ; whence he went back to sinope to confirm the churches he had thereabouts planted , and some say ordain'd one of paul's disciples , named philologus ▪ bishop thereof . from sinope he went to byzantium , afterwards built by constantine , and from his name called constantinople , where he founded a church , and ordained s. pauls beloved stachys , first bishop thereof . being banish't this place by the then governour , he fled to argi●opolis , where he stayed years ; then journeying thr● thrace , macedon , thessaly , achaia , and epirus ▪ he setled at last at patrae a city of achaia , where he seal'd with a resolute martyrdom the verity of that faith , which he had preach'd both here and in so many places ; the occasion whereof was ( as is recorded in the book called the acts of s. andrew's passion ) said to have been written by the achaian presbyters and deacons , who were present at his execution ; however mentioned by philastrius , ( an author who lived anno dom. , ) his bold and free application to aegeas , proconsul of achaia , who came to patrae at the same time of his being there , with serious admonishment to forsake his heathenish superstitions and idolatry , and to embrace the worship of the true god ; by which advice , instead of being perswaded to reason , he became times more hardned in his pagan lewdness , and did all he could with perswasions as well as threats , to draw over this apostle to sacrifice to his gods and to renounce the christian religion he so zealously preach'd , for the saving of his life ; which when he saw him bent against , even to the death , he then resolved his death , and committed him to prison , from which ( for that time ) the people somewhat mollified by his doctrin , and innocent life , by a high hand delivered him . but being brought again before the proconsul , and resolutely withstanding , as before , all the powerful arguments he could use to bring him over ; he incenst him to that heighth , that without more delay , he proceeded to pronounce sentence of death on him , and with so much the greater fury , as being so much exasperated for having converted his wife maximilla , and his brother stratulus . after sentence of death pronounced , he was committed to the lictors , and had his naked body scourged by of them one after another ; which done , command was given , that he should not be nailed to the cross , but ty'd with cords , to make his death the more lingring ; nor was it a common sort of cross , but made salter-wise . in this posture he is said to have hung days , and in that languishing condition , exhorting the people to stand fast to the faith , which he had preached unto them . being dead , his body was taken down , and by maximilla the proconsuls-wife , ordered to be embalm'd , and decently interr'd ; but from this place of burial , in after ages , his body was by constantine the great , remov'd to constantinople , and buried in that church , which he had there built in honour of the apostles , remaining so incorruptible , that in justinians time , in repairing that part of the church , his body was found in a wooden-vessel among the rubish , and with great care reposited in his former place . we shall conclude with the character given this apostle by hesychius , an ancient and creditable author ; s. andrew , saith he , was the first born of the apostolick quire , the main and prime pillar of the church , a rock before the rock , the first fruits of the beginning , a caller of others , before he was called himself , a preacher of that gospel that was not yet believed , or entertained , and a revealer of that life to his brother , which he had not yet perfectly learnt himself . the life of s. james the great . saint james , commonly sirnamed the great , either for his age , or some particular honours conferred on him by our lord , was born ( some say ) at capernaum , others at bethsaida , in galilee . he was the son of zebedee , a fisher-man , but of more than ordinary note , keeping several servants under him for that employment ; and mary sirnamed salome , formerly taviphilia , was daughter of cleopas's sister , or rather cousin german to mary the mother of our lord . whilst he was exercising himself in his fathers trade , in the sea of galilee , our saviour passing along the shoar , seeing him and his brother in a ship busie about their nets , called to them to follow him , and to be his disciples , promising to make them fishers of men . this command they readily obeyed , and not long after were called to the apostolical office. moreover these brothers , and peter , made up the triumvirat , before mention'd in s. peter's life ; and were admitted most particularly of all the rest , to several of our saviours most grand transactions . they were at the rai●ing of jairus's daughter , they were at his transfiguration , and spectators of his bitter agony in the garden . and as simon , was by our lord new named peter , so these brethren were named b●anerges , or the sons of thunder , alluding perhaps , to the power and vehemency they shewed in the delivery of their doctrin . how s. james steer'd his course , after our saviours ascension , is variously discoursed . sophronius saith , he preach'd to the converted jews . the breviary of toledo , isidorus , and an arabick copy of anastasius , and the spanish writers in general , will have it , that after the martyrdom of s. stephen , having preached and planted the gospel up and down judaea and samaria , he travelled into the western parts of the world , meaning spain , and the british isles , but more especially spain . but whether he were a traveller into these western parts , or whether his ministry was confined to judaea and the parts thereabouts ; certain it is that at jerusalem , we have the last account of him ; it being the place where he first of the apostles , received the crown of martyrdom , by the means of herod agrippa , son of aristobulus , and grandchild of herod the great , who caused this apostle to be apprehended , imprisoned , and beheaded ; which said death the souldier that guarded him , or as some say , one of his accusers ( convinc'd by the constancy he shew'd at his tryal , embracing the christian faith , ) suffered along with him . how divine vengeance overtook this vain-glorious prince , for the death of this righteous person , is at large delivered in holy writ . as to the miraculous passage of his interment in spain , we can only relate what is recorded by a monk of the abby of la fleury in france , viz. that when ctesiphon was by the apostles at jerusalem design'd for spain , with the ordination of bishop , he ( with others his assistants ) carried along with them the body and relicts of this apostle in a ship without oars or pilot ; they landed at a port in spain , where ( after an appearance of an extraordinary light from heaven ) the body was on a sudden taken from them , and conveyed to the place of its interment ; but upon their trouble for so great a loss , and their recourse to earnest prayer , they were directed by an angel to a place about miles from the sea , which being the jurisdiction of a noble-woman , whose estate lay all thereabouts , by name luparia ; they applied themselves to her , for leave to bury the bones of the apostle in her territory , which met with such entertainment at first , ar● might well be expected from such a bigotted pagan as she was , that is , contempt , indignation , and curses : but their second address , accompanied with miracles , and the destroying of a dragon that cruelly harassed all the country thereabouts , made so happy an impression in her mind , that of an idolatress , she became a votaress for the christian faith , and converted her idol temples into churches of religious worship , and dedicated them to the honour of this holy apostle , and gave the victory to christianity over heathenish superstition throughout all her jurisdiction , and the adjacent parts round about . from the place of his first interment , iria flavia , he is said to have been afterwards conveyed to compostella , if at least iria flavia were the place of his first interment , and not rather as a learned author observes , the same with compostella , so contracted by long time , and the vulgar abuse of words from jacomo postolo . however it is , great resort is made yearly to this place , upon the same of those mighty miracles , said to be done by the relicts of this saint , insomuch that baronius calls this place , the great store-house of miracles , lying open to the whole world but this relation is not inserted as canonical . the life of s. philip . of this apostle there is not much recorded in holy writ , but that he was born at bethsaida , and his being the only disciple , that stayed altogether with our saviour , from the first time of his call : who his parents were is not delivered , but is generally believed to be also a fisherman . what part of the world fell to his lot , in the division made by the apostles , we have no very certain , and authentick account ; but it is the probable conjecture of some , that upper asia was his province ; where having for many years successfully discharged his apostolical function , he betook himself to hierapolis , a rich and populous city of phrygia , where seeing the people besotted to the adoration of a great serpent , or dragon ; he partly by the destruction thereof , ( which he is said to have procured by his earnest prayers to heaven , ) and partly by representing to them , the stupidity of their idolatry , and the sadness of their condition , if they persisted in it ; he drew off great numbers of the people , from their blind worship , to the embracing the true faith. but this the magistrates took so heinously , that nothing less than his death would serve their turn ; as a prologue to which , they caused him to be severly scourged ; then he was either crucified , ( or as some say , hung up by the neck against a pillar . it is further added , that at his execution , the ground upon which the people stood , sunk under them , which when they were troubled at ( as an act of divine vengeance upon their sins , ) it suddenly stopt . his dead body being taken down , and decently buried by his sister mariamne , a constant companion with him in his travels , and bartholomew , a fellow-sufferer , ( but not at this time executed ; ) for being nailed to the cross , he was taken down upon a sudden panick fear , that for the present surprized them . policrates bishop of ephesus , not speaking of his martyrdom , only tells us , that philip , one of the apostles died at hierapolis with of his daughters , who persever'd in their virginity . which testimony confirms , what is generally attested of him , by the ancient writers , viz. that he was a married man : there was never any thing of writing produc'd , that could be certainly ascrib'd to this apostle ; that gospel which the gnosticks would have been the author of , being only a forgery for the patronizing of their horrid principles , and brutish practices . the life of s. bartholomew . that this was one of the apostles , is not to be doubted , though mentioned by a different name ; for that nathaniel , whom john the evangelist joyns with philip , at their first coming to christ , is doubtless the same person , which the other evangelists mentions by the name of bartholomew ; which may be supposed , to be rather a denomination from his family , than his own proper name ; for as peter is called bar-jona , that is , the son of jona , so nathaniel might be called bartholomew , as it were bar-tolmai , that is , the son of tolmai , which some will have to be the same with ptolomy , and thence take occasion to derive him from the nobles of the ptolomies of egypt ; but this seems to have little agreement with what the evangelists unanimously speak of nathaniel ; namely , that he was of cana in galilee . whatever his trade or course of life was , thô most probably a fisherman , he received from our saviour at first sight , this high character , that he was a true israelite indeed without guile . his travels for the propagation of the gospel , are said to have been towards india ; for a more particular testimony whereof eusebius writes , that pantaenus ( a famous stoical philosopher ) after his conversion , being zealous to promulge the gospel , taking a journy into some parts of india , there found the gospel of s. matthew , which bartholomew had left behind him . however it were , as to his remote travels , he was at hierapolis with philip , where he narrowly escaped martyrdom ; from thence he went to lycaonia , where he preached with success ; his last and fatal removal , and where he suffered martyrdom , was albanopolis , a city in armenia , or rather cilicia , if it be the urbanoplis of nicepherus ; for seeking to reclaim the inhabitants , from their gross idolatry , he was laid hold on by the magistracy , not enduring that any should go about to alter their establish't religion , and was crucified , some say , with his head downwards ; others , that he was first fleed , and then crucified . his body is said to have been removed to several places , first to daras a city on the borders of persia ; next to laparis one of the aeolian isles ; from thence to beneventum in italy , and lastly to rome . upon this apostle there was fathered a gospel by certain hereticks , out of design for countenancing their own opinions ; but it was rejected by pope gelasius , as fabulous , and altogether supposititious . the life of s. thomas . of the birth and parentage of this apostle , we have no account ; only we find in scripture , that his sirname was didymus ; which in greek signifieth twin , and so doth the syria● , thauma , from whence thomas ; so that in effect one name serves but to interpret the other . he was a jew , and supposed a galilean : simeon the metaphrast affirms him born of very mean parents , and brought up a fisherman ; but withal well instructed in the knowledge of the scripture . his slowness of belief in the matters of our saviour's resurrection , seems not so much an effect of an obstinate infidelity , as of the weakness of his faith , too much overrul'd by human reason ; wherefore instead of being angry with him , took the more pains to convince him by an ocular and manual demonstration . whether his province assign'd him was parthia , is not certain ; the like is his being said to preach to the medes , persians , hircanians , bactrians , and ( as some add ) the aethiopians . as to his travelling a great way into the eastern countries , as far as sumatra , anciently trapobane , and the country of the brachmans , the discoveries made by the portugals in those parts seems capable of giving a surer account in some things than can be expected from the ancients , partly from monuments and writing , and partly from the traditions of the christians there : they relate that s. thomas came to socoto●a , thence to granganor , and so forwards , making some progress in his works ; then returning , came to the kingdom of cormandel , and at malibar he began a church for his converts , but was hindred by the priests , whose profit was too great to part with their diana , till sagamo ( the prince of the country ) convinc'd by the miracles he wrought , not only suffered the work to go on , but embrac'd the faith , and by his example multitudes of the people did the like . but this success of his ministry hastned his martyrdom ; for the brackmans well knowing that their trade would be quite lost by the altering their country religion , resolved by his death to put a stop thereon ; and to that end , knowing that he used daily to resort to a certain tomb , or monument , for exercise of his private devotion , not far out of the town ; they went thither with a company of armed-men , and as he was intent at prayer ( after they had pour'd on him a shower of darts and stones ) one amongst them , to make a quick dispatch , run him through the body with a launce . his body being taken up by his disciples , was buried in the church he had lately built , which afterwards became a magnificent structure . from hence some affirm it was removed to edessa in mesopotamia ; but the the christians of those parts affirm the contrary . the d●native given by king segame for the building the church is inscrib'd in brass tables , which are said to have been brought to don alphonso , vice-roy of india , under john the third , king of portugal ; the inscription being interpreted to him by a learned jew . another thing of great remark , which we are told of ▪ is a cross found in the chappel of s. thomas at malibar , on which is an inscription ( interpreted by a learned bramin ) which contains all the passages of this apostle from his first coming to malibar , to his death , in that place . to conclude , for confirmation of what hath been said of this apostle , the portugals ( at their arrival in these parts ) found great numbers of christians , called thomas-christians , a sort of people very poor , and having very mean and plain churches , without any pictures or images of saints , or any other representatives , but that of the cross. they are under a high-priest or patriarch , to whom all the christians of the east are subject , who hath his seat at muzal ; the remainder , is of the ancient seleucia , who with cardinals , a lesser patriarchs , and several bishops , orders all religious affairs . they have several remarkable rites and customs observed amongst them , which at large may be seen in osorius , paulus venetus , and some other learned writers of the affairs of these parts . the life of s. james the lesser . to wave the controversie of those , who besides s. james the greater , and s. james the lesser , will have a third , sirnamed the just , who they say was bishop of jerusalem . we shall follow the more probable opinion of those who make out , that there were but the two first . this apostle is most probably the son of joseph , espous'd husband to the blessed virgin by his former wife , whom s. jerom styles escha ; hippolytus ( bishop of p●rt● salome ) adding , that she was the daughter of aggi , brother to zacharias , father to john the baptist ; whence he might well be reputed our lord's brother , since he himself was reputed the son of joseph : and whereas our apostle is by some called the son of alpheus , it may very well be understood either of joseph's being called by another name , alpheus , as hath been already observed of others in the same nature , or of his being of a particular sect amongst the jews , call'd alpheus . as to the place of his birth , and profession of life , no mention is made of either in scripture ; only as to the first , the jews in their talmud , call him a man of the town of secania . after the resurrection of our lord , he appeared to him in particular ; as is recorded by s. paul ; in the next place ( saith he ) after he had manifested himself to the five hundred brethren at once , he was seen of james ; which is generally meant of this apostle . s. hierom , from the nazarens hebrew gospel , in which are several passages , not found in the evangelists , gives us this particular relation , viz. that s. james ( after he had drunk of the cup at the institution of the last supper ) solemnly swearing , that he would not eat bread again , till he saw the lord risen from the dead ; he ( as soon as he was risen ) appeared to him , and commanded bread to be set before him , took it , brake it , and blessing it , gave it to james ; saying , eat thy bread , my brother , for the son of man is truly risen from among them that sleep . not long after our saviours a●cension , he for his near relation to christ , was before all the rest , chosen bishop of jerusalem by the apostles ; and this has the greater probability , since doubtless for the same reason simeon , who was next of kin , was his next successor in that see. moreover , in the synod of jerusalem , after matters had been long debated in the controversies between the jews and gentiles , james at last stood up and gave his definitive sentence to this effect , i judge it so . the more careful he was in the administration of his episcopal office , and the success he had therein , so much the more enflamed their malice against him , especially since they could not have their will on paul , by reason of his appeal to caesar , and not being able to effect their design under festus his government , they resolv'd to dispatch him before the arrival of albinus the new governor ; to this end ananus , the high priest of the sect of the sadducees ( the most cruel of all the jewish sects ) suddenly calls a council , before which the apostle with others being called , are arraign'd and condemn'd as infringers of the law ; but because they thought not fit to proceed with open violence against him , for fear of the people ( among whom were many converts ; ) the scribes and pharisees , as the most subtle in the art of dissimulation , are set upon him to entrap him with specious pretences ; telling him , that knowing him to be a just man , they doubted not , but he would comply with them in drawing off the seduced people , from the opinion they had falsly conceived of jesus , supposed to be the messiah ; and so going up with him to the pinnacle of the temple , that he might be seen and heard of all , they thus accosted him ; tell us , o justus , seeing the people are thus generally led away with the doctrin of jesus , who was crucified , what is this institution of the crucified jesus ? to which the apostle with a loud voice answered , why do ye enquire after jesus the son of god ? he sits in heaven , on the right hand of his father on high , and will come again in the clouds of heaven . hereupon the people below openly proclaim'd , glory to jesus ; hosannah to the son of david . the learned politicians seeing themselves thus deceived , cried out , that justus himself was become an impost●r ; and in a rage threw him down , which so bruised him , that he miraculously escaped death ; but he soon recovered strength enough to get upon his knees , and pray for these his malicious enemies ; who nevertheless more enraged to see themselves frustrated of their murtherous design , resolved to prosecute what they had begun , and continued pelting him with stones , as he was on his knees , till one among them ( merciful in cruelty , to put an end to his lingring pain ) beat out his brains with a fullers club. this untimely and barbarous death was in the th year of his age , and years after the ascension of our saviour . he was buried in the place of his martyrdom , near the temple , where a monument was erected , which remained a long time after : but gregory , bishop of tours , saith , he was buried on mount olivet , in a tomb which he built for himself , and where he had caused zacharias and old simeon to be entomb'd . there is generally received for authentick only one epistle of his writing , supposed to have been written a little before his martyrdom , as having some passages relating to the approaching downfal of the jewish nation . it is directed to the jewish converts , disperst up and down the eastern countries , to comfort them in their sufferings , and to confirm them in their faith against the gnosticks , and other erronious opinions . true it is , that some of the ancient greek fathers have supposed , that this epistle was not writ by this apostle , but by another of that name , sirnamed the just , and who is also called oblias , being one of the disciples of our saviour , and who ( by the apostles ) was consecrated the first bishop of jerusalem ; but forasmuch as almost all the greek copies in the inscription , or title of this epistle express the name of this apostle , and that it is not at all probable , that one who was only a disciple should undertake to write a circular letter to all the churches for their confirmation and instruction , whilst the apostles were yet in being , to whom this charge particularly appertain'd , we have great reason to conclude , that the author of this epistle was indeed an apostle , because otherwise the canonical and apostolical authority of this part of the new testament ; might be call'd in question . the contents of the general epistle of s. james . the apostle s. james having writ this epistle to the scattered believers of the circumcision , who had already been instructed in the principles of the christian religion , and professed the same ; we find that herein he doth not so exactly treat of the fundamental articles of christianity , as the other apostles do in theirs : but because some of these believing jews , began to despond and be discouraged , because of the extream violence of persecution , and that others of them did not live in a sufficient conformity to the doctrin of christ , his chief aim in this epistle seems to have been , partly to comfort and strengthen them against those miseries and afflictions they laboured under ; and partly to exhort them to joyn a holy , religious , and christian conversation , to the outward profession of faith in jesus christ. to this purpose , ( after the inscription ) he exhorts them to patience under the cross , which commonly accompanies the profession of the gospel , representing the good and saving fruits springing from thence ; and teacheth , that wisdom being the gift of god , is to be sought for of him alone ; that when any one is tempted to sin , it is not god that tempts him , but his own lust ; that it is not sufficient to hear the word of god , but that it must be exprest in our actions and practice ; and declares wherein true and pure religion consists , ch. . he proceeds to exhort them , not to accept and regard the persons of the rich , to the undervaluing or despising of the poor ; and teacheth , that saving faith must always be accompanied with good works , because faith without works is dead , chap. . he censures and reproves those who rashly or arrogantly take upon them , to instruct or correct others ; exhorts to bridle the tongue , shewing what a powerful instrument it is , either of much good or great mischief , and that true , divine wisdom consists in meekness and peaceableness , being an utter enemy to envy , strife , partiality , and hypocrisy , chap. . he earnestly presseth them carefully to avoid evil lusts , by representing to them the mischievous effects of them ; and exhorteth them to humility and true repentance , and to avoid all evil speaking and judging of others ; reproves those who frame worldly designs and projects , and please themselves in the imaginary success of them , without having an eye to the uncertainty of humane life , or the superintendence of the divine providence , to which they ought to commit themselves and all their affairs , chap. . he severely threatens the rich , who abuse their riches , and oppress the poor ; and exhorts the poor by many arguments , patiently to suffer the injuries of the rich ; straitly forbids all swearing ; teaches those who are afflicted and diseased , what they ought to do for their comfort , and recovery ; sheweth the wonderful power of prayer , and how great a good it is to reduce a straying brother to the truth . the life of s. jude . this saint jude , otherwise called thaddaeus , or lebbaeus , is undoubtedly delivered to have been the brother of that james , called the just , and the bishop of jerusalem , and consequently one of the sons of joseph by his former wife , judas being certainly the name of one of the four ; and he is commonly called , judas the brother of james , to distinguish him from the traytor iscariot . after our lord's ascension , thaddaeus the apostle is said to have been sent by s. thomas to abgarus , governour of edessa ; and it is the most general opinion , that it was this judas sirnamed thaddaeus ; for it is certain there was another thaddaeus ; one of the , who also had been there before . however it be , the general account of his travels , is , that he went preaching first up and down in judaea , then visited samaria , idumaea , and some parts of arabia ; afterwards , syria , and mesopotamia ; and lastly ( as the forementioned author delivers ) came to edessa , where perfecting what the other thaddaeus had begun , he died quiet in his bed. on the other hand , dorotheus reports , that he was slain at berytus , and honourably buried there . the writers of the latin church agree in general , that travelling into persia , after a good success of his ministry for many years , at last ( for enveighing against the superstitious rites of the magi ) he was by their suggestion and designs put to a cruel death . there is only one general epistle , that is directed to all christians in general , own'd to be of his writing ; and this for a long time was suspected , as quoting an apocryphal book , called the apocalyps of enoch ; but at last ( upon better consideration ) it was received as canonical . the main scope of it is , to dehort christians from giving way to the errors of the gnosticks , and the debauched principles of simon magus . the contents of the general epistle of s. jude . the apostle s. jude following the example and method of s. peter in his d epistle , wrote this , to exhort believers to perseverance and constancy in the faith , and to forearm them against false teachers , and profane scoffers , . and accordingly after the inscription and salutation , . he exhorts them to contend earnestly for the faith , and shews them the necessity of it , because many ungodly men were crept in amongst them , . and declares the horrible punishment , and divine vengeance that is prepared for such , confirming it , by the example of the rebellious israelites in the desert , . the apostate angels , . and the inhabitants of sodom and gomorrha , . he describes these seducers by their despising and dominion , and speaking evil of dignities , . and by their following the way of cain , of balaam , and of corah , . that they are the spots of christian communion , slaves to their lusts , inconstant , and wandring stars to whom eternal darkness is reserved , . which he confirms by the prophecy of enoch . . enumerates more of their qualifications , and assures them that those were the false teachers of whom the apostles had warned them , . he again presseth the same exhortation to perseverance in the faith , backing it with the promise of eternal life , . and to endeavour the recovery of such as are seduced , . shutting up all with a doxology to god our saviour . the life of s. simon the zealot . that among the sons which joseph had by his first marriage , one was called simon , is not deny'd ; but that this was the same simon is not made out from any substantial authority . some will have him , because he is styled in the catalogue of the apostles , simon the canaanite , to be of cana in galilee ; others ( upon the same consideration ) make him that bridegroom , whose nuptial solemnity our lord honoured with his presence ; whereas in truth , he was sirnamed canaanite rather from his temper , which probably was hot and sprightly , than from his country . canaanite being in hebrew , what zelotes is in greek , which signifies zeal ; or else from a particular sect among the jews , called the zelots . but gross is the mistake of those who will have him the same person with simon son of cleophas , and successor in the see of jerusalem to james the just. being elected into the apostleship , he continued with his brethren till their dispersion up and down the world into their several provinces ; and then he is said to have taken his journy to egypt , cyrene , and other parts of africa ; thence thrô mauritania , and all lybia , and lastly , to have come over into the western islands , and in particular into this isle of great britain , where after he had preached , and wrought many miracles , and undergon a world of troubles and difficulties , he suffered martyrdom , as is confidently affirmed by nicephorus and dorotheus ; and this is confirmed by the greek menologies , which tell us , that he went at last to britain , where having revealed the light of the gospel to many , he was crucified by the infidels , and buried there . the life of s. matthias . of the parentage and birthplace of this apostle , we have no account either in scripture , or elsewhere ; he was elected into the apostolick office after our lord's ascension , by the rest of the apostles into the room of judas iscariot ; and after the dispersion , having spent some time in judea , ( not to insist upon the fabulous relation of his preaching in macedonia , and escaping the effects of a poysonous cup given him for experiment , and curing persons that had drank of it before ; ) he is by greek writers said to have travelled eastwards . nicephorus saith into higher aethiopia ; and sophronius into lower aethiopia ; but if we intend the place where he chiefly fixt , it must be cappadocia , since his principal residence is delivered to have been at the confluence of the river apsarus , near the haven hyssus . to be sure in his travels he met with many troubles and difficulties , and fell among a sort of barbarous and untractable people , by whose hands in the end he suffered martyrdom , anno dom. . though first he had the good success to bring over to the faith great numbers . dorotheus tells us , he died at sebastople , and was buried near the temple of the sun. an antient martyrology relates him to be apprehended for a blasphemer by the jews , and by them stoned , and afterwards beheaded . the greek offices observe , that as judas was hanged on a tree , so matthias his successor suffered upon a cross. his body some say , having been kept a long time at jerusalem , was translated thence by helena the mother of constantine the great , to rome , where some parts of it are shewed at this day , with great veneration : others will have it , that they were brought to triers in germany , and there still preserved his anniversary , which the western churches celebrate on the th . of february , but is kept by the greek church in august , as appears by the greek men●l●gies . there hath been published , under the name of this apostle a gospel , mentioned by eusebius , and others of the ancients , but condemned by pope galasius , as having been rejected by divers before him ; likewise certain traditions cited by clemens alexandrinus , by which the nicolaitans , marcionites , and valentinians patronize several of their erroneous tenets . an historical chronology , according to the seven periods of the world , used in history . chap. i. the division of the ages of the world. those that are not willing to take the trouble upon them , which a thorough inquiry into antiquity requires , nor care to employ their studies in the profoundest researches of chronology , but content themselves with a general view of things , may be pleased to take notice , that as the week is divided into days , so all the time from the creation of the world to this day , is divided into periods or ages . the first period begins at the creation , and ends at the deluge , and contains years , month , and days . the d period begins at the ceasing of the deluge , that is to say , from the year , and ends at the call of abraham ; which was in the year , and contains years , months , and days . the d period , begins at the call of abraham , and ends at the deliverance of the israelites , from their egyptain bondage , which was in the year , and contains years . the th period begins at the children of israel's coming out of egypt , and ends at the founding of solomon's temple , which was in the year , and contains years and ● days . the th period begins at the founding of the temple , and ends at the jewish captivity , which was in the year , cyrus then giving them leave to return ; and this age , or period , contains years . the th period begins at cyrus his permitting the jews to return , and ends at the birth of our saviour jesus christ , which was in the year , and so contains years . the th period , begins at the birth of our saviour , and is to end with the expiration of the world. chap. ii. the first period , or age of the world. now to come to a particular account of every one of these ages ; in the first place , we have the first age deciphred to us by this ensuing table , which comprehends all that the scripture mentions of the original of the world , of the creation of our first parents , and of the birth and death of the ancient patriarchs . the table of the first age of the world.   born in the year of the world. begot children in the year of his life . liv'd after he had begot children . lived in all died in the year of the world. lived together . . adam adam with seth with enos with cainam with malaleel with jared with enoch with methusala with lamech with . seth ● . enos . cainam ● . malal●●l . jared . ● . enoch . . methusala . lamech ● ● . noah       ● anno mundi , this table makes all things very clear ; by which we see the age of the ten first patriarchs , the time in which they were born , the time wherein they began to have children , how many years they lived afterwards , and what age they were of when they died . the scripture hath exactly marked out all these circumstances ; and from thence it is that we have taken whatsoever is here set down ; from thence it is that we know the deluge hapned in the year of the world , being it hapned in the th year of noah who was born in the th year of the world. but as to the particular transactions in this period , or age of the world , it will be convenient to make a farther enlargement . we shall not here say any thing touching the journal of the first week , and history of the creation , it being treated of in the beginning of the old testament , to wit , the six days work ; we suppose that the common year of the jews , which began with the month of tisri , with the equinox of autumn , was also that of the patriarchs , and of the creation . so that in the sixth day of this first month , which partly answers to our september , and partly to october , adam and eve , were created after the image of god , in the eve of the first sabbath , which is our friday ; god having blessed and sanctified the following , to be the day of his rest. days after ( according to the most common opinion ) they sinned against god , and were driven out of para●ice , tho' comforted by the evangelical promise , that the seed of the woman should bruise the serpents head , gen. chap. , , . cain was born in the first year of the world ; abel in the second , each with their female to be their wives ; 't is said cain's was called calmanna , and abel's , delbora : these irregular and incestuous marriages , as now accounted , were not so then , as being in the first spring of nature ; god also designing of one blood to make all mankind , and derive it from the same fountain , acts . . 't is not to be doubted , but since the birth of these two , to that of seth , eve had more children , of each sex , and in this first fruitfulness of nature , more than one at a time ; whence arose cain 's fear after his parricide , gen. . . abel and cain being now grown up , apply themselves , the first to feeding cattel , the latter to the cultivating the earth ; and worshiping according ( without doubt ) to the orders which their father had received from god : they offer different sacrifices , according to their different functions ; but god having given a particular approbation to the sacrifice and piety of abel , by fire , or otherwise , cain conceived thereat , so great a grudge , that he resolved to kill him . god reprehends him for this unjust malevolency , remembring him of the superiority he had over his brother , by birth-right , and that abel acknowledging it , as he did , ought not to be the object of his hatred . yet he persists in this wicked humor , draws his brother apart ( under pretence of kindness ) and privately murthers him . god calls him to account for it , condemns him to be punish'd , and yet provides for the security of his life ; he retires into the country of nod , there begets a son named henoc , and builds a city ( to which he gives the same name ) by the assistance , ( without question ) of the rest of his brethren , of their families , and his own , gen. . , , &c. this fratricid hapned about the year of the world , in which seth was born , whom god substituted to our first parents , in the place of abel , gen. . . josephus pretends , that seth erected two different columns , the one of brick , the other of stone , on which he wrote astronomical observations , to be preserved to posterity . 't is certain , that seth apply'd himself to piety , and all manner of vertues , otherwise than the men of his time ; and that moses having said little of the cursed race of cain , gen. . . sets on a particular deduction of the descendents of seth ; it being from him that all men , since the flood , draw their original . of seth , aged years , and who lived moreover , was born enos , in the year of the world , under whom those who made with seth a profession of piety , as the children of god , began to separate themselves from the profane canaanites , to attend his pure service , gen . . & . . . of enos , aged years , was born kenan , anno mundi , of kenan aged , mahaleel in the year , and of him aged , jared in the year . gen. . , &c. about this time the profane lamec of the race of cain , signaliz'd himself in impiety ; being the first that brought bigamy in mode , contrary to the order , and institution of holy marriage , by which two were to become one flesh , matth. . , , . and shew'd himself to his wives , hada and tsilla to be a bloody and violent spirited man. of hada were born jabal , who invented the use of tents for shepherds , and jubal , who was the first inventer of musical instruments . of tsilla was born tubalcain , who was the first smith , and his sister nahama , who is thought to have invented the art of spinning and weaving , gen . , &c. not that these have been the first inventers of these arts , seeing cain and abel , for their different professions , had learnt of adam some use of tents , knives , cisars , spades , &c. but they may be properly said to have polished and bettered what they had received of that kind . those who think idolatry began soon in the world , do here search the rise of it , pretending that tubalcain , whom paganism made its vulcan , as her venus of nahama , did forge images ; that jabal built up tabernacles for them , that jubal serv'd them with his organs , and other musick ; and nahama adorn'd and cloathed them with her woollen and linnen . in anno mundi of jared , aged years , was born the patriarch enoch , a man of exemplary piety , the th after adam , and enlightned with prophetical knowledge , jude , v. . tho the book heretofore published under his name ( stuft with divers errors ) is a fictitious story . of enoch , aged years , was born anno mundi , methusalem ( who lived the longest of all men , to wit , years ) years after his birth , his father enoch in the years of his life , ( during which time he constantly attended the lord ) was carried up into heaven , that he might not see death , gen. . . hebr. . . after the death of adam , anno mundi , the taking up of enoch in the year , and the decease of seth. in the year corruption slipt in amongst those who made a more particular profession of the fear and service of god , by the marriages they contracted with the canaanites and others ; whence came those fierce and impious giants , gen. . , , . which has furnish'd paganism with those relations of gigantomachia . to methusalem ( aged years , in the year , which was years before the translation of enoch , and of lamech , aged years ) was born noah , in anno mundi , and who was thus named by his father , as expecting something great and salutary from him , gen. . . and in effect , tho he were not the messias , who promises and gives life and rest to our souls , he was however the type and figure of him . under noah the herald , or preacher of righteousness , pet. . . corruption came to its perfection , and god began to denounce to men the resolution of destroying them ; yet allowing them the term of years to repent , gen. . . noah , aged years , and before the flood , began to have his three sons , gen. . . and . . japhet was the eldest , gen. . . who was born in the year , or . shem , the second , born in the year ; and cham , the youngest , gen. . . one or two years after ; for in that the genealogy of shem is recited the last , gen. . . and . . is not because he was the last amongst these , as when he is sometimes named the first , doth not prove he was the eldest ; but because to his family , was restrain'd the promise of the messias , and that from him was born abraham , of whom ( and his posterity ) moses undertook the history , and not of the other two . about the time of the birth of noah's children , he was commanded by god to build the ark , to preserve in his family the seeds of human kind , with all the several species of animals , which god would cause to come there , whereby to replenish the earth after the deluge , gen. . , &c. during the life of noah , his father lamech died , aged years , and in the year of the world , which was years before the flood ; and methusalem his grandfather , aged years , in anno , being at the end of the year , or at the beginning of , which was about a month before the deluge began . noah then in the year of his life , the of japhet , of shem , of cham , and the world , entered into the ark with his wife , his sons and their wives , being but persons , pet. . . in the d month of the year partly answering our october , and partly our november , the th day of the month , in which the deluge began , which increased for days , gen. . , , , &c. it 's not to be doubted , but that this deluge was universal ( moses having affirmed it in express terms ) and drown'd all living creatures , gen. . , , , &c. and because that if any place of the earth was to have been exempted , god perhaps would have sent noah and his family thither , together with the rest of the living creatures , which he designed to spare , without condemning them to so long and incommodious a prison in the ark , during one whole year . the deluge lasted a year and days ; it increas'd , and continued in its highest degree days , gen. . . at the end of which the waters began to decrease ; so that on the th of the th month , answering partly to our march , and partly to our april , the ark rested on the mountain of ararat in armenia : on the st day of the th month of the year , the tops of the highest mountains began to discover themselves ; days after noah sent out a raven , and then a dove days after , to see whether the earth dried , without being certainly informed ; but days after the dove returned with an olive-leaf , whereby the patriarch knew that the waters abated ; and being sent out the third time ( days after ) he returned no more . then on the first day of the year , with which began the year of noah , the earth was wholly dried ; whereupon the patriarch took off the cover from the ark , and thus probably let go the fowls ; but he waited for the divine appointment to go out himself ; which he received , and obeyed the th day of the d month ; and as soon as ever he set foot on the earth , he built an altar , and offered his sacrifice to the lord , who promis'd him , there should be no more such a flood ; and establish'd the bow , that is , the rainbow in the heaven for his infallible seal thereof , gen. . , &c. and . , . chap. iii. of the second period , or age of the world. we have already observed , that the second age of the world begins at the end of the deluge , and at the call of abraham ; that is to say , it begins in the year of the world , and ends in the year , thereby containing in all years . this following table declares the number of years contained in the succession of the other ten patriarchs ; who followed those of the first age , and how many years they lived one after another . the table of the second period , or age of the world.   born in the year of the world begot children in the year of his life . liv'd after he had begot children lived in all died in the year of the world noah with shem with arphaxad with sale with heber with phaleg with rehu with sarug with nachor with phare with . shem . arphaxad . sale . heber . phaleg . rehu . sarug . nachor . thare . abraham                 abraham came into the land of canaan , aged years . year of the world ● .                             all appears very clear in this table : we find in the first of these patriarchs , that the years of the life of man , were at that time become half in half shorter than before , and that the following patriarchs were yet shorter liv'd by half than the preceding . moreover the following table will shew us , how long they lived one with another . but before we proceed to the d period , we shall make a further enlargement on this . anno mundi , noah having began a new epoche by prayer and sacrifices ; and received new orders and promises , applies himself to agriculture , dresses the vine ; is inebriated with his fruit ; is derided by cham and canaan , his youngest son and grandson ; and in fine , dies aged years , being years after the deluge , gen. . , &c. seeing the families of his sons to multiply exceedingly , he divided to them the earth , which also they distinctly peopled by their posterity : to japhet he gave europe ; to shem , asia , and to cham , africa ; which may be gathered from what moses recites , gen. . . &c. but to say something particularly of the family of shem , at the age of an years , being years afters the flood , arphaxad was born to him in the year , if we take these years after the deluge begun , or , if we take them after the deluge was over . shem survived years the birth of his eldest son , and died aged years . arphaxad begets selah at the age of years , and died in the year of his life : between arphaxad and selah , several reckon cainaan as son of the first , and father of the second , luke . . but the most able chronologists acknowledge , that cainaan without and against the authority of the original hebrew text , has been first inserted in the greek text of the old testament , by some transcriber , and from thence into several copies of s. luke's gospel ; for all of them have it not . selah at years old begets heber ( from whose name several think the hebrew tongue is so called , as being conserv'd in his family after the confusion of babel ) and died aged years . of heber , aged years , was born peleg ; after which , he lived more than years , gen. . , &c. peleg was thus named , because that in his time the earth was portioned out , gen. . . either for that his birth in the year of the world , being yeas after the flood , falls into the time of the confusion of languages ; or that his father prophetically imposed on him this name , because this should happen in his time , tho at the end of his days ; or whether we are to believe a double division of the earth , the first by a bare project , which was fairly carried on under the direction of noah , between the brethren ; in pursuit of which , to enlarge and extend themselves , they came from armenia , to encamp in the land of shinar : the d effective , which has necessarily followed the confusion of languages . 't is certain that under peleg , and during his life , was first undertaken the enterprize of the tower of babel , which god overthrew by the confusion of languages , gen. . , , , &c. d , nimrod the son of chus , and cham's grandson , who perhaps was the first author of this haughty design , began by babel , and other places built in the country of shinar ; that is , chaldea ; the establishment of his tyranny , gen. . , , . d , departing out of chaldea , to enlarge it , he past into the country where assur ( who was apparently the d or d son of shem , tho helam , and he is mentioned before arphaxad , gen. . . ) had brought his colony , and there built nineveth after the name of his son ninus : and moreover other cities , as so many forts or cittadels of his dominion , gen. . , . of peleg , aged years was born rehu ; of him ( aged ) serug , and of him ( at the age of ) nachor , and of nachor ( at years ) thares , who was the father of abraham , gen. . , &c. now from the ending of the flood to the birth of phaleg , there is years ; and from the birth of phaleg to that of thares , that being in the year of the world , , and this in the year . 't is said ( gen. . . ) that thares at the age of years begat abraham , nachor , and haran . now as 't is certain they were not all born at a time ; so 't is apparent from scripture , that haran was the eldest , nachor the d , called by his grandfathers name , and abraham the d , altho he be called the first , as well on account of the reputation of his person , as for that he was the root of the people of god , and the father of the faithful . haran died in chaldea . gen. . . leaving son , to wit lot , and daughters of which milcah was married to her uncle nachor , gen. . . and grandfather to rebecca , isaac's wife , gen. . . as to abraham , he was younger by or years , than his eldest brother ; he was born in the th year of thares , in the year of the world , and years before the death of his father : for abraham was aged years when he went out of haran , to come into canaan , gen. . . and not having left haran till after the death of thares , acts . . who had lived years , gen. . . he must be born in the th year of his father ; and thus the birth of abraham terminates it self in . abraham then lived with thares his father years , seeing that thares died in the year ; with serug , seeing he died in the year ; with rehu , seeing he died in anno ; with heber , who died in the year , ; with selah , who died in the year ; with arphaxad , who died in the year , ; with shem , seeing he died in the year ; but not with noah , who died aged years , years before the birth of abraham , seeing he departed this life in the year of the world . we shall not take much notice here of what the jews have asserted , touching serug , that he was a painter ; and of thares , that he was a statuary , and employed himself in making of idols ; and concerning abraham , that having been condemn'd to be burnt alive in the fire which the chaldeans worshipped , for reproving them of their idolatry , he was miraculously delivered thence . but , t is certain , thares went out of ur of the chaldeans with abraham , sarah , and lot , gen. . . by reason of the idolatry committed there , and the persecution they underwent ; and in obedience to the call , which god had given abraham , who probably perswaded his father to obey , and follow it , gen. . . and . . and acts . . they came into mesopotamia to haran , where nachor came and found them . this sojourning in haran lasted with abraham for years ; for thares being dead at the end of this term , abraham ( who was already on his march to come into the land which god would shew him ) departed by his order to come into canaan , aged years , gen. . chap. iv. of the third age , or period of the world. it hath been already declared , that this third age of the world began at the call of abraham , in the year of the world , and ended at the children of israel's going out of egypt , which was years after . the following table declares a great part of what hapned most considerable in that time . the table of the third period , or age of the world.   years of the world since the deluge since abraham's departure before the israelites coming out of egypt before the birth of christ abraham came into canaan , thares being dead ishmael born in the year of abraham's age . isaac born in the year of abraham's age . isaac wean'd at years old , and ishmael turned out , isaac takes rebecca to wife in the th year of his age , jacob born in the th year of isaac's age , abraham dies being years old ▪ years after jacob's birth , ishmael dies in the th year of his age , jacob flies to laban at years old , and serves years , he marries leah , and afterwards rachel , at years old , levi born of leah , joseph born of rachel , jacob returns to his father after years service with laban , joseph sold at years old , and serves potiphar , isaac dies years after the selling of joseph joseph is presented to pharaoh at years of age , jacob goes into egypt at years of age , jacob dies at years old , having been in egypt years , joseph dies after he had ruled in egypt years , levi dies aaron born , moses born , he flies to jethro , and serves years , the israelites going out of egypt , all that which is taken notice of in this table is taken from the scripture it self , and consequently admits of no doubt ; only this reflection is to be made upon all the forgoing tables , that as adam lived years with lamech , lamech years with sem , sem with isaac , and isaac with levi , who was the father or grandfather of moses , his mother named jacobed , whom for certain he had seen . it is apparent that moses wrote nothing which was not in the memory of man , since he was not above or generations from adam . isaac likewise lived in their time , that had known those persons that saw the deluge , which consequently he could not be ignorant of , no more than what past at the creation could be unknown at the time of the deluge , since there were people then living , who had seen those that knew adam himself . so adam could not be unknown to noah , and sem , nor they to abraham or jacob , nor jacob to moses , especially at a time when there were no histories which men could make use of , or have recourse unto . we shall make a further enlargement on this age or period of the world , which is as followeth . in the th year of abraham , and of the world , he began his travels , which continued for the space of years , which was to the end of his life , gen. . . and from the vocation of the patriarch , and the beginning of his travels , till the departure of the israelites out of egypt , are found the years mentioned , exod. . . galatians . . of which the first are for abraham , isaac and jacob , and the other for the abode and servitude of their posterity in egypt : yet here is found some disagreement between the most exact chronologists ; for some begin the years only at the year , and others at the year of the patriarch ; but we are for keeping to what best agrees with the text of scripture , beginning from the birth of isaac , in the year of his father , and the spoken of , gen. . . acts . . abram being entred into canaan , past on as far as sichem , and the plain of morea , and pitched his tents after the manner of the nomades in the fields , which perhaps then not belonged to any one , the country being not much peopled ; and from thence he sets forth towards the east of bethel . here in his first post god appeared to him , and promis'd the country to his posterity , where he erected an altar , and worshipped , gen. . , , . but as he advanced towards the south , the famine makes him descend into egypt , whence he departs , extreamly obliged by the king , who designed to espouse his wife ( which by a criminal weakness is said to be his sister ) but he was divinely hindred from it , . , &c. abram and lot departing from charan , travelled for some time together ; but by the disagreement of their servants , they peaceably parted , the unkle giving his choice to his nephew ; perhaps , as representing his elder brother , the nephew retiring towards sodom , and the unkle sojourning between bethel and hai ; where the lord , appeared to him again , and encourages him by fresh promises ; whence he sets forth to the plains of mamre , where he erects an altar , and makes some stay , gen. . , , &c. whilst he abides here , several very considerable things happen to him . a war arose between kings on one side , viz. amraphel of caldea , arjoc of susiana , kedorlaomer of persia , and tidhal of nations ; and others on the other side , viz. berah of sodom , birsah of gomorrha , seinab of adma , scemeber of tseboim , and him of tsohar . these were all little kings , and perhaps satrapes , that is , as it were governours of provinces , under the great monarchy of assyria . these ●ast had served years to k●dorlaomer , in paying him some tribute ; but in the th year they revolted . he gets to him others ▪ and having joyn'd their forces together , they drive all before them , and obtain great victories : the revolters take the field with all their strength , but are beaten and put to flight , abandoning their towns to the will of the conquerors , who there get great booty , and bring lot along with all his substance . abram receiving the news of this , arms of his servants , and accompanied with mamre , escol , and haner , which were ammorreens , and his allies , pursues these pillagers , defeats them , and recovers his nephew , with all the booty , and returns victorious . melchisedec , king of salem , who was also a priest of the true god , who came before him with bread and wine , for the refreshment of his men , and to congratulate him for his happy success , and as in quality of a priest , blest him , and received from him the tenths of the spoils taken from the enemy . the king of sodom offered him all the booty recovered , asking of him only the persons brought back ; but he generously refused it , contenting himself that his allies should take their part , gen. . , &c. this was the success of the first , and most ancient war recited in scripture , after which god renewed to the patriach his great promises , and confirmed them by federal victims , determining to him the time in which his posterity should be strangers in the world , and opprest by servitude , and the people which they were to dispossess , to obtain the country , gen. . , , &c. sarah his wife , impatient at her being barren , gives him hagar her servant , to be ( as she speaks ) edified from her knees ; she finding her self pregnant , triumph'd over her mistress , who obliges her to fly ; but the angel of the lord orders her to return , and according as he had told her , she was delivered of ishmael , who was born to the patriarch in the th year of his departure from caldea , &c. as mentioned in the foregoing fable , gen. . , &c. being anno mundi . years after god changed his name of abram to abraham , and that of his wife sarai into sarah , enjoyns him to circumcise himself , and all that belonged to him , and promises , that of sarah should be born a son whom he should call isaac , gen. . , , &c. in the same year sarah , aged years , became pregnant , according to the assurances which god had lately given them both . sodom , and the neighbouring towns ( conformably to what the lord had declared to the patriarch , ) are destroyed by fire and brimstone , which god caused to rain from heaven , and their whole territory changed into the lake of asphaltites . lot is warned thence , having testified an utter dislike of the impudent attempts of the men of sodom , who would abuse his guests ( who were angels in the shape of men ) offering them his daughters to satisfie their lusts , rather than to suffer the laws of hospitality to be violated ; but those to whom he had betrothed his daughters , refused to follow him . his wife looking behind her out of trouble for the goods she had left , is changed into a pillar of salt. he incestuously pollutes himself with his two daughters , who make him drunk , and are delivered in their time , the one of moab , and the other of benhammi , the fathers respectively of the moabites and ammonites , gen. chap. , & . but abraham gets far off this horrid and dismal neighbourhood , and retires towards the south into land of gerar ; abimelech being king thereof , takes sarah from him , who he said was his sister ; but he is warned from god , not to meddle with her , and made to restore her to her husband , which he does with many presents , gen. . , , &c. in fine , according to the promises of god , isaac was born in the hundredth year of his fathers age , being years after his departure from caldea , anno mundi . the child is circumcised on the th day , grows up , but is derided , and ill treated by ishmael ; which sarah being not able to bear , his mother and he are put out of the house , and without the assistance of an angel , being in danger of perishing with thirst , in the desart of beershebah ; but notwithstanding this disgrace , he becomes great , espouses an egyptian woman , brought to him by his mother , and sets up his abode in the desart of paran , gen. . , , &c. about this time , abimelech king of gerar , attended with picol , general of his troops , treats a league which abraham , for them and their posterity ; and restores to him the wells of beershebah , where he plants an oak , there to perform divine rites , gen. . , , &c. to all these prosperities of the patriarch , succeeds a great proof , by the command of sacrificing isaac on the mount of moriah , where he signaliz'd his faith and obedience ; and being hindred to execute it , at the very point of slaying him , he returns home exceedingly comforted ; where he hears good news of nachors family , his brother , being multiplyed in mesopotamia , gen. . , , &c. from beershebah , where he made a considerable stay , he returned towards hebron , where sarah died , aged years , being years after the birth of isaac , in the th year of abraham , and of the world . and her husband buys of hephron a cave of macpela for her burial , gen. . , , &c. this purchase made by abraham is well joyn'd , acts . . with that which jacob made since near sichem , gen. . . joshua . . three years after the death of sarah , isaac , aged years , espoused rebecca , labans sister , the daughter of bethuel , whom his fathers servant went to fetch in mesopotamia , gen. chap. . & . . abraham having married his son according to his desire , takes himself a d wife , named keturah , of whom he had several children , who being sent towards the east , by their fathers order , grew up in a small time , and were the fathers of several people , gen. . , &c. isaac , years after his marriage , in the th year of his age , and the th of that of his father , becomes by rebecca , the father of two twins , jacob and esau , who struggling in their mothers womb ( their quarrel being elder than their birth ) obliged him to consult on this accident the mouth of the lord , whether by abraham himself , or melchisedec , or by some one of the patriarchs , who were then alive , ( as sem and heber ) and obtained for answer , that people were in her womb , and that the greatest would serve the lesser ; as a presage of which , when they were born , jacob , who was the d , took hold of the heel of the first , who was esau , gen. . , &c. abraham having seen his sons , two twins , aged years , he departed this life aged years , anno mundi , and was honourably buried by isaac and ishmael , gen. . , &c. isaac being sometime after prest by famine , had orders not to go into egypt , but to retire to gerar ; rebecca was not so old , but that isaac might well say , she was his sister , lest he should lose his life on her account ; but abimelech ( this being the common name of the kings of gerar , as it seems of picol , was that of their generals ) having observed thro the window , that isaac behaved himself towards rebecca with greater freedom than is lawful with a sister , thereby he knew she was his wife ; reprehending him for using this disguisement , strictly prohibited all his people , to offer him or her any abuse ; yet at length , being jealous of his pro●perity , he made the wells to be stopt , which abraham had digg'd , and entreating him to depart out of his country , he retreats much lower , caused the wells to be cleansed , which the philistins had stopt up since abraham's departure ; sees some contest to arise on this occasion , between his herdsmen and those of gerar , and goes up unto beershebah . there the lord appeared unto him , and assured him of his favour ; he there erects an altar for his service , where abimelech comes , and treats an alliance with him , according to the terms of that which his predecessor had made with abraham , gen. . , &c. whilst these things hapned , jacob and esau became men , but of a very different humour ; for esau apply'd himself to hunting , spending his whole time in the woods and forests ; whereas jacob led a sedentary and studious life . esau returning from hunting , being very hungry , and finding his brother seething broth , he was so desirous of it , that he made over his birthright to him , that he might satiate himself therewith , gen. . , &c. this was the first act of his prophaneness ; to which he added a second , viz. the taking at years of age , ( which was the time wherein his father was married ) heathen women for his wives , judith the daughter of beeri , and basmath the daughter of elon , which was a great grief to his father and mother , gen. . , . this was in anno . yet these twins divided in some sort the affections of their parents ; for isaac , who loved venison , with which esau often presented him , had more love for him ; but rebecca , who it seems had in this particular a better understanding , was more inclin'd to jacob ; so that isaac being become old , and so weak-sighted , that he could no longer distinguish people ; ( 't is thought he was about ; anno ; years before died his brother ishmael , having left sons , who possest and peopled all arabia , gen. . . ) he desired to give his blessing to esau before he died , whereupon he declares to him his intention , and sends him to hunt for some venison for him . rebecca , who was hearkning at what past , immediately makes ready a kid , and dresses it according to her husbands relish like ▪ venison , wraps the neck and hands of jacob with the skin of the kid , that in touching him he might take him for esau , who was an hairy man ; and obliges jacob in this dress to present the dish to his father under the name of esau , and to obtain the blessing , which accordingly succeeded : for esau being returned a while after from hunting , found out the deceit , weeps for vexation , designs to kill jacob as soon as his father was dead . rebecca , as well to prevent this misfortune , as to hinder jacob from marrying , as esau had done ; she perswades isaac to let him go into mesopotamia , to laban his unkle , to seek there a wife , gen. . , &c. and . , &c. after that isaac had dispatch'd him for this voyage , with his repeated blessing , esau seeing that his heathen wives displeased his father and mother , went towards ishmael , that is , towards his family ; for he was already dead , to espouse one of his daughters , nam'd mahaleth , gen. . , , , . she is called basmath , and his other wives are named ada the daughter of elon , and ahilobama the daughter of hava , gen. . , . it being likely the other had names , or rather , that being dead without children , esau substituted to them these other canaanites ; having had a particular affection for her , who was called basmath , he gave the name to ishmael's daughter , after he had taken her to wife . the blessing of jacob , and his voyage to laban , being coincident with the year of his father isaac's life , must be the th of his own , and the year of the world . in the way , god appeared to him in a dream by a mysterious ladder , to assure him of his protection in his travels , both forwards , and in his return , gen. . , &c. being arrived near haren , he addresses himself to laban , familiarizes himself with rachel , is favourably received by his uncle , in whose service he engages himself for years , on condition of espousing his youngest daughter ; but the time being come , he has leah put upon him , and years more service is exacted of him for rachel the younger ; so that in days time he espouses them both , he himself being at years of age , anno mundi . his father-in-law gives each of his daughters a servant , zilpa to leah , and bilha to rachel , who by order and consent of their mistresses , strove who should have most children , and served the patriarch as concubines . and from these women ( in mesopotamia ) he had sons , and daughter , gen. . , &c. and . , &c. here is near the order of their birth ; reuben the eldest of leah , was born in the th year of his fathers service , simeon in the th , levi in the th , and judah in the th . rachel seeing this her sisters fruitfulness , was vexed with envy , and by bilha her servant obtains dan in the th year , and in the year after nephthali . leah imitates her sister , and by zilpah her servant she obtains gad in the th year , and ashur in the th , having also during the pregnancy of her servant , obtain'd of her sister rachel , by her sons mandrakes , that their common ▪ husband should lie that night with her , and he begat of her zabulon , who was born in the th year ; and a while after in the same year joseph , of rachel ; but dinah , his only daughter was born of leah , after the years accomplish'd , and in the th year of his abode with laban ; so that joseph began probably the th year of his life , and dinah the th , when he parted thence . for besides the years service given to laban for his daughters , he suffered himself still to be retained under certain conditions , which were not observed , gen. . , &c. and therefore at the end of years , and by god's express command , he leaves him without bidding him adieu , with his wives , children , and cattel . rachel secretly seizes on her fathers tutelar gods , who being informed of jacob's retreat , hastily pursues him , and overtakes him in the mountain of gilead ; but he is divinely hindered from offending him , and parts good friends , gen. . , &c. jacob being thus got clear of laban , almost at the entrance of canaan , anno mundi , and in the th year of his life , sends to advertize his brother esau of his return , who comes to meet him with men , of whom he is afraid . he prepares him a great present , and causing it to pass with all his family before him , remains alone on this side the brook jabbok , and wrestles all night with god , who blesses him , and changes his name of jacob into that of israel . the next morning these brethren meet , and fraternally embrace , and so part , gen. chap. . & . esau , who is edom , retires to the mount of seir , to which he was much addicted of a long time , as is seen gen. . , & . , &c. and where moses gives a long list of his descendents ; but jacob marching small journeys takes his post at succoth , on this side jordan , where he built a house , and set up tents for his cattel ; and 't is thought his abode here lasted a year and an half ; from thence he passes over jordan , an encamps near sichem , where he purchases an inheritance , and erects an altar to the honour of god , gen. . , , , . the jews imagin his abode there was years and an half ; but the last year was very grievous to him , by reason that his daughter dinah , aged or years , was ravish'd and violated by sichem , who endeavours to make her amends after this affront , by demanding her in marriage . but jacob's children deceive the sichemites , by obliging them to be circumcised ; which these having admitted , simeon and levi , brother-germans of dinah , enter into the town with swords in their hands ( and these poor people in the midst of their dolours , being unable to defend themselves ) kill all the males of them , and carry away much booty ; at which jacob is greatly troubled , gen. . , &c. and . , , . this violence so cruelly exercis'd , obliged him to depart from thence , and god ( who assisted him ) orders him to draw towards bethel , where he had heretofore appeared to him , and there to remain . before he set on his journey he reforms his family , purging it of all idolatrous images , which he burns at the foot of an oak near sichem , gen. . , &c. anno mundi . at bethel died deborah , nurse to his mother rebeccah , whether he had brought her from mesopotamia with him , or whether she was sent thither to call him thence , or whether from isaac , after rebecca's death , she went in search of him to sichem , gen. . . but in parting from bethel , to come to his father isaac , who dwelt near hebron , his dear rachel , being big with child the second time , was delivered in the way of ephrat , or bethlehem , of her second son benjamin , and died , gen. . , &c. from thence he advances further towards migdal-heder , which was between bethlehem and hebron , where his father resided ; and there reuben committed incest with bilha his mother-in-law , gen. . , . and . . as he made but small journies , by reason of his great train , so was his stay in every place very short ; but at length he arrives in hebron , where isaac was , and this was his last journy in the land of canaan . joseph was born to jacob in the th year of his service , and the st of his life ; for joseph was years old when he appeared before pharaoh , gen. . . and years of plenty , and of famine were already past , since the time that jacob came into egypt , aged years , gen. . . which makes up our reckoning ; so that joseph being years old , when he began to be hated by his brethren , gen. . . jacob in the th year of his return into the land of canaan , and which might be the first of his more near approaches to his father , gen. . . must be aged about years . and this age of jacob and joseph falls in with the year of the world . then joseph's brethren , especially those of the d rank , who were born of leah , and rachel's servants , began to prosecute him with their hatred , as well for the relation of his dreams , which presaged the dominion over them , as the reports which he made to his father , of their naughty behaviour . but god having hindered ( by reuben and judah ) the murthering of him , which these unnatural wretches projected , he was sold to the midianite merchants , and by them to potiphar , a great officer under the egyptian king , gen. . , &c. whilst jacob bewails the loss of his joseph , the bloody coat which was brought him , caused him to believe that he was torn by some wild beasts . isaac his father quietly ends the rest of his days , anno mundi , which were concluded with the th year of his life , after the death of rebecca , already deceased before his return into canaan . his sons were present at his death , and honourably buried him , gen. . , , . this was in the th year of jacob's life , and the th since the sale of joseph ; after which hapned what 's recited of judah and tamar , gen. ● . the short of which is thus ; judah was about years old when his father returned into canaan ; having soon contracted too great familiarity with hira , he was persuaded to espouse the daughter of a canaanite , who was scarce at the years of puberty ; yet he had a son of her named er , in the th or th year of his life ; at which we need not be astonish'd , if we remember the jews hold by an old tradition , that a man is obliged to marry at years of age . his two other sons onan and selah , were born in the two following years . or years after , er his eldest son espouses tamar ; but he immeditely dies , the father then gives to onan , whom god likewise punished by a speedy death for his filthy crime . judah promises to give her to the third , when he should be of age , and obliges her in the mean time to remain a widow in her fathers house ; but seeing her self deluded , she disguises her self in the garb of an harlot , and becomes a prostitute to judah himself , without knowing who she was . having understood she was with child , he prosecutes her to condemnation for an adulteress , as being betrothed to his d son ; but she discovers to him who it was by ; and was delivered of twins phares and zara. see the history of this gen. , . . and supposing the marriage of judah , and the birth of er , hapned in the th year of his life , and four years after the return of jacob into canaan , and that years after followed the marriages of er and onan with tamar , and that she past one year of widowhood in her father's house ; the birth of pharez , and zara may be terminated to the th or th year of jacob's return into canaan ; and so moreover may have been born of pharez in the same country , hezron and hamul , gen. . . judah must needs have been married much sooner than his other brethren , seeing he alone went down into egypt , having already children of his children . 't is thought job was born about this time , tho the scripture doth not take notice thereof . whilst these things past in canaan , joseph serv'd in egypt and remained several years with potiphar , till refusing the impure sollicitations of his masters wife , he was by her calumnies shut up in prison ; to whom the gaoler , in time , committed the chief care of the place . here he interprets the dreams of pharaoh's cup-bearer and baker ; he informs the cup-bearer of his innocency , and entreats him , when at liberty , ( which was days after ) that he would remember him ; but he forgets him till two years after he was delivered out of prison , to interpret pharaoh's dream , touching the years of plenty and famine which were to happen ; whereupon ( for this and the prudent advice he gave on this occasion , the whole government of egypt was committed to him , and the second place of the kingdom , that is next unto the king , given him , gen. cap. , , & . this was in joseph's first year , gen. . . and the st of jacob , in which he was exalted in this high dignity , and married asenath the governour of onan's daughter , gen. . . anno mundi . manasses and ephraim were born to joseph before the famine began , gen. . . jacob sends at the first year of scarcity his sons into egypt , to buy corn : joseph knew his brethren , but is not known of them ; retains simeon as an hostage , and enjoyns them to bring benjamin , gen. . , &c. they return the year following , having benjamin with them , and at the last he discovers himself to them , and sends chariots , gen. . jacob then comes into egypt in the second year of the famine , being in the th year of his life , with all his family , which ( reckning joseph and his two sons ) are souls , and were entertained in egypt , in the land of goshen , gen. . , . and chapter . . anno mundi . he lived moreover years in egypt , gen. . . and having stipulated to be interred in canaan , gen. . . he blesses and adopts joseph's sons , gen. . . and prophetically declares to all his children what would happen to them , gen. . , &c. he died aged years , and his body was embalmed after the egyptian manner ; carried back in great solemnity into canaan , and laid with his fathers , gen. . , &c. 't is thought that job at years of age , anno , almost about the same time when jacob expired in egypt , espous'd his wife , whom the greek interpreters call balsorra , originally of arabia , of whom he had sons and daughters , job . . levi going down into egypt with jacob his father , had sons , gershon , kehath , and marari , all very young and unmarried ; of kehath was born amri , the father of aaron and moses : and tho the scripture does not design the time of his birth , we may conveniently refer it to the st year of joseph , and the d year of levi , which is eleven years before the death of joseph , who lived years , exod. . . a term which falls into the th year of the descent of the israelites into egypt . joseph having gotten into the king's possession all the lands of the egyptians , except those of the priests , provided for his father's family , assured his brethren of his affection , happily governed egypt years , dies years after his father , and orders his bones to be carried into canaan , gen. . , , . the vulgars making the history of genesis of years , is partly to make the number run smooth , and partly to place the birth of abraham in the th year of his father terah , altho he was not born till the year , as has been already observed . a while after the death of joseph , those of gath killed the sons of ephraim , who was thereat greatly afflicted , chron. . . the scripture does not mark the years , nor the death of jacob's other sons excepting levi's , who died aged years , exod. . . and thus supposing he was four years older than joseph , he must have lived years more than he . we may presume , that the others more aged nearly followed joseph ; but 't is certain none of them died before him , as may be seen , gen . . where he charges them to carry his bones with them , when their posterity they should depart out of egypt . supposing that kehath was aged years when amri was born , for the scripture is silent , having lived years , exod. . . he must have died in the d year of the descent of jacob into egypt , years after joseph , and years after levi his father ; which we distinctly represent , to verify , that all moses ancestors were dead , to wit , jacob , levi , kehath , and amram , who lived years , exod. . . when he was sent to the deliverance of the people , seeing that since the th year of jacob's descent into egypt , to the th year , in which his posterity went out , there are . the death of joseph , and that of his brethren , whom we may suppose not to have lived longer than levi , was followed with the persecution which their descendents suffered in egypt , of which see exod. . , , &c. amram in the th year of his life , and of the descent of jacob into egypt , espouses jokebed his kinswoman , either his aunt , his father kehath's sister , or his cousin german , the daughter of gershon , or of merari , one of his unkles , exod. . . and . . of this marriage was born first mary , whom the father called by this name , by reason of the bitter condition in which all the people then lay , being under the violent tyranny of this pharaoh , whom common writers have named amenophis . four years after the birth of mary , aaron was born , and moses years after him . after the birth of aaron the king seeing the means heretofore used for the oppression of the people did not succeed , and that the more they were afflicted , the more they multiplied , exod. . . took a resolution secretly to put to death all the males , intending to oblige the midwives siphora and puah to stifle them in the birth ; which they would not do , excusing themselves to the tyrant by an ingenious artifice , exod. . , &c. but he afterwards used open violence , enjoyning that all the males should be drowned in the nile . moses being born under this cruel edict , in anno , was expos'd on the nile months after . the daughter of pharaoh , whom some name thermutis , others merris , causes the thing in which he was , to be brought her from amongst the rushes , where the current of water had carried it , and being moved with compassion , resolved to save its life , which mary ( a little girl of or years old ) observing , offers her self to the princess to find out a nurse , and brings her the mother , who is charged to suckle and take care of it , exod. . , &c. when he was grown up , jokebed his mother brings him to the princess , who adopts him for her own , gives him the name of moses , because she had taken him out of waters , exod. . . and has him carefully brought up in all the egyptian learning , acts . , &c. 't is thought he had several great offices in the kings court , where he was considered as the presumptive heir of the crown ; but he slipped all the honours and advantages in the world , when they stood in competition with his service of god , heb. . , , . for at the age of years he resolved to go and visit his brethren , kills an egyptian who had wronged an israelite , endeavours to reconcile israelites who were at variance , and finding the murther of the egyptian was known , and that the king was offended thereat , tesolving to punish him , he fled into the country of midian , exodus . , &c. acts . , &c. he began to discover himself by the assistance he gave to rehuel's daughters , the priest , or governour of midian , against the violence of shepherds , who would hinder them from watering their flocks . this rehuel was the father of jethro , called also hobad , whose daughter moses espoused , the grand daughter of rehuel , named zipporah , exod. . , &c. and . . & . . deucalion's flood is referred to the th year of moses , and the conflagration of phaeton to the following , which is to say , that the first of these years suffered great inundations , and the following was tormented with intolerable heat : which heathenish narrations , have risen from an hearsay , of what the holy scripture recites of the deluge of noah , and burning of sodom . after moses had past the first years of his life at the court , and the d in his exile at midian , the d was consecrated to the deliverance and guidance of the people ; for he was aged years when god sent him into egypt , and aaron , exod. . . moses in this age began his journey towards egypt , being in the year , he ran a risque of his life for neglecting the circumcision of his son ; whereupon zipporah grew outragious , and is sent back to her father , exod. . , &c. aaron comes and meets moses , whereupon they go together to the executing of their charge , exod. . , &c. see how they acquit themselves of it , chap. , &c. the first passover is celebrated the th month of nisan , and in the same night the israelites go forth , and begin their journey not only with the consent , but even at the instance of the egyptians , after the tenth plague , with which god had smote them that night , exod. . , &c. this was the th year after abraham departed out of ur , ex. . . galat. . . the th year after the birth of isaac , gen. . . acts . . the th from the descent of jacob into egypt , the th year after the death of joseph , the th of the life of moses , and of the world the th . chap v. of the fourth age , or period of the world. this fourth age , or period , as hath been already said , begins at the children of israel's deliverance out of egypt , being in the year of the world , and ends at the foundation of the temple of solomon , which is in the year of the world , making an interval of years ; which may be divided in such a manner as is to be seen in this table , which shews who were the leaders and rulers of the people of god , from moses to solomon . the table of the fourth age , or period of the world. year of the world     year before christ moses died after the deliverance out of egypt years from the death of moses , to the rest given by joshuah years from thence , to the peace made by othoniel years from thence , to the peace made by ehud years from thence , to the peace made by debora years from thence , to the peace made by gideon years gideon being dead , the children of israel served baal for some years , probably about years afterwards abimelech governed the people years thola years jair years jeptha years abesan years ahialon years abdon years eli years samuel years saul years david years the foundation of solomon's temple was laid in the beginning of the th year of solomon's reign years     the total years .   there is nothing in this table , which is not taken from holy scripture : but nothing is here said of sampson , as great and mighty as the atchievements which he acted in the time of eli ; so that we must take half the years of eli ( that is to say ) and give them to sampson ; as several have done before . but to proceed according to our former method in the foregoing ages . this period is expresly defined kings . . and in effect the children of israel were under the conduct of moses years , under that of joshuah , under judges , under eli , samuel , and saul , under david ; and it was in the th year of solomon , when the foundations of the temple were laid . this express text of the old testament can't be opposed by the passage of the new , in acts . . which seems to denote about years since the destruction of the nations to samuel . for not to alledge here whatever may be said for the reconciling of these passages , all the difficulty will be removed , if we keep to some ancient greek copies , followed by the vulgar version in the book of the acts ; which contain , that god having destroyed nations in the land of canaan , he delivered their lands by lot about years after , and afterwards gave them judges , till the prophet samuel . so that this term of years agrees with what is said in the th verse , that god had chosen our fathers ( in the vocation of abraham , and in the birth of isaac ) and that after the th of this election , the people who were descended , had obtained under joshuah the division or portion of the country ; and this term will be easily found , if we joyn the years which slipt till the birth of isaac , to the departure of the children of israel out of egypt , and the years which past in the desart , with the first of joshuah , after which began the dividing of the country ; and 't is far better to keep to this , than to attempt the correcting of either text , and to say , therein is an error , whether in the first of for , or in the second of for . 't is not necessary to cut the knot , when one may unty it . moses then conducted the people years in the wilderness , which the scripture asserts in so many places , that the matter is beyond all question . in the first year of the month nisan was celebrated the first passover . in the same night the israelites part from rameses to the number of foot , without their wives and little children , and encamp in succoth , exod. . . of this number were joshuah and caleb , the first younger than moses by years , and the d aged years , when the people went out ; joshuah . . from succoth they came into etham , exod. . . from● etham to pihahiroth , where the first murmur arose , exod. . , . and whence they past the sea dry , exod. . , &c. their th post was in the desart of shur , which seems likewise to be named the wilderness of etham , exod. . . numbers . . thence they came to marah , where again they murmur for the bitterness of the waters , exod. . , &c. then they encamped in elim , where they find sweet waters , exod. . . numbers . . in the parting from elim they made towards the red sea , numb . . . whence they came to the desart of sin , between elim and sinai , the th day of the second month after their departure from egypt , exod. . . there arose another murmur for bread and flesh , whereupon god gives them quails and manna , with which they were fed years , exod. . , , , . from thence they removed towards dephka ; next to ●lus , and from thence to rephidam which was their th post , exod. . . numb . . , , . here they murmured for want of water , which the rock of horeb ( struck with moses rod ) furnish'd them with , and under the conduct of joshuah , by the prayers of moses they beat and represt the amalekites , exod. . , &c. here also jethro , moses father-in-law , comes to him , and brings his wife and sons exod. . , &c. being parted from thence they arrived at the desart of sinai , famous for the publication of the decalogue , days after the passover , on the th day of the month of sivan , answering partly to our may , and partly to june , in memory of which the feast of pentecost was anniversary among the jews . the people being terrified , prayed moses to interpose between god and them , and moses communing separately with god , receives at several times sundry judiciary and ceremonial laws , which may be seen exodus chapters , , , . he is sent to publish them to the people ▪ and exact their obedience , who promises it ; and having added these laws , and those of the decalogue , to what he had already writ●en by the divine command , exod. . . not only in genesis , written under the divine inspiration , or during the time whilst he and aaron sollicited in egypt the dismission of the people , or immediately after the passage over the red sea ; but also in the first chapters of exodus . he erects an altar at the foot of the mountain , environed with stones , and there offers federal victims , and sprinkles with their blood the altar and the people ( represented as well by the columns which joyn the altar , as by the ancients , who assisted at it ) and the book of the covenant , which then contained genesis , and the first chapters of exodus , having first read the last , in which were contained the clauses stipulated , and promis'd in this covenant , exod. . , , , , , , . this act being finish'd , moses receives a new order to ascend the mountain , exod. . , . but whilst he there communes with god for days together , without eating and drinking , and is divinely instructed of whatever is requisite for the structure of the tabernacle , and the consecration of aaron , and his sons , exodus chapters , , , , , , . the people being impatient , require of aaron , to have gods to carry before them ; whereupon the golden calf is melted , and they worship it : see the history and sequel thereof , exodus chap. , and . moses being vexed at these peoples idolatry , and broken by a just indignation the tables of the law , which god had given him , to be shut up in the ark of the covenant ; but after the censure of the people , and the calcination of the golden calf , and the levites had killed of these idolaters , and moses by his prayers had obtain'd pardon for the rest , he made other tables like to the first , and goes up again towards the lord , there tarrying days more , and returns with his countenance shining , exodus chapter . all this past in the first months of the departure of the israelites , and the rest of this first year is employed in building the tabernacle , exodus chap. , &c. in the beginning of the d year the tabernacle of assignation is prepared and consecrated , and aaron and his sons establish'd in the priesthood , according to the order prescribed , exod. . , &c. nadab and abihu are punish'd from heaven for using strange fire , levit. . , &c. and the passover is celebrated in its season , numb . . . a while after the blasphemer is stoned , levit. . , &c. and the people are numbred , numb . chap. , & . after israel had sojourned near a year in this place , they parted in the d year of their exit , in the th of the d month , and drew from tabhera , or kibrothtaava , towards the desart of paran , where arose also another murmuring for the difficulty of the way , for which god punish'd them by fire , which consumed some of the authors , numb . . , &c. in the same place also began another murmuring for flesh , which god appeased by a great quantity of quails , of which they eat for a month , numb . . , &c. at the end of which god punish'd them with a great plague , of which several died , whereupon this place was called , the sepulchre of covetousness , numb . . , &c. here was set up at the divine appointment the great council of seventy , numb . . , , , . of which remaining in the camp , eldad and medad , do also prophecy , numb . . , . thence they come into hatseroth , where mary and aaron quarrel with moses , about his ethiopian wife ; for which mary is struck with a leprosie , and shut up for days , numb . . . and . , &c. after mary was healed , they came to rithma , numb . . . which made a part of the great desart of paran , numb . . . which was called kadesbarnea , deut. . , , &c. because the town of this name confined on it . from hence were sent the spies into the land of canaan , who returning at the end of days , discouraged the people , as if it were inaccessable , and impregnable ; but joshuah and caleb , who had been there , contradicted the others , and encourage the people , numb . . , &c. however the people mutiny on this occasion , and are for returning into egypt , which made god pronounce , that none of them should enter into canaan , except joshuah and caleb ; and that they should abide still in the desart until the years of their exit were expired . the cowardly spies are punished with death , numb , . , &c. the israelites ( having by a kind of repentance ) attempted to open a passage into the promis'd ▪ land , notwithstanding moses dissuasives , are beaten both by the amalekites and the canaanites , numb . . , &c. thence in the third year of their exit , they turn towards the red sea , and encamp near rimmon-perets , and in the other following specified places , numb . . , &c. some conjecture , that the breaker of the sabbath was stoned in rimmon-perets , numb . . . and that the schism of korath , dathan , and abiram , with all its consequences , hapned in kehulah , numb . chap. , & . in the th year of their exit ; but as to the particularities of the other years , the scripture says nothing , only in general , that they often changed their posts , numb . chap. , &c. the last place of their abode was remarkable ; mary , sister to moses dies in the desart of tsin in kadesh , in the first month , numb . . . the israelites murmur again for want of water , whereupon moses and aaron are doubtful , numb . . , &c. desire a passage thro the land of edom , which is refused them , numb . , &c. aaron dies months after his sister on the mount of hor , aged years , and his son eleanor succeeds him , numb . . , & . . the israelites defeat harad king of the canaanites in horma , numb . . , &c. pass from hor into tsalmona , and from thence to punon . they murmur again against god who punishes them with scorching serpents , against the biting of which the brazen serpent is set up , numb . . . passing from thence they go over the brook zerea , and that of arnon , whence they send an embassy to sihon king of heshbon , to desire passage , which is refused , raising an army to hinder them , whereupon he is defeated , and his country conquered , numb . . . and deut. . , &c. hog or og , king of bashan , is treated after the same manner , numb . . . and deut. . . after these victories , the israelites post themselves in the campaigns of moab ; balac king of moab entreats balaam to curse the people , the lord hinders him , numb . , , . but by his pernicious council balac sends harlots into the israeliees camp , who draw them to corporal and spiritual fornication ; on account of which phineas shews his zeal in piercing with a javelin zimri and cosbi ( who was a midianite woman ) in the very act of their filthiness , numb . chap. . this debauchery having been severely and speedily punished , the people were numbred again , that the country might be divided amongst the tribes proportionable to their number , numb . chap. . moses advertiz'd of his death , established joshuah for a guide after him , numb . . , &c. he is sent with phin●as against the midianites , who are defeated , and balaam killed amongst them , numb . . , &c. the tribes of ruben and gad , and the half tribe of manasses , have for their portion the country conquered on this side jordan , numb . chap. . the last month of the year was employed by moses in the repitition of the law , whence the book af deuteronomy has taken its name ; and having sang his song , and pronounced his benediction touching each tribe , deut. chap. . & . he goes up to the top of the mountain of neho , where the lord shewed him all the country , after which he died aged years , and his body was disposed of by god himself , never any one having known the place where it lay . anno mundi . joshuah takes then in hand the reins of the government , sends from shittim spies to jericho , who lodge at rahabs , josh. . , &c. after their return the people march , having carried before them the ark of the covenant , and pass over jordan dryshod the th day of the first month , josh. chap. , & . the next morning the people are circumcis'd in gilgal ; the passover is kept on the th ; the manna ceaseth , and the son of god appears to joshuah , to encourage him , josh. . , &c. the next morning of the passover jericho is invested ; on the th day its walls fall of themselves , and is burnt and destroyed ; yet rahab is spared , whom salmon the son of nahasson , chief in the tribe of judah takes to wife , josh. , &c. matth. . , . some days after hai is attack'd , and at first the israelites are repuls'd with loss , for achans crime , who had sinn'd in jericho ; but the fact being discovered , and punish'd , hai is taken by stratagem , is fired , and its king hang'd , josh. chap. , . after the taking of this town the law is again publish'd with its blessings and cursings on the mountain of gerrizim and hebal , josh. . , &c. the gibeonites craftily provide for their safety , josh. . . joshuah seeing them attack'd by canaanitish kings leagued against them , marches to their assistance , and defeats their enemies , heaven it self fighting for him with hail-stones , and the sun stopping in the midst of its course , to give him time to pursue his victory , josh. . , &c. this victory is crown'd with the ignominious death of the kings , who had hid themselves in a cave , and with the taking of makkeda , libna , lakis , heglon , hebron , and debir , where all are put to the sword , josh. . , &c. after these exploits of the first year , the people retired into their camp at gilgal , josh. . . to the beginning of the next , in which they obtain victories against jabin king of hatsor , and his confederates , which are recited , josh. . , &c. the following years were spent in other military expeditions , of which we read josh. . , &c. and . , &c. in the following was made the distribution and division of the country , josh. chapters , , , , , , & . for this division began not till after the th year of the peoples entrance into canaan , which clearly appears from what caleb says , josh. . . he was , says he , years old when sent with the other spies , to discover the country of canaan ; and when he spake to joshuah about making of a division he was . the cities of refuge are establish'd , josh. . , &c. and those of the levites , josh. . , &c. the rubenites and gadites , with half the tribe of manasses are sent to their quarters beyond jordan , who satisfie the rest touching the erecting an altar , before they past over it , josh. . . in fine , a good while after this , joshuah being old , calls all israel to him at sichem , sets before them their duty , renews the covenant between god and them , conjures them to serve him in all purity , and dies aged years , josh. chap. , & . according to the calculation of the most exact chronologists , j●shuah governed the people the space of years ; for he could be no less aged than years when the people came out of egypt , seeing that in the same year he was made their captain general against the amalekites . at the same time also died eleazer , the son of aaron , who had succeeded his father in the high-priesthood , , which he left to phineas his successor , josh. . . being about the year . the history of the judges is something harder to calculate , to reckon from the time it assigns to each judge , and therein comprehending that of the oppression , to the death of sam●son , 't will only contain the term of years . those who will reckon separately the time of the servitude and oppression , find more difficulty , because the term will increase full years ; whereas in joyning to these years , the years of moses , and of joshuah , the of heli , the of samuel and of saul , acts . . the th of david , kings . . the th of solomon , kings . . which are all marked in scripture , we shall have precisely the years which are specified , kings . . and it signifies nothing to alledge , that in the time of jephtha , the israelites were since years in possession of the country , judges . . seeing that often in scripture the even number is put for the broken : if one would then reckon the prescription which jephtha alledges , since the israelites came out of egypt , and were conducted by god to the taking and possessing the country , there must have been more than years to jephtha ; if it be taken from the possession , which was in the last year of moses , there will be something less . and forasmuch as 't is denoted in the argument of the book of judges , that the history begins ( according to the calculation of some ) in the year , and ends in the year . this principally arises from the hypothesis of those , who think abraham was born in the th year of thares , whereas we reckon he was born years after . and as in this argument we have followed the french , so we believe 't is by the printers fault , there●s inserted for , and for , to which if you add years of the first vocation of abraham , whence we begin the to the exit , this calculation will amount to ours . let us then reckon from the death of joshuah in the year of the world , to that of hothniel years , judges . . under which are comprehended the anarchy which followed the death of joshuah , of which see examples , judges chapters , , , , . the defection of the people , to the worship of idols , the vexation of years , which they suffered by the king of mesopotamia , judges . , . and . , . and the re-establishment of all by hothniel ; to the time of his death , which was the years after that of joshuah , josh. . . so that the history of the idolatry of micah , and the taking of lais by those of dan , judges chap. , & . and that of the war of the other tribes against the benjamites , for the injury committed by them of gibeah against a levite and his concubine , judges chapter . , . belong to these first forty years of judges . but the rest of the people , whom god had procured them by hothniel , made them some return to their first train , and therefore they fell under a fresh oppression from heglon king of moab , which lasted years , till ehud was rais'd up for a deliverer , who having kill'd heglon , the country was at rest till the th year after the death of hothniel , judges . . excepting some slight incursions of the philistins , which hapned at that time ; whom shamgur , tho ill arm'd , heroically represt , judges . . the death of these two was followed , as it were , by a new corruption of the people , as also with a violent oppression of them by jabin king of hatsor , and sisera the general of the forces , which lasted the space of twenty years , and till deborah , who then judged the people , animated barac to arms , and then they together defeated sisera , who saving himself on foot , and being retired into the tent of jabel , the wife of heber kenian , was there killed by her , which procured more rest , till the year , since the death of ehud and shamgar , judges chapters , & . . after this signal deliverance , anno mundi . the israelites being return'd to their vomit , god raised the midianites to chastise them , and after a seven years molestation , gideon , called jerubbal , was sent to deliver them . see the history judges chapters , , . which lays down till other years , to the decease of gideon , judges . . he modestly refused the scepter , which was offered him , judges . , . his death was followed by a new corruption of the israelites , judges . . of their ingratitude against his house , judges . . of the murther of sixty nine of his legitimate children by abimelech , his natural son , induced by those of shichem to tyranny , judges . , &c. this domination of abimelech was as short as violent , lasting only three years , judges . . for a mis-intelligence hapning between the shichemites and him , at the instigation of gahal , he took , and razed ▪ the town , burnt all the principal persons in a tower where they had retired , and besieging that of tebets , a woman bruised his head with a great stone , whereupon he made his servant put an end to his life , judges . , &c whereby it came to pass , what jotham the youngest of his brethren , who had escaped his violence , had foretold in his apology , judges . , &c. anno . afterwards came tolah , who judged israel years , judges . , . now as the wastes which the midionites made every year before gideon defeated them , caused without doubt a great dearth in israel , which obliged elimelech , and nahomi his wife , to retire with their family into the land of moab ; so 't is very likely that nahomi return'd to bethlehem with ruth his daughter-in-law , under the government of tolah . jair succeeded him in the like office for the space of years , judges . . these years were not very peaceable , nor consecrated by the israelites to the service of god : and therefore in the th year of his government god began to chastise them , on one hand by the philistins , and on the other , chiefly and more violently by the ammonites , judges . , , . whereupon jeptha the gileadite , whom his brothers had driven away , is recall'd by those of gilead to be their captain : he defeats the ammonites , executes on his daughter ( by a formal death ) the rash vow he had made , judg. . , &c. severely chastises the ephramites , who had mutinied against him , judges . , &c. and dies , having governed years , judges . . the taking of troy is referred to the time of jeptha . anno mundi . ibtsan the bethlemite , who had thirty sons and as many daughters , governed seven years , judges . , . eglon the zabulonite years , judges . . and habdon the pirathonite years , judges . , . which makes years for the . in the same time as the ammonites ( towards the end of the government of jair ) used their endeavours against the people of god whom jeptha represt ; the philistins also made new attempts , judges . . after the first essay , in which shamgar had resisted in his time ; and they continued the space of years , judges . . until sampson , the israelites hercules , who judged israel years , began to encourage them ; for afterwards the israelites lay not still without retaliations , frequently opposing the philistins even under eli , altho with different successes , sometimes beating , and other whiles being beaten , till samuel , judges . . he is also called bedan , sam. . . see the miraculous history of sampson , judges chapters , , , . after his death , in which expired the year from that of joshuah ; eli the high priest judged israel years , sam. . . the sacred history does not denote , when died phineas the son and successor of eleazer in the high priesthood ; nor how this dignity past from eleazers family , who was aarons eldest son , into that of ithamar , who was the youngest : for eli descended of ithamar , as is seen sam. . , . and chron. . . so also it return'd in zadock to its first branch , kings . . and chron. . . some make eli to succeed immediately to phineas about the time when sampson began to act against the philistins ; but there appears no reason for giving of phineas such a long life , which must have exceeded the term of years . some say phineas was deposed on occasion of jeptha's vow ; some say for having approved of the bloody execution , and others for designing to hinder it . josephus pretends , that after phineas , succeeded in their order abishah his son , and bukki his grandson , of whom is mention , chron. . , . and perhaps after the immature death of bukki , we should pass by eli to the branch of ithamar , not to find any one in that of eleazer , who was of competent age , or who had all the requisite conditions for this employ . samuel was born under him , and grew up with the time , fit for the tabernacle , which was then at shiloh , sam. chap. , & . the sons of eli , hophni and phineas , behave themselves ill , at which he is reprehended by a prophet , sam. . , , &c. and also by the ministry of samuel , sam. . , &c. towards the end of the government , and life of eli , there was a great fight between the philistins and israelites , in which these latter were worsted , eli's sons killed , and the ark taken ; at this sorrowful news brought to philoh , eli aged years , and deprived of the use of his sight , falls from his chair and breaks his neck ; and his daughter-in-law , the wife of phineas , dies in child-bed , and calls her son ichabod , more afflicted for the taking of the ark , than for the death of her husband , sam. . . anno . the ark , altho a prisoner , yet triumphs over the philistins , sam. . , &c. who sent it back again into israel at the end of months ; and arrives at bethshemes , and the people of those parts are punished with a great plague , for having look'd into the penetralia of it ; for there died men , sam. . , &c. from bethshemes it 's carried to kirjathjeharim to aminidab , where it remained years without being removed , sam. . , . for it seems not to have been till ▪ samuel made it be brought and set down at gilgal , for a while after the anointing of saul , which is thought may be collected from sam. . , & . . now altho' 't was some consolation to the people to see the ark returned , yet they found their affairs in great disorder after the loss of so great a battle : but samuel having convocated the people at mitspa , the philistins , who took hold of this occasion to invade the israelites , are put to flight by means of a great thunder , and pursued as far as bethcar , sam. . , &c. from that time the philistins were kept in some awe , till after the decease of samuel ; for he retook the towns which they had obtained from the israelites , and continued in his magistracy as long as he lived , sam. . , , . and tho' saul was established king by him , yet he still retain'd some remains of his first authority till his death . s. paul attributes years to samuel , and to saul conjoyntly , acts . . but we are not certain how many years saul reigned , nor how many he survived samuel , whose death is mentioned sam. . . 't is certain that samuel being old , and his sons , whom he began to establish judges over israel degenerating from his vertue , the ancients of the people ask'd a king of him , and he set before them , what they must then expect , sam. . , &c. saul the benjamite is divinely directed to samuel , who anoints him as king , and presents him to all the people convocated at mitspa , sam. chap. , & . his first exploit of war was to raise the siege , which nahash the ammonite had laid against jabesh of giliad ; which succeeding , he thereby won the affection of the people , even of those who had at first despised him , and he is by samuel solemnly confirmed in his dignity , sam. . , &c. samuel takes occasion in this assembly to justifie his conduct , to reprehend the people for their lightness , to exhort them to their duty , and to astonish them by a great mircale , sam. . , &c. in the d year of king saul jonathan his son repels the philistin garrison , which lay near gilboa ; whereupon they reinforce themselves , and come to michmash . samuel in this publick consternation had charged saul to expect him at gilgal ; but he being impatient , and under pretence of devotion , offers sacrifices ; for which he is sharply reprehended by samuel , who makes known to him his rejection , and that another should be substituted in his place , sam. . , &c. now in this terror the people being half unarm'd , saul stands only on the defensive , and contents himself with guarding the passages : but jonathan having only his shield-bearer with him , ascends between rocks to attack the philistins corps de gard , and does great execution amongst them , and thereby puts the enemies army into great confusion and dissention : upon which saul ( with his army ) pursues them ; and those israelites , whom fear had made to hide themselves , now come out and joyn themselves to him ; so that the defeat was very great . see all the particulars , sam. chap. . being heartned by his victory , he beats this enemy on all sides , sam. . . reccives commandment by samuel to fall on the amalekites , over whom he gains a signal victory ; but spares king agag , and great store of cattel and booty , contrary to the divine command . but samuel put agag to death of his own authority , and from that time he saw saul no more , sam. . , &c. david , when as yet young , not exceeding or years , is secretly anointed by samuel king over israel , sam. . . but saul being troubled with an evil spirit , david is sent for to play on musical instruments before him , during these vexatious paroxisms , sam. . , &c. the philistins having reassembled their forces , have goliah in their army , who braving that of the israelites , and offering to decide the quarrel by a single combat , is undertaken , and kill'd by david ; which conciliates a real kindness from jonathan , and the envy and hatred of saul , sam. . . from hence arose divers persecutions against david , which the sacred story gives a particular account of , sam. chap. , &c. to which we owe several of his psalms . first , saul endeavoured to pierce him with his javelin , sam. . , . then he makes him a collonel of a men , to make him perish by his enemies ; but he met every where with success , sam. . , &c. he afterwards promises him merab his eldest daughter , but gives her to hadriel , sam. . , &c. but in her stead he gives him michal , the youngest , and demands of him for her dowry , of the philistins fore-skins . david furnishes him with double the number , and espouseth her , sam. . , &c. after this marriage , saul designs to assassinate him ; but jonathan hinders him the first time , sam. . , &c. and david being well received again by the king , obtains from him a notable victory against the philistins , sam. . , . this lasted not long , for being vexed with his evil spirit , as david played on the harp before him , he tries again to kill him with his javelin . david declines the stroak , and hastens to his own house : saul besieges it ; but by the prudence of michal he escapes also this danger , sam. . , &c. he comes then towards samuel , and retires with him to naioth ; where saul sends first , and then comes himself to take him , but in vain , sam. . , &c. david being afterwards come secretly to jonathan , they contrive together how to provide for his safety ; he is determin'd for nob , where abimelech the high priest gives him the consecrated bread , for want of other , and goliah's sword , with which he goes towards achish king of gath ; where seeing his life in danger , he counterfeits himself mad to escape , and is on this account driven from the court , sam. chap. , &c. . this achish is also called abimelech , psal. . . but as to the high priest , abimelech , he was the son of ahitub ; and this was of phineas the son of eli , sam. . . and . . so that ahitub obtained the high priesthood after his fathers and grandfathers death , and left it afterwards to his son abimelech , who was also called ahijah , sam. . . thence he saves himself in the cave of adullam , where his near friends came and found him , together with others , to the number of fighting men. he secures his father and mother in the country of moab , whence he parts by the advice of gad , an holy prophet of great esteem in that time , to come into the land of juda , in the forrest of herets , sam. . , &c. in the mean time doeg the idumean tells saul , he had seen him at nob , and how abimelech received him ; wherefore saul not only puts him , but all the priests of his family to death , to the number of , destroys the whole town of nob , and puts all the inhabitants ( without distinction of sex or age ) to the sword. abiathar the son of abimelech having only escaped this slaughter retired towards david , and brought him the news , and succeeded him in his time in the dignity of high priest , sam. . , &c. tho david was only armed for his own preservation , yet he ceased not on all occasions to use his arms for the publick , and therefore he goes and charges the philistins at kehila , and delivers the town from their hands . saul thinks to surprize him , and the inhabitants were ready to deliver him ; but being warned of their design from god , he departs , and retires to the desart of ziph , where jonathan comes and finds him . the ziphians advertize saul thereof , and offer themselves for his guides to pursue him : but david having notice of his march , shifts from him , until the philistins being entred into the country obliged saul to desist from his pursuit , sam. . , &c. david being delivered from so eminent a danger in the desart of mahon , retires to the strong places of engeddi , of which saul being advertiz'd , goes in search of him , and falls into the hands of david , in a cave where he was hid , and contented himself with cutting off a piece of his garment , as a token that he might have killed him , if he would , whereupon saul acknowledges his innocency , and desires of him , that when he should come to the crown , he would not destroy his family . sam. . . not long after this samuel dies , and david retires with his friends to the desart of paran ; he sends to demand provisions of nabal , whose people had received all manner of good offices from him in the desart , yet he refuses them ; but abigal his wife dexterously prevents the misery which her husbands churlishness had drawn on him , at which he dies with vexation , and david marries his widow , whom he adds to ahinoam his other wife , which he had espoused after saul had taken michal from him , and married her to palti , sam. . , &c. after this the ziphians go to saul the d time , and advertize him , that david was again returned towards them ; whereupon he again pursues him with men. david enters by night into his camp , goes into his tent , takes his javelin which stuck at his beds-head , and his pot of water , and passes on the other side , rouses abner and saul , and shews them again , that the kings life was in his hands ; at which saul confus'd , acknowledges his fault , and promises to desist from persecuting him , sam. . , &c. yet david durst not confide in his word , but retires into the country of the philistins towards achis king of gath , who gives him ziklag for a place of surety and retreat , which he made his place of residence months , until the death of saul ; whence he made his inroads on the inveterate enemies of israel , and always return'd laden with booties , which achish thought to be taken from those of judah , sam . , &c. achish being confirmed by this opinion which he had of david , declares to him , that he would make use of him and his men , sam. . , &c. and thereupon a new expedition is form'd by the philistins against the israelites . saul , destitute of counsel , addresses himself to a witch , to call up the spirit of samuel ; and the spectrum which appeared ( by means of her charms ) foretels him of the misfortune he should meet with the next morning , sam. . , &c. this was in anno . the armies being almost in sight of one another , david and his men , on the mistrust which the other philistins conceived at him , are sent away by achish , sam. . , &c. but whilst ziklag was burnt and plunder'd by the amalekites , who had carried away the women and children captives , david in this sorrowful accident pursues the amalekites , overtakes them in disorder , and recovers the persons and the booty which they had brought away from ziklag . he equally divides the booty amongst the people , and returns to ziklag , and sends presents to his friends in israel , sam. . , &c. in the mean time the battel is given between the philistins and israelites ; these last being beaten , saul falls on his sword ; his sons , jonatham , abinadab , and malchishuah , are killed , and their bodies with their fathers ignominiously hang'd on the wall of bethshan , whence the inhabitants of jabesh carry them off in the night , to the end they might have an honourable burial , sam. . . the news of this is brought to david , days after his return to ziklag , and days after the battel : he put the messenger to death , who vaunted of his having fallen upon saul , altho' at his request to hasten his death ; and utters a funeral elegy on this occasion , sam. . , &c. we have represented all this at large , to shew how much those misreckon themselves , who allow only years to the reign of saul , seeing all the things mentioned do require a longer term . he may indeed have absolutely reigned but years after the death of samuel , who retain'd the dignity of a judge all the time of his life ; or that he did not govern properly , but only the two first years , after which he was rejected of god , and samuel saw him no more ; but 't is certain , many years past more since his anointing by samuel till his death , of which here is an unquestionable proof . david was years old when he began to reign , and reign'd , sam. . . and the d of saul was spending , or spent , sam. . . when david was anointed by samuel , being the youngest of his brethren , sam. . . and when goliah was killed , david was then but a youth ; on which account also saul durst not hope for good success in this duel ; goliah himself likewise dispising him for this reason , sam. . , . so that in the time of this combat he must be above years old ; whence it evidently follows , we may reckon years from the anointing of saul to his death ; so that he reigned at least years as legitimate king , the following in the unjust prosecution of david till the death of samuel , and the two last to his death . and as samuel could have no less than sixty years , when being old the people demanded a king of him , sam. . , . so 't is easie to conceive he was at the age of years when he began to judge the people after the death of eli , and thus more than years when the people required of him a king , because he was said to be then old : so that he judged above the space of years , and retained still the dignity years from saul's anointing , and that dying aged years , saul survived him by , which makes up years , assigned joyntly to samuel and saul , acts . . saul dying , david comes to the crown in the year , being years after the death of sampson , years after that of eli , and after the israelites exit ; for parting from ziklag he comes into hebron , where those of judah anoint him , and acknowledge him for their king. abner sets up ishbosheth , saul's son , against him , who having already reigned years over the other tribes , made his troops to advance under the conduct of abner against those of david , led on by joab , near gabaon , where abner is worsted , and loses hazael his brother , sam. . , &c. this war continued still above years , until abner grew offended by ishbosheth , quitted his interests and party , sends michal to david , he disposes the other tribes to receive him , and comes to inform david of this at hebron , where he is well received ; but having forsaken the king , joab and abishai his brother basely kill him ; whereat david was greatly offended , sam. . , &c. a while after ishbosheth is assassinated by two of his own captains , rechab and bahana , who bring his head to david , but instead of thanking them for their present , caused them to be put to death as vile fellows , sam. . , &c. then the other tribes resolve to acknowledge david , and hereupon wait on him at hebron , where he had already reigned over judah years and an half ; whence he departs to seize on the fort of sion , and to drive the jehusites from jerusalem . there hiram king of tyre sends to him ambassadors and cedar-wood , with workmen to build his court , sam. . , &c. this was in anno mundi . in the th year of his reign he obtains notable victories over the philistins , the first in bahal-peratsim , and the d in a place where there were a great many mulberry-trees , sam. . , &c. and it seems 't was on this occasion that of davids valiant men went to bethlehem for water for him through the midst of the enemies forces , sam. . , , . after these victories he again espouseth more wives , sam. . ▪ and transports the ark from kriathjearim , called bahale of judah , designing to settle it in sion ; but being affrighted by the death of uzzah , he durst not receive it in within his own house , till having known that obed edom ▪ was blest by it , to whose house he had sent it ; he made it be brought thence into sion with great solemnity , his wife michal blaming him for having danced publickly before it : he is greatly offended with her reproof , sam. . , &c. he afterwards designs the building of the temple , which god by the prophet nathan orders him to remit to his successor , sam. . , &c. yet he then prepared , or divinely received the model of it ; of which see chron. . , &c. he beats again the philistines , and wins them the fort of metheg-amma , sam. . . subjugates the moabites ; and 't was in this expedition that benaja slew two of the most mighty men amongst them , and a lion in a snowy day , sam. . . he defeats hadadezer king of zobah , subdues the syrians , sam. . , &c. and overcomes the idumaeans , sam. . , , . then he took mephibosheth the son of jonathan home to him , ( who was but years old when his father died , sam. . . ) and committed the care of his lands to ziba , sam. . , &c. which seems not to have hapned till about the th of david's reign , seeing mephibosheth had then a son named micah , sam. . . it 's not certain , whether the war against the ammonites preceded that which david had against the syrians ; yet it seems the one had great coherence with the other , of which you may see the occasion in david's embassy violated by haman , sam. . , &c. and the end of it , by taking of rabba , sam. . , &c. whilst joab carried on the siege , david commits adultery with bathsheba the wife of uriah , and procured secretly by joab her husbands death at the siege of rabba , sam. . , &c. nathan is sent to david , to reprehend him for this double crime , and the child born in adultery died at the end of days , sam. . , &c. but in the year following , which may be was the th of david , was born of her solomon , sam. . , &c. and hence it appears that solomon was the eldest of all those which she had since her marriage with david , altho shammuah , or shimha , and shobab , and nathan be named before him , sam. . . and chron. . . the famine which the country suffer'd , and the expiation made by the crucifixion of saul's sons , at the instance of the gibeonites , sam. . , &c. is commonly referred to the th year of david's reign . new wars against the philistines described , sam. . , &c. being delivered from all enemies round about him , he sings to god the canticle which we read sam. . , &c. and psalm . , &c. but being puft up by all these prosperities , he causes the people to be numbred , altho joab dissuaded him from it ; and was reduced ( by the ministry of gad ) to one of these points , viz. to suffer from god either war , plague , or famine , sam. . , &c. a while after followed the disorders of his house : ammon ( one of his sons ) violates thamar ; but absalom her own brother reveng'd himself years after , by killing him , and flies into geshur , where he remains years ; at the end of which ( by the address of joab , and the intercession of a tekoite ) he comes again to jerusalem , where he lives two years without seeing his father ; but at length is reconciled publickly , sam. . , . from that time he began to make cabals , and to aspire to the crown , till at length he openly conspired against his father , and forceth him to fly from jerusalem , and to pass over jordan . this hapned at the end of years , that is , either after the election of saul , or since the birth of absalom , sam. . . , &c. in this flight zeba obtain'd by calumny the confiscation of mephibosheth's estate : shimei curses david ; cushai pretends to joyn himself to absalom , and dissipates the counsel of achitophel ; who hence perceiving that absalom's enterprize would have ill success , makes an end of himself . the battle was given between david's and absalom's forces , the latter of which is beaten , and he flying through a forest , remains hanged by the hair of his head between the branches of an oak , where he was slain : david bears his death with great impatience ; but at length shews himself to the people , and is solemnly brought into jerusalem , sam. chap. , , , . sheba the son of bicri takes occasion from some misintelligence which hapned amongst the tribes , on the account of david's restitution , to raise a new faction against him ; but joab besieged him in the city of abel , and had his head given him , having first assassinated amasa , whom david seemed to have preferred before him , sam. . , &c. after these civil and domestick broils , david obtaining some rest in the last years of his reign and life , applies himself entirely to the establishment of good order in the service of god , as 't is represented , chron. chap. , , &c. being now grown in years , he espous'd abishag , to give him warmth . adonijah treads in absalom's steps , and draws joab and abiathar to his party ; but whilst he feasted with his conspirators , nathan and bathsheba , inform david of it , who on this occasion makes solomon to be anointed king , which dissipated adonijah's faction , yet whom solomon at first pardon'd , kings . , &c. david having given divers orders to solomon , dies , after he had reigned years , kings . , &c. and solomon succeeds him , who reigned as long . he immediately puts to death adonijah , who had demanded abishag to wife , deposes abiathar from the priesthood , which he transfers to zadock of the branch of eleazer , and causes joab to be slain at the horns of the altar , giving the charge of this to benaja , kings . . he also confines shimei to jerusalem , whom going out thence years after ( contrary to his order ) was also put to death , kings . , &c. these things hapned about anno mundi . having espous'd the daughter of pharaoh , obtain'd of god a singular wisdom in , governing of which he gave the first instance between harlots , and reduces the officers of the crown into great order , and the people live under his conduct in abundance and great security , kings chap. , & . chap. vi. of the fifth age , or period of the world. the farther we go from the creation of the world , the more perplexity we meet with in holy scripture , in adjusting the accounts of time ; but this is in some part recompenced by the light which on the contrary we have cleared in the greatest distance from the writings of profane authors . this fifth age of the world , begins at the foundation of the temple of solomon , in the year ; and ends at the jewish captivity , in the reign of king cyrus , anno mundi ; which period contains the space of years . the temple was years and an half in building , and was dedicated in the year , which began the fourth millenary of the world. solomon reigned years , and died in the year of the world , being years before the birth of jesus christ. but it is incredible to think what a confusion in chronology , is caused by the division of his kingdom between the kings of judah and israel , which happen'd after his death . even those that have taken most pains in this matter , have had much ado to reconcile the difficulties that here occur . [ in the large volumes of the history of the bible , there comes in here a double table of the kings of judah and israel , which can't be so brought into a page in this small sized volume , to which i refer the curious ; as also for the table of the kings of judah , after the ruin of samaria . ] anno mundi . solomon having treated with hiram king of tyre , for materials for the temple which he designed , began the building in the th year of his reign , and the th since the israelites exit out of egypt , kings . . see the history of his buildings , both sacred and civil , kings chap. and . the temple finished at the end of years , he makes the dedication of it in the th year of his reign , kings . , . and . , &c. having spent seven years in building the temple , he consumed more in building his house ; and at the end of these years , which is in the th of his reign , god appeared to him again with promises and threats , kings . , . of his other buildings , navigations into ophir , the visit he received from the queen of sheba , see kings . , &c. and . , &c. also his strange and numerous wives , having that were princesses , besides that were concubines ; how towards the declension of his life he turned away his heart after other gods , to connive ( at least at their worship ) and tolerate them against his duty . see kings . , &c. god denounces to him , whether immediately in a dream , or vision , or by the prophet ahijah , who then flourish'd , the tearing away of his kingdom , and raising up enemies to him , in the person of hadad the idumaean , in rezon the syrean , and in jeroboam the ephramite , to whom ahijah foretold , he should be king of ten tribes , kings . , &c. in fine , he dies , having reigned years , and having lived or , leaving his crown to rehoboam his son , aged ; which shews , that what he said in his prayer , kings . . concerned the confession of his incapacity , and not his want of years . rehoboam , for following the counsel of the youngest , saw himself abandoned by the tribes , who rebelled against him , and set up jeroboam the son of nebat for their king , kings . , &c. from that time was made a distinction between the kings and kingdom of judah , and those of israel ; and some will have this to be the beginning of the mystical days in ezek. . . which is to say , of years , during which god bore with the sins of this people . rehoboam , whom solomon had of an ammonite woman , kings . . not being able either to retain by love or force the tribes obedience to him , and adoram whom he had sent to them having been stoned , kings . , &c. and god himself having forbidden him by the prophet shemaiah , and those of judah and benjamin , to take up arms on this account against those of israel , kings . , &c. underwent another vexation years after , by means of shishack king of egypt , kings . . jeroboam , who began with him in israel , to settle himself in this new authority , did set up an idolatrous and vicious worship , kings . , &c ▪ zadoc having exercised the office of high priest under solomon , after the deposing of abiathar , transmits it to his son ahimaha's , who officiated in the time of rehoboam , chron. . , . an anonimous prophet came to bethel , to reprehend jeroboam , and to foretel , that josias would one day overthrow the altar , which he came now from setting up ; but he himself having not followed god's order , was kill'd by a lion , kings . , &c. jeroboam having by his wife ( disguis'd ) consulted ahijah the prophet on his sons sickness , is severely censured with the prediction of the entire ruin of his house , and the approaching death of his sick son , kings . , &c. rehoboam dies anno , having reigned years , and lived , kings . . leaving abigam ( called also abiah ) his son heir of his crown of judah , and quarrels against jeroboam king of israel , in the beginning of the th year of his usurpation . but abijam reigned only years , as little religious and happy as his father , kings . , &c. ( in his time flourish'd the prophet iddo , the compiler of this history , chron. . . ) yet god gave him some advantagious successes against jeroboam , chron. . , &c. anno mundi . to abijam succeeds his son asa , who comes to the crown at the th year of the expiration of jeroboam , a prince of great piety , and who ( without concerning himself at his grandmother mahaca , the daughter of abiscalom of gibeah ) purged the land of idols and filthiness , kings . , , &c. in the beginning of asa's d year , nadab the son of jeroboam , having reigned over israel years , kings . . succeeds his father ; but scarce had he began to enter into the d year of his reign , but bahasca , or baasha , king of israel , of the tribe of issachar , conspired against him at the siege of gibbethon , and killed him before the d year of asa was ended , and extirminated jeroboam's whole house , kings . , &c. this baasha also undertook a war against asa , and designed to build ramah , to serve him as a fort against judah : but asa gives him so great a diversion by benhadad king of assyria , that he of all israel● was constrained to lay aside his design , kings . , &c. therefore this proceeding of asa was not approved of from heaven ; for god reprehended him for it by the prophet hanani , chron. . , &c. anno mundi . asa reigned years and died , being only ill of his feet , for having put greater confidence in physicians than in god , kings . , . under asa and abijam his father ; the high priesthood was administred by azariah the son of ahimaaz , radocks grandson , and perhaps by johanan his son , chron. . . in the mean time baasha continuing in the sin of jeroboam , was reprehended by jehu son of hanani the prophet , and threatned with the like punishment , and having reigned years , died in the beginning of the th , kings . . leaving his crown to his son elah , in the th year of asa , kings . whence it appears that asa's th year , in which he was attacked by baasha , chron. . . is not to be understood of the reign of asa , in the th of which baasha died ; but of the kingdom of asa , which had taken its birth in the separation of the tribes , since which he found these years : for rehoboam had reigned , and ahijam , and asa or , when baasha openly invaded him . now it hapned the same to elah , as to nadab the son of jeroboam ; for at the entrance of the d year of his reign , in the th of ahab's , zimri killed him at tirza , and afterwards put to death all those of his house , and got into his place , kings . , , &c. but zimri was not king above days ; for omri ( general of the army , with which he besieg'd gibbethon ) having heard of zimri's fact , raised the siege , sat down before tirza ; which zimri seeing was taken , entred into the royal palaco , and burnt himself in it , that he might not fall alive into omri's hands , kings . , &c. after the death of zimri , altho omri had already been declared king by all the army , yet there were formed two parties amongst the people , one for tibni son of ginah , and the other for omri ; but this latter prevailing , assured himself of the crown by the death of his competitor . this contest having lasted about years , he began to reign absolutely without any controuler : as the th year of asa ended , and continued years ; having transferr'd the royal seat from tirzah to samaria , which he built ; and having bought the ground of shemer , who was lord thereof : so that the years that are attributed to him must be reckoned not from the death of tibni , but from that of elah , for the revenge of which he had been tumultuously declared king , kings . , &c. he left ahab his son successor to the crown of israel in the th year of ahab . he was a wicked prince , doing great mischief , kings . , &c. asa having reigned years , jehoshaphat his son succeeded him ; an imitator of his father's piety and vertue . he came to the crown at years of age , and reigned years , kings . . there 's some cause to suspect that azariah , who exercised the high priesthood under jehoshaphat , chron. . . is the same as johanan , chron. . . and that he continued in this office ( under the name of jehojada ) in the time of joash . jeh●shaphat strengthens himself against israel , seeks the baalites to extirminate them , and from the d year of his reign procures by his officers , that the people be well instructed in the law , chron. . , &c. anno mundi . 't is thought that in the th year of jehoshaphat , and the th of ahab , began the famine foretold by the prophet eli , which lasted years and a half , during which god several ways provided for the prophet's nourishment , kings . . this term expiring , elijah presents himself to ahab , evidently verifies that the lord is the true god ; causes the prophets of baal to be put to death , and obtains rain for the land , kings . , &c. this falls in with the th year of jehoshaphat . after this execution , elijah gets away to avoid the fury of jezabel the wife of ahab , kings . , &c. benhadad king of syria , imagining , that the famine of the israelites had much weakned them , therefore hoped to make asa and his kingdom tributaries to him ; but he is twice defeated and beaten , losing in the last battel foot , besides who perished under the walls of aphek where they had retired ; he is constrain'd himself to surrender to ahab , who spares him , and treats an alliance with him , which the lord reproves by a prophet , kings . , &c. these prosperities of ahab against the syrians , were immediately followed by the violence executed against naboth for his vineyard , kings . , &c. jehoshaphat enjoying particular blessings , contracted an unfortunate alliance with ahab , and so order'd it , that his son joram espoused athaliah daughter of ahab , kings . . and chron. . . and in the th year of his reign , he associated to the crown his son joram , ahab's son-in-law . anno mundi . in the same year jehoshaphat comes ( in pursuance of this alliance ) to visit ahab , who made him great feasts , and engaged him with him in the war against the syrians , to have ramoth of gilead , which they should have surrendred by virtue of a treaty made with benhadad years past . in this combat jehoshaphat was in great danger , and ahab was there killed ( according to michaiah's prediction ) in the d year of his reign . see kings . . and . . and chron. . , &c. jehoshaphat being returned safe from so great a danger , is censured by hanani the prophet , for having joyn'd his arms with ahab's , and establishes judges for civil and e●clesiastical affairs , chron. . , &c. but he saw himself in the mean time attacked by the moabites and ammonites , over whom god gave him the victory by their own arms , they not being obliged to draw their swords , chron. . , &c. after ahab's death , the moabites revolt ; ahaziah his son and successor having had a great fall , consults baalzebub , and would have elijah brought to him ; who at the second summons comes to him , and foretels him he would be never cured of his wound , kings . , &c. he would have had jehoshaphat been partners with him in the trade to tarsis : this project did not succeed , for jehoshaphat ( who seemed at first inclinable to this navigation , for which he was reprehended by the prophet eliazar , who denounced to him the shipwreck of his vessel , chron. . . ) at last refused it , kings . . thus died ahaziah without children in the d year of his reign , which was the th of jehoshaphat , and the d of the first assumption of this good princes son joram to the crown , kings . . at the same time elijah was taken taken up into heaven in a fiery chariot , leaving elisha the heir of his cloak and office , kings . , &c. having first written for king joram , jehoshaphat's son , what concerned him . elisha works extraordinary things , of which see kings . , &c. joram , the brother of ahaziah , and ahab's son , succeeds him the th year of jehoshaphat , and reigned years . jehoshaphat and the king of edom joyn together , in the th year of jehoshaphat , and reigned years . also jehoshaphat and the king of edom joyn together against the moabites , who were revolted since ahab's death . elisha , who was in this expedition , obtains water for the army , and the moabites are defeated , and their king reduced to such extremties in his capital city , that for despair he sacrificed his own son on the walls , kings . , &c. anno mundi , . jehoshaphat in the th year of his reign , which was the th of joram king of israel , renewed the title of king to his son joram , aged years , with some enlargments of authority , greater than that he conferred on him years before , in the th year of his reign , kings . . and thence should be taken the term of years , which the scripture assigns him , kings . . and chron. . . seeing the first of these years falls with the th of joram , kings . . which was also the th of jehoshaphat , kings . . and therefore 't is said , chron. . . that jehoshaphat had given the kingdom to joram , because he was the eldest , having made other donations to his youngest . anno mundi . jehoshaphat in the th year of his reign , and in the th of this royal dignity , conferr'd on his son joram , died aged years , kings . . much about the time the shunamite woman was raised to life by elis●● , kings . . it was also in ●his time that the years famine began , predicted by him , kings . . and . , , , &c. joram reigned alone ( after the death of jehoshaphat ) years , or thereabouts . he followed the courses of the house of ahab ; put to death all his brethren , with some of the chief of israel , and advanced idolatry as much as he could : he saw the revolt of the idumaeans , and of libna ; he suffered the philistins and arabians to pillage his treasures , and to lead his wives and children into captivity ; and having been sick for years , he died aged years ( without being lamented by any one ) of a filthy and languishing distemper , according to all which was denounced to him in the writing of elijah , chron. . , &c. the years reign which the scripture gives him , were not compleat ; for the st concurring with the th of joram king of israel , the th year should come in with the th , with which is also adjusted the beginning of ahaziah in judah , kings . , . and as to what is said , that ahaziah began to reign in the th year of joram the son of ahab , kings . . this must be understood of the th year expiring , or expired ; it being moreover easily conceived , that the st year of joram in judah , preceeded by some months the th of joram in israel ; and thus he must have began his th and last year a little before the th of this prince ; whence 't is that the scriprure puts the st year of ahaziah in judah , beginning at the end of the th year , and concurring with the th of joram king of israel , in the passages above-cited . during the reign of the jorams , naaman was sent into israel by the king of assyria , to be cleansed of his leprosie , . king . , &c. the designs of the syrians are discovered to the king of israel by elisha ▪ and those whom the king of assyria had sent , to seize on him at dothan , are conducted by him to samaria , kings . , &c. a while after benhadad besieges samaria , which otherwise had suffered a long time under a grievous famine ; but a panick fear made him raise the siege on a sudden , whereby the city was furnished with supplies , according as elisha had prophecied , kings . . it was after this siege , so miraculously raised , that hapned the things recited touching benhadad's sickness , and the sending of hazael to elisha , to consult him , which was followed by his death ; after which hazael becomes king of syria , kings . , &c. licurgus ( the famous legislator amongst the lacedemonians ) flourished about this time . anno mundi . joram king of judah being dead at the entrance into his th year , the th after the death of his father jehoshaphat , and at the beginning of the th and last of joram king of israel , ahaziah his son ( sometimes called ochozias , and jehoahaz ) succeeds him , aged years , kings . , , . and to what is said to his having been then years , those who would cut the knot , think that in the hebrew text , by the ignorance of transcribers , are here joyned to the numerical letters mem and beth , which stand for , instead of caph and beth , which stand for ; but this conjecture seems to others the less justifiable , in that this number is exprest at length in the original hebrew , and is not there denoted by cyphers ; and therefore those that are for untying it , think , that in the last place is not mark'd the age of ahaziah , but the term which past since the crown of israel was in the house of ahab , and the king's seat at samaria . ahaziah following the train of the house of ahab , and of which he was by athaliah his mother , the daughter of ahab and jezabel , the grandchild of omri , joyn'd himself to joram his unkle , against hazael king of assyria , who seemed to design the re-taking of ramoth-gilead , which ahab had heretofore recovered with the price of his life : but joram in some rencounter was wounded by the assyrians , and carried to jezreel for his cure , kings . . whilst he was under the physicians hands , and that ahaziah king of judah came to visit him , elisha sends one of his disciples to ramoth-gilead , to anoint jehu king ; w●o parts the next morning with the other officers of the army , conspirators with him , to come to jezreel : joram and ahaziah come to meet him ; the first is immediately killed and thrown into naboth's field , the second mortally wounded , and is thence carried to jerusalem , and there buried , kings . , &c. thus died joram king of israel in the th year of his reign , and ahaziah his nephew , king of judah in his first year . jehu comes to jezreel , causes jezabel to be thrown out of the windows , who is eaten with dogs , kings . . and causes the heads of of ahab's sons to be brought him from samaria , whereunto he bends his course , and finds in the way the chief of judah and ahaziah's kindred , to the number of men , and puts them all to the sword. being arrived at samaria , he convocates the servants of baal in the temple of the idol , and there causes them to be destroyed , kings . , &c. his reign was long enough , to wit , years , kings . . but he suffered many vexations from the syrians , who re-took ramoth-gilead , and possest much of the country , kings . , . anno mundi . athaliah , the mother of ahaziah , seeing her son dead , tyrannically seizes on the soveraign authority ; and to confirm herself in her usurpation , put to death all she could find in jerusalem of the blood●royal : but jehoash , the son of ahaziah , was pluckt out of the paws of the lioness by the dexterity of jehoshebah , the daughter of king joram , the consanguin-sister ; but not a german of ahaziah , aunt to joash , and wife of jehojada the high priest , king. . , &c. some think ( and there 's probability of it ) that this jehojada is the same which is called jehonan , amongst the descendents of zudock , chron. . , . and he seems to be called thus distinctly with these three names , to wit , jehonan , amaziah , and jehojada . anno mundi . during years joash remains hid in the temple , whilst that athaliah sways the scepter ; but in the th year she is killed , and joash is declared king of israel , kings . , &c. the reign of joash was of years ; and as long as jehojada lived , he took particular care of the service of god , kings . , &c. and chron. . , as the th year of jeha king of israel ended with his life , so jehoahash his son succeeded him in the th year of joash , and reigned over israel years , kings . . after the death of jehoida , aged years , jehoash grew loose even to the suffering the re-establishment of idolatry , and to cause to be stoned zacharias the son of jehojada ( named also johanan , chron. . . and azariah , chron. . . and barachias , matth. . . ) between the temple and the altar , chron. . , &c. but for this he did not go long unpunished ; for having redeemed himself of hazael king of syria , by all the treasures of his fathers , kings . . , &c. a small troop of assyrians entred into judea , defeated his great army , and carried away much booty . the affairs of jehoash proceeded no better in israel ; but years before his death , he associates to the crown his son joash , of the same name as the king of judah , in the th year of this prince ; which joash reigned in israel years , kings . , &c. the first of which preceeded the death of his father , and the second concurr'd with the last of joash king of judah , who was killed by his own servants , leagued against him , kings . . and chron. . , &c. anno mundi . amaziah of years of age , succeeds in the kingdom of judah , in the d year of joash king of israel , and reigned commendably years ; and as soon as ever his authority was confirmed , he put to death those who had slain his father , kings . , &c. joash was a great deliverer in israel ; he visits elisha on his death-bed , who foretels his happy successes against the syrians , and he recovers from benhadad the son of hazael king of assyria , all the places he was possest of in israel , kings . , &c. amaziah had likewise good success over the idumeans , against which he went out with a strong army consisting of israelites , which he had taken into pay ; but having disbanded them by the advertisement of an anonymous prophet , they made a great disorder in the frontier towns of his kingdom , and carried away much booty ; yet with his own single troops he killed idumeans , and having taken others prisoners , his souldiers precipitated them from the top of a rock ; herein using his victory ill , that having taken the idumeans idols , he fell down before them , kings . . and more at length , chron. . , &c. puft up with this victory , and vext with the disorders which the israelites disbanded from his army made on his fronntiers , he sent a cartel of defiance to joash king of israel , who not being able to dissuade him from this war , comes out to meet him with his forces at bethshemesh , he overthrows his army , takes him prisoner , enters victoriously into jerusalem , causes a great tract of the wall to be taken down , and carries thence all the treasures , kings . , &c. chron. . , &c. this hapned towards the end of the reign and life of joash , whom amaziah survived by years , kings . . and chron. . . after joash succeeds his son jeroboam , the d of the name , in the th year of amaziah ; and reigned years , kings . . about this time flourished the prophet jonah , who foretold jeroboam the victories which he won over the assyrians , king. . . and was sent afterwards to nineveh , jonah . , &c. amaziah died years after jonah , and attempting to save himself out of jerusalem from a conspiracy which was formed against him , he was pursued to lachish , and there killed , kings . , . anno mundi . azariah , named also osias , or uzziah , his son , succeeds him in the throne of israel , at the age of years , and reigned . some pretend he reigned a while with his father , or for him , whilst he was a fugitive at lachish , which his few years will not admit . others ( on the contrary ) pretend , there was an inter-regnum of several years between him and his father , ( tho' the scripture be silent of it , making him to succeed his father ) after a recital of his death , at the age of years , kings . . and . . and chron. . . the opinion of the inter-regnum is grounded on what we read in kings . . but we may understand it of the continuation of his reign , which began immediately after his father's death , in the th year of his life ; for he was in full vigor , as well in respect of body , as that of the state ; and should we suppose that he was but year old when his father died , and that he was not declared competent till the age of , falling in with the th of jeroboam the d , this would make no inter-regnum , because that in a successive kingdom , as that of judah , a king that is a minor , is however a king , so that still there will be only to reckon from the death of amaziah to his , no more than years , which the scripture allots him . the first institution of the olympiads , which serv'd as an epoche to the greeks , is referr'd to the th year of his reign , which was the th of joroboam . under this king began isaiah , hosea , joel and amos to prophecy ; he rebuilt elah , kings . . apply'd himself to piety , thro' the wise councel of the prophet zachary , beat the philistins and arabians , obliged the ammonites to acknowledge him , fortified jerusalem , took great care of the tillage of the earth , and of the militia , chro. . , &c. jeroboam the d having reigned years , of which falls in with the st of osias , must have died in the th year ; whence is gathered , there was an inter-reguum in israel , after the death of jeroboam , seeing his son zachary ( who succeeded him , and reigned but months , and in whom the race of jehu was extinct ) did not come to the crown till towards the end of the th year of osias , years after the death of his father , and that shallum killed him ; and in the th year of the same osias , menahem having killed shallum , possest the throne of israel , which he held years , kings . , &c. this menahem exercised great cruelties at tipsah , and loaded the people with a great tribute , to furnish him with the talents of silver , which he was to pay to pull , king of assyria , kings . , &c. during these revolutions in the kingdom of israel , osias having undertaken to offer incense in the temple , notwithstanding the remonstrances and oppositions of azariah the high priest , is struck from heaven with a leprosie , and obliged to live apart according to the law ; so that he remained a recluse the rest of his life , which hapned ( according to the opinion of several ) years before his death , during which his son jotham administred the affairs of the kingdom , kings . . and chron. . , &c. this zealous priest seems to have been the son of johanan , chron. . . and thus that of jehoiada ( who was the same , and the brother of zachary ) who having succeeded his father jehoiada in the high priesthood , was stoned between the temple and the altar , under king joash , by his order , and towards the end of his reign , chron. . , &c. menahem being dead at samaria , his son pekahia succeeds him in the th year of osias , and governs but two years , being kill'd by pekah the son of remalia , kings . , . thus died osias , having reigned years in judah , and seen six kings succeed in the kingdom of israel with great confusion . now , because 't was from the beginning of the d year of osias , that pekah the son of remaliah began to reign , and reigned ; the scripture makes the first year o● jotham , the son of osias , ( reigning in judah ) to concur with the d of pekah in israel , kings . . anno mundi . jotham was a wise and pious prince , who succeeded his father at the age of years , and reigned years , kings . , &c. and chron. . , &c. and in that there is mention of the th year of jotham , kings . . 't is not to say that jotham reigned years alone , but either to declare , that pekah was slain years after jotham came to the crown , or that jotham before he reigned alone , which he did for years together , after the death of his father , had yet exercised the office of a regent , and king some years before , during his father's confinement . under him micah began to prophesie , and obadiah was contemporary with him ; and the city of rome was built at the same time . touching the buildings and victories of jotham , see chron. . , &c. and of the disgraces on the contrary which pekah suffered by the arms of tiglah-pil●ser king of assyria , kings . . anno mundi . ahaz , son of jotham , aged years , succeeded in the throne of judah , and reigned years ; but ill , with injustice and impiety , kings . . and chron. . , &c. pekah king of israel , who was now years old when ahaz came to the crown , kings . . joyn'd himself with rezin king of assyria to invade judea , which design did not succeed , kings . . yet did they great mischief , for rezin took away elath from the kingdom of judah , and made great spoils , and pekah kill'd in one day men of judah , and his soldiers in one course carried away prisoners with great booty ; but obed the prophet made them be sent back free , and their booty to be restored , chron. . ▪ &c ▪ ahaz obtained indeed some diversion by tiglath-pileser king of assyria , but all this assistance turn'd to a snare , and his ruin ; and he brought from damascus , which tiglath-pileser had taken from rezin , the model of an altar which he caused to be set up in a place wherein stood that of the lord , to which uriah the high priest ( apparently the same which is named amariah , chron. . . ) lent his hand , kings . , &c. ahaz was also disturb'd by the idumeans , and philistins , who took away several places from him , chron. . , . in fine , in the th year of ahaz , years after his father jotham was come to the crown , pekah having reigned years in israel , died by the conspiracy of hosea , who slew him to possess his place ; but his authority was debated for the space of years , till either thrust in by the assyrians , or victorious over the contrary party , he began to reign without opposition in the th year of ahaz , after which he still subsisted years , and then samaria was taken by shalmaneser , and all the people transported thence , kings . , . & . . & . . anno mundi . ahaz being delivered from pekah and rezin , had some respite , and died in the th year of his reign , when the d of hosea ended , the last king of israel , leaving his crown to ezechias , aged years , kings . . so that his father was not older than the son but by years ; whence it 's easie to gather , that mahasei , killed by zicri , may have been king jothams son , but not of ahaz , who could not have in the th year of his life a son capable to expose himself to the perils of war , and to be killed by an enemy . in the time of this good and wise king , the son of a wicked father , and father of a wicked son , was azariah high priest , another than he who opposed king osias , and the son of oriah , who obtained this dignity under ahaz , whom some pretend was named amaria , chron. . . as soon as ezechiah was come to the crown of judah , in which government he continued years , kings . . of which the first were also the last of his fathers reign , as appears from the kings . . & ▪ . , . he set in good order the service of god , destroyed idolatry , beats in pieces the brazen serpent , to which the people offered incense , refused to pay tribute to the assyrians , smites the philistins , and is prosperous in all things , kings . , &c. and chron. chap. . , . anno mundi . whilst he busies himself in settling religion , and preserving his frontiers , in the th year of his reign , with which concurr'd the th of hosea , who having a design to revolt from shalmaneser king of assyria , whose tributary he had been years , he drew on him the arms of this monarch , who having held samaria years besieged , took it at the end of the th year of hosea , and the th of hezechia ; then were the israelites transported into assyria , and other colonies of people placed , and mixt in their country , where they set up an idolatrous worship , kings . , &c. and . , . whence came the first rise of this samaritanism so often mentioned in the holy scriptures and jewish writings with an odious character , yet it since received a new form , when manasses by the favour of samballet , one of darius his great men , built the temple of gerrizim , and drew many schismatick jews after him . and thus ended the kingdom of israel , having lasted years since its separation from that of judah . about years after senacherib king of assyria , and salmonesers successor being angry at ezekiah's refusing the tribute , to which his father ahaz had submitted himself , kings . . invades judah ; whereupon ezechiah treats with him , and redeems himself by a fine of talents of silver , and of gold ; but senacherib violating this agreement , sends officers to jerusalem , charged with invectives against ezechias , and blasphemies against god , to oblige him to surrender himself , against which ezechias opposes his prayers and faith in the words brought him by the prophet isaiah from the lord , who dismays senacherib by the expedition of tirhaka king of ethiopia against him , and by the ministry of his angel kills in one night men in his camp , which obliges him to retire in confusion into his capital city niniveh , where two of his sons , adrammelech and shareezer killed him in the temple of his idols , and his son esarhaddon succeeded him , kings . , &c. after this deliverance ezechias falls sick , but is miraculously cured ; with a promise he should live years longer , whereof he obtains an admirable token , by the retrogradation of the sun , on occasion of which berodac , ( or merodac-balad●n king of babylon , for he is called by both these names in the scripture ) who is thought to have been the son of nabonassor , and the grandfather , or great grandfather of nebuch●dnezar ; sends to visit him by a solemn embassy , as well to congratulate his recovery , as to be perfectly informed of this miracle , kings . , &c. isaiah . , &c. and chron. . . and under ezechia , naham began also to prophesie . anno mundi . to ezechias , at the end of years , succeeded manasses his son at years of age , whose reign was years , and very unfortunate , he having faln into all sorts of abominations and impiety against god , and cruelty against men , kings . , &c. and chron. . , &c. 't is thought that amongst others he caused the prophet isaiah to be sawn asunder , unto which the apostle alludes , heb. . . his crimes did not escape unpunish'd ; for he was taken prisoner by the enemy , and carried into babylon laden with chains , whereupon repenting and humbling himself before god , he was re-established in his first dignity , chron . , , , . and died , leaving his son amon his heir at the age of years , not of his repentance , but of his crimes , which he exercised for years together , at the end of which his own servants conspired against him , and killed him , kings . . and chron. . , &c. an. m. . josias the son of amon succeeds him at the age of years , and reigend , with piety and vertue , having caused the temple to be repaired , and the pure service of god to be observed , renewed the covenant of the lord with the people , overthrows the high-places and idols , profanes the altar of bethel , according as it was foretold , kings . . and celebrated the passover ; the high priest hilkia much contributed to this holy reformation , which this good king undertook , as may be seen kings . , &c. this hilkia was the son of shallum , who after his father zadoc , and the death of ahitub his grandfather , who was also called azariah , in the time of hezekias , had exercis'd the priesthood in the corrupt and troublesom times of manasses and amon , chron. . . hilkia repairing the temple finds the original of deuteronomy , the reading of which fills the king with consternation , who sends hilkia and others to consult the prophetess huldah , from whom they only brought a certain denunciation of evils , which were ready to fall on the town and people , with this consolation for josias , that god would take him away in peace before these things hapned , kings . , &c. this good king intending in favour of the assyrians , to oppose himself near euphrates against pharaoh neco , was vanquished , and wounded to death , kings , chap. , & . anno mundi . under this king zephaniah the prophet appear'd● ; but it seems habaccuk preceded him . his son jehoahaz , a vicious prince , succeeds him for months , aged years ; for pharaoh neco dethroned him , and carried him prisoner into egypt , where he died , putting his brother eliakim , whom he named jehoiakim , in his place , which he held for years together ; and certainly by the order of his birth , the kingdom was rather due to him than to jehoahaz , who was younger than him by years ; but being older he was not wiser , kings . , &c. so was his reign unfortunate , and his end tragical . it appears from jeremiah , chap. . , , . that the first year of nebuchadnezars , falls in with the th of jehoiakim , and the th of the predictions of the prophet , beginning from the th of josias . from that time nebuchadnezar continuing the war which his father ●had with egypt , began to become the scourge , as well of that country as of judea ; which was feudatory since the death of josias , and the progresses of nebuchadnezar were so quick on this side the euphrates , that in a small time he dispossest pharaoh of whatever he had conquered ; so that judea was submitted to him , and jehoiakim forced to follow the victorious party , and to pay to nebuchadnezar the same tributes , and make the same acknowledgements , which he had hitherto done to the king of egypt ; but about years after , this prince ( thro ill counsel ) revolts against nebuchadnezar , and by this means in the d year , not absolutely of his reign , but of his reign as vassal of chaldea , he draws on him the arms of nebuchadnezar , and his ruin ; for after the wasting of the country , by the incursions of the chaldeans , he was at length made his prisoner , and laden with chains , to be carried into babylon , kings . , &c. chron. . . dan. . . but it seems he died in the way , and was cast into the common-shoar , as jeremiah had foretold , jerem. . . and then daniel and his companions were transported into babylon , dan. . . anno mundi . to jehoiakim , in whose captivity and death began the th year , specified jerem. . . & . . succeeded jehoiakim his son , who is also sometimes call'd jechonias and coniah : he was aged years , when he would have collected the wrecks of this crown , and wore it but months , kings . . his father , to confirm it to his posterity . had associated himself to the throne , and made him be declared king with him , when he was but years old , chron. . . but he was when his father died ; and the th year of his life , in which he began actually to reign , and alone , concurr'd with the th of the reign of nebuchadnezar ; who having conceived some ill suspicion of this young prince , who was indeed viciously given , kings . . returned to besiege jerusalem , and jehoiakim chose rather to surrender and submit himself to the discretion of the most powerful , than to stand out by resistance ; so that then was made the first great transportation of the jews into babylon , the prelude of which began months before in the carrying away of daniel , and his companions , kings . , &c. mat. . . and thus is found ( near the matter ) the account which we have denoted at the head of this period of years since the foundation of the temple , to the end of the captivity . nebuchadnezar substituted then to jehoiakim , whom he carried away into chaldea , with the principal forces of judea , ( the prophet ezekiel was of the company ) his unkle mattania , josias his d son , and whom be named zedekias , who was years old when he came to the crown , and wore it years , kings . . but having falsified the faith he had given to the king of babylon , he drew his indignation on him , so that in the th year of his reign and continu'd captivity , jerusalem was besieged , reduced to great extremities , and at length taken after a siege of months , the besieged being vexed with famine and great mortality in the th year of zedekias , who was the last king of david's race , ● kings . . jerem. . . &c. & . . jeremiah does himself represent how much he suffered during this siege , jerem. . . , &c. & . . as ezekiel represented the horrors and sequels of it in chaldea , ezek. chap. , , , , , &c. zedekias seeing the city taken by the enemies , would have escaped by a private gate with the rest of his troops , and chief men of the nation ; but he was pursued by the chaldeans , who took him , and led him to riblah , which is thought to have been since called antioch , where nebuchadnezar expected the event of two important sieges , to wit , that of tyre and jerusalem , and there was his sentence given ; his children had their throats cut in his sight , and all the chief men of judah , ( amongst which were also skeraiah , hilkiah's grandchild , and hazaria's son , who had succeeded his father in the high priesthood , involv'd unquestionably in this slaughter , having been of the counsel of zedekias ; and afterwards he had his eyes put out , and was carried prisoner into babylon , where he died ; anno mundi . then was the temple burnt , and city dismantled and laid waste , the sacred vessels carried away , and most of the people which remained were transported , kings . , &c. jerem. . , &c. all this happened at the expiration of the th year , and at the beginning of the th of nebuchadnezar , jerem. . , . in the first transportation with jehoiakim , sometimes called coniah ( by jeremiah ) jews were carried away into babylon , and in this last ( so greatly had the miseries of the siege consumed the rest ) there were only found in all , jerem. . , . those who could remain in judea , being of the meanest of the people , tarried behind , amongst whom jeremiah was one , jerem. . . and . , . were put by the authority of nebuchadnezar under that of gedaliah , jerem. , , . . but having been soon assassinated at mizpah , by ismael , of the royal race , and his accomplices , jerem. . , , . these sorrowful remains were carried into egypt , by johanan and the other officers with jeremiah , against his will , and the endeavours he used to disswade them , and miserably perish'd , jerem. chap. , , . after they had , as 't is thought , stoned the prophet . during all these sad times , and from the th of josias , agreeing with the year of the world . jeremiah ( the son of hilkiah , not of the high priest , who flourish'd under josias , but of an ordinary priest , who resided at anathoth , jerem. . , . ) did all he could to disswade both small and great from their debaucheries , without gaining any thing but injuries and threats of imprisonment ; baruch always kept him company . 't is thought zephaniah , huldah and he , prophesied at the same time ; he in the streets , zephaniah in the synagogues , and huldah to the women . 't is certain , these were contemporaries with jeremiah , and perhaps nahum likewise . the first chapters of jeremiah , excepting the th , which concerns zedekias , and the th which respects jehoiakim and zedekias , belong to the time of josias , and contain censures and threatnings . the th chapter belongs also to jehoiakim , and jechonias , and his preaching , for which he is blamed to the th chapter , wherein he recites the cruelty exercised by jehoiakim against the prophet uriah , whom he brings from egypt to put to death . to this time , about the th year of jehoiakim , should be referred the chapters , , , , , & . and to the th year of this same king , the th , and th ; and to jechonias , the d and d chapters . what we read in , , , , , , , , & , concerns the first years of zedekias . to the th belong the chapters , , , . and what he says chap. . to the king and queen , kings . . & . . to the th , the chapters , , & . to the th , the chapters , , & . and to the th , the chapters , & . in fine , to the time which followed the taking of the town , and the destruction of the temple , the chapters , , , , & . at the time when jeremiah prophesied in judea , ezekiel who was also of the sacerdotal order , and had been left captive in chaldea , treated of the same things as jeremiah ; and confim'd what he had writ to the captives , chap. , . to forewarn them against the seducements of hananiah and shemaiah , false prophets , who assur'd them of a speedy return . the scripture saying nothing of the death of these prophets , we shall not mention any thing of what the ancients tell us . 't is observable , that in the th year of the captivity , ezekiel being divinely advertiz'd , that the tyrians insulted over the the miseries of jerusalem , prophetically denounces to them their sudden ruin , chapters , , ; and in the th chapter he promises , that egypt and its plunder shall be nebuchadnezars , and his armies , for the travel they should suffer in the siege of tyre . after these misfortunes of judea , and the whole nation , the city of tyre taken , and egypt subdued by nebuchadnezar , as the prophets foretold , he began to set up for a soveraign monarch , and to reckon the years from that time . it was then in the d year of this monarchy , and in the following that hapned the things related in daniel , chapters , , & . it being impossible to determine the time of the expulsion of this monarch amongst the beasts , nor how long it lasted ; the times mentioned , dan. . . being expounded by some of the years , and others by years and a half . nebuchadnezar having reigned years , anno mundi . left his son evilmerodac the successor of his kingdom , in the th year of the death of zedekias , and th of the captivity of jehoiakim , or of jechonias , kings . . jerem. . . in which this miserable prince was taken out of prison , unladen of his irons , set at liberty , and treated as a king , by the favour of this monarch , who is thought to have had some knowledge of the true god , and in derision whereof the chaldeans nam'd him evilmerodac , which is , the fool merodac , for this last word was the common title of their kings . since the coming of evilmerodac to the crown , the years which remain to end the years of the captivity , must be divided between him , belshazar , and darius , for the scripture speaks only of these . jeremiah had foretold , that the jews and other nations should serve nebuchadnezar , his son , and sons son , which is , to the d generation . nebuchadnezar in dying transmits this great empire to evilmerodac his son ; evilmerodac his son , to belshazar his grandson , who according to the style of the scripture is call'd the son , dan. . . . . those who allow only years to evilmerodac , speak without grounds , and seem to contradict the scripture , kings . , . and this way of speaking that jehoiakim being by evilmerodac set at liberty , on the th day of the th month , as expired either the year of the captivity , or the st of evilmerodac , and eat with him , and was fed by him all the time of his life , doth methinks express a longer time than a year or ; and therefore some of the ancients attribute to evilmerodac years reign , and others . those who make him assassinated by neriglissar , his brother-in-law , nebuchadnezar's son in-law , and belshazar's father , with whom he reigned years , and belshazar alone after his decease , about months , produce no convincing proofs , but are feign to borrow from prophane histories uncertain conjectures , finding themselves more perplext when they be to agree about the time and qualities of darius . let us then , without defining the particular time of the reign of these , of which the scripture is silent , allow them together the years in question . it is true indeed , that daniel passes immediately from nebuchadnezar to belshazar ; but 't will not be gather'd from thence , that evilmerodac surviv'd his father only years ; when perhaps daniel was absent during his reign from the court , attending in some distant province on the functions of his charge ; and certainly he must have liv'd a long time out of babylon , seeing he was so little known there when belshazar died , daniel . . and therefore neither does he speak of belshazar , as a youth , who came now from losing his pretended father neriglissar , under whose tutelage he had lived ; ( this great festival which he celebrated would have been little agreeable to the year of mourning ) but he speaks of him as a perfect man , who feasts not only his gentlemen , but likewise his wives and concubines , dan . . and distinctly recites those visions he had in the first year of belshazar , dan. . . and in the d , dan. . . which he could not say , had belshazar reigned only months . i would give then or years to evilmerodac , and to belshazar his son , and the rest to darius , subrogat to belshazar , after he had been killed by the conspiracy of his own , in the night of his sacrilegious festival , in the which the end of a mystical hand , by a writing which daniel alone could read and expound , had denounced to him his ruin , dan. . . so that still the last year of this darius , who is the same that writers have call'd nabonides and labonules , as they name belshazar , labosoarchodes , will fall in with the first of cyrus , and the last of the captivity . he was not king of media , but of chaldea , as may be seen dan. . . and . . and he is surnamed of mede , not so much for having liv'd amongst the medes , but because he was an originary , and that ahasuerus his father , dan. . . is the same , who is termed by the other greeks cyaxares ( father of astyages , and cyrus his grandfather ) who being king of mede joyned his arms to those of nebuchadnezar , for the taking of niniveth , and the suppression of the assyrians ; for as nebuchadnezar had espous'd nitocris , the daughter of cyaxares , and sister of astyages , so it seems he brought into his court this darius , his wives brother , and that he there lived in great credit , seeing he was years of age , when he was substituted to belshazar , by the faction of those who assassinated him , and of whom perhaps he was the chief , dan. . . and this was the first step of what god had denounced to him , that his kingdom should be divided , and given to the medes and persians , dan. . . seeing that this person being originary of mede , possest it after him , and settled the government of it on the platform of what was practis'd by the medes and persians , lately re-united under the government of cyrus , ( after the death of astyages his grandfather ) as may be gather'd from dan. . , , , . this darius the mede in favouring daniel , and establishing him one of the triumvirs , who presided over the satrapes or governours , which at his coming to the crown he had established over all the kingdom , to share his authority with those from whose suffrage he had received it , expos'd him to the envy and hatred of all others , who designed by a wicked and cruel edict , to make him be thrown into a den of lions , where he was miraculously preserved , to the great joy of the king , and the confusion of his enemies , dan. . , &c. as daniel had under belshazer , the first and the d year of his reign , the visions he describes in the th and th chapters of his book ; so hapned under darius of mede , in the first year of his reign , what he did and saw in the th chapter . some few years after , cyrus , who was mentioned by the name , almost ages before his death , to be the deliverer of the people of god , and the restorer of his temple , isai. . , . and . . pursuing his other conquests , laid siege before babylon , during which he storm'd the castle of borsineppe , where darius the mede had withdrew , whom he received into favour , as being his kinsman , and made him governour of caramania , and in fine took the town by stratagem , having cut another course for the euphrates , than that through which it entered into the town , even when the inhabitants mock'd at his attempts , and securely followed their debaucheries , isai. . . and jerem. . , , . and this is the term or ending of the empire of babylon , as may be seen jerem. . . chap. vii . of the sixth period , or age of the world. as from the foundation of the temple ( laid in the year of the world ) we reckon about years ; so from the taking of babylon , and the ending of the captivity , to the death of our saviour jesus christ , there are ( according to some ) years , and ( to others ) years more , and again ( according to others ) years more . anno mundi . daniel , who had been till then darius favourite , and remained in this quality in the capital city , insinuated himself so prudently into the favour of the conqueror ( by the blessing of god ) that he continu'd to him the same employs he had under darius , dan. . . and there 's great likelihood 't was at the prophets perswasion ( who without doubt communicated to him the predictions of isaiah and jeremiah ) that he published in favour of the jews the edict of their liberty , from the st year of the taking of babylon , and the chaldean monarchies submission to the diadem of the persians , chron. . . esdr. . . in the year of the world . some learned men begin here the weeks of daniel , and end them at the death of the son of god , dan. . . as if god would have had the septenary of the servitude to be followed by another septenary , which should bring us in the death of jesus christ , the true messias , the liberty of our souls . the jews seem in some sort to favour this sentiment , seeing they make their d temple to subsist but years ; and it 's apparent , 't was overthrown by titus and vespasian , in the th or d year after the birth of our saviour . but others , to adjust the holy chronology with foreign accounts ( altho they be in several chief points uncertain , especially in what concerns the persian monarchy ) they hold one must descend lower , and begin the account of weeks in the th of artaxerxes , in which esdras came into judea with ample commission , to set the republick in order , esdr. . . or what appears more agreeing with the th , in which nehemiah obtain'd the office of governor , and the authority of rebuilding the walls and streets of the town , dan. . . nehem. . . others have moreover on this subject , sentiments less reasonable than the preceeding , the last of which is prefixable to all the rest : we intend not to enter into the discussion of these chronological punctilio's , in which one may sooner guess at , than demonstrate things . after the edict of cyrus was published , zorobabel the son of salathiel , of the royal family , called otherwise shesbat-shar by the chaldeans , esdr. . . and attirshatta , which is the governour for the king , in respect of his dignity , esdr. . . compared with esdr. . . and joshuah the high priest the son of jozadock , and sherajah's grandson , who was executed with zedekias , laden with the sacred vessels , which he caused to be restored , with a great number of persons specified , esdr. chap. . and nehem. chap. . arriv'd in judea in the d year of cyrus , a while before the months , and set to rebuilding the altar , and offering their sacrifices , esdr. . . in the following year they laid the foundations of the temple , esdr. . . but they immediately met with opposition , by the credit which their enemies found at court , whence it came that cambyses ( cyrus his son , who was employ'd afar off in the expedition against queen tomyris ) favour'd them not . and this was the cause of the fasting and prayers of daniel , in the d year of cyrus , dan. . . but the prophet died a while after the last vision which he had , as may be gathered from the words of the angel , and in ending it , dan. . . this opposition continu'd under the reign of ahasuerus , and more violently under that of artaxerxes , as is seen esdr. . , , &c. and as these names seem to have been common to the kings of persia and mede , ( compared dan. . . esther . . and neh. . . ) yet it seems we should understand by this ahasuerus , the son and successor of cyrus , whom the generality of historians have called cambyses , who was found the heir of his scepter or years after the taking of babylon , and reigned or years ; and by artaxerxes , who followed him . this impostor who would pass for smerdis , cyrus his d son , whom the eldest had put to death ; for his imposture having been discover'd , and he punish'd , darius histaspis came to the crown , and the jews seeing him settled , and moreover considering , that tho cambyses ( prejudic'd by his flatterers ) had conniv'd at their oppression , without confirming the edict which his father had publish'd in their favour , yet there was no contrary and prohibited one , other than that of the false smerdis , who is the first artaxerxes of the scripture , and that he not having been lawful king , the prohibition he had made of rebuilding was of no validity ; they therefore took courage at the sollicitation of the prophets haggai and zacchary , and set to work in the d year of darius , esdr. . . & . . hagg. . . zac. . . and darius having chang'd the officers of the crown on this side euphrates , and substituted to bishlam , metredath , rehum , &c. who in the time of cambyses , and the impostor smerdis , had so hotly oppos'd the building of the temple , tattenas , shetherboznai , &c. who were more moderate , esdr. . . they seeing this work advanced , came to jerusalem , to inform themselves on the spot ; hear from zorobabel and joshuah , the authority they had from the edict of cyrus , and made a faithful report by their letters to darius , entreating him to inform himself of the truth of the matter , and to send his commands , touching what he would have them to do in this point , esdr. . , , , &c. on these letters darius caus'd search to be made in the archives of the empire , for what might concern this order of cyrus ; and finding the writing , he confirmed it by a d edict , more careful to maintain the will of cyrus , whose daughter he had espous'd than had been cambyses his own son , esdr. . , &c. thus was finished the temple , and the dedication of it was celebrated , and they began to worship in it in the th year of king darius , esdr. . , &c. if it be alledged , that according to this reckoning the interruption of this temple must have lasted no more than or years at most , whereas 't is said ( john . . ) it had been years in building ; one may answer , either that the jews said this at a venture , without any certain information ; or that they misreckon'd the time employ'd by zorobabel in this work ; or that in giving moreover a year or two to the life of cyrus since the work began , to cambyses , to the impostor smerdis , and to darius , they find precisely these years between the d of cyrus , in which the jews return'd from babylon had follow'd this design , and the last of darius , their second benefactor , under whom the work was again undertaken and finished . it seems that darius , since the temple was finish'd , took no more care of the interest of the jews ; whether he was otherwise employ'd in continual wars ; or whether he thought it was sufficient the temple was built , tho the walls were not raised . to darius , after a reign of years which is commonly given him , his son xerxes succeeded , who was born to him by cyrus his daughter : it 's he who is indicated dan. . . and of whom is mention esther . , &c. he repudiated vashti , espouses esther in her place , takes haman into favour , who vex'd at mordecai for his refusal to bow to him , took a design , not only of destroying him , but at one and the same time all the jews , which were to be found in the empire ; but the king having read the publick registers , and the signal service which mordecai had rendred him , would have him worthily recompenc'd by the very hands of his great favourite ; who as he was just on the point of oppressing the jews , esther opposes her self with such success , by the counsel of mordecai , that all the mischief which this infolent favourite had prepared against him , fell on his own head , and turn'd to the shameful ruin of himself and his family . as mordecai ( esthers uncle ) is without doubt another , than he who came up from chaldea with zorobabel and jeshuah , esdr. . . and nehem. . . so what is said esther . . that he had been transported with the king jechonias , is not to be understood of his person , but of that of his father or grandfather : but in supposing he was transported in the reigns of his father , or grandfather , and born towards the end of the captivity ; or after 't was ended ; here will be no longer difficulty . those who collect the history of esther as far as artaxerxes , or darius ochus , increase this difficulty ; and those who terminate it in darius hystaspis , do disingage themselves little better . those who understand it of cambyses are contradicted , because 't was the th year of ahasuerus when he espoused esther , and cambyses scarcely past over the th of his reign , having moreover been a constant enemy to the jewish nation to his death ; and those who would understand the ahasuerus of esther , of cyaxaris , who was the father of darius of mede , cannot attribute to him the magnificence and extent of the empire , describ'd esther , chap. . beside , that he was not king of media and persia . zorobabel and jeshuah , who had the conduct of the people from cyrus this year , died , apparently under the reign of xerxes , and by their decease left their new springing republick in very bad order ; to speak humanly , there cannot be given more than years in their administration , and in giving moreover to cyrus , after the taking of babylon , to cambyses , to the impostor , and to darius , according to the common reckoning , they must have liv'd no farther than the beginnings of xerxes , to whom there are alloted ; at the end of which succeeds his son artaxerxes longemain , that is , long-hand , who is made to have worn the crown , or years . and in effect it appears from the relation of esdras , that corruption had so greatly gain'd since their decease , that jeshuah's children are reckoned among the priests , who had taken strange women , esdr. . . esdras , who was of the priestly order , well vers'd in the law , having without doubt heard in babylon , that by the death of zoro●abel and jeshuah , and apparently from the prophets , haggai and zachary , who had so well seconded them , that all things went ill in judea , was divinely inspir'd to return there also , and to bring along with him a considerable company of priests , levites , and nethinians ; which he did under the authority and favour of artaxerxes , in the th year of his reign , with rich presents , authentick letters pattents , and a very advantagious commission , to establish magistrate and judges amongst the people , esdr. chap. ● and . anno mundi . years after the arrival of esdras in judea , which is to say , the th year of artaxerxes , nehemiah ( who is held to have been of the tribe of judah , and even of the royal race , yet another than he spoken of , esdr. . . and nehem. . . ) obtains an express commission of the same king to go into judea , to re-establish the city of jerusalem , with a very authentick commission to govern the nation ; of which see nehem. chapters , , , and . and it seems that this edict of artaxerxes , is the word , that they should return and rebuild jerusalem , and raise up the desolate places ; whence begin the weeks , dan. . . seeing that of cyrus ( confirmed by darius ) spake only of building the temple , not of rebuilding the town , enclosing it and putting it into a condition of defence . nehemiah being arrived at jerusalem , builds up the walls , and makes it tenable in days , nehem. . . see nehem. . . and the orders he establish'd amongst the people , as well in civil as sacred matters , nehem. chapters , , , , , , , and . it appears , that in the time of esdras and nehemiah , joakim the son of jeshua exercised the high priesthood , nehem. . , but it seems he died a while after the arrival of esdras , seeing eliashib his son was already in this dignity , when the walls of the town were rebuilt , nehem. . , & . nehemiah was years governour , or attirshatta , that is , ethnarck , since the th to the d of artaxerxes , nehem. . . and . . but at the end of this term he return'd to the king , as well to give him an account of what he had done , as because his commission was expired , nehem. . . during his absence new disorders arose , to which esdras apparently not being able to withstand , the king was entreated from the jews to send them nehemiah , who at his return us'd his authority even on the high priest , eliashib ; who allying himself with tobiah the ammonite , had went so far as to lodge this stranger in one of the chambers of the temple , whence nehemiah made his moveables be thrown out , and appointed for its proper use , nehem. . , , & . then also nehemiah prosecuted the dissolution of the marriages contracted by the jews with strange women , which had been stipulated and began by esdras , esdr. . . and nehemiah proceeded so far on this point , t●at he drove away from jerusalem one of his sons , who had espous'd the daughter of sanballat honorite , nehem. . . we cannot certainly determine , how long esdras and nehemiah liv'd ; but these are infallible maxims , which may give some light to the history . first , that esdras was divinely inspir'd , to make the last review of the scriptures of the old testament , and reduce them into a body ; and that he joyn'd with the book which bears his name , those of the chronicles , that of esther ( written by mordecai ▪ ) and that of nehemiah . dly , that malachi , the last of the prophets , has either been the same as esdras , as several hold , or at least contemporary with him ; it being certain , that since the closing up of the canon by esdra , there has been neither writing nor writer canonical under the old testament . dly , that esdras had already writ the chronical books , before nehemiah wrote his history , seeing they be therein cited , nehem. . . thly , that they have liv'd both of them to the time of darius codomannus , in whose death ( vanquish'd by alexander the great ) ended the empire of the p●rsians , seeing they have both extended the succession of the priests , to the reign of darius of persia , as is expresly read , n●hem . . . thly , that the priest jadduah , who is the last mention'd by nehemiah , was contemporary with alexander the great , and went before him with great solemnity , as appears from josephus . thly , that samballat mention'd in nehemiah , was manasses his father in law , the brother of jadduah , in favour of whom he sollicited by darius , and obtain'd at length of alexander , to whom he went and surrendred himself , the liberty of building the temple of garizim , that he might therein exercise the priesthood , nehem. . . these truths acknowledg'd by most chronologists , divide them in their opinions ; some pretending , that the artaxerxes of esdras and nehemiah , is he whom secular writers have surnam'd mnemon ; and others judging it more convenient to stop at longhand ; and as the sequel of the holy history leads us rather to him ; so without curtailing the term which profane historians assign to each of the kings , which have followed the great xerxes , tho with little certainty and consent , 't will be easie to find ones reckoning . it 's thought the persian monarchy lasted about years , and according to the most just account , the th of artaxerxes longhand was of it : so that in supposing nehemiah was then , and liv'd , which has nothing extraordinary , he might have seen darius codomannus arrive to the crown ; and there 's great probability god took them both away , esdras and nehemiah , a while after alexander had past the bosphorus , that they might not see the entire ruin of an empire , which had almost continually favour'd their nation . it 's not found any one succeeded nehemiah in his office of governour , and it seems as if after his death , the superiour authority remain'd in jadduah the high priest. darius , attack'd so violently and successfully by alexander , and in fine wholly vanquish'd , invested himself with the monarchy by his death in the th year of his reign . see with what violence the ram was attack'd by the goat , dan. . , , &c. here began the monarchy of the greeks , which is the kingdom of brass , dan . . and the third beast like unto a leopard , dan. . . anno mundi . sanballat , the satrapas of samaria for darius , had timely joyn'd himself to alexander's party , and obtain'd by his favour what darius had refused him , to build the temple of gerizim , and to establish manasses his son-in-law , the brother of jadduah , high priest ; whence arose the controversie mentioned john . . and the inveterate hatred between the samaritans and the jews , joseph . lib. . alexander being angry with the jews , after the taking of tyre , marched to jerusalem , to destroy it ; but jadduah coming to meet him , procur'd not only his favour , but also his veneration , putting him in mind of a dream he had in macedonia , in which a man made and cloathed like jadduah , had exhorted him to attack the persians , and promis'd him the victory over them . this alexander , who is called by daniel the king of javan , dan. . . and . . outlived darius by years , and his kingdom was divided to strangers : seleucus had great asia towards the north for his part ; ptolomy , egypt towards the south ; antigonus , asia minor to the east ; and cassander , macedonia towards the west , dan. . . and . . and . and . . wars soon arose between these kindoms , and namely between the seleucides and the ptolomies ; whence sprang many difficulties to the jews , situated between egypt and syria , increas'd by their own dissensions ; and the marriages which these princes contracted often together , were rather snares than alliances . the d ptolomy was the philadelphian , so nam'd , because he had married his sister , under whom 't is said there was made at his instance , because he gathered a great library , the greek translation of the old testament , called vulgarly the lxx . 't is said also , that this prince , better affected towards the jews than his father had been , restored to liberty slaves of that nation . then was eleazer high priest , the brother and successor of simon the just , who was the son of the first onias , and he of jadduah , according to josephus . there were already several misunderstandings between the first seleucus the son of nicanor , and the first ptolomy the son of lagus , contesting for syria ; and according to the vicissitude of war , the jews were constrain'd to obey sometimes one , and sometimes another : but the war growing more fierce between the d ptolomy and the d seleucus , seleucus soter , to whom soon succeeded antiochus theos , the d of the same seleucides ; philadelphe by a treaty of peace gave his daughter laodicea in marriage to antiochus , and obliged him afterwards to leave her , altho he had already sons by her , and to take berenice his other daughter instead of her , which produc'd dismal tragedies ; for antiochus seeing his father dead , put away berenice , and recall'd laodicca , who poysons her husband , and put to death her sister , and a child she had in a cradle : but a while after ptolomy evergetes , the d of the name , the brother of berenice and laodicea , attacks callinus seleucus , the th of the seleucides , son of antiochus theos , and gains on him great victories , d●n . . , , , , . yet seleucus ceranuus , the th of the seleucides , and his brother antiochus the great , both the sons of callinicus , took their revenge , and especially antiochus the successor , and heir of his brother , the th king of syria , comes against ptolomy philopater the son of evergetes , the th of the name ▪ who awaking from his debauches , takes the field , defeats antiochus the great , and regains most of the places which had been taken from him , dan. . , , . see the d book of the macchabees , which serves as an explication to these prophecies , and relates what hapned to this ptolomy , being withheld at jerusalem , ●o enter into the holy places against the law of god , who became also a protector in egypt of the nation , on which this miserable prince would have reveng'd himself . during these stirs , manasses the uncle of eleazer had succeeded him in the sacerdotal dignity , and to manasses onias , the d son of simon the just ; and to onias , simon the d . antiochus having treated with philopater , watches an occasion , and seeing him dead , and that his son ptolomy epiphanius , the th of the name , was as yet but a child , invades egypt , strengthens himself with alliances against her , takes caelosyria , and several other places , dan. . , , . after which he comes into judea , drawn thither by the factions which divided her , and puts all into great confusion , dan. . . see josephus , book . chap. . but being stopt by the consideration of the romans , who became protectors of ptolomy epiphanes ▪ he enters into league with him , and gives his daughter cleopatra in marriage , who ( contrary to the fathers intention ) remains faithful to her husband ; but designing against the romans themselves , he was smartly handled by them , ● and in fine knock'd on the head , as he was plundering a temple in syria , dan. . , , . seleucus philopater his son , the th of the seleucides , comes to the crown , forms a design of pillaging the temple of jerusalem , and sends thither heliodorus for this effect ; but his enterprize did not succeed , dan. . . and see macchabees chap. . he quickly died , being poyson'd by heliodorus and antiochus , surnam'd epiphanes , or the illustrious ; who being an hostage at rome , secretly went thence , and came into syria , and taking on him immediately the quality of protector of demetrius , the son of his brother seleucus philopater , invades afterwards the kingdom . 't was this antiochus , not so properly ephiphanus , as epimanes , or the enraged , whom daniel describes , and offers as the lively image and type of antichrist , dan. . . and . , , , , , , , . and . , &c. in the beginning of his reign hircanus kill'd himself , according to josephus , book . antiq. chap. . and under him began the soveraign high priesthood to be mercenary , and in the disposal of the king. onias , the d son of simon the second was then in this office ; but his brother jason obtain'd it by money , in the th year of the seleucides , and began to introduce paganism amongst those of his nation , macc. . . and macc. , , , , &c. yet he enjoy'd it not long , for menelaus , whom he had sent towards antiochus to carry him his presents , supplanted him , and obtained the dignity , macc. . . and hence was seen the sequel of his crimes . about this time prodigious signs of armies were seen fighting in the air over jerusalem ; and jason on a report that antiochus was dead , gathers people and drives away menelaus , who retires towards the lacedemonians , where he dies poor , and without a sepulchre , macch. . . &c. in the mean time antiochus was employ'd in the war against egypt , ( where reign'd ptolomy the th , as yet a young child , and surnamed philometer by antiphrasis , for the hatred which cleopatra his own mother , and sister of antiochus bore him ) which he ended by the treason of the ministers of egypt , who having admitted him into the country , as his nephews protector , furnished him with the means of becoming master of several important places , by craft , bribes , and intrigues , dan. . , , . macc. . . but ptolomy being grown up in years and courage , found means to retake them , and make them shake off the syrian yoke ; who bearing this impatiently , invades egypt with great vigour , gains the battle against ptolomy , who was betray'd by his own people , and renews a fraudulent peace with him , which was of short durance , dan. . , , . for a while after he began new attempts , upon which the romans intervening for ptolomy , he was constrain'd to desist , and came and disgorg'd his fury on jerusalem , dan. . , , , , &c. it was in the d year of seleucides , that returning from egypt he enters into jerusalem , favour'd by those of his faction ; there exercises great cruelties , profanes the sanctuary , and pillages the temple , macc. . , &c. macc. . , &c. years after he continues his cruelties by apolonius , and by a publick edict commands all the jews to embrace paganism , and to consecrate the temple of jerusalem to jupiter the olympian , and that of garizim to jupiter the hospitable , macc. , &c. macc. . . &c. and . , &c. then hapned the cruel executions on eleazer , macc. . . and the seven brethern , macc. . . &c. matthias the high priest retires to modin , refuses to obey the kings edict , kills the commissioner and a jew , who sacrificed to idols , gathers forces , and resolves on resistance . macc. . , &c. in dying in the year of the seleucides , he establishes judas , maccabeus his son , captain general of the people , who refused to adhere to idolatry , macc. . , &c. judas defeats in several rencounters the lieutenants of antiochus , apollonius , seron , georgias , and lysias ; purges the temple , and celebrates the dedication of it , mentioned john . . macc. chap. & . compar'd with dan. . , , , . the abomination of the desolation had been introduc'd by the order of antiochus , the th of the th month of the year , macc. . . and in the same day and month in the year , the temple was purified , mac. . , . while judas prosecuted his victories , antiochus dies miserably , in the th year of the seleucides , macc. . , &c. leaving for successor his son antiochus eupater . in the year judas besieges the castle of jerusalem , possest by the enemies ; but lysias , to whom the king was given in trust , bringing this young king into the wars , obliges him to raise the siege , and after some slight skirmishes , wherein eleazer signalized himself , killing the greatest of the elephants , the taking of bethsarah by antiochus , and the siege even of the temple , and those who defended it reduced to great necessities ; a peace is made , by which is left to the jews their liberty and religion , which was not faithfully observ'd , macc. . , &c. antiochus was perswaded by lysias to this retreat , to go and oppose philippus , who relying on the authority the former antiochus had given him for the government of his young son , arrogated to himself at antioch the supreme power , macc. . , & . in the mean time onias , son of onias the d , seeing no likelyhood of his coming to the high priesthood , conferr'd it seems by eupater on alcimus , a wicked man , retires into egypt , and under the favour of ptolomy philometer builds in the province of heliopolis , against the ordinances of the law , a temple like unto that of jerusalem , and for the same use , which was surnamed onion , of which see josephus , book . antiq. chap. . and book . chap. . in the year , demetrius the son of seleucus eupater , being escap'd from rome , where antiochus his uncle had sent him as an hostage , is receiv'd by those of antioch , and by the army , puts to death antiochus eupater , his cousin german , and lysias ; and at the solicitation of a●cimus , who unworthily bore the title of high priest , sends bacchides , the general of his troops , against the well-meaning people , who were used with as much perfidiousness as cruelty , macc. . , &c. judas opposes himself against these violences , and reduces alcimus to great extremities , to whose assistance comes nicanor from the kings part , who succeeds neither under the foxes skin , nor that of the lion , and loses his wiles , his forces , and his life , macc. . , &c. judas victorious seeks the protection and alliance of the romans , macc. . , &c. but in the year bacchides return'd in judea , the battle is given between him and the troops of judas , who was killed on the place , and jonathan his brother was chosen captain general in his place , macc. . , &c. see what was past at the entrance of his generalship , macc. . , &c. the year following alcimus dies , bacchides retires to the king , call'd back against jonathan , is beaten and makes peace with him , who had laid siege of his own authority against machmash , mac. . , &c. seven years after , in the year , alexander , who profest himself ( tho falsly , ) the son of antiochus the illustrious , rises against demetrius , who to oblige and retain the jews to his side , permits jonathan to raise men , offers very advantagious conditions to the whole nation , sets jerusalem at liberty , and leaves the castle at the disposal of the high priest : but alexander had prevented him , and made jonathan● high priest , the habit and quality of which he had taken in the th month of this year , macc. . , &c. in the same year demetrius is defeated and killed by alexander , who allies himself with ptolomy philometer , and espouses his daughter ; and in the year , demetrius , the son of the preceeding , endeavours to amend his affairs ; but apollonius , general of his troops is ill handled by jonathan , whom alexander congratulates for his victories , macc. . , &c. in the mean time ptolomy designs to dethrone his son in law ; takes away cleopatra from alexander , and giver her to demetrius ; possesses himself of antioch , and the kingdom , defeats alexander , who being fled into arabia , there lost his head , which zabdiel sent to ptolomy . but this was but a short joy for him , for he died three days after , and his souldiers disbanded themselves . demetrius by this means finds himself settled in his degree , in the year , and jonathan enjoys his favour , and obtains greater authority and priviledges for the whole nation , mac. . , &c. yet this demetrius , though so effectually assisted by jonathan , matter'd not the keeping his word with him ; and therefore jonathan turns his back on him , and takes part with the young antiochus , alexander's son , whom tryphon had brought from arabia to set up against demetrius , whose troops also jonathan defeated , macc. . , &c. then jonathan renews the league with the romans and lacedemonians , and had several prosperous successes against the troops of demetrius , so that tryphon , to whom the young alexander had only serv'd as a pretence , fearing the arms of jonathan , carried him treacherously to ptolomy , in design of delivering him up to him , wickedly stops him , and in fine , puts him to death , and two of his sons , whom he had for hostages of his brother simon , with an talents to release him , macc. . , &c. and chap. , , , &c. whilst that simon , his brother's successor , procures him an honourable burial , tryphon puts to death the young antiochus his pupil , and possesses himself of the crown , but simon reconciles himself against him with demetrius , in the year , and by the treaty of peace , the fortresses of the jews remain to them ; a general peace is establish'd , and the country is again freed from all tribute , and there begins a a new epoche for the nation , macc. . , &c. in the year , gaza surrenders to simon , the castle of jerusalem , and john his son is made general of the forces , macc. . , &c. in the year demetrius , intending to oppose triphon , is made prisoner by arsaces king of the parthians ; but simon enjoys all manner of prosperity , macc. . , &c. cleopatra , demetrius's wife , seeing her husband prisoner , and to secure her self from the tyranny of triphon , offers her self in marriage with the crown to antiochus sidetes , her brother in law , who takes on him the quality of king , seeks by letter simon 's friendship , with many fair promises , and draws to him the forces of the country . then triphon dismay'd ( in the year ) takes his flight ; but antiochus , tho' simon had sent him men for his assistance , did not keep his word ; re-demands joppa , gazara , and the fortress of jerusalem , and on refusal sends ●endebeus to waste judea , who was beaten and put to flight by the sons of simon , judas , and john , macc. . , &c. and . , &c. but in the year , ptolomy , the son of abodi , and simons son in law , kill'd his father in law , and matthias and juda , of his sons , in the fortress of doch , where he had treacherously invited them to make merry . his design was also to surprize jerusalem and gazara , and to kill john , simon 's other son ; but john having heard of his fathers and brothers murther , and the design against his life , took care of himself , macc. . , &c. josephus book . antiq. chap. . antiochus sidetes , offended against simon and john his son , who came from succeeding him in the priesthood and soveraign authority , comes into judea with an army , besieges jerusalem , and constrains john to capitulate under conditions hard enough , but which were not prejudicial to religion . under this john , who was surnam'd hircanus , arose in the synagogue the two sects ( so famous ) of the pharisees and sadducees , john highly favouring these latter . we have pursued the series of these things the longer , not to place these books of the macchabees , nor the history of josephus , in the rank of canonical books ; but because they serve to shew the fulfilling of the prophet daniels predictions . pass we more lightly over the rest , destitute as we are of the infallible light of gods word . each of the asmoneans who succeeded john hircanus bore both the title of king and high priest , tho' by the law of god , and by the express order these offices were inconsistent , and were not to be appropriated by any but the messias , psal. . , , , . and as their regality was very tottering , so there were great irregularities in all their priesthoods . to john , after he had sustained years this double dignity , succeeded the first in one and the other aristobulus his son , who kept it but a year , having dethron'd his mother , and privately put to death his brother antigonus . his younger brother alexander jammeus succeeds him , and rules years : he was engaged in several wars , as well domestick as foreign ; the latter against ptolomy lathurus , king of egypt , and died , having been troubled for years together with a quartan ague . he left sons after him , hyrcanus and aristobulus ; but alexandra their mother governed by the pharisees , possest her self of the crown , and obliged the eldest to content himself with the priesthood , continuing in this authority the space of years . after her death aristobulus , who has only years assigned him , takes her place , and deprives hyrcanus his eldest brother of the priesthood . antipater the ascalonite , or idumean , the father of herod , fear'd one and govern'd the other of these . hyrcanus by his direction implores the assistance of aretas to good purpose ; yet he was constrained by scaurus , pompeys lieutenant , to leave off his suit to him : pompey himself undertaking the abitrement of this great process , comes to jerusalem , where hyrcanus prevailed , takes by force the temple , defended by aristobulus his party , restores the priesthood to hyrcanus , makes aristobulus and his sons his prisoners , and carries them to rome , , or years are assign'd to hyrcanus , who saw the temple plundered by crassus ; alexander his nephew escaped from prison , returns into judea , but constrain'd to render himself to gabinus , had his head taken off by pompey's order . aristobulus , with antigonus his other son. fugitive from rome , recovered the crown and priesthood by the favour of the parthians ; but antipater , hyrcanus's friend , and who ( under his name ) had the administration of the republick , having followed and served julius caesar against those of pompey's party , obtained the confirmation of the priesthood to hyrcanus . then was antipater made citizen of rome , and procurator of judea . antigonus alledged for himself ( before caesar ) that his father aristobulus , whom caesar had favour'd , and his brother alexander were dead , the father by poyson , and the brother by the violence of those who follow'd the party of pompey ; but the favour and credit of antipater prevailed against his reasons . at length hyrcanus lost his right arm by the death of antipater , who left four sons ; phasael , whom he had made governour of jerusalem ; herod , whom he had set over galilee ; joseph and pheroras , and a daughter nam'd salome . julius caesar having been killed in the senate , cassius extorts eight hundred talents from judea ; antigonus , through the favour of his father in law , and other friends , makes an attempt on galilee , where he is beaten by herod , who by this means conciliates not only the favour , but also the alliance of hircanus , by espousing mariamne , alexander's daughter , eldest son of aristobulus , and of the daughter of hyrcanus . mark anthony , one of the triumvirs , being come into judea , herod did so insinuate himself into his favour , that not only he declared him absolved in judgment from all accusations , which were laid against him , but also he and his brothers were made tetrarchs . but what follows was a new obstacle to his rising fortune : antigonus having drawn the parthians to his party , they seize on jerusalem , under pretence of well meaning , make prisoners hyrcanus and phasaelus ; antigonus cuts and tears with his teeth the ears of the first , to make him incapable by this mutilation of exercising the priesthood for the future , and phasaelus beats out his brains against a wall. herod saves himself as well as he could , from jerusalem , and having left his brother joseph for the defence of the castle of massada , goes to rome in the midst of winter , where by the favour of anthony , and the credit of the triumviracy , he is created king of judea by the roman senate . adorned with this quality , he returns into judea , to do his office ; but antigonus opposes him during three years , till at length herod takes jerusalem by force , makes his antagonist prisoner , and procures him by anthony's authority to be beheaded at antioch . fearing hyrcanus , who was a prisoner with the parthians , and gently treated in chaldea , he manages his return to jerusalem ; and having deposed ananel from the priesthood , who had obtained it after the death of antigonus , he confers it on aristobulus his wives brother , aged years ; but having most basely caused him to be drowned as he bathed himself with him , he restores ananel to his place . after several domestick intrigues , in which the ambition , fraud and cruelty of herod every day signalized themselves , and the suits he had before anthony with cleopatra , followed the battle of actium , and the death of these two , whereupon he puts to death the old hyrcanus , who seemed an eye-sore to him , comes to augustus victorious , and is well received by him , and obtains the confirmation of his authority , and assurance of his amity : being returned home , he puts to death his wife mariamne , and alexandra his mother in law , prejudiced by calumnies against them ; obliges his sister salomas to give a bill of divorce to costobar her husband ; rebuilds samaria , which he calls sebastia in honour of augustus , signalizes himself by several other buildings ; relieves the people in famine ; espouses the daughter of simon boetius of alexandria , and taking the high priesthood from jesus-phabetis , who had held it six years after ananel , confers it on his father in law ; prejudiced by calumnies and suspicions , he put his two sons to death , aristobulus and alexander , which he had of mariamne ; sets a golden eagle on the gate of the temple , to the great scandal of the whole nation , and makes not only his own dwelling , but the whole country a charnel-house . thus are we arrived to the birth of our lord and saviour jesus christ. chap. viii . of the seventh period , or age of the world. which contains the history of the new testament , from the birth of jesus christ , to the destruction of jerusalem . anno christi , altho the spirit of god furnishes us with considerable marks , luke . , . and . , . to denote to us almost the exact time of the coming of jesus christ into the world ; yet it seems to have in this particular bridled our too great curiosity , in telling us that in the th year of the reign of tiberius , &c. he was about years of age. yet from hence is gathered , he must have been born about years before the death of augustus . this prince ( according to suetonius ) lived about years ; at the age of he received the succession of julius caesar his uncle , killed in the senate by brutus and cassius ; to revenge his death , he associates anthony and lepidus , and thus formed the trumviracy , which lasted about years , after which it terminated in the death of anthony , he reigned moreover years . yet chronologists begins the years of augustus in the empire by the death of his uncle ; and thus we must fix the birth of the son of god , to the end of the st year of augustus , or at the beginning of the d . s. john baptist , of the sacerdotal rank , the son of zachary and elizabeth , ordained for a fore-runner to our lord , was born months before him , it being already months since his mother was big of him , when the angel gabriel declared to the holy virgin the conception of jesus christ , luke . . she dwelt at nazareth , a town of gallilee , and was betrothed to joseph when the heavenly messenger brought her this great news . and a while after , by the secret instinct of the spirit of god , she went to visit her cousin s. elizabeth , luke . , which served to fortifie them both in the faith of this great mystery . whilst the consummation of the marriage is deferred by the secret order and providence of god , which made innocent obstacles to arise , such as might be the journy of the holy virgin to elizabeth , it hapned that joseph perceiving her pregnancy , resolved to disingage himself from her without noise ; but he was divinely hindred by an angel , matt. . , &c. in the mean time comes the edict of augustus , to make the recension and numeration of all the subjects of the empire , to know the forces of it , luke . . it seems that cyrenius , as he is named , luke . . that is quirinus , was sent into syria with an extraordinary commission for this description , whilst that saturninus was called home , and that q. varus had succeeded him . now to proceed to this description in an orderly manner , every one was obliged to render himself in his town and country ; and therefore , tho' joseph and mary had their habitation at nazareth , they were obliged to go to bethlehem to be enrolled in the city of david , because both how mean soever and low their condition was then , drew their original from this great king , as appears from the genealogies which we have of jesus christ , matt. chap. . and luke chap. . being arrived at bethlehem , they found all places of entertainment so full , that they were forced to lodge in a stable , where the hour and pains of childbirth seizing on the holy virgin , she was happily delivered of this holy child , god-man , wrapping him up in poor cloaths , in the best manner she could in this surprize , strengthened by a particular assistance of the lord , and laid him in a manger , luke . , . his nativity was immediately declared by an angel to shepherds , who watch their flocks in the night ; and a multitude of the heavenly choir , made at the same time , the air resounds with canticles of praise on this occasion . these shepherds come to see at bethlehem what had hapned , and publish the news thereof to their neighbours , luke . , , &c. the scripture has not mark'd the day or month of our lord's birth ; but held to be on the th of december : eight days after his birth , he is circumcised according to the law , and called jesus , luke . . a while after wise-men , called magi in the gospel , being warned of this birth by a miraculous star , come from the east of judea , and rather from arabia , than persia , to inform themselves at jerusalem , of the place where the king of the jews was born . their demand and enquiry put them in trouble , and filled the mind of herod with disquiet , to whose ambition every thing gave place . being instructed by the priests and scribes of the place mark'd in the scripture , for the birth of the messias , he sends these strangers into bethlehem , with a strict charge to bring him exact information of their discoveries , pretending also , that he would go and worship him . they setting forth at night for jerusalem , see the same meteorick star ( for it was not an aethereal ) which they had seen in their country , which led them directly to the place where jesus lay , stopping its course on the house ; where being entred , they find the mother and the child , whom they religiously worship , and draw forth gold , myrrh , and frankincense , which they brought with them to present him ; and being warn'd from god , not to return towards herod , they withdrew another way , matth. . , &c. and this is what the holy history teaches us ; those who affirm , they were but three , and make kings of them , have spoken without book , as well as those who make them to arrive at bethlehem the sixth of january , and days after our saviour's nativity . so the feast of the epiphany was celebrated anciently in remembrance , either of the conception , or of the birth or baptism of our saviour ; and not on the occasion of the arrival of these magies . it 's far more probable , they came not into judea till about weeks after the birth of our lord ; and that a few days after they parted from bethlehem , the term of the mother's purification , and presentation of her son in the temple being laps'd , joseph and mary ascended up with the child to jerusalem , to satisfy the ordinances of the law , luke . , , . there simeon comes to meet and embrace him in the temple , and ann the prophetess meets them at the same instant ; and as he ( before-mentioned ) joyfully disposes himself for death , having seen the lord christ , according to the promise he had ; so she spake of it to all them , whom she knew expected deliverance at jerusalem , luke . , &c. whilst these things past in the temple , and herod ( who hatch'd a detestable design against the lord's life ) expects in vain the return of the wise-men , to execute it with greater secrecy : joseph is advertiz'd from heaven , not to bring back the child to bethlehem , but to carry him with his mother into egypt , and there to tarry till further order , matth. . , . it was at jerusalem that this command was given joseph , and thereupon he immediately sets forth ; so that s. luke making him return to nazareth , after what had hapned in the temple , luke . . must be supplied from st matthew , to understand that he return'd not into galilee , till he had executed what was prescrib'd by moses law , and the command which he received to fly into egypt , as a place of shelter against herod's designs : for herod finding himself deceived by the wise men , resolved to use the lyons claw , where the foxes skin had served to no purpose ; and therefore he sends officers to bethlehem , who make diligent search in all houses of this town , and adjacent places , and kill the male children which they could find , from years old and upwards , matth. . , &c. it was not two years since this star had appeared to the wise men , and they had not been two years in the way ; but herod supposing the child might have been born before the wise men had observed the star , and determined to take the surest measures , he took therefore a larger compass , and condemn'd to death all those who might have been born since two years , to the time in which the wise men were arrived at jerusalem , and had carefully informed himself of them . and thus , if any children were spared , it were only those who were new born , seeing few days slipt between his enquiry , and his cruel execution . a while after , and in the same year in which jesus was born , herod falls sick of the filthy and troublesome disease , called pedicular , with which he dies . by the calumnies of antipater , the eldest of his sons , he had put to death alexander and aristobulus , whom he had of mariamne ; but antipater , impatient at his father's living so long , began to conspire against him , and resolved on poysoning him . he formed this conspiracy with his unkle pheroras , herod's brother , whose wife was much irritated against her brother in law in favour of the pharisees , a great number of whom herod had put to death , and condemn'd the rest to great fines ; for finding himself hated by the people for his avarice and cruelty , he had extorted from them a new oath , which the pharisees had refused , promising to themselves and others , on certain revelations which they pretended , the crown should be taken from him , and his brother pheroras should wear it . antipater , the better to carry on his design , procur'd by his friends to be sent to rome ; but pheroras surpriz'd by sickness , repents of this design and dies . herod suspects his sister-in-law to have poysoned her husband , and in making an exact inquisition , he finds the poyson was design'd against him , by the conspiracy of antipater . he sends for him from rome , accuses him of parricide , and throws him into prison , in expectation of augustus his sentence . things were in this state when the little children were murthered , which fact being related to augustus , employed in a second process of the father against the son , made him utter this saying , cited in macrobius ) that 't were better to be herod 's hog than his son. this wretched tyrant , laden with crimes , vexation , and years , being about , takes his bed , and tho desperately ill , he continues in his ordinary cruelty . two famous men , judas and matthias , doctors of the law seeing him in a condition not like to recover , had perswaded their disciples to beat down the golden eagle , which he set over the gate of the temple in honour of augustus ; but he caused most part of them to be burnt at jerico , where he had caused them to be brought : he also shut up in the hypodrom , the principal persons of the jewish nation , with order , that they should be knock'd on the head , as soon as he was dead , that the jews might have cause to lament at his death , tho not for it . and having known , that antipater ( on a false rumour which was spread in the palace ) believed he was dead , when he called for a knife to pare an apple , and had attempted to kill himself with it , and began to treat with the goaler about his liberty , he puts him to death , and died himself days after , having reigned ( according to josephus , who relates all these things at length ) years since he had obtained at rome the title of king , and since antigonus , the last of the asmoneans was dead . anno christi . herod being dead , joseph had notice from heaven thereof in egypt , and receives order to return home ; but having understood , that archelaus his son reigned in his stead , he retired into galilee , matth. . , &c. herod , a while before his death had altered his will , and by a preceeding , he made herod-antipas his successor of the crown ; but in the last he appointed archelaus his successor and king of judea , with reference to the good liking of augustus . archelaus being arrived at rome , to be confirmed in his dignity , found there great opposition , as well from the part of herod-antipas as from all the nation , who would have no more kings . and augustus having heard the parties , and the jewish ambassadors , to the number of fifty , assisted by other jews residing at rome , who formed weighty accusations against herod and archelaus , and desired , that their country might be govern'd as a province , and not as a kingdom , assign'd judea , idumea , and samaria , to archelaus , under the title of ethnare , that is , less than that of a king ; but with promise to obtain that , if he made himself worthy , though the jews made no difference between these two names : but philip his brother was made tetrarch of ituria and trachonia and herod-antipas was of gallilee , luke . . while these things past at rome , and moreover , an impostor would pass for alexander the son of herod and mariamne , whom the father had put to death ; judea was vext with divers seditions , and greatly disturbed by the incursions and pillagings of this theudas , or judas , mentioned acts . . he was the son of one ezekias , captain of the banditi , who had heretofore given much trouble to herod . archelaus returned into judea , takes away the high priesthood from joazar , and places eleazer his brother in his room . these two were the sons of simon boethius , whom herod ( who had espoused his daughter ) had promoted to this dignity ; but had since deprived him of it , in putting to death his wife , who had conspired against his life , and had subsituted to him matthias the son of theophilus ; but a while before his death he had deposed matthias , accusing him for having connived at the beating down of the golden eagle , and put this joazer in his place ; but eleazer was since dispossest by joazer , who took his rank when archelaus was banisht . the principal persons of judea and samaria , impatient at the rude treatment which they received from archelaus , put in an accusation at rome against him , in process of which he is dispoiled of his dignity years after he had obtained it , being banisht to vienna in dauphine , all his estate confiscated , and his country reduced in form of a province , and joyned to syria , where quirinus is sent governour , and charged with the sale of archelaus's goods , of a second description ; and 't is in respect of this second , that that under which our saviour was born is called the first , luke . . in the time of this second description , judas the galilean interpreting it servitude , and pretending that the title of lord and prince belonged only to god , he drew great store of people after him , acts . . in the preceeding verse there is also mention of one thudas , a ring-leader of sedition , who must have appeared in the time of augustus , or tiberius , and must not be confounded with another of the like name , who arose since , under claudius the emperour , and after the death of herod-agrippa , of whom speaks josephus , lib. . of the antiquity of the jews , chap. . quirinus having ended his recension , left coponius as procurator of augustus in judea , to order affairs there . then also joazer is deposed from the priesthood , and ananus , or annas ( the father-in-law of caiphas ) is substituted in his room ; and these two exercise alternately the charge , until our lord's death , luke . . tho not so constantly , but that they left the place sometimes to a third , as may be verified out of josephus . anno christi . then our saviour at the age of . years was led by joseph and mary from nazareth , where they lived , to jerusalem , in the time of the passover , where he stayed unknown to them days ; at the end of which they found him in the temple , sitting or standing in the midst of the doctors , hearing and asking questions , to the admiration of all , luke . , &c. the sacred records denoting only this of whatever our saviour did , and whatever hapned to him at his baptism ; only that being returned from jerusalem to nazareth , he was subject to joseph and mary , applying himself to the labours of a carpenter , and eating his bread with the sweat of his brows , luke . . ( for we have no reason to amuse with apochryphal writings ) we shall therefore pass lightly over the things that hapned in the world , during the years which slipt , till he was manifested in israel . anno christi , , , , . we may refer to the th year of our saviour , what was done by the samaritans in the temple of jerusalem , where being secretly entred , and by night ( during the feast of the passover ) they sprinkled it with dead bones , to defile it . in the th year augustus sends for successor to coponius , in the office of procurator of judea , marc ambivius , who remained there but a while ; for immediately annius rufus was substituted in his place . in the th year expiring , or the th beginning , augustus dies at nola , and tiberius succeeds him , who from the d year of his empire , in the th year of christ , sends for successor to annius rufus in judea , valerius gratus , who continued in this office years ; during this time he made divers changes in the priesthood ; for first , he deprived annas of it , to confer it on ishmael the son of fabius , whom he displaced a while after , substituting eleazar to him , the son of annas ; but at the years end , deposes eleazer , and puts simon the son of comith in his place ; and at the end of a year , joseph , surnamed caiphas ( annas son in-law ) succeeds him ; so that we must not wonder if the gospel speaks often of chief priests in the plural , because the romans made this dignity not only ambulatory , but also annual , and sometimes shared it between two persons , luke . . about this time tiberius made the jews be expelled rome , because fulvia , wife to saturninus , having embraced judaism , and vile fellows , who pretended to be doctors of the law , having persuaded her to send for an offering to the temple of jerusalem , purple and gold , they had applied ( by a horrid sacriledge ) these oblations to their particular use . then also jews , who had been freed from servitude , were sent from rome into samaria , to oppose the thieves there ; the senate esteeming there would be little loss , if the bad air killed most part of them . anno christi , . pontius pilate at the end of years succeeds valerius gratus ; and about two years after , in the th of tiberius , s. john baptist begins his ministry , luke . . his habit was plain and mean , like that of elisha , kings . . his way of living very austere , and all his conduct looking towards the doctrine of repentance , which he preached , being charged with the first administration of baptism , which he names , bapti●m of repentance for the remission of sins , matt. . , &c. mark . . luke . . john . , &c. he began by the desart of judea , that is , by that country of judea , which for being the less inhabited and cultivated than the rest of the country , was called the hill country , and the desart country , luke . . where he had been brought up in his father's house , under the discipline of a nazarite , to which no less than sampson he had been obliged , before his birth , luke . . it was in the neighbourhood of jordan , in a place called bethabara , as who would say , the house of passage , john . . and which is thought to be the same place by which the israelites ( under the conduct of joshuah ) entred into the land of canaan , joshuah . , &c. those who pretend , that s. john baptist attended his ministry some years before the baptism of jesus christ , will be hard put to it , to find in scripture grounds for their opinion ; but being older than our lord by months , 't is to be presumed he had been already or months employed in the exercise of his office , before our lord was by his baptism solemnly inaugurated into his . his preachings were full of spirit , tho he confirm'd them by no miracle , john . . his censures sharp , matt. . . luke . . his instructions weighty and pertinent to every condition , luke . , &c. and he especially dispos'd mens minds to believe in him , who was come after him , and whose fore-runner he was , matt. . . luke . , , . acts ● . . in fine , as they came to him from all parts to be baptized , jesus then being years of age , or thereabouts , luke . . came also himself from nazareth to the same end , matt. . . mark . . luke . . hitherto s. john baptist had not known him by the countenance or outward conversation , john . . but god made him known to him as he entred into the water with him , ( whereupon he would have excused himself from baptizing him , matt. . . ) and farther confirm'd him in the belief of his deity , john . . for then the heavens open'd , and the holy spirit in form of a dove descended visibly on him , and this voice from heaven was heard , this is my beloved son , in whom i am well pleased , matt. . , . mark . , . luke . , . our saviour being baptized , according to the common opinion the th of january is carried into the desart , where he remains days and nights , without eating or drinking , and is there tempted of the devil , mat. . , &c. mark. . , . luke . . from thence he returns to bethabara , where s. john baptiz'd , mix'd amongst the throng of his other auditors . then came to s. john deputies from jerusalem , to demand of him who he was , and having deny'd to them he was the christ , or the person of elias , or the prophet promis'd by moses , he declar'd to them what his office was , and that he whose way he prepar'd , was in the midst of them . the next morning seeing jesus , who came towards him , he denoted him in general to his hearers , as being the true m●ssias ; and the day following he speaks of him farther to of his disciples , one of which was andrew , the brother of peter , and the other ( as is presum'd ) s. john the evangelist ; these two followed our saviour , who brings them home , where they pass the rest of the day . andrew brings his brother simon to him , to whom jesus declares he should be call'd cephas , which is peter , john . , &c. the day following the lord designs for gallilee , and makes himself also be followed by philip , who brings to him nathaniel , john . , &c. three days after is celebrated the marriage of cana , and the wine failing , he chang'd water thereinto , as the first-fruit of his miracles : and from thence passes into capernaum with his mother and relations , where he was but a few days , john . , &c. anno . from gallilee , he ascends up to jerusalem on account of the passover , where he purg'd the temple , and signalized himself by divers miracles , john . , &c. nicodemus comes by night to him , with whom he had a very important discourse touching r●generation , of faith , and his own death , john . , &c. he leaves jerusalem to preach in all judea , where he makes disciples , and baptizes by the ministry of the first . s. john the baptist , who every day gave ground to him , having left jordan , baptized at enon , where on occasion of a dispute agitated between the jews and his disciples , touching purification , he instructs them very particularly of the person and office of jesus christ , john . , &c. a while after s. john was confined to prison by herod antipus , tetrarch of galilee , who yet took on him the title of king , impatiently bearing the free reproofs which this faithful servant of god made him on occasion of herodias , the wife of his brother philip , the tetrarch of itruria , who at his solicitation had left her husband , by a bill of divorce , against the laws and customs of the nation , which granted not this priviledge to women , and had joyn'd herself to this person , mark . , &c. matt. . , , . our saviour having heard of the imprisonment of st. john , and of the jealousie the pharisees had at his proceedings at jerusalem , he leaves judea to return into galilee , matt. . . john . , &c. in this journey which he made in the winter , he past thro the country of samaria , had at the entrance into the town of sichar , or sichem , a very important dialogue with a woman of that country , and is well received by the inhabitants of the place , where he stays days , john . , &c. from thence he arrives in galilee , where he is well received , mark . . luke . , . john . . being at cana , he there signalizes himself by a d miracle , in curing with a word speaking , the son of one of herod's officers , who is thought to have been chuza , the steward of his houshold , john . , &c. he passes from thence to capernaum ; where having wrought several miracles , he comes to nazareth , and is immediately heard in the synagogue with admiration ; but for having spoken too freely he was in danger of his life , and is on the point of being precipitated from the top of a mountain , luke . , &c. and therefore he returns to capernaum , and there teaches every sabbath-day , matt. . . mark . , . luke . , &c. during his stay at capernaum , whence he oft went out to preach in the neighbouring parts ; he calls simon peter and andrew his brother , and afterward james and john , the sons of zebedee , to the apostleship , matt. . , &c. having taught the people out of simon 's little ship , where was drawn up afterwards that miraculous number of fishes , luke . , &c. in the same town he delivers one possest in the synagogue , cures s. peter's mother-in-law , who lay sick of a fever , and at night he had divers sick people brought to him , whom he healed , matt. . . mark . , &c. luke . , &c. the next morning being followed by his disciples , he goeth into a desart place , where great multitudes followed him ; passes from one place to another , preaching in the synagogues , and healing the sick , matth. . . mark . , &c. luke . . especially he cleanses a leper , who notwithstanding our lord's prohibition , publishes every where this miracle , matth. . . mark . . luke . . being returned from this circuit to capernaum , he teaches near home , cures one sick of the palsie , born by four ; calls in ( passing by ) levi , or matthew , to the apostleship , who makes him a great feast , being accompanied with other publicans ; at which the pharisees offended , were also displeased at his disciples not fasting , matth. . , &c. mark . , &c. luke . , &c. the feast of the passover ( anno ) drawing near , he goes up to jerusalem , where he heals on the sabbath-day the sick person , which lay at the pool of bethesda , and justifies this action , john . , &c. passing a while after thro' the corn-fields on the sabbath-day , he excuses his disciples for their having on that day plucked the ears of the corn , to satisfie ( in some sort ) their hunger , matth. . , &c. mark. . . luke . , &c. on another sabbath , he heals in the synagogue one one who had a witherd hand ; at which the pharisees being offended conspire against him , together with the herodians ; on which account he retires towards the sea , followed by a great multitude , matth. . , &c. mark . , &c. luke . , &c. about this time he went apart into a mountain to pray , after which he chose and establish'd his disciples , who had not as yet been called by this name , matth. . , &c. mark . . luke . . coming down from the mountain with them , he finds in the plain a great multitude of people come from all parts to hear him , and be healed by him , who were not sent away fruitless , luke . , &c. scarce had he entred into an house , but the multitudes came and found him , and gave him not the leisure to eat bread ; so that his relations came to disengage him , mark . , &c. he afterwards made that excellent sermon on the mount , which we read matt. chap. , , . luke . , &c. having finish'd it , he cured the centurions servant , matth. . , &c. luke . , &c. the next morning he goes to naum , where he restores the widows son to life , that was carried to be buried , luke . , &c. then s. john sends from prison two of his disciples to christ ( more for their instruction , than his own ) with a message , to know of him , whether he was that to come , or whether they were to expect another ? to which he fully satisfies them , and passes from thence to the praises of s. john , matt. . , &c. luke . , &c. he is afterwards invited by simon the pharisee , where he defends against his host , the proceeding of the repenting sinner , who had washed his feet with her tears , luke . , &c. after this he passes and preaches from town to town , followed by his apostles , and some devout women , who assisted him in what he wanted , luke . , &c. curing one who was possest that was deaf and blind , he refutes the calumny of the scribes and pharisees , come from jerusalem ; who accused him for casting out devils by beelzebub , the prince of the devils , matt. . , &c. mark. . , &c. and to those who demanded of him a sign from heaven , he offers no other than that of jonas , matt. . , &c. as he ended this discourse , he was told his mother , and brethren were at the door , who would speak with him , to whom he answers , that he preferred his spiritual kindred before all carnal relations , matt. . , &c. mark. . , &c. luke . , &c. departing thence he sits down by the sea-side , and being gotten into a little vessel , to be less crowded , he teaches the people by many parables , who stood on the shore , matt. . , &c. mark . , &c. luke . , &c. night being come , having severely answered some , who would have followed him , he designs with his disciples to pass to the other side of the lake , calming by his bare word a great tempest , which arose during the night whilst he slept , matt. . , &c. mark . , &c. luke . , &c. so that he arrives in the country of the gadar●ns , where he casts out devils from two persons possest , ( tho s. mark and s. luke speak but of one , being probably the most signal and furious ) and permits the evil spirits to enter into a herd of swine thereby feeding , and to precipitate them into the sea , whereupon the inhabitants of the country desire him to depart from them ; those who were cured , publish all about decapolis the benefit they had received , matt. . . mark . , &c. luke . , &c. hereupon he repasses the lake , and comes to capernaum , where he is received on the shore-side by great numbers of people who expected him , luke . . and satisfies the question asked by st john's disciples , touching his not fasting , matt. . , &c. jairus entreats him to come and visit his only daughter , who was at the point of death ; and in going , the woman who was troubled with the bloody flux for twelve years , was healed by only touching the hem of his garment ; and jairus's daughter being dead in the mean time , is raised to life by him , matt. . , &c. mark . . and luke . , &c. coming from thence he gives sight to two blind persons , and cast ou● an evil spirit from one that was dumb , matt. . , &c. passing from one town to another , he is again despised by those of nazareth , who twit him with his being a carpenter , matt. . . and . , &c. mark . , &c. but being moved with compassion towards the multitude , because the harvest was great and the labourers few , matt. . . he sends his apostles by , to preach and heal the sick in his name , matt. . , &c. mark . , &c. luke . , &c. then was st john baptist beheaded in prison , and his head given in a charger to herodias daughter , by herod's order , who by a rash oath found himself obliged to this cruelty ; and his body is buried by his disciples , who came and inform'd our lord thereof , matt. . , &c. mark . , &c. not long after , from what was nois'd of jesus christ , herod is in perplexity , he being said to be john , who was risen from the dead , the truth of heavenly passages being no where less known than at court , luke . , , . the apostles return to our saviour christ , and relate to him the success of their preaching , and he , to procure them some rest , leads them aside , in a place near bethsaida , where great multitudes follow him , and having instructed them , he feeds them to the number of men , without reckoning the women and children , with loaves and fishes , mat . , &c. mark . , &c. luke . , &c. john . , &c. knowing that the multitude he had fed , projected to seize on him , and force him to be a king , he retires alone into a mountain , obliges his disciples to take shipping , and to draw towards capernaum ; he comes to them at midnight , walking on the sea , st peter obtains also to walk on the water , but seized with fear he sinks , matt. . , &c. mark . , &c. luke . , &c. john . , &c. the next morning the multitudes whom he had fed , come to him at capernaum , where to raise up their minds from sensible objects , he tells them of a mystical food , which nourishes to eternal life , namely the eating of his body , and drinking his blood ; at which they were most of them scandalized , understanding of an oral manducation , what he meant of a spiritual one , john . , &c. this hapning in galilee a while before the feast of the passover , john . . being anno christi . which was the third of the lords ministry , there came scribes and pharisees from jerusalem , who took offence at the disciples eating with unwashed hands ; but our saviour herein justifies them , and condemns their traditions , matt. . , &c. mark . , &c. after which he retires towards the frontiers of tyre and sidon , and casts out a devil out of a canaanitish woman's daughter , matt. . , &c. mark . , &c. then he returns towards the sea of galilee , cross the country of decapolis , where he cures a deaf and dumb man , mark . , &c. and sitting near the sea on a mountain , he there heals several , matt. . , &c. here he also at the same time miraculously fed about men , without reckoning the women and children , with seven loaves and some few fishes , and there remained of the fragments seven baskets full . from hence he comes by water with his disciples to dalmanutha , in the confines of magdala , where the scribes and pharisees ask him again for a sign , to whom he answers , in reprehending their hypocrisie , and offers them again the sign of jonas , mat. . . and . . mark . , &c. he here again warns his apostles to take heed of the leaven of the pharisees and sadducees , and of herod , matth. . , &c. mark . , &c. he comes to bethsaida , where he cures one that was blind , who recovers by degrees his sight , mark . . and passes from thence to the towns of caesarea and phillippi , and by the way asks his disciples , what men thought of him , and what their opinion was also of him ; and for the good confession which s. peter made in the name of all the rest , he receives from him in their name exquisit promises , foretels them his death and resurrection , and calls st peter satan , because he would disswade him from his sufferings , matt. . , &c. mark . , &c. luke . , &c. eight days after , according to st luke he is transfigur'd on the mount , in the presence of three of his most intimate disciples , peter , james , and john , talks there with moses and elias , and coming down thence explains to them how elias was already come , matt. . , &c. mark . , &c. luke . , &c. the next morning returning to his disciples , he finds them environ'd by a great multitude , and he at his coming cast out a devil from a youth that was a lunatick , whom his disciples could not dispossess , matt. . , &c. mark . , &c. luke . , & c.. being arrived at capernaum , he pays the tribute for himself , and s. peter , matt. . . and knowing that his disciples had contended in the way touching superiority , he instructed them largely on this subject , matt. . , &c. mark . , &c. luke . , &c. then the feast of tabernacles drawing nigh , he refuses his company to his unbelieving relations , in their journey to jerusalem , on the account of this solemnity ; but he goes up after them , sending before them two of his disciples ; yet the samaritans would not receive him . in this journey he sends of his disciples round about . being arrived at jerusalem in the midst of the feast , he teaches in the temple ; the officers who are sent to take him , return without him , mightily astonished at his doctrine , luke . , &c. and . , &c. john . , &c. withdrawing at night to the mount of olives , he returns the next morning early into the temple , where an adulteress is brought to him , and having sent her away with a charge to sin no more , he shews at large who he is ; and the jews taking up stones to stone him , he retires for his security , john . , &c. in passing by he sees and heals one born blind on the sabbath-day , using clay tempered with spittle for this purpose , which he having published , the jews are offended at it ; which occasions a large sequel of censures and instructions , john . , & . and . , &c. the disciples return to him with joy ; he instructs a doctor of the law , who is our neighbour ; and enters into the house of martha , who is much busied , whilst her sister mary attentively hears the word , luke . , &c. afterwards he teaches his disciples to pray ; cures a mute that was possest ; a woman cries out from the midst of the crowd , that the womb was blest that bore him , and he answers as heretofore , luke . , &c. a pharisee invites him to dinner , where he censures the pride and covetousness of that sort of people , luke . , &c. he again warns his disciples to take care of the leaven of hypocrisy , refuses to divide the succession between two contending brethren , and gives on this occasion several excellent instructions , luke . , &c. on what is reported to him touching the galileans , who apparently were of the sect of judas gaulonite , whose blood pilate's hand mingled with their sacrifices , he exhorts every one to repentance ; heals in the synagogue on the sabbath-day a woman , distempered years ; answers the question , whether there would be many saved , and shews he little matters the threatnings of herod , luke . , &c. in his way towards jerusalem , luke . . he goes into a pharisees house , to refresh himself , cures one troubled with a dropsie ▪ on the sabbath-day , and as well at table , as elsewhere , he sows the seed of divine instructions , luke chapters , , , . his disciples ask of him an encrease of their faith , and are advised by him always , to esteem themselves unprofitable servants . he cleanses ten lepers in passing through samaria , exhorts to pray always , and offers a parable of the pharisee and publican , luke . , &c. and . , &c. being come to jerusalem , in the feast of the dedications , he declares himself to be the messias , and of one and the same essence with the father , whereupon the jews would have laid hands on him ; but he avoids them , john . , &c. this makes him leave jerusalem to go beyond jordan , where st john had first baptized ; where several came to him ; and the pharisees interrogate him touching divorces , john . , &c. matt. . , &c. mark . , &c. little children are brought to him , which he would not have hindred ; and the young man , who asks him what he should do to inherit eternal life , and gloryed in his exact observation of the law , goes away sad , matt. . , &c. mark . , &c. luke . , &c. lazarus in the mean time falls sick and dies ; our lord determines to return into judea , and there raises the dead , which being known at jerusalem , the chief priests and pharisees , under the authority of caiphas , resolve to get rid of him ; whereupon he retreats toward the desart , in a city nam'd ephraim , john . , &c. yet the feast of the passover approaching , john . . ( it being the th of his ministry , and in anno christi ) he takes his way towards jerusalem , foretelling his apostles what would happen to him , matt. . , &c. mark . . luke . . the sons of zebedee , in the way , discourse of high things , and desire one might sit at his right hand , and the other at his left , at which the other apostles are offended , and are by their common master reduced to humility , mat. . , &c. mark . . coming to jericho , he restores sight to one that was blind , luk. . . in the town zacheus a publican receives him into his house , luke , &c. going out thence followed by a great multitude , he gives sight to that were blind , one of which was bartimaeus , matt. . , &c. mark . . and the nearer he draws to jerusalem , the more he applies himself to undeceive his disciples touching the near approaches of his kingdom , luke . , &c. in fine , days before the passover he comes to bethany , john . . and at the feast which is made there for him , he is anointed by mary with a precious oyntment ( tho to judas great trouble ) in order to his burial , mat. . . mark . . john . , &c. whilst the chief priests deliberate to put him and lazarus to death with him , john . . and judas at the instigation of the devil treats him and agrees with them to deliver him to them , matth. . . mark . . luke . , &c. he makes his triumphant entrance into jerusalem , mounted on the foal of an ass , with the joyful acclamations of hosanna , wherewith the multitude made the air resound , matt. . , &c. mark . , &c. luke . , &c. john . , &c. as he drew near to the city he wept over it , luke . . he goes directly to the temple , whence he drives out the buyers and sellers , and cures there the lame and blind , matth. . , &c. mark . . luke . . some greeks desire to see him ; a voice comes from heaven to him , and he speaks of his exaltation on the cross to draw all men to him , to the evident conviction of the incredulity of the jews , and thereupon returns to bethany , john . , &c. the next morning returning to jerusalem , he was an hungry , and curs'd the fig-tree which had no leaves nor fruit , matt. . . mark . . at night he went out of the town ; and the next morning returning , his disciples observed that the fig tree which he had curs'd the day before , was dry ; on occasion of which he describes the efficacy of faith. being entred into the temple , and teaching as before , the chief priests and scribes ask him , by what authority he did these things ; disdaining to answer them , he evades them by a counter-question touching the baptism of john , which they refuse to satisfy , and offers them on this subject some parables which concerned the rejection of the jews , and the vocation of the gentiles , matt. . , &c. mark . , &c. luke . , &c. then the pharisees and herodians endeavour to catch him in discourse , by the question , whether tribute ought to be given to caesar ; the sadducees interrogate him touching the woman who had seven brethren successively to her husbands , whose wife she should be in the resurrection . a doctor of the law asks him which was the chief commandment ; and he perplexes them in his turn , by demanding of them whose son the messias should be , matt. . , &c. mark . , &c. luke . . after these questions , he instructs his disciples , and other auditors , touching the scribes and pharisees ; reproaches jerusalem with its cruelty and incredulity , and denounces her ruin , matt. . , &c. mark . , &c. luke . , &c. then sitting near the box , he observes that a poor widow , who had only cast in mites , had yet given more than the richest , mark . . luke . . his disciples shewing him at his going out of the temple , the magnificence and firmness of its building , he foretold the entire ruin of it ; and to the two questions they make him on this matter , when this should happen , and what should be the signs of his last coming , he sufficiently satisfies them in both , and exhorts them to watchfulness by divers parables , matt. chap. , . mark . , &c. luke . , &c. thus happens the th and last passover of the ministry of jesus christ , in which our true passover was sacrificed for us . thursday at night ( as we reckon and call the days of the week , and 't was according to the jews the beginning of friday ) having sent two of his disciples to prepare him the passover , he eat it with them , anticipating by a day that of the jews , who this year , by an old custom , remitted theirs to the saturday following , or to the sabbath , matt. . . mark . . luke . , &c. john . . and . . in this last passover he declares , being at table , that judas would betray him : he washes his apostles feet ; institutes the sacrament of his last supper ; bid judas , in giving him the sop , that he would do what he was to do quickly , as in effect he soon went out . he prepares his disciples for suffering , and the approaching temptation , advertizes st peter of his approaching fall ; disposes them all to part with him ; by the promise of the comforter , matth. . , &c. mark . , &c. luke . , &c. john chap. , and . and having sang the hymn , matt. . . mark . . he made to his disciples the weighty discourse in the and th chapters of st john , and offered to his father the excellent prayer , which is recited john . he goes out with his xi towards the mount of olives , to the place named gethsemane , there he exhorts them to watch and pray ; walks farther : carrying with him peter , james , and john , and leaving these three a stones cast off , he prays ardently times , that the cup might be removed from him ; and finding himself inexpressibly disconsolate , and in unconceivable anguish , he is strengthened by an angel in his agonies , and his sweat was changed into drops of blood : he wakes several times his drowzy disciples , judas , who for pieces of silver , had made himself a guide and leader of those who were sent to take him , shews him them by a kiss . those who were to seize on him , fall down with fear ; his disciples would have been on the defence , and especially s. peter , who cuts off malchus's ear. our lord bids him put up his sword into his sheath , heals the wound with a touch , and reproaching those who came to lay hands on him , with the violence of their proceeding , he suffers himself to be led by them , matth. . , &c. mark . , &c. luke . , &c. john . , &c. then his disciples abandon him and fly , and a young man ( who apparently went out , to see what was the matter ) having only a linnen cloath about him , would have been seized on by these souldiers , had not he run away naked out of their hands , matth. . . mark . , &c. thus was he carried prisoner about midnight , to annas , father-in-law to caiphas ; who causes him to be led to his son-in-law , who was chief priest for that year . he is here examin'd ; several false witnesses are produced against him , and on his confession of being the christ the son of god , he is judged worthy of death , beaten , buffetted , spit on , and otherwise ill used , matt. . , &c. mark . , &c. luke . , &c. john . , &c. s. peter following afar off , and by means of another disciple , who had access to caiphas , was entred into the house , but accused successively by distinct persons , to be also one of jesus disciples ; he vehemently denies it times , after which the cock having crow'd for the d time , and our saviour having look'd back in this instant , he went out and wept bitterly , matt. . , &c. mark . , &c. luke . , &c. john . , &c. at length day appears , and to observe some formality , the whole senate of the nation is convocated by caiphas , where our saviour persisting in his first confession , his condemnation is also confirm'd and reiterated , matt. . , &c. mark . , &c. luke . , &c. immediately then they led him in a full body to pilate , the governour of judea under tiberius , to obtain his condemnation and execution . pilate searches all ways to excuse himself from it , he declares him innocent , offers to release him at the feast ; knowing that he was a galilean he sends him to herod , who came on the account of the feast of jerusalem , who having not drawn from him what he expected , sends him back with contempt . pilate's wife sends word to her husband , conjuring him to have nothing to do with him ; but he ( to satisfie the jews ) condemns him to be scourg'd , and makes him then to be brought before them cloath'd in purple , and wearing on his head a crown of thorns . but the people cry out , that barabbas should be released , and jesus crucified ; which in fine pilate grants , and having again made him be scourg'd after the roman manner , he delivers him to the cruel death of the cross , and the insultings of his souldiers , who again array him with purple , and put on him a crown of thorns : and they being more weary of affronting him , than he of enduring their cruel usages , they give him again his own cloaths , and load him with his cross , and thus led him to the place of his punishment , matt. . , &c. mark . , &c. luke . , &c. john . , &c. and . , &c. judas seeing him condemn'd , was touch'd with remorse , for having betray'd innocent blood ; restores the money he had receiv'd , which the priests lay out in purchasing a field for the burying of strangers , and he goes and hangs himself , matt. . . acts . . it was about noon when he was led out of the town , bearing his cross. simon the cyrenian returning from the fields , is constrain'd by the souldiers to assist him . he refuses the mixt wine which is offer'd him , to make him less sensible of the dolours ; and is crucified between thieves at calvary . his executioners divide his garments , and cast lots , who should have his vest , which was all of one piece . he is expos'd to the verbal and real insults of all , even of the malefactors crucified with him , or at least of one of them ; for one reprehended the other , and obtain'd a promise of the lord , to be that day with him in paradice . on the cross , he recommends his mother to s. john , prays for his enemies , who knew not what they did , cries out to god in his dolours , says ( after he had tasted vinegar , which was offered him on his cross ) that all was accomplish'd , recommends his spirit to god , and expires ; having cast forth a great cry , about hours in the afternoon , and near the time when was offered in the temple the perpetual sacrifice , and when the jews slew the paschal lamb between the evenings , to eat it at night , matt. . , &c. mark . , &c. luke . , &c. joh. . , &c. divers prodigies hapned at his death , the light of the sun was supernaturally eclips'd , ( for it was in the time of the full moon ) at mid-day , and the darkness which hapned by his obscurity lasted hours . the veil of the temple was rent from top to bottom , the earth shook , the stones clave , the graves opened , from whence several of the saints arose , and appear'd to many in the city , matt. . , and , &c. mark . , . luke . , . these miraculous events drew from the mouth of the centurion this confession . that he was truly the son of god , mat . . mark . . luke . . the jews desirous the condemned persons might not remain on the cross the sabbath-day , which was also that of their passover , request of pilate , that their legs might be broken , to hasten their death ; which being granted , the souldiers break the legs of the others , but do not thus to our lord , because they found him already dead ; but one of the souldiers pierced his side with a spear , whence there issued out blood and water , john . , &c. joseph of arimathea knowing he was dead , requests his body of pilate to bury it ; which having obtain'd , nicodemus joyn'd himself to him in this happy work , and wrapping up his precious body in a linnen-cloth , with some aromatick drugs , they hastily laid him in a new sepulchre , cut in a garden near the town , matt. . , &c. mark . , &c. luke . , &c. john . , &c. the next morning thro the diligence of the jews , and by pilate's order the sepulchre is sealed and guarded , to hinder his disciples from carrying away his body , math. . , &c. thus our lord being laid in the sepulchre about in the afternoon , past there the whole sabbath of hours , and arose thence the day following at sun-rising . then mary magdalen the mother of james the lesser , saloma the mother of zebedee , and some other devout women , who had followed him from galilee , matth. . . mark . . luke . . joh. . . go out early in the morning with aromatick drugs to embalm him ; but being come near the sepulchre , as the sun was up , they found the stone which covered it , was removed ; which was done by the angel of the lord , to render this service to our saviour , rising victorious with a great earthquake , which ( with the apparition of the angels ) so affrighted the souldiers that guarded the tomb , that they became like dead men. mary magdalen presently suspects , seeing the sepulchre open , that the lord's body was taken away , and returns immediately into the town , to give notice of it to his disc●ples . but in the mean time the other holy women are informed of the angel that he was risen , and are ordered to carry the news to st. peter and the rest : whereupon peter and john ran to the sepulchre , and found not the body there ; and whilst they return , mary magdalen persisting in her thought , sits down crying near the sepulchre , where first angels appear to her , who demand the cause of her tears ; the like did our saviour , whom she took at first for the gardiner , but making himself more distinctly known , she hears him ( full of joy and consolation ) to bid her go and tell the apostles . and this was the first appearance of our lord after his resurrection , matt. . , &c. mark . , &c. luke . , &c. john . , &c. so that what s. matthew says of these holy women in general , matt. . . must be understood singularly of her . in the same day he shewed himself to of his disciples , one of which was called cleophas , and the other ( as 't is thought ) was luke , who went to emaus , where they knew him in the breaking of bread , mark . , . luke . . and in the evening our saviour appeared in the midst of all the apostles , except thomas , saying to them peace be with you . then he did eat with them , and breathed on them , to communicate to them his holy spirit , and to confirm them in the ministry of reconciliation , which he had promised before his sufferings , mark . . luke . . john . , &c. days after our saviour ( as it were ) to consecrate particularly to himself this st day of the week , and substitute it to the jewish sabbath ) appeared again to the , and convinc'd thomas of his incredulity , john . , &c. the apostles having left jerusalem , to return into galilee , according to our lord's order , he shew'd himself again near the sea of tiberias to of them , which were peter , thomas , james , and john the sons of zebedee , nathaniel , and others ; and from the shoar he procured them a great draught of fishes for which they had fruitlesly toyl'd all night . whereupon peter knew him and cast himself half-naked into the sea , to come the sooner to him . coming all to land they see there fish a dressing , whereto he bid them to joyn some of their fish , and makes them dine with him . after dinner he draws from peter a threefold profession of his love , to oppose it to his triple denial of him , and re-establishes him times in the office from which he seem'd to have fallen ; obscurely foretold him , that he shoud be crucified in his old age , and would not have him concern himself with what would become of john , and this was the d time he shewed himself to his disciples , john . since the xi had betaken themselves to the mountain , which he had appointed them ; they saw him , worshipt him , and there received a more particular explication of their commission , for the preaching of the gospel , and administration of baptism , in the name of the father , son , and holy ghost , matt. . , &c. mark . , &c. s. paul also speaks of divers appearances of the lord , after his resurrection , and amongst others , that he had particularly appeared to peter and james the lesser , and twice to the whole assembly of the apostles , and another time to brethren together , . cor. . , , . which seems to have been in the mountain , which the lord indicated . for days together , he at several times communed familiarly with them , with incontestable proofs of the truth of his resurrection , acts . , , , that they might be witnesses of it to all people over all the world. it appears from antiquity , that pilate had inform'd the emperor tiberius of this , who proposed to the senate , the putting our saviours image amongst the number of the gods ; and tho divine providence hindered the senate from doing it , yet the emperour expresly forbad the christians to be persecuted . at the end of these days having assembled them at jerusalem , he ordered them not to remove thence till they had received the holy spirit ; and finding them still possest with an opinion of his earthly reign he turned their thoughts from it , forbidding them to enquire of the time and seasons which god had kept in his own power , and goeth out with them towards bethany , to the mount of olives , where having blest them , he was lifted up from them into heaven , being supported by a cloud , and thus received into his glory , luke . , &c. acts . , &c. and as they beheld him ascending , angels appeared to them , assuring them he should one day descend in like manner , as they now saw him ascend , acts . . days after our lord's ascension , in the day of pentecost , the holy spirit was sensibly given to the apostles , by the gift of languages ; and the same day , at the first preaching of peter , men were converted to the faith of christ , and baptized in his name , acts . , &c. and these were the beginings of the christian church of jerusalem , which ( by the agreement of its members , their charity , union and assiduity in exercises of piety ) every day increased , acts . , &c. some time after , one lame from his birth , about years of age , was miraculously cured by s. peter , and s. john ; the relation of which is treated of in the th discourse . the union of the church is powerfully maintain'd , and all things are had in common , if not in possession , yet in use amongst her members , there being no indigent person amongst them : such as had houses or lands , sold them , and brought the price and laid it at the apostles feet , to be distributed to every one according to his necessity , as was done particularly by barnabas the levite , but born in cyprus , whose zeal and piety was signal afterwards in the propagation of the gospel . but ananias , and saphira his wife , having dealt hypocritically in a like occasion , by bringing but half of the price which they had received for the inheritance , and yet affirming they had sold it for no more , were both punish'd by sudden death at s. peter's word , acts . , &c. and as the apostles daily persevered in solomon's porch , and signaliz'd themselves by divers miracles , to such a degree , that the sick ( over which past the shadow of s. peter ) were healed , and that from all the country thereabouts people came flocking to them , the high priest , chief of the sadducean party , and those of his faction , made the apostles be apprehended , and confined in the publick prison , whom an angel delivers thence in the night , and the council sending thither in the morning for them , they found the prison doors fast , and the watch set , but the prisoners gone , who were at the temple doing their office ; where the captain goes to fetch them , but without violence . interrogated by the council , they remain fearless , and 't is deliberated to put them to death ; but gamaliel , who was a pharisee , and in authority , stops this design , telling them , that if the preaching were of men , it would come to nothing ; but if of god , to take heed not to oppose him . upon this advice they were scourg'd and releast , with a charge , to speak no more in the name of jesus ; but they give thanks to god , for having suffer'd thus much for his glory , and continue doing their duty , acts . . thus past the th year of our lord , which concurr'd with the th of tiberius . we may refer to the th , the contention which hapned between the hebrews and greeks , who were yet equally jews , differing only by birth and language , which had for a long time produc'd the seed of an old emulation . for the preventing of this disorder deacons were established , who should take care of the poor and widows of both sides . these were stephen , philip , procorus , nicanor , timon , parmenas , and nicholas , the last of which was a proselite . and it appears from their greek names , that in this choice there was more regard had to the greeks , than the hebrews , acts . , &c. 't is likely this th year was past very peaceably by the church , which greatly multiplied at jerusalem , even to that degree , that several priests became obedient to the faith. in the mean time s. stephen grew famous for his piety , his miracles , and zeal , and was every day disputing with the hellenists or greeks , for the truth of the gospel ; but in fine , these unhappy people libertins , cyrenians , alexandrians , cilicians , and asiaticks , being not able to resist his wisdom , they suborn'd false witnesses against him , who accuse him of blasphemy against moses , against the temple , and against god. appearing on this accusation before the council , he defends himself by a long and earnest apology ; at the conclusion of which , he is drawn by these mad zealots out of the town , and cruelly stoned ; saul keeping the cloaths of the false witnesses , who were to cast the first stones at him , acts . , &c. and . , &c. in the th year of tiberius , died philip the tetrarch of iturium , who leaving no children , his place was reduc'd to the government of syria , which vetellius obtained in that time ; who having taken away the prelacy from caiphas , to give it to john , or jonathas his brother-in-law , he translated it from him , and conferr'd it on theophilus his brother . pontius pilate being accused before the same vitellius , for the murther of some samaritans , is sent for to rome , to clear himself ; and tho tiberius died whilst he was in the way , caligula his successor banisht him to vienna in dauphiny , where being opprest with the consciousness of his crimes and calamities , he kill'd himself . the persecution began by the death of s. stephen , in the year ; it grew so violent by the fury of saul , and others , that it caus'd a great dispersion of the church of jerusalem , of which the chief members , ( excepting the apostles ) search'd their retreat , some in the other towns of judea , others in those of samaria , which yet turned to the propagation of the gospel , acts . , &c. and . . by this means philip , one of the deacons and stephen's partner , preaches the gospel at samaria , where several are converted to the faith , and baptiz'd , and amongst others simon the magician , which the apostles having heard , they sent thither peter and john from jerusalem , at whose prayers , and by the imposition of their hands , the holy spirit is conferred on the samaritans ; simon the magician offers mony to purchase the means of doing the same ; which the apostle rejects with indignation , declaring to this profane wretch , that he had no part in this , because his heart was not right before god , acts . , &c. whilst the apostles sowed the seed of the gospel in samaria , in their way to jerusalem , philip was sent from god into the high way of jerusalem to gaza , where he meets with an ethiopian , and eunuch , and officer to candace queen of ethiopia , who returning from jerusalem into his own country , read the scripture in his chariot . philip joyned himself to him , expounds the passage he read in isaiah , and shewed him it related to our saviour . the sequel of which is se● forth in the th discourse , on the eunuch baptized , acts . in like manner also some of this dispersion went to damascus , as ananias , acts . . . and . ; others into phenicia , cyprus , and antioch , and announced the gospel every where to those of that nation ; and some cypriots and syrenians , spake of it with success also to the gentiles of antioch , acts . . some went even as far as rome , as andronicus and junias , paul's kinsmen , but converted to christ before him , romans . . yet did not the persecution cease at jerusalem ; and saul having furiously made havock of the church there demands a commission to go into damascus , to bring bound all those whom he should find making profession of believing in christ : but he is miraculously converted in the way , as is at large taken notice of in the th discourse , viz. the conversion of s. paul , acts . a while after these things past in the east , tiberius dies in the d year of his empire , and caius caligula succeeds him ; so that the d of him and the st of this , concur with the th of our lord . herod agrippa , the son of aristobulus , and grandson of the first herod , termed the great , is by caligula made king of judea . herod antipas ( who a while before was defeated by aretas , king of arabia petrea , and who kept a garrison at damascus , enraged he had repudiated his daughter , to espouse herodias his sister-in-law , at the sollicitation of his wife ) jealous at the unexpected greatness of the other , goeth to rome , to sue there also for the title of king ; but agrippa his nephew , and his brother-in-law together , to hinder his success , accuse him to caligula of divers crimes , for which he is stript of his tetrarchy , which is added to what the other possest , and with his herodias is banisht to lyons . paul being converted to christ about the year , and years before the death of tiberius ( in which time josephus the jewish historian was born ) had began to preach the gospel at damascus , with as much astonishment on one hand , as efficacy on the other ; and after a voyage into arabia , for the same purpose , gal. . . being returned , the jews who were enemies of the gospel , favoured by the governor , had done him mischief , had not the faithful let him down by night from the wall in a basket , acts . , &c. cor. . , . being thus got out of damascus , years after his conversion , he comes to jerusalom , and by the mediation of barnabas , he visits there only s. peter , and james the brother of our lord , commonly termed the lesser , and tarried only days , which did not pass without disputation with the greeks , and danger of his life . he received in the temple ( as he prayed ) an express command to go and preach the gospel to the gentiles ; and therefore the brethren conducted him to caesarea , and from thence sent him to tarsus , which was his country , acts . , &c. and . , &c. gal. . , . after this conversion , and by the revolutions hapning in the empire , and in judea , the persecution stopt there , and the churches of judea , galilee , and samaria flourished and were calm . and it was perhaps caligula's first year , when peter visiting the churches , cured at lydia the paralitick aeneas , and raised up tabbitha at joppa , where he remained a long time at simon the tanners , acts . . then also cornelius the centurion , a devout man , and one that feared god , tho' a gentile , was advertized by an angel to send for peter at joppa , to be instructed by him . the apostle being prepared for this journy by a vision , which tended not to make him stand on distinctions of jew or gentile , he went without difficulty , attended with some of the brethren ; and was received by cornelius with too great respect , which he refuses : at the hearing of the gospel preached , he and those that are with him receive the holy spirit , and are baptiz'd in the name of the lord , acts . , &c. peter being return'd to jerusalem , is obliged to give an account of this action , which some reprehended ; but they were all satisfied at the report he made them , and praised god , acts . , &c. whilst these things past in palistine , and paul preaches in arabia and damascus , caligula deifies himself , and makes himself the priest to his own godhead , associating his horse in his godly religion ; he uses the alexandrian jews very roughly , for not acknowledging him a god , and resolves by force to make his image be set up in the temple of jerusalem , to be there served and worshiped ; which yet he could not obtain . barnabas was sent by the apostles to antioch , to take cognizance of the condition of the church there , to the edification of which he gave great assistance , acts . , &c. at the same time the prophet agabus , being come down from jerusalem to antioch , foretold the future famine , which hapned since under the empire of claudius in the th year , and this prediction obliged the churches to make collections for the brethren of judea , which were in a fit time sent by barnabas and saul , acts . . barnabas seeing at antioch the harvest great , goes to search for paul at tarsus , and brings him , where they sojourned a year , to the great edification of the church in this place : and in this time it was when the disciples were first called christians , acts . , . in fine , caligula was killed , more worthy of the name of monster , than that of man ; and claudius his unkle , the son of drusus , succeeds him with fear ; but herod agrippa encouraging him , obtained by this means his favor as he had possest that of his predecessor , so that he confirm'd to him , and even much encreast his power and authority . thus the th of caligula , and the st of claudius concur with the st of our lord. herod being returned into judea with this increase of power and honour , in the d year of claudius , and d of christ , he did many acts of jewish devotion , and caused a chain of gold , which he had received from caligula ( instead of an iron one , wherewith tiberius had fastned him ) to be hung up in the sanctuary . but he began to persecute the church , and put to death james the major , the son of zebedee ; and seeing that this pleased the jews , he imprisoned also peter , with design to bring him forth to the slaughter , after the feast of the passover ; but when he was to be drawn forth to punishment , the angel of the lord miraculously delivered him from prison , making the gates open of themselves before him . the particulars of which is taken notice of in the discourse , viz st peter 's delivery out of prison . it 's held that st matthew wrote his gospel about this time , as under the particular inspiration of the holy spirit , so by the common advice of the other apostles , for the instruction of those of the circumcision , who had believ'd . and tho several have been perswaded that he wrote it in hebrew , but that by himself or some other it was since translated into greek , such as we have it , yet may we with greater likelihood of truth say , that he himself wrote it in greek , because the number of the hellenist jews converted to the faith , was at first greater than that of the hebrews , witness the first deacons being taken thence . at the same time herod who had taken away the high priesthood from theophilus , to confer it on simon canthara , takes it also from him to give it to jonathas , the son of annas , who refuses it through modesty , and recommends to the king his brother matthias , who had it . herod after this , and in the year goeth to reside at caesarea , and designing to make war on the tyrians and sidonians , they found means to appease him by the mediation of blaflus , his chamberlain , because they drew all their provision from the kings country , and then hapned the famine foretold by agabus . on occasion of which treaty of peace , giving several spectacles to the people , he also would needs harangue them from the tribunal , where he sat mrgnificently cloathed , and his flatterers to applaud him , extolling the majesty and eloquence of his discourse , cried out , 't was the voice of god , and not of man ; an angel therefore struck him , for not giving glory to god , nor reprehending these impious acclamations , and he died gnawed with worms , acts . , &c. josephus also recites the death of this prince conformably to what st luke says of it , but he relates more circumstances , lib. antiq. of the jews , the last chapter . barnabas and saul had timely brought some small time before herod began to rage against the apostles , the collection made in the church of antioch for the poor of judea , to succour them in the approaching famine foretold by agabus , and which seemed now to be at the door . from jerusalem they returned to antioch , bringing with them s. john , surnamed mark , who is thought to be the evangelist , bearing this name , and who perhaps was as well as st luke of the number of the lxx , acts . , , & . . as they attended their ministry with their fellow-labourers in the church , simeon , who was call'd niger , lucius the cyrenian , who is thought to have been st luke the evangelist , and manahem , who had been brought up with herod the tetrarch , the holy spirit designed them for an employ of greater extent , for which they set out accompanied with john , and attended by the prayers of the rest , about the th year of the empire of claudius , and the th of our lord , and come to seleucia , whence embarking they come down to cyprus , the country of barnabas , and begin to preach the gospel at salanus , acts . , , . in traversing the isle they arrive at paphos , where sergius paulus the pro-consul had his residence , who desired to hear them ; but a false prophet , a jew , named barjesu , and surnamed elymas , that is , magician or enchanter , endeavour'd to hinder him . paul who now leaves the name of saul , whether in remembrance of the conversion of the pro-consul , or for the sound sake of his name , by the change of the first letter to the greek and latin pronunciation , vigorously opposes this impostor , and denounces to him a sudden blindness , wherewith he was immediately struck , which occasioned the pro-consul's conversion , acts . , &c. departing from cyprus they come to perga of pamphilia , where john , surnamed mark , leaves them to return to jerusalem , acts . . from perga they came to antioch of pisidia , where being entered into the synagogue on the sabbath-day , they are desired after the reading of the law and the prophets , to preach to the people ; which paul did by a long and grave discourse . the gentiles at their going out , entreat them to preach the same things the next sabbath-day ; in which almost the whole town assembled to hear the word of god. the jews endeavour to contradict them ; but they declare that on their refusal , by which they made themselves unworthy of eternal life , they would henceforward address themselves to the gentiles , who receiv'd this news with great joy , and as many of them as believed were ordained to eternal life . yet the jews having gain'd some of their bigotted proselytes , they stirr'd up a persecution against these two faithful ministers of jesus christ , who having shak'd the dust of their feet against their persecutors , and left their disciples much comforted , they past to iconium , a city of lycaonia , acts . , &c. being enter'd there in the synagogue , they spake with such efficacy , that several , as well jews as greeks , believed in the lord. they made a considerable stay here , and signaliz'd themselves by several miracles . on this occasion two parties are formed in the town , one for them , and another for the jews : but on the point , when those latter , ( strengthened by the most powerful ) design'd to mischief them , they fled to lystra and derbe , and the quarters thereabouts , where they preach the gospel , acts . , &c. it 's thought then was brought over to christ s. thecla , an ironean virgin , very famous at that time in the church , tho the acts which bore her name are held for apocryphal . at lystra , a man lame from his birth , having been miraculously cured by them , the people of the place take them for gods , calling barnabas , jupiter , and paul , mercury , because he spake most , and would needs sacrifice to them , which they refuse with the greatest aversion , beseeching them to turn from these vain idols to the living god. but certain obstinate jews , which came from antioch and iconia to oppose them , stirr'd up the populacy against them , who begin now to fling stones at them ; and drew paul out of the town as dead , yet being environ'd by the disciples he comes to himself , rises up and enters again into the town , acts . , &c. those who refer the date of the d of the corinthians to the th of nero , pretend that in this year , and perhaps in this place , hapned the ravishment of paul up into the third heaven , which was years before , as he declares it , cor. . , , . from lystra they come to derbe , where having instructed several , they returned back to lystra , iconia , and antioch of pisidia , establishing in all the churches governours and pastors . passing thro pamphilia , they preach at perga , descend to attalia , and thence embark for antioch , where they relate what god had done by them in the calling of the gentiles , and tarry there a good while , acts . , &c. whilst they were here anno . some of the circumcision , who yet in some sort had received the gospel , came from jerusalem ; st paul calls them false brethren , who thrust themselves into the church to invade the liberty of it , gal. . . they had been of the sect of the pharisees , and 't is thought they were of the party of ebion and cerinthus , famous hereticks , and who may be said to be the patriarchs of the photinians , chiliasts , pelagians , and semi-jews . some of the ancients affirm , that cerinthus himself was of this party ; these would needs oblige the converted gentiles to be circumcised , and to observe all the ordinances of the law ; whereunto paul and barnabas vigorously opposed themselves ; and because they strengthened themselves under the pretended authority of the apostles , and the mother church of jerusalem , the brethren of antioch depute paul and barnabas , having also titus with them , gal. . . at whose arrival the synod was convocated , the question debated , and decided in favour of the christian liberty ; those who had begun and maintained this doctrine at antioch , disown'd ; and the faithful gentiles only obliged to abstain from blood and things strangled , and those polluted with idolatry and uncleanness . peter here declares , that god had used his ministry to begin the vocation of the gentiles , james , who precides over the assembly , makes the conclusion ; the synodal letters , which contain an honourable testimony of paul and barnabas are put into the hands of judas nam'd otherwise barsabas , and of silas , who accompanied the others in their return to antioch , where they were well received ; and judas honourably dismist , to return into judea ; silas staid at antioch , acts . , &c. this hapned according to the common opinion , years after the conversion of paul , as they gather from gal. . . and . , &c. but we had rather , that we may not too much differ from the calcuation of others , understand years of the d chapter since his conversion , and not since the first journy he made to jerusalem after that of damascus and arabia ; in which case we must assign the synod of jerusalem to the th year of our lord , which was the th of claudius and the th after the collection of the church of antioch , carried by paul and barnabas into judea . and tho' after their first going into cyprus and other places , to which there can no less time be allow'd than years , they were return'd to antioch ; there 's great likelyhood paul did not sojourn there so constantly , but that he now and then visited other places , which were not far distant , to advance the gospel ; to which we may refer what he recites of the propagation of the gospel by his ministry as far as illyrium , rom. . , . and one part of the persecutions , accidents , and sufferings , to which he had to that time been exposed , and which he summarily recites , cor. . , &c. the decease of the holy virgin is referr'd to this time ; but according to this reckoning she must be older than years when our saviour was conceiv'd , or less than when she died. there 's also great probability , that s. peter being return'd to jerusalem , after the death of herod , there found john , surnamed mark , who at pamphilia had left paul and barnabas , acts . . and that he took him with him to go towards the jews of the dispersion , who were in chaldea , and under the empire of the parthians , to whom he directed from babylon his first epistle , saluting them also in mark 's name , pet. . . and that he was lately returned from this journy in the time of the synod . in this council or assembly , the other apostles , amongst which james , cephas , and john were look'd on as pillars , acknowledg'd that the preaching of the gospel to the gentiles was especially committed to paul , who had met with hitherto great success ; as to peter , that of the circumcision ; and gave to him , and to barnabas , the right hand of fellowship , reserving to themselves the ministry of the circumcision ; and agreeing that they should continue to go amongst the gentiles , gal. . , , . some time after the holding of this assembly and perhaps in the year , peter himself comes to antioch ; and this is the only journy which we find in scripture he made ; at first he eat and drank familiarly both with jews and gentiles ; but some brethren amongst the jews , coming from the part of james , he began to estrange himself from the gentiles , and even barnabas suffered himself to be carried away by this dissimulation , which paul not brooking , he freely reprehends peter for it , and withstands him to the face , gal. . , &c. after this paul and barnabas design to visit all the churches which they had planted in their former voyage ; but barnabas desiring that john , surnam'd mark , who apparently came from antioch with peter , might be with them ; and paul not approving it , because he had forsaken them before in pamphilia ; this dissension produced so much sharpness as made them part . barnabas going into cyprus with john , surnam'd mark , and paul being accompanied with silas , traversed syria and cilicia , acts . , &c. coming to derbe and lystra , they there found a young disciple , named timothy , whose father was a greek ; but whom lois his grandmother , and eunice his mother , jewish women , and yet of the faithful , converted in the former voyage of paul and barnabas , had carefully instructed in piety , and in the holy scriptures . paul resolving to take him with him , first circumcis'd him , to accommodate himself to the weakness of the jews , and to gain them more easily , acts . , &c. tim. . . and . . in passing thro the towns , he and his , greatly recommended the ordinance of the apostles at jerusalem , touching christian liberty , acts . , . having travers'd phrygia and galatia , the holy spirit forbids them to preach the gospel in asia ; and being come into mysia , they are also hindred from passing over into bithynia ; and therefore they go down to troas , where paul is oblig'd by a vision in the night to go into macedonia , acts . , &c. there is great probability that s. luke , who wrote the book of the acts , was one of paul's companions to troas , because that from that time , he describes almost the whole sequel of this voyage in the first person and in the plural . thus then the apostle , and those of his company , to come into macedonia , pass by samothracia , arriving from thence to neapolis , situated in the confines of thrace and macedonia ; and from thence to philippi , which was inhabited by a roman colony , and there remain'd some days , acts . , , . on the sabbath-day they go out of the town to a place near the river , where the jews were wont to meet to pray ; there they found devout women , to whom they make known the gospel ; amongst whom was lydia , a seller of purple in thyatira , who believes and is baptized , with all her family , and entertains the apostle with the rest of his company , acts . , &c. coming from prayers , a servant maid , who had a pro●hecying spirit , follow'd them , crying ( and continuing so to do for several days ) that they were the servants of the most high god , and the proclaimers of his salvation , paul being wearied with her , commands the spirit to come out of her ; the masters of this servant ( who drew great gain from her divinations ) enraged at the ceasing of their profit , drew paul and silas before the magistrate , and accuse them of publishing things prejudicial to the roman liberty , and even animate the populacy against them . the magistrates having scourg'd them , confine them to prison , and charge the goaler to look strictly after them ; who put them into a deep dungeon : at midnight ( for their mutual consolation ) they sing with a loud voice the praises of god ; and at the same instant by a great earthquake , the foundations of the prison shook , and all the doors fly open . the goaler thinking the prisoners had escap'd , would have run himself on his own sword , but paul hinders him , assuring him they were all there ; having gotten a light he casts himself at their feet , is instructed in the gospel ; he washes their wounds , is baptiz'd , and all his houshold with him , and entertains them at his table with great joy. in the morning he is ordered by the magistrates to let them go . but they complain , that being roman citizens , they had been scourged , without any trial or form of law ; and therefore the magistrates come themselves with excuses to set them at liberty , and to entreat them to depart the town , which they did , after they had visited lydia , and comforted the brethren , acts . , &c. departing from philippi , they pass thro amphipolis and apollonia , and arrive at thessalonica , where there was a synagogue ; and paul being entred there for sabbath-days together , disputes with the jews out of the scripture , with such success , that some of them believed , and a great multitude of well dispos'd greeks , and some women of quality embraced the gospel , acts . , , , . thess. . . paul continuing his abode at thessalonica , foretels the brethren of the revolt of antichrist , thess. . . and was assisted more than once by those of philippi , with such necessaries as he wanted , phil. . . but the unbelieving jews set the people into an uproar against him , and the rest of his companions ; they break violently into jason's house , where they lodged , and not finding them , they haled jason and some others of the brethren with him before the magistrate , charging them with divers crimes ; and to render them the more criminal , alledg'd they preached up another king than caesar ; yet the magistrates release jason and the rest under security . after which the brethren make paul and silas depart by night to beraea ; where being arriv'd they enter into the synagogue , and find the jews there of a more generous temper than those of thessalonica , carefully comparing what they declared to them , with the holy scriptures . but the jews of thessalonica having heard of this success , they come to beraea , and stir up the people here also , acts . , &c. then the brethren of beraea took care of paul , and made him be conducted to athens , where whilst he expected silas and timotheus , he was grieved to see the city so full of idolatry : he disputed in the synagogues with the jews and zealous people , and in the publick place with those he found there . he is reputed by the stoicks and epicureans , for a babbler , and preacher of strange gods. being drawn into the areopage , he takes occasion from an altar , which he perceiv'd inscrib'd , to the unknown god , to instruct them in the nature of the true god , and of his providence , of the resurrection and last judgment . his discourse was not without fruit ; for denis the areopagite , and a woman named damaris ( whom some think to have been his wife ) and some others believed in the lord , acts . , &c. it 's thought that denis , the areopagite , having observed in egypt , where he then was , the prodigious eclipse of the sun , at our lord's passion , said , either that the author of nature suffer'd , or that 't was about being destroyed . all learned men are now agreed , that the works which have been so long attributed to him are none of his , having been writ years after him . silas and timotheus arrived at athens , are sent by the apostle into macedonia , there to comfort and strengthen the brethren . he himself being not able to go , as he would have willingly done , acts . . thess. . , , & . , . but leaves athens , anno , and comes to corinth , where these two return to him from macedonia ; and where he finds aquilla the jew , and priscilla his wife , lately came from italy ; the emperor cla●dius having commanded all the jews to depart from rome , for the troubles they every day caused on occasion of the christian doctrine , which suetonius has remarked without well understanding it ; and paul joyned himself to these two as being of the same trade , which was to make tents , and fail'd not on the sabbath-days , to perswade as well jews as greeks , to embrace the christian faith , acts . , , , , . s. paul having protested to the jews of corinth , that he would turn himself to the gentiles , enters into the house of jus●us , who lived near the synagogue . he baptizes the family of stephanus , who was the first-fruits of achaia , crispus the chief of the synagogue and his family , and brings over several corinthians to the faith , acts . , &c. cor. . , . and . . the lord encourages this apostles by a vision , after which he remains at corinth months , acts . , &c. with silvanus , or silas and timotheus , cor. . . it being thence he wrote in the name of those , his epistles to the thessalonians ; although some think , that the second was writ from rome . during paul's stay at corinth , he is accused by the jews before gallio , seneca's brother , who was pro-consul of achaia . gallio refuses to hear them , and drives them away from the bar ; and the greeks ( altho pagans ) because paul perhaps lodged at one of their nation , fell a beating of sosthenes , the chief of the synagogue , in hatred of the jews , the pro-consul taking no notice of it , acts . , &c. and it seems that this sosthenes , who impleaded paul before gallio , either is not the same mentioned by the apostle , cor. . . or that since he was changed from a wolf into a lamb , and converted to jesus christ. this hapned anno . the apostle after this leaves corinth , having first caused his head to be shaved at cenchrea , ( which was the port of the town ) on occasion of a vow , and to shew the jews , he still retained a respect for the ceremonies of his nation , and embarks for syria , being accompanied by aquila and priscilla : arrived at ephesus , where he communicates in the synagogues with the jews , who desire him to tarry longer with them , which he refuses on the account of the necessity there was of his being at jerusalem at the festival ; yet promising to return to them , aquila and priscilla tarry at ephesus . paul embarks for cesarea , whence he goes to jerusalem , and comes down from thence to antioch . some time after he parts thence for phrygia and galatia , where he is well received , acts . , &c. and gal. . . tho the galatians ( a while after ) suffer themselves to be seduced by those who asserted justification by works , and the observation of legal ceremonies ; on notice of which , he better informs them by writing , gal. . , . rather from ephesus , when he was about parting thence , than from rome , as it 's commmonly held . apollos , an alexandrian jew , a man eloquent and very able in the scriptures , whom some have impertinently confounded with philo , came in the mean time to ephesus , being in some measure instructed in the way of the lord ; and aquila and priscilla instructed him better . he afterwards passes into achaia , where he is recommended by the brethren , and there employs his talent to good purpose , acts . , &c. about the time when paul parted from corinth , the emperor claudius died , having reigned years , months , and some days , and left the empire to nero , who was the first persecutor of the christians . anno , , . when apollos was at corinth , paul arrives at ephesus , he lays his hands on disciples , who as yet knew no other than the baptism of st john. he continues for months together to teach in the synagogues ; but at length he leaves it , by reason of the contradiction and obstinacy of the jews , and teaches for years in the school of one tyrannus , signalizing himself by divers miracles . he confirms his doctrine , by what hapned to jews the sons of sceva , of the sacerdotal order , who taking on them to be exorcists , and mixing in their superstition the name of jesus , whom paul preached , were very ill handled by the evil spirit . several , who were addicted to curious and unlawful arts , which were much used at ephesus , were converted to christ , and burnt their books . demetrius and his work-men , seeing their trade to decay , stir up the rabble against the apostle , hale gaius and aristarchus ( macedonians ) into the theatre , to exact an account of them , for the contempt of their goddess , introduced by the christian doctrine . paul would have presented himself to the people , but is with-held by certain priests of asia , who having embraced the faith , retained yet the names of chief of asia , and presided in the publick games , when they could do it with a safe conscience . the jews make use of this occasion , to criminate the apostle , driving to the theatre , alexander the copper-smith . this popular commotion is appeased by the prudence of the town-clerk ; by which means paul quietly carried near years at ephesus , and circumjacent places , acts chap. . and . . stephanus , fortunatus , and apollos , come from corinth to ephesus , there to visit the apostles ; and by them he wrote to the corinthians in his name , and of sosthenes his first epistle . apollos not being willing to return so soon with them , cor. . . and . , , &c. about this time aquila and priscilla withdrew to rome , the edict of claudius , which had banisht them thence , expiring with him , rom. . , . paul remaining still in asia , projected to pass thro macedonia and achaia , to go to jerusalem , and thence to rome , and had sent before timotheus and erastus , not intending to leave ephesus till pentecost , acts . , . rom. . . cor. . but the tumults excited by demetrius , made him depart sooner , acts . anno . from ephesus he comes to troas , where he does not fix , being troubled he did not there find titus , cor. . , . and s●eers directly towards macedonia , where he remains months exhorting the macedonians to be ready with their collections for jerusalem , by the example of achaia , whose charity money was ready a year ago , cor. . , &c. and . . it seems that then he wrote his st epistle to timothy , whom in parting he had left at ephesus , to govern the church there , ephes. . . but timothy comes immediately after to him in macedonia , where he had not determined any thing about his abode there . titus also being come near to him in macedonia , and brought him good news from corinth , he writes from philippi his d epistle in his name and that of timothy , and char titus and another with it , who is thought to have been st luke the evangelist , with order to take care the collections which were recommended above a year ago , cor. . , . might be ready for him at his arrival , cor. . , &c. and . , &c. and . , , . anno . after some stay in macedonia , he comes into greece and corinth , where he remains months , and whence he writes ( by the hand of tertius ) his epistles to the romans , and sends it by phaebe , a deaconess of the church of cenchrea , on the point of carrying to jerusalem the collections made for the saints , rom. . , . and . , , , , . acts . , . then also paul wrote his epistle to titus from nicapolis , in which he obliges him to come to him , titus . . the apostle had left him in crete , to settle pastors in every town ; after that , going from macedonia into greece by the aegean sea , he had landed in crete or candia , and there laid the foundations of christianity . there , to avoid the ambushes of the jews , had he taken the way of syria ; he determines to take that of macedonia , and sends sopater , ( who is called sosipater , rom. . . ) the beraean , aristarchus , and secundus ( thessalonians ) gaius , timotheus , tychicus , and trophimus , to stay for him at troas ; and weighing anchor at philippi ( with the rest of his company ) after the feast of easter , he comes to them days after , and there remained . on sunday all the faithful being assembled to celebrate the lord's supper , and paul preaching till midnight , a young man named eutychus , sitting in a window and o're-taken with sleep , falls dead from the d story ; but the apostle having embraced him raises him up alive . from troas he journied to assos by land , and the rest of his company by water ; where having met , they come to metelin ; where parting they found themselves the next morning in sight of chios , and the day following touching at samos , they stopt at trogyllum , and arrived the next day at miletum , which was not far from ephesus . paul hastning to be at jerusalem at pentecost , sends for the bishops and pastors of the church of ephesus to come to miletum , to whom he represents the integrity of his carriage , and his preparedness for the afflictions which attended him , and seriously exhorts them to acquit themselves well of their duty ; and his discourse being ended , he is conducted by all of them to the ship , acts . , &c. not without disconsolating them , by telling them , they would no more see his face , as he then thought ; tho god gave him an opportunity of visiting them again , after his first imprisonment at rome . parting from miletum , they steer dirictly to coos , the next day to rhodes and afterwards to patara ; where they embark on a vessel which was bound for phoenicia . thus leaving cyprus on the left , and making towards syria they arrive at tyre , where they tarried days , and found there disciples , who would have dissuaded paul from going to jerusalem , foreseeing by the spirit the persecutions which he was to undergo . at tyre they embark'd , for ptolemais , where they tarried one day with the brethren , acts . , &c. from ptolemais they come to caesarea , and lodge at philip the evangelist , who had been one of the deacons , and whose daughters were enlightned with the spirit of prophecy . agabus foretold paul of his bonds , who could not be diverted from going to jerusalem , acts . , &c. having abode several days at caesarea , they part thence for jerusalem , carrying with them an ancient disciple , a cyprian named mnason , at whose house paul was to lodge . they are kindly received by the brethren at jerusalem . the next day after their arrival they visit st james , and all the elders of the church are assembled ; to whom paul represents the success of his ministry among the gentiles , and exhibits without doubt the collections he brought for the poor of judea . he is here advised to purify himself ( according to the law ) with other christian jews , who had made a vow of a nazarite , to refute the calumny , as being a deserter of the law of moses , and of bad example to all the jews , who also believed in jesus christ , to forsake it . but this project little availed , tho paul made use of it ; for some unbelieving jews being come from asia to the feast , having seen him in the temple , where he had satisfied this purification , cry out against him , as a declared enemy of the nation , the law , and that place . they also accuse him for prophaning the temple , by carrying greeks into it , ( for they had seen trophimus in the streets with him , and imagined he had introduced him therein ) and having raised a great tumult , they endeavoured to kill him : but claudius lysias , the collonel , who commanded the garrison , coming hereupon with his soldiers , took him out of their hands , and causes him to be laid in irons . and not being able to get any certain knowledge of the matter , by reason of the tumult , he orders him to be carried into the castle called antonia , where the garrison lay , where the crowd was so great , that the soldiers were forced to carry him on their shoulders up sairs , where he desires leave to speak to the people . lysias asks him , whether he was not the egyptian , who some years before having gather'd ( under the title of a prophet ) about men , had seized on the mount of olives ; for felix the governour had indeed defeated him ; but as to his own person , he had escap'd without any bodies knowing what was become of him . see joseph l. . c. . but paul having declared himself a jew , and born at tarsus ; obtain'd permission to speak , and offers his apology in hebrew , which procures him the greater silence , until he mentioned his being sent of god to the gentiles ; then all all his hearers cry out impetuously against him , as unworthy to live , acts . , &c. and . , &c. lysias hereupon makes him retire into the castle , and orders him to be examined by scourging ; but the apostle having represented to the captain , that he was a roman citizen ; lysias respecting this priviledg'd quality , which he himself had bought so dear , made him be speedily unbound , and the day following he convocates the whole senate of the jews , to hear the heads of his accusation , acts . , &c. annanias , who is thought to have been depos'd , and to exercise the office of chief priest only on this occasion , caused paul to be struck without any reason , which hindred not the apostle from going on with his defence , and by declaring himself a pharisee , he set them all at variance with one another ; which lysias observing , took care of paul , and carried him back into the castle by the soldiers , acts . , &c. the lord strengthens this apostle the night following . the next morning more than zealots conspire to slay him ; which enterprize is discover'd by a young lad , paul's sisters son ; and lysias to hinder it , sends him the night following with a good guard to cesarea , where resided felix the governour of the province , who confined him in herod's palace , acts . , &c. anno , . five days after ananias came to caesarea , to implead paul , thereunto joyning complaints against lysias , who had taken him out of their hand . the apostle returns a particular answer to every thing , and felix refers to another opportunity the judgment on this matter . felix , some days after , makes paul be brought before him , who strikes him with terrour by a pathetical discourse of justice , temperance , and the future judgment . he hopes to draw money ; but finding himself disappointed , and constrain'd years after to leave his place to another , to gratify the jews , he left the apostle a prisoner , acts chap. . anno . to felix , whose government was very insolent and tyrannical , succeeds portias festus , about the same time as nero put his mother agrippina to death , who ( to hasten the promotion of her unnatural son ) had poyson'd the emperor claudius , her husband . days after festus arrived at caesarea he came to jerusalem , where the high priest and chief of the council renew'd their accusation against the apostle , and entreat festus to send him to jerusalem , intending to have him murther'd by the way ; but festus excuses himself , and declares , he would return to caesarea in few days , and that then some of them should appear to be heard in his presence there . having tarried not above days at jerusalem , he returns to caesarea , and the next morning sits in the judgment seat ; where having heard the sum of what both parties had to say ; festus ( to gratify the jews ) demands of paul , whether he would go up to jerusalem , to be judged there before him ? but the apostle excuses himself , and appeals to caesar , acts . , &c. some days after , young agrippa and his sister bernice came to caesarea , to salute festus , and congratulate his coming into those parts . festus speaks to them about his prisoner , and what had hapned concerning him since he came to his government ; and knowing not what he would write to caesar on paul's appeal , is very willing to have the advice of agrippa , who having heard the apostle reason very earnestly out of the scriptures , tho festus made a mock at all , acknowledges to the prisoner , that he had almost perswaded him to become a christian ; and declares to the governour , that he might have been released as innocent , had he not appealed to caesar , acts . , &c. and . , &c. in fine , festus being resolved to send paul to rome , with other prisoners , under the guard of an officer named julius , he was embarkt on an adramytten ship , which went into asia , accompanied by timotheus , st luke , and aristarchus . touching the next morning at sidon , julius permitted the apostle to go to his friends to be supplied by them with what he wanted . the vessel arriving at myra , a town of lycia , they found another there of alexandria bound for italy , wherein julius embarkt himself and his prisoners . paul would have advised them to have put in at fair havens , and there have winter'd ; because already the fast of the month of tisri was past , that is , the month of october was come , and the time of navigation near spent : but the advice of the master of the ship , to which julius gave a greater adherence , than to that of the apostle , prevailed . not long after an horrible tempest , and which continued for several days , meets with the ship ; yet the apostle exhorts as well the sea-men as passengers , to take courage , god having told him that night , by an angel , that he should stand before caesar , and that in consideration of him no body should perish in the ship. when the vessel was ready to split , the sea-men would have saved themselves in the long boat ; but by the counsel of paul they are hindred . the soldiers would have the prisoners killed , but julius ( on paul's account ) diverted them from that purpose ; and the vessel being wrecked , each man saves himself as he could , some by swimming , and others on pieces of planks ; and thus all come safe to land , acts . , &c. they found it was the isle of malta , whose inhabitants used them very courteously . and a viper fastning on paul's hand , as he gathered up sticks to throw on the fire , the islanders believed he must presently die upon it , judging him to be a murtherer , whom divine vengeance pursued to land ; but seeing he had shak'd the animal into the fire without any hurt , they change both thought and language , and will have him now to be a god. here paul cured the father of publius , who was sick of a fever , and pain in the bowels ; and also of those who were sick in the island . whence ( after months ) julius embarks his people in a ship of alexandria called castor and pollux : the first place they cast anchor was at syracuse , where the passengers refresh'd themselves for days ; at the end of which they set forth for rhegium , and two days after to puzziolum . and after that julius had yielded to the requests of some of the brethren , who were there , that paul should tarry days with them , they arriv'd at rome , acts . , &c. whilst these things hapned to s. paul , s. mark is thought to have died at alexandria in the th year of nero. those who will have him to have wrote his gospel at rome , want foundation : there is greater probability he wrote it whilst he accompanied the apostle in chaldea , and that since it was sent or left by him at alexandria , by reason of the great number of jews which there remained , and amongst which he made a great progress . but according to this reckoning , either we must distinguish mark the evangelist , that is , john surnamed mark , from another mark the cousin of barnabas , coloss. . . whom s. paul ( in tim. . . ) recommends to his disciple to bring along with him to rome , as being very useful to him in the ministry ; or if he be the same , it must be acknowledged , that those who make him die so soon , have not taken exact measures . moreover , whilst festus was wavering about what he should do with the apostle , nero having set rome on fire , laid the crime on the poor christians , whom he caused to be cloathed in the skins of wild beasts , and thus exposed them to ravenous lions and bears , making it a sport of putting them to all cruel tortures . and this was the first of the persecutions , which the roman emperors raised against the christians . it was , as described by tacitus , very sharp and fierce , but did not last long ; for the storm was in a manner over when paul arrived at rome . then also james the lesser , under the authority of ananias the high priest and sadducee , suffered martyrdom , being thrown down from a pinnacle and ston'd . we have a catholick epistle of his amongst those of the new testament ; but it 's not precisely known in what time he wrote . now to return to paul : the brethren at rome understanding he was at puzzoli , came out to meet him as far as the market of appius ; and julius having delivered up the prisoners at rome into the hands of the captain of the guards , paul had leave to dwell apart by himself with a souldier , who was his keeper . days after he sends for the chief persons of the nation , to whom he shews his imprisonment , and his innocency . they tell him , they had received no information concerning him from judea , and desire to hear from himself an account of his sentiments , observing that the christian religion was every where spoken against . he ( on the day appointed ) declared to them the kingdom of god , with different success , and a protestation , that the salvation which they refused , should be offered to the gentiles . thus paul remained whole years in his own house , receiving all that would hear him , and preaching christ at full liberty , acts . , &c. here s. luke ends his relation , which he inscribes the acts of the apostles , which apparently he wrote at rome , whilst the apostle paul was prisoner there . he had written his gospel long before , to oppose the fabulous relations of false teachers , by which they endeavoured to overthrow the doctrine taught by our saviours true apostles . it 's not known who was the theophilus , to whom he addresses both these relations ; but it seems , as to himself , he was to paul what mark was to peter , for the evangelical history ; and he had been also with coleophas ( in the way of emaus ) an eye-witness of our saviour's resurrection , luke . , &c. it 's of him and his gospel that peter speaks , cor. . , . and whom he terms a physician , coloss. . . being far from the profession of a painter , attributed to him by the vulgar , an employment which in the birth of christianity was equally abominable and unlawful , both to jews and christians . whilst paul is a prisoner at rome , he writes to the philippians by epaphroditus , whom they had sent to visit him and assist him , and who employing himself with the apostle in the ministry of the gospel , was in danger of his life by a great sickness , in the very time when the bonds of paul , famous in nero's palace , had brought over several of his houshold to the knowledge of christ , phil. . , , and . , &c. and . , &c. but he had writ a while before from the same place to the colossians , and to philemon , by onesimus , a fugitive servant of his , who at rome was converted to the faith by the ministry of paul , who sent him back to his master with a letter , and entrusted him also ( with tychicus ) with an epistle to the colossians , coloss. . , . i say , that the epistle to philemon and the colossians , preceded that of the philippians , seeing that epaphroditus was the bearer of this , whereas he was then at rome , and a prisoner , if he be the same as epaphras ; and several think , when the others were written ; coloss. . . philem. ver . . these epistles , to the philippians , colossians , and to philemon , are written in the name of paul and timothy , who was then at rome , as a small time after the epistle to the hebrews was written to the same place , in which he hoped to see them shortly , heb. . , . not long after the city of laodicea , the church of which was concerned in the epistle to the colossians , was overthrown by an earthquake ; but is seems that since it arose in some sort from its fall , seeing the church of laodicea is mentioned among the churches of asia , rev. . . now there 's great likelyhood that s. paul , after he had been detain'd prisoner at rome years , was releast about the th of nero , which concurred with the th of our lord ; on the failure of his accusers appearance before the emperor , and under an obligation to be in such a place as should be appointed at a time . some pretend , that during this time , he accomplished the design which he had of a long time of passing into spain , rom. . , . at least may be gathered out of his epistles written from rome , that he had great hopes of returning again into macedonia , asia and greece , philip. . . & . . yea , towards the hebrews , heb. , . . that he orders philemon , when he writes to him in the name of timothy , and his own , by onesimus and tychicus ; to prepare him a lodging , philem. ver . . that timothy , who had accompanied him his whole voyage and bonds at rome , and long dwelt with him , had been sent by him to macedonia , during his first imprisonment , and after the epistles written to the phillippians , to the clossians , and to philemon , which bear both his name and that of timothy . that timothy was not then at rome , when paul wrote his epistle to the hebrews , it being probable that parting from rome , he was somewhere detained at the beginning of his voyage to macedonia and greece , and that paul ( in receiving the news of his relaxation , heb. . , . ) expected he would have returned to him , tho being at liberty he did not do it , but continued his way ; and thus the apostle being at length releas'd , tho the manner be unknown , parted also from rome , and at least following timothy ; timothy took a turn into the east , according to his promise and hopes he had conceiv'd ; seeing that in the d of timothy writ from rome , towards the end of his days , and when he prepar'd himself for martyrdom , he orders timothy to return speedily towards him , and to bring mark with him ; informing him , that erastus , who probably had given some hope of accompanying him in this second voyage of rome , yet remained at corinth , and was constrain'd to leave trophimus sick at miletum , tim. . , , . which cannot be understood of a d voyage of paul to rome , seeing that having had timothy with him during the first , he must needs know , that erastus was not of the company , and trophimus was stopt by sickness at miletum , and hindred to pass further . so when paul ( from his first imprisonment ) wrote to the colossians , he says , that mark was with him , coloss. . . philem . ver . . but since he ordered timothy to bring him to him , tim. . . when he wrote this d epistle to timothy , demas was gone to thessalonica , crescens into galatia , and not amongst the gauls , as some have thought , titus into dalmatia , and he had only luke with him , tim. . . but when he wrote to the colossians and to philemon , he had with him luke and demas , coloss. . . and philem. ver . in this last epistle to timothy , he writes as being ready to suffer martyrdom , and at the point of death , tim. . , , . but in the other epistle writ from rome , he speaks , as hoping and assuring himself quickly to see those to whom they were directed : and as he salutes timothy in the name of eubulus , prudens , linus , and claudia , of whom he had made no mention in his epistles to the philippians , colossians , and to philemon ; so he salutes the colossians , and philemon in the name of aristarchus , mark the cousin of barnabas , and of jesus surnam'd the just , as of his fellows in the ministerial labors at rome , of whom he makes no mention to timothy ; but seeing he therein salutes priscilla and aquila , and the family of onesiphorus , who was an asiatick , there 's great likelyhood , that the first who were at rome when paul came there the first time , had also went out thence the d time with him , and return'd to dwell in asia ; or in achaia . this diversity of persons , joyned to the circumstances already mentioned sufficiently verifies , that the scene was changed , and that we must imagine a considerable interval of time between the imprisonment of paul at rome , and the d , under which was writ the d epistle to timothy . we cannot say where timothy sojourn'd , when paul wrote to him his d epistle , out of his d bonds ; and for what reason he did not return to rome with him , nor by whom it was sent to him , no more than we know how , whence , or on what occasion , the apostle returns to his prison ; but it 's certain , that from the same prison , and a little before he had writ his d epistle to timothy , which is the last of all his epistles , he wrote his epistle to the ephesians , and sent it them by tychicus , which manifestly appears from what we read ephes. . . and tim . . and certainly had the epistle to the ephesians been carried by tychicus , at the same time he carried with onesimus the epistle to the colossians , the apostle would as well have joyn'd the name of timothy with his , as well in that , as in this , were they sent away from rome together at the same time . it 's certain , that then accusers presented themselves against paul , who altho' he was forsaken by all his acquaintance in his first defence , yet was he so assisted by god , that he boldly defended christianity , and was not at that time condemn'd . but by an interlocutory sentence sent to prison , in which he couragiously expected the time of his death , tim. . , . whilst paul was either newly releas'd from his first imprisonment , or return'd to his d , and therein detained , peter wrote his d epistle , sensible of his approaching death , pet. . . and after almost all of paul's were divulg'd amongst the churches , pet. . , . and especially that which was writ to the hebrews , that there 's great conformity in the matters which are treated of in them both . a while after was writ the epistle of jude whom the evangelists call lebbeus and thaddes , which is ( as it were ) an epitomy of the d of peter , and has great conformity with it . 't is the opinion of some , that peter and paul suffer'd martyrdom in the same place , and at the same time ; it 's certain they both suffer'd martyrdom , and that peter was crucified , according as our saviour had foretold him , john . . and it 's also certain , that paul suffer'd martyrdom at rome , where he so joyfully expected it ; but if peter underwent it at the same time , and in the same place , ( as some are of opinion ) he must have come to rome a little before the death of paul , and after he had writ all his epistles , seeing that in all of them he makes no mention of peter , altho he takes notice of several others of less consideration and authority than he amongst the christians . however , because it might happen that since the last epistle of paul , writ to timothy , and consequently since his first hea●ing before nero , which was favourable enough , and in which he had been delivered from the lions mouth , tim. . , . peter might have come to rome , we will not therefore contradict those who make them both dye on the th of june , in the th year of nero , which concurr'd with the th of our lord. peter ( as is said ) having been crucified with his head downwards , and paul beheaded . it being our design to contain our selves within the compass of the holy history , we shall say nothing of what may be mentioned touching the other apostles of our lord , and the success of their preaching in divers places of the world : and therefore to finish our task , let 's observe , that in the same time when nero began to make martyrs , whose ashes and blood were the seed of the church , the jewish nation had filled up the measures of their iniquities , and hastned by its confusions , its entire and final ruin . the war had begun to grow hot since some years , between the jews and romans . nero had sent florus , ( a wicked man ) to succeed albinus in the government of judea ; who vexing , and in sundry manners oppressing the jews , ( prone enough of themselves to sedition , and full of ill humours ) , made them take the bridle in their teeth , and threw them into despair . king agrippa , a great zealot in judaism , did what he could to disswade them from taking up arms ; but scarcely was he gone from jerusalem , but certain seditious persons , who called themselves zealots , surprized the castle of massadas a strong place , and well provided , and therein kill all the roman garrison . eleazer moreover the son of the high priest ananias , captain of the temple , a factious and haughty person , perswades the priests to offer no sacrifices , but for the jews , to the exclusion of those which were wont to be offered for the emperor , and the romans . the chief of the town considering whereto this tended , entreat florus at cesarea , and agrippa , to send forces speedily to stifle the sedition in the cradle . florus , who desired no better , lets it increase ; and the troops which agrippa sent , served only to form parties . they held with the chief persons the higher part of the town , the seditious possest the lowe town and the temple . days past between them in skirmishes ; but on occasion of a feast , several assassins or desperate people got into the temple , and joyning with others , they burn herods palace and that of agrippa , and the house of ananias . manahem the son of judas , a galilean , chief of these ruffians , and who had armed them at massada , made himself master of the town , having taken the fort antonia , and killed the roman garrison ; but eleazer captain of the temple , killed him in the very temple , as he was there at prayers ; and having routed this party , he re-takes massada , and kills in cold blood , on the sabbath-day , the roman souldiers of several garrisons , who had surrendered on terms of composition . florus returns the same to the jews of caesarea . and thus the animosity sharpens on both sides , by the effusion of much blood both in judea and syria . cestius gallus , governor of syria , arms at this report , takes and burns joppa , lyddia , and other towns , marches towards jerusalem , blocks up the seditious , who had marched out in the field against him , and might have then by the favour of the people possest himself of the town and temple , had he prest the siege , which he suddenly raised , and without any reason , with great loss of his men , and several machines of war , which he left behind him in his hasty retreat , and which served since during the siege of jerusalem , to the defence of the town . at the hearing of this , nero , who was in achaia , commits to vespasian the care of this war. titus his son brings him a great reinforcement from alexandria ; and thus with an army of men , pierces into galilee , besieges , takes and burns gadara and jotapata ; tiberias does of it self surrender ; terichee having held out a siege , is taken by force , and utterly destroyed . and whilst other towns in galilee and palestin yield to the conqueror , the jews divide themselves into factions ; the one being for war , and the others being as earnest for peace . the countries are filled with robbers , who laden with spoil taken from the peaceable , come to jerusalem , and fill it with disorders , discords , violences , murthers , and blood. these zealots , ( for so did they call themselves ) being besieged by the people in the temple , call in the idumeans to their assistance , who entring with men into the city , make there a great slaughter . vespasian being moved by these disorders , prepares himself for the siege of jerusalem , and removes all hindrances : yet on the news of nero's death , and that of galba , who had succeeded him , he thinks fitting with titus his son to temporize a while , which gives the jews leisure to take breath . which they only used to their mutual ruin. otho , who had succeeded galba , having been also killed , and vitellus being entred into italy to succeed them , the troops of vespasian salute him emperor , and his party having prevail'd at cremona , and at rome against vitellus , who was killed , he embarks at alexandria , to go to rome , and charges his son titus with the care of the war of judea . the city of jerusalem was full of factions , which raged every day more violently against one another . titus parts from caesarea a while before easter , and comes and sits down before the town , which he attacks with great vigor , hindring all persons from going out thence , and any thing to be carryed into it ; the plague and famine did also there rage ; that from the th of april , when the siege began , were buried or cast into holes , above persons , which had perished either thro hunger or sickness . in fine , the city being attacked on all sides from the th of july , all was submitted to the victorious , and burnt down to the ground ; as to the temple , on the th of august , tho titus did what he could to preserve it ; and as to the rest of the town , the th of september , these wretches being to be brought by no means to any composition . there were made prisoners , and persons died during the siege . john and simon , chief of the factions , were found hid in the common jakes ; and others , who chose rather to kill one another , or dye with hunger , than to surrender themselves . several prodigies had preceeded this disaster ; a man for several years together had run about the street , crying incessantly , voice of the east , voice of the west , voice of the four winds , voice against jerusalem , against the temple , and against all the people ; there being nothing that could hinder him , and crying ( as he was wont ) during the siege on the wall , misery to the city , people , and temple , he was struck with a stone out of a sling , and feeling himself mortally wounded , he added to his cry these words , in expiring , woe be also to me . a comet in the form of a sword glistered for a year together over the town ; of a cow led to the altar sprang a lamb. a year before the siege in the feast of easter a great light shined in the temple and about the altar , at at night , and continued for half an hour . the eastern gate of the temple , which was of brass , for the opening and shutting of which men were employ'd and required , was opened in the night of it self ; chariots and armed squadrons were seen to encounter in the midst of the air , and dismal voices were heard by night in the temple in the feast of pentecost , which said , let 's be gone hence . but the hardned jews remained deaf and blind to all this , animated themselves to this war from a prediction , that the universal empire should be conferr'd on one which should arise about that time out of their nation ; which josephus would have meant of vespasian , but which is rather to be expounded of jesus christ ; whose prophecies touching the desolation and everlasting overthrow of their temple and city , as they may be seen in matt. . , , &c. and those of daniel , cp. . . had then their full accomplishment : god having in the mean time provided by his providence for the safty of the christian church of jerusalem , which was warned to depart thence a while before the beginning of the war , and to retire to pella , where ( during all these commotions ) she enjoy'd peace and safety , as is remark'd by eusebius , lib. . eccles. hist. c. . the city was taken in the d year of vespasian , which concurr'd with the th of our lord , both the father and the son had solemn triumphs , and the spoils of the temple served for ornaments to the temple of peace , built by vespasian at rome . it 's said , that in vespasian's d year , ( an. . ) bartholomew suffered martyrdom in persia ; and in the th year , thomas in the indies ; and in the th , s. luke at patras in achaia . vespasian held the empire about years ; titus his son years and months ; and domitian his other son ( as wicked and vitious as his brother titus had been wise , gracious , and excellent in virtue ) years , or thereabouts . this domitian was the author of the second persecution against the christians . the banishment of st john into the isle of patmos , in the aegean sea , is usually referr'd to the th year of his reign ( anno ) where he receiv'd and wrote his revelation , as is seen rev. . . but having before usually resided at ephesus , he there wrote his gospel , after the other evangelists to serve as a shield to the church , to defend the divinity of the son of god , against ebion and cerinthus , who tho they profest themselves christians , yet rejected it ; of which this apostle was so constant an assertor that from thence he was called the divine , according to the title which is given him , or which he himself assumes in the revelations : he had also writ before his banishment his epistles , the first of which was circular or catholick , for divers churches at a time ; it 's said , it was inscribed directly to the parthians ; the others he addrest to two particular persons , the one whom he calls the elect lady , and the other named gaius , whom he salutes under the name of eld●r or presbyter , tho one of the first disciples of jesus christ , john . . he had been solemnly called to the apostleship with his brother james , when they were mending their nets in a small vessel , with their father zebedee , mat. . . and were both surnamed boanerges , sons of thunder , mark . . our saviour had a particular kindness for him , john . . and therefore he took him with peter and james , to be witnesses of the resurrection of jairas daughter , mark . . of the transfiguration , matt. . . and of his agony , matt. . . he was at table , leaning on our lord's bosom , in the last passover , john . . peter by his means was introduced into caiphas his house , when our saviour was brought thither , john . , . took the holy virgin home to him on our saviour's recommendation on the cross , john . , . ran with peter to the sepulchre of jesus christ , and came there the first , john . , . and knew our lord first , when he appeared to them near the sea of tiberias , john . . he , and james the less , and cephas , were esteem'd as pillars , gal. . . he outliv'd all the rest of the apostles , and saw executed on jerusalem and the jewish nation , god's just judgments , and our saviour's predictions . after or years exile in patmos , ( anno ) the death of domitian , by the edict of nerva his successor , who annull'd all the banishment and other acts of this wicked prince , under pretence of judaism or impiety against the gods , restored to him his liberty ; so that he returned to ephesus , where he peacably died at a great age , under the emperor trajan , and ( as 't is thought ) in the th year of our lord , which concurred with the d year of this prince ; for tho the report went in his time , that he would not die , on what our saviour had said of him to peter , if i will that he tarry till i come , what is that to thee ? john . , . yet he said enough here to undeceive those , who during his life , and since his death , imagined he would not die , or that he was not as yet dead . chap. ix . of the times that the prophets lived in . the times wherein any one of the prophets lived , may easily be here seen ; so that to pass over those whereof mention is made in the book of the kings , as samuel , gad , nathan , iddo , and particularly elias , and elisha ; the time of whose lives are very apparent from the kings under whom they lived : it will be sufficient to take notice of those whose writings we have extant , and at the same time , the particular ages wherein they flourished will be found in this ensuing table . jonas began to prophecy under joash , father of jeroboam the d , king of israel . anno mundi . hosea , under uzziah , jotham , ahaz , and hezekiah , who were kings of judah , and jeroboam king of israel . a. m. . joel , under the same kings as hosea , and not for as long a time . amos began to prophecy in israel the d year of uzziah , and continued so for years . a. m. . isaiah prophecied in judah the th year of uzziah , and continued under ahaz and hezekiah . the tradition of the jews , and some of the ancient fathers is , that manasses ( the son of hezekiah ) put him to death ; so that he must needs have prophecied one whole age. a. m. . obadiah prophecied in israel , the same time as isaiah in judah . a. m. . micah was under jotham , ahaz ▪ and hezekiah , kings of judah ; and it seems to have been about this time , that jonas was sent to nineveh . nahum began to prophecy after that the tribes were carried away captive into babylon , as well to comfort those that remain'd , as those that were carried away . a. m. . jeremiah began to prophecy in judah in the th year of josiah , and prophecied for years . being afterwards carried into egypt , he was there stoned to death . a. m. . baruch was also of the same time , and tho he was of a very great family , yet he served him as secretary . zephaniah , and habakkuk ▪ were also of the same time . daniel began to prophecy in babylon , when yet in a manner but a child , under nebuchadnezar , and continu'd until the time of cyrus , that is to say , about the th year of his age ; and tho he obtain'd by his prayers the accomplishment of his prophecies , for the deliverance of the people ; yet it seems probable , he died in this strange country without ever returning into judea , anno mundi . ezekiel ( who was of the race of the priests , and one of those carried captive , together with jechoniah , by king nebuchadnezar ) began years after to prophecy at babilon , and so continued years . a. m. . haggai prophecied in judah upon the return of the people from captivity , and rebuk'd them for being too slow in rebuilding the temple , a. m. . zachariah was of the same time . malachy was the last of the prophets , and seems to have been of the same time , with nehemiah , that is , towards the end of the reign of artaxerxes longimanus ; ( a. m. ) so that the whole time of the prophets seems to have been above years . it is observable , that of all the sages of greece , so celebrated in ethnick antiquity , not one flourish'd till after the time of the prophets . pythagoras himself went to babylon , and learned many things of the jews , which he made use of in his philosphy and plato also , who inserted many things out of the books of moses into his , was near years after all . now if any one have a mind to prove all that is delivered in this historical chronology , let him consult the sacred chronology , out of which it is taken . the end . notes, typically marginal, from the original text notes for div a -e anno mundi . before jesus christ years . before jesus christ years . years before jesus christ ▪ before christ years . anno mundi . before christ , . a. m . before christ . anno mundi before christ . anno mundi . before christ ▪ . anno mundi ● . before christ . anno mundi . before christ ● . anno mundi . before christ . anno mundi ● . before christ . the same year . anno mundi . before christ , . anno mundi . before christ . the same year . the same year . the same year . anno mundi . before christ . anno mundi . before christ . anno mundi . before christ . anno mundi . before christ ● . anno mundi , . before christ , . abraham died years old . anno mundi and before christ . years after his coming into the land of canaan ; and years after the birth of jacob. they were about years of age according to saint austin . anno mundi , . before christ , . anno mundi , . before christ , . isaac being then . years old , and lived after that years . the same year . . before christ ▪ . jacob then being years old . the same year , . anno mundi , . before christ , . jacob being then years old . anno mundi , . jacob being years old . anno mundi , . before christ , . jacob being then years old . the same year . anno mundi , . before christ , ● . dinah being about years old . anno mundi , . before christ , . anno mundi . before christ . years before the death of isaac . anno mundi . before christ , . joseph being about years old . anno mundi , . before christ , . joseph being years old . anno mundi . before christ . anno mundi , ▪ before christ , . the same year , . before christ , . at the beginning of the d year of famin. notes for div a -e anno mundi , · before christ , . anno mundi , . before christ , . * anno mundi . before christ . and years after the death of levi. 〈◊〉 in the 〈◊〉 language 〈◊〉 water . anno mundi . . before christ , . moses being then years old . anno mundi , . before christ , . moses being then ● years of age. the same year . anno mundi . before christ . the same year . the same year . the same year . the same year , . the same year , . the same year , · four months after their coming out of egypt . the same year , . notes for div a -e anno mundi . notes for div a -e the same year . the same year , . the same year , . and the d year after their coming out of egypt . anno mundi · bef●re christ . in the th month of the th year after their coming out of egypt anno mundi . before christ . notes for div a -e this is mentioned in the d chapter of the th book of mos●s called numbers . notes for div a -e the same year towards the latter end of the th year , after their coming out of egypt . anno mundi the first month of the st year after their coming out of egypt . the same year . before j. christ , . the same year , . about the end of the same year . notes for div a -e anno mundi . before christ . anno mundi . before christ . anno mundi . b●fore christ . the same year . the same year . anno mundi b●fore christ . anno mundi . before christ . anno mundi . before christ . anno mundi . before christ . samson being then about years of age , the same year . anno mundi . before christ . anno mundi . before christ . anno mundi . anno mundi . or thereabouts . at the same time . anno mundi . before christ . or thereabouts . the same year . notes for div a -e the first year of eli 's government , at the same time that the angel foretold the birth of samson , anno mundi . and before christ . anno mundi . anno mundi . before christ . the same year . the same year . the same year , . anno mundi . samuel being then years of age , and having govern'd the jews ( since the death of eli ) years and an half . the same year . before christ , . anno mundi . before christ . anno mundi . before christ . anno mundi . before christ . david being about years of age , and samuel . anno mundi . before christ . david being about years of age. the same year . anno mundi . anno mundi . anno mundi · before christ . anno mundi . . being the year wherein samuel died ▪ being near years of age. the same year . before christ . anno mundi · before christ . the same year . two years after the death of samuel . the same year . notes for div a -e the same year . the same year . anno mundi . before christ . anno mundi . before christ . david being then years of age. anno mundi . before christ . anno mundi . before christ , . anno mundi . anno mundi . anno mundi . the same year , . before christ . the same year . before christ . anno mundi . before christ . david being then years of age. notes for div a -e anno mundi . and before christ . david being then years of age , and solomon . anno mundi . before christ . being the year of solomons age , and the d of his reign . the same year ● . anno mundi , . being months after their going out of egypt ; but this tabernacle was not finish'd until the beginning of the next year . the same year· the same year . the same year , . anno mundi . anno mundi . anno mundi . anno mundi . anno mundi . before christ . anno mundi . before christ . anno mundi . before christ . solomon being above years of age. anno mundi . before christ . the same year . before christ ● . anno mundi . before christ . anno mundi . before christ . anno mundi . before christ . or thereabout . anno mundi . before christ . the word the scripture makes use of signifies a kind of water-pot , which contain'd about gallons of our measure . anno mundi . before christ , . anno mundi . before christ . anno mundi . before christ . notes for div a -e anno mundi . before christ . the same year . anno mundi . before christ . anno mundi . before christ . anno mundi . before christ . anno mundi . before christ . anno mundi . before christ . anno mundi . before christ . anno mundi . before christ . anno mundi . anno mundi . before christ . anno mundi . before christ , . anno mundi . anno mundi . anno mundi . anno mundi . before christ . anno mundi . before c●rist . anno mundi . before christ . before jesus christ years . anno mundi . before christ . anno mundi . before christ . anno mundi . before christ . anno mundi . before christ . anno mundi . notes for div a -e anno mundi . before christ . notes for div a -e 't is from the time of this edict of artaxerxes , that we are to begin the calculation of the weeks of daniel . now this edict was publish'd the th year of the reign of artaxerxes , which was the th year from the creation of the world , and before jesus christ , . anno mundi before christ . the same year . the same year . notes for div a -e 't is not certainly known when this history hapned , tho it seem probable that it was whilst the children of israel wandred in the wilderness . notes for div a -e isaiah began to prophecy in the year of the world . before christ . and prophesied above an hundred years . notes for div a -e jeremiah began to prophecy anno mundi . before jesus christ . and prophesied years . notes for div a -e anno mundi . before christ . notes for div a -e anno mundi . before christ . anno mundi . daniel at that time being but years of age. anno mundi . before christ . these young men being about thirty years of age. anno mundi . before christ . david being then . years of age. anno mundi . before christ . anno mundi . before christ . daniel being about years of age. anno mundi . before christ . notes for div a -e anno mundi . before christ . the same year . the same year . notes for div a -e anno mundi . before the common aera of jesus christ . notes for div a -e in the same year of the world . notes for div a -e anno mundi . before the common aera . notes for div a -e the same year of the birth of jesus christ , before the common aera . . notes for div a -e the same year of the birth of jesus christ , before the common aera . notes for div a -e the same year of the birth of jesus christ . before the common aera . notes for div a -e the same year of the birth of jesus christ . before the common aera . notes for div a -e the same year of the birth of jesus christ , before the common aera . notes for div a -e in the year of the birth of jesus christ . before the common aera . notes for div a -e the year of the common aera . notes for div a -e the same year of the common aera . notes for div a -e the same year of the common aera . notes for div a -e the same year of the common aera . notes for div a -e the same year of the common aera . notes for div a -e the same year of the common aera . notes for div a -e the same year of the common aera . notes for div a -e the same year . notes for div a -e in the year of the common aera of christians . second after christ's preachings . notes for div a -e the same year . notes for div a -e the same year . notes for div a -e the same year . notes for div a -e the same year . notes for div a -e the same year . notes for div a -e the same year . notes for div a -e in the year of the common aera . the d of christ's preaching . notes for div a -e the same year . notes for div a -e the same year . notes for div a -e the same year . notes for div a -e the same year . notes for div a -e the same year . notes for div a -e the same year . notes for div a -e the same year . notes for div a -e the same year . notes for div a -e the same year . notes for div a -e the same year . notes for div a -e the same year . notes for div a -e the same year . notes for div a -e the same year . notes for div a -e the same year . notes for div a -e the same year notes for div a -e the same year . notes for div a -e the year of the common aera the fourth of the preaching of jesus christ. notes for div a -e the same year . notes for div a -e the same year . notes for div a -e the same year . notes for div a -e the same year . notes for div a -e the same year . notes for div a -e the same year . notes for div a -e the same year . notes for div a -e the same year . notes for div a -e the same year . notes for div a -e the same year . notes for div a -e the same year . notes for div a -e the same year . notes for div a -e the same year . notes for div a -e the same year . notes for div a -e the same year . notes for div a -e the same year . thursday may . notes for div a -e the same year . may . notes for div a -e the same year . notes for div a -e the same year . notes for div a -e the same year . notes for div a -e the same year . notes for div a -e the year ▪ . notes for div a -e the year . notes for div a -e the year . notes for div a -e the year . notes for div a -e the year . notes for div a -e s. john wrote his revelations before his gospel , when he was banish'd into patmos by domitian , about the year . having been released by nerva in the year . delight and judgment: or, a prospect of the great day of judgment and its power to damp, and imbitter sensual delights, sports, and recreations. by anthony horneck, d.d. horneck, anthony, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing h a estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) delight and judgment: or, a prospect of the great day of judgment and its power to damp, and imbitter sensual delights, sports, and recreations. by anthony horneck, d.d. horneck, anthony, - . [ ], , [ ] p. printed by h. hills jun. for mark pardoe at the sign of the black raven, over against bedford house in the strand, london : . with a final advertisement leaf. reproduction of the original in the british library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng judgment day -- early works to . - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion delight and judgment : or , a prospect of the great day of iudgment , and its power to damp , and imbitter sensual delights , sports , and recreations . by anthony horneck , d.d. london , printed by h. hills jun. for mark pardoe at the sign of the black raven , over against bedford house in the strand , . the preface . though practical writers have this advantage of controversial , that they do not make themselves so many enemies , as the other , yet i know not , what the fate of the ensuing discourse may be : for though the subject relate to manners , and the behaviour of men , as christians ; yet it is to be feared , that not a few who think themselves religious , & notwithstanding their pretended piety , securely bathe themselves in delights , this book condemns , may put no very favourable construction on such endeavours , as being levell'd against things , they are used to , and the humour of the age hath allowed of , and rendred unquestionable ; and such it 's like will call these attempts , pragmatical , and bid us , as constantine did acesius in another case , erect a ladder to heaven , and climb up thither by our selves . but it 's god's mercy , that while christianity is decay'd in the glory and brightness of its life , the bible is still among us , and that we are not to regulate our religion by the sickly fancies of half christians , but by the standing laws of that jesus , whose disciples we profess our selves to be , and whom the primitive believers thought themselves obliged to follow in external , as well as internal simplicity . it 's true , the church is not now under persecution , as it was in former days ▪ when men made those mighty progresses in self-denial , but it is to be observed that when the saints of the first ages pressed those severities , they did not lay the stress on their persecuted condition , and the necessity of the dismal times they lived in , but on the laws of their great master , which they look'd upon to be as immutable , as the god that gave them : nor can prosperity make any alteration in those lessons , which christ required as essential to his religion ; prosperity indeed was intended to prompt us to a more cheerful discharge of our duty , but not to a neglect of those austerities , which are the best ornaments of the best religion in the world. as men have managed prosperity , it hath been the greatest bane of religion , and the wisest men have taken notice , how christianity since it hath crept out of the thorns and bryars of barbarous tyranny and oppression , hath been unhappily decreasing in its zeal , and fervour ; whether it is fable , or history that tells us , that a voice came from heaven , saying , this day poyson is poured out into the church , when ease and plenty , and rivers of gold flowed into it , i shall not now enquire ; certain it is , that external felicity hath smilingly undermin'd the foundations of that admirable doctrine , and that which was formerly built on the greatest innocence , hath since changed its bottom , and stands too much on shew , and formality . prosperity at this day , to the great sorrow of all considerate persons , gives law to mens religion , and whatever crosses prosperity , is thought to cross religion too . what is consistent with our ease , is allow'd of as good divinity , and whatever runs counter to our sensual satisfaction , appears so aukward , that we fancy it no religion , because flesh and blood would not have it so : all which must necessarily arise from vnbelief , or a wavering faith of a life to come ; either that future life , the son of god hath purchased , and promised , is not look'd upon to be so great , as it is represented in the gospel , or it is not seriously thought of ; for if it were , the pleasures of this life would grow pale , and their beauty vanish , if compared with the glorious delights hereafter , and the satisfactions of this world would soon lose their charms , if view'd by that light , which irradiates the holy cherubim : if that life deserves not self-denial in the pleasures of this present , christ and his apostles must needs have been out in the lofty descriptions , they have given of it , and our faith is vain , and in vain did the son of god take all those pains , and suffer all the agonies , he did , to purchase a thing so trivial , and inconsiderable . if it were a thing of no great moment , the but moderately pious , would not be excluded from its glories , and when nothing but heroick virtue can promise it self a share in that felicity , it cannot be otherwise , but that the prize doth answer the difficulties in the pursuit of its attainment . they are great and masculine acts , that christianity prompts us to ; and wherein can this heroick vertue be expressed better then in a noble contempt of what foolish mortals count pleasant and tickling to their flesh , and fancy ? such acts are arguments of a brave and generous mind , and signs that our understandings soar above the moon , and rely more on what god hath promised , then on what the world for the present pays . this shews that our souls do act like themselves , and not to be biassed by vulgar sentiments , is that which gives a man reputation with the best of beings . christ in pressing these lessons , hath only made a clearer revelation of what the philosophers of old guessed at by the glimmering light , which nature gave them , and what can be more for a man's credit , then to do that , which both nature and grace have judged to be most honourable and glorious . there is no question , but if that , eternal life hereafter , were shewn in all its glories , and riches , and contents to a sensual man at the same time , that he beholds the most charming delights of the flesh , and had he as lively a view of the one , as he hath of the other , the infinite brightness of the one would so eclipse , and darken the feebler splendour of the other , that he would not only be content to quit his inferiour delights for the enjoyment of the other ▪ but would very much wonder at that monster , that should refuse the greater for the lesser pleasures ; so that all the difficulty is , how to make that eternal life so visible , that it shall move , and affect , and preponderate above all earthly satisfactions . and the way to do this , is the same with the method , that must be taken in making the day of judgment visible to us , which is the attempt of the following discourse , in which i hope i have said nothing but what is agreeable to the doctrine of the primitive church . if any shall find fault with some passages in it , because they contradict the vanity and luxury of the age we live in , or charge me with meddling with things , which do not belong to me to determine , all i shall reply , is this , that i have done no more , but what i have excellent precedents for , even some of the best divines of our church since the reformation , whose example as i am not ashamed to follow , so since they thought it their duty to discourage such vulgar errours , it cannot be a crime in us to follow their faith , knowing the end of their conversation . the summary of the whole discourse . the explication of the text , pag. — . the proposition ; that the prospect of a future judgment is enough to imbitter all the sensual , and carnal delights of men , particularly of young men , and to bring a damp upon the most youthful , and most jovial temper imaginable , p. , . the illustration of this proposition , p. — the heads of the discourse : i. what reason we have to believe , that there is a day of judgment . the reasons drawn : . from the universal consent of the wiser sort of mankind . . from the being , and justice of god. ii. what there is in that future judgment , that 's able to cast a damp on the mirth , and jollities of men , especially the younger sort . . in the prospect of this judgment there appears a very serious judge , the mighty jesus , the son of god , p. . . a very strict examination of what we have done in the flesh , p. . . a very wonderful scene ; the person that is the judge is the law-giver too , the party offended , the witness , and his own advocate , p. . . the unspeakable anguish , and misery of those , who have been most jolly and merry in this life . p. . iii. how the prospect of that future judgment must be managed , that it may actually damp , and put a stop to these carnal delights ? . by thinking , reflecting , and ruminating , upon that future judgment , p. . . by applying the particulars of this future judgment to our selves , p. . . by seconding all this with earnest prayer , p. . iv. whether every man is bound to imbitter his carnal delights with this prospect ? aff. . because if not imbitter'd they will infallibly lead the soul into innumerable dangers , p. . . because to imbitter such delights to our selves is a thing of the greatest concernment , p. . . this imbittering our sensual delights with such a prospect is that , which men will certainly wish they had done , when they appear at the great tribunal , p. . v. whether a christian , that would be saved , is upon this account obliged to forbear , and abandon all sensual and worldly delights , and recreations whatsoever ? the answer to this query laid down in several articles : . spiritual delight is and must be the chief delight of a christian , p. . . worldly delights , as are neither sinful in themselves , nor apparent occasions of evil , are allowable , p. . . delight in gardens , rivers , orchards , &c. considered , p. . . of delight in musick either vocal , or instrumental , p. . . of delight in books , p. . . of delight in drinking and tipling , p. . . of delight in cards , & dice , p. . . of delight in feasting , and going to feasts , p. . . of delight in fashionable cloaths and habits , p. . . of delight in painting and patching , and artificial meliorations of the face and skin , p. . . of delight in dancing , p. . . of delight in seeing and going to stage-plays , p. . inferences drawn from the premises . . how far sorrow is better then laughter , explained , p. . . how differently spiritual things affect men , as they either attentively , or inattentively think upon them , p. . . how much the greatest part of the world is to be pittied , that can delight in nothing , but what they can grasp and feel , p. . . how unreasonable it is to harbour any hard thoughts of religion , because it debars us of dangerous , sensual delights , p. . . how necessary it is to prepare for the great day of account . directions . . to pitty those inconsiderate men that live , as if there were no future judgment , p. . . to spend some time every day in reflecting upon this day , p. . . to walk circumspectly every day , and to use , that conscientiousness we would use , were we sure , we should be summon'd to judgment at night , p. . . to reflect and think on this day , when ever we see , or hear of the judicial process of a malefactor . p. . . to reflect on this day , whenever we converse with sick , and dying men , or are present , when their breath leaves their bodies , p. . . to refle●t on this day , whenever we go to a funeral . p. . . to judge our selves here on earth , in order to avoid the terrour of god's future judgment , p. . . in our actions to regard not so much how they are relished with men , as whether they will endure the test before the judge . when our souls shall appear before him . p. . . to bear injuries patiently out of regard to this day of judgment , when god will set all things to rights , and take care , that we shall lose nothing by our sufferings , p. . . to consider particularly , that it will be more tolerable for heathens , and professed infidels at this day , then for christians , p. . . to make this day a motive to christian charity , and compassion , p. . . not to suffer our selves to be discouraged from admiring those men , who have always lived in the thoughts and contemplations of this future judgment , p. . eccles. xi . . rejoyce , o young man , in thy youth , and let thy heart cheer thee in the days of thy youth , and walk in the ways of thy heart , and in the sight of thine eyes ; but know thou , that for all these things god will bring thee into judgment . there is no man certainly better able to give us so true an account of the nature , extent , danger , exit , and end of sensual pleasure , as solomon ; he walk'd through the whole garden , tasted of all the fruits , smelt to every flower , and i believe many times sinned , not so much out of fondness to the sin , as for tryals sake , to acquaint himself with the nature of the folly , and to see , whether there was really that satisfaction in it , which the bruitish part of the world said , there was : but while he tryed experiments upon the viper the beast flew into his face , and poyson'd the empirick . he went on in these slippery ways , and walk'd on this sea of glass a considerable time , spread the sails of his sensual desires , and bid his carnal mind ask , and crave whatever it could fancy , and if either love or mony , or force could procure it , it should have it . he hug'd all the little shooting flames he met with , and kissed every thing , that had the name , and reputation of mirth and jollity . but see the sad catastrophe , and woful turn of that pleasant wheel , when he thought himself in paradice , he found himself in hell , and that which tickled his senses at the first , proved after some time his greatest torment , and vexation ; providence can be silent for a time , but at last the sleeping lyon wakes , and roars so , that all the beasts of the field do tremble , and solomon , on whose head the candle of the lord had shined so long , found that light at last go out in a snuff , and himself the object of gods wrath , and indignation , and that makes him impart this sad memento , to the man , who hath blood , and youth , and strength enough to be vain , and foolish ; rejoyce , o young man , in thy youth , and let thy heart cheer thee in the days of thy youth , &c. by way of explication , i must take notice of these few things : . that the words young man , and youth in scripture , especially in this book are not only meant of that time , we commonly allow to youth , which is from ten or fourteen to twenty or five and twenty , but include all that age which is fit for action , and the hebrew words import so much , being derived from a root , implying choice , and election ; so that the time here aimed at , is the chiefest time of our life , or that time , which any man of sense would chuse for action . . that those sentences , which sound like exhortations , are perfectly ironical , or spoke by way of derision , as if we should say to a man ; go play the fool , burn thy finger in the candle , and see , what thou wilt get by it , whereby we do not mean that he should do so , but do rather express the silliness , and simplicity of the thing , to make him avoid it ; and such ironical expressions , or mocking exhortations , are very frequent in scripture , as reg. . . cry aloud , for he is asleep , which is a kind of mocking the stupid priests of baal , that called on a stock or stone , so jer. . . leave thy fatherless children , and let thy widows trust in me , i. e. ay , go , comfort thy self with this , that i will take care of thy fatherless children , and provide for thy widows , but thou shalt find thy self egregiously mistaken ; so here , rejoyce o young man , &c. i. e. go play the mad-man , let thy sensual appetite rove , gratifie thy flesh , please thy besotted heart , fix thine eyes on what beauty thou thinkest fit , sing care , and reason , and thy wits away , and see what the issue of all will be , and so much is evident from the following words , which are a bridle to all these extravagancies , and the gall that embitters all these sweets , and therefore the chaldew paraphrase justly turns these mock-exhortations into a serious admonition , walk in humility , let not thine eyes gaze upon that which is evil , but be exceeding cautious ; and so the septuagint ; walk spotless in the ways of thy heart , and not in the lust of thine eyes . . god brings a man into judgment two ways , either by causing his conscience to awake with horrour in this life , and laying some other heavy affliction upon him , and there is mercy in this process , for this may yet lead the forlorn soul to serious thoughts of repentance , bring the pangs , and throws of the new birth upon her , and deliver her into a new creature ; or where god intends a higher degree of wrath , and indignation , he lets the jovial sinner alone on this side hell , and the burthen shall not fall on him , till he comes to look the angry judg in the face , at which time , as the surprize will be greater , so the horrour and anguish of mind , which will seize on the sinner , will like nebuchadnezzars furnace , prove seven times hotter than ordinary , upon which follows eternal despair , and endless howling , and gnashing of teeth . the result of all , is this proposition : that the prospect of a future judgment , is enough to embitter all the sensual and carnal delights of men , particularly of young men , and to bring a damp upon the most youthful , and most jovial temper imaginable : not only the sense of the text , i have already laid down imports so much , but there is this farther in it , that the wise man seems to couch his argument plainly thus ; do but take a view of that dreadful judgment , god is resolved to bring thy guilty soul to , and thou wilt not dare to indulge thy self in the mad rejoycings of thy youth , nor walk in the ways , and after the fancies of thy corrupted heart , nor suffer thy wanton eyes to fix on those objects , from which god hath bid thee turn thy face away . you know the story of the young gallant , who riding by a lonely hermits cell , and finding the solitary man very devout and fervent in prayer , and looking with a severe and mortified countenance , called to him , father , father , what a fool are you to debar your self of the charming refreshments , and pleasures of this life and live here immured , within walls of mud , and clay ; what if there should be no other world to what purpose is all this rigour , and mortification ? the hermit heard him , and replyed , ay but friend , what if there should be one ? where are you then ? what a fool will you be then ? how will you wish , that you had been in my condition ? the youngster startled at these words , went home , left his women , and his swine , his lusts , and dry husks of bruitish delights , and like the prodigal became another man. the truth is , we have seen this prospect of a future judgment have very strange effects upon a man , who was not apt to be frighted with sad prognostications , and that was felix , a person ; who had drunk as deep of the stolen waters of sensuality , as any man then living , for he lay in the embraces of drusilla , who was another mans wife , and enjoy'd that beauty , which his lustful appetite desired without lett or controul , yet behold when st. paul reasoned of temperance , righteousness , and judgment to come , the text saith ; felix trembled . the sermon awakened the notions of divine justice , that were engraven on the tables of his heart , made him uneasie , put him into consternation , and for the present forced him to loath the bed , where his abomination was wrought . we are told of a custom in some kingdom , that the night before a condemned malefactor is to die , a very shrill trumpet sounds before the prison door , which is a certain sign that he is to die next day , and before whose door soever the fatal trumpet sounds over night , no prayers , no tears , whatever condition he is of , or whatever figure he makes in the world , can save him from being executed . it happen'd in process of time that the king , who had made this law , after he had streamed out a considerable part of his life in extravagant actions , on a sudden became serious , was often seen to retire into his closet , gave strict order for extermination of all vices , and though before he had doated on mirth , and jests , and sensual satisfactions , yet these were now all abandon'd and turn'd into a scene of gravity , and sobriety ; such an alteration , we must think must be a very strange surprize to courtiers , who impatient of this change , and supposing it to be a fit of melancholy , took the freedom to ask him , what the reason of this reformation was ; the kings brother especially , none of the most religious , sought often to divert him , tempting him to see shows , and plays , and women , and such baits as served either to plant , or cherish vanity in his mind , and affections , but all in vain . one night , the king desirous to bring his brother to a better sense of spiritual things , bids the fatal trumpet to be sounded before the jolly princes house , who sensible of the meaning of that noise , that he was to die next morning , starts out of his bed , throws by his stately robes , puts on a ragged garment , weeps rivers of tears , and a mighty horror seizes his mind , and assoon as it was day comes to the king in this posture , and intercedes for his life , to whom the king said , o brother , are you frighted with the sound of this trumpet , which foretells my subjects approaching , and inevitable death , and doth this noise force you into tears , and sackcloath , and humble supplications , and can you blame me for being serious , who know not how soon the archangels trumpet , of far greater consequence , and importance than this , will sound in mine ears , and summon me and you , and all my subjects to the judgment seat of god , and perhaps to eternal despair , and agonies . go home , said he , and by my example learn to despise the world , and prepare for that day . but this subject will invite us to a larger discourse , and therefore it will be necessary to enquire , . what reason we have to believe , that there is a day of judgment . . what there is in that future judgment , that 's able to cast a damp on the mirth , and jollities of men , especially the younger sort . . how the prospect of that judgment must be managed , that it may actually damp , and put a stop to these carnal delights . . whether every man is bound to embitter his carnal delights with this prospect . . whether upon this account a man be obliged to mind nothing , that savours of worldly delight and sensual satisfaction . . what reason have we to believe , that there is a day of judgment . having to deal with christians , at least with men that profess themselves such , this query seems needless , for the scripture which the christian world pretends to believe to be derived from god , is full of passages of this nature , and assures us , that this belief of a future judgment is as ancient , as the creation of the world ; for enoch the seventh from adam , who in all probability had it from his ancestors , prophesied of these , saying , behold the lord cometh with ten thousand of his saints , to execute judgment upon all , and to convince all that are ungodly among them , of all their ungodly deeds , which they have ungodlily committed , and of their hard speeches , which ungodly sinners have spoken against him , jude v. , . and this faith hath been followed by all the succeeding saints , patriarchs , prophets , and judicious men , was confirmed by the great messiah , the lord jesus , and his apostles , who gave us a more lively description of it , and hath since been entertained by all the christian world , at least in profession , though there are but few , that act , and live like persons influenced , or overaw'd by that belief , so that , if christians keep close to their principles , it can be no difficult thing , to perswade them to believe that , which they imbibe with their mothers-milk , and education advances into an open profession , and daily declaration . but we have seen and do see a strange degenerateness in most christians , and not a few that go under that name , though they do not openly question this truth , yet they either live as if they did , or infidelity reigns secretly in their hearts , and it 's to be feared , that whatever their tongues may speak , in their minds they are not fully perswaded of it . and were such men willing to be perswaded , it should be no contemptible argument to convince them , one would think , that the greatest part of the world is of that belief , not only christians but jews , mahometans , and the heathens themselves ; that it is a grand article of the jewish faith , none can deny that ever conversed with them ; that the mahometans are stedfast and sincere in their assertion and clear in this point , any one may see , that hath read their alcoran ; and that the heathen world is no stranger to it appears from what their sybilline oracles , their philosophers and poets have professed . the sybilline oracles indeed are suspected by learned men , and look'd upon , as pious frauds , used by the fathers , thereby to convince the heathens the better of the mysteries of christianity , though it will not enter into my head , how the fathers could have confirmed any of their doctrines from these oracles , if the heathens they had to deal withal either were not satisfied that those things had been spoken by their prophetesses , or had believed that the fathers had foisted those oracles into the sybils writings , which either were not , or had never been there , for this would have been so far from being an argument against the pagans , that the chrisitans would have laid themselves open in nothing so much , as in these quotations , had they been false or supposititious . however plato's writings have been convey'd to us , without any signal corruption , and he gives us a very accurate account of this great day , as hydaspes an ancient king of the medes had done before him , and the heathen poets , though indulging their fancies in somethings ; yet have delivered many excellent truths to us , whereof this future judgment is not the least ; we need go no farther , then the sixth book of virgils aeneis , where the opinions of the ancient heathen sages are collected and expressed in verse , and it 's worth observing , that he makes his judge rhadamantus inflict particular punishments on those souls , that have differred their repentance to thier death-beds . and how can we imagine , that the whole world , at least the wiser part of it , should so unanimously believe a future judgment after this life , if either there had not been a great propensity in their nature , to believe the notion , or reason had not convinced them of the certainty and reality of the thing ; if we grant , that god hath given a law to man , we must necessarily grant , that there must be a judge to call those to an account , who have violated and broke those laws . man we see is capable of being govern'd by a law , and without a law to govern him , would run wild and become a meer bruit , we must therefore necessarily believe that god hath given us a law ; and what law more sutable to his nature , or the principle of reason , than what we have in the bible , which is indeed the law of nature , expressed in livelier and more legible characters ? it's fit therefore , there should a time come , when the obedience and disobedience of men may be taken notice of , and the obedient rewarded , and the disobedient punished . god hath made man his viceroy here on earth , to which purpose david said , thou hast set him over the works of thy hands , and hast put all things under his feet , and experience shews , that man hath a dominion over all irrational creatures ; and is it not convenient , that at the end of the world , when all men have acted their part on this stage , this viceroy should be examined , and asked , how true he hath been to his soveraign king ? what he hath done with the creatures which have been given him for his use ? and whether he hath not minded his own business , more than his masters ? if there is no judgment to come , there can be no god , for without a future retribution this god cannot be just , and a god , that is not just , is imperfect , and if imperfect , he cannot be god ; so true is that saying of averroes , that whatever is most noble and most praise-worthy in man , must be attributed to the best , and greatest being , god blessed for evermore : but justice we see , is that , which makes a prince on earth great , and is one of the highest perfections he is capable of , which was the reason that when ptolomy asked the seventy interpreters of the jewish law , what king lived freest from fear and violence ? he was answered , he that exercises justice ; punishes the bad , and rewards the good ; and consequently this justice must be ascribed to god , as the most perfect being ; it would be the most unreasonable thing imaginable , that those , who love and fear him most , should be most oppressed , and go without reward , and those , that abuse , and dishonour him , slight , and undervalue him , should live prosperously , and never feel his displeasure , or indignation . if god be wise , and just , this cannot be ; and since this reward of the innocent , and severity on the wicked is not administred , and dispensed in this world , it must needs follow , that it must be in another and the day of this future recompence , we call , the day of judgment . and though the apprehensions of that vast multitude of men , which believe or profess it , about the manner , and method of this day , be very different , yet it is enough , that all agree in the thing , even those , who have not the revealed scriptures of the old , and new testament ; from whence we may justly fetch the truest , and exactest description of it , those revelations , and writings , the christians have , and what is said in them concerning the righteousness of god , being most agreeable to the nature of god , and the actions of men , and the rules , the supreme architect hath engraven on our reason ; that there are some men , who deny a future judgment , we need wonder no more than we do , that the fool should say in his heart , there is no god. that which makes a man deny the one , tempts him to be bold in disbelieving the other . it 's the interest of a sinful life , there should be no retribution , and how can a man act against god with any cheerfulness , or alacrity , except he puts him out of his thoughts , and to complete the folly , fancies , that he 'l never call him to a reckoning . it 's mens vices , that are the cause of their atheism , and were it not , that they are inamoured with their lusts , their reason would soon joyn issue with these verities : it 's not for want of arguments that men are unbelievers in this knowing age , but for want of sobriety , and consideration , and while they suffer themselves to be drawn away by their sensual appetite , no marvel , if in time , their flesh encroaches upon their understanding , and their bruitish desires corrupt their very reason , and they begin to think , that god is altogether such a one , as they themselves . but let 's see . what there is in the prospect of this future judgment that is able to damp the greatest mirth and jollity . . in the prospect of this judgment , there appears a very serious judge , even the mighty jesus , the son of god , who was seen to weep often , but to laugh never ; even he that came into the world to teach men self-denial in sensual pleasures not only unlawful , such as wantonness , effeminacy , fornication , adultery , uncleanness , drunkenness , feeding our eyes with lustful objects , and which produce ill desires in us , deriding and jeering our neighbours for their infirmities , luxury in cloathing , eating and drinking , mimick gestures , filthy jesting , love-tricks , talking loosly , &c. but in some measure in lawful also , especially , where a greater good is to be promoted , and hath bid us use these outward comforts , as if we used them not , and rejoyce in them , as if we rejoyced not , with fear and cautiousness , that they draw not our hearts away , and with a generous indifferency , as persons , who have laid up their treasure in another world , and look for the blessed hope , and the glorious appearing of the great god. such a judg appears in this prospect ; one who descended into this vally of tears upon the most serious errand imaginable , even to call sinners to repentance , to make them sensible of what god expects at their hands , to convince them , that they have souls to be saved , to assure them that though god is patient , yet he will not be everlastingly affronted by bold , and daring men , and judges otherwise of things , than besotted mortals , and is in good earnest , when he bids them set their affections upon the things which are above ; one who will not be put off with fooling , nor spare a malefactor for a jest , one who gave mankind a being , and habitation here , not to play , but to work , not to mind trifles , and rattles , but the concerns of a tremendous eternity ; a judge , whose eyes are like flames of fire , and his feet like brass glowing in a furnace , who was indeed a lamb , when he had his conversation here on earth , and like one was led to the slaughter , not opening his mouth , and his still so to all those , that take his yoke upon them , and learn of him to be humble and meek , but will at last appear in all the robes of majesty , which the clouds of heaven and a guard of ten thousand times ten thousand angels , and all the light of the throne of god can furnish him with . this judge knows all the secrets of our hearts , and before him all things are naked , and open , and no creature can hide himself , he is one who cannot be imposed upon by sophistry , nor wheadled into a wrong judgment of things by equivocation ; whose presence will shake the world , and put the greatest captains , and stoutest souldiers into fits of trembling , and make them cry to rocks , and mountains , fall on us , and hide us ▪ from the face of him , that sits upon the throne , and from the wrath of the lamb. this judg is not to be corrupted , nor to be bribed , cannot be carried away with outward respects , which make judges here on earth pervert judgment ; these , judge too often according to affection , and call white black , and black white , good evil , and evil good , defend vice under the notion of vertue , rashness under the name of fortitude , laziness under the colour of moderation , and timorousness under the title of cautiousness ; these do too often become advocates for the prodigal , and call them liberal and generous , the covetous with them pass for frugal , the lascivious for courtiers , the talkative for affable , the obstinate for men of resolution , and the dull and idle for persons , who act with great deliberation ; love to their kindred , and blood makes them extenuate faults in their relations , and that which appears an inexpiable crime in strangers , seems but a peccadillo , or infirmity in a child or brother ; herod hurried away with his amours to herodias , beheads the innocent baptist ; flaminius out of love to his harlot violates the publick faith ; julius caesar out of fondness to cleopatra , gives sentence against her brothers ; davids's inordinate affection to a rebel son , gives the army charge to take care of the young man absolom ; but the judge we speak of is of another temper ; it was his character here on earth , that he was no respecter of persons , nor could the sons of zebedee prevail with him to place them , one at his right hand , the other at his left : and it was not kindred he would advance to that dignity , but such for whom it was prepared by his father ; hence it was , that his mother , and brethren found no farther acceptance with him , then they were obedient to his word , and he deliver'd it as his eternal rule , they that do the will of my father , they are my mother , and brethren , and sisters , and with this motto he gave a reprimand to the woman that cryed , blessed is the womb that bare thee , and the paps which thou hast sucked ; yea blessed are they said he , who hear the word of god , and do it ; and he that here on earth could not be wrought upon by kindred , or consanguinity , nor blinded by affection , sure will not be misled by these false fires , in the great day of judgment . judges here on earth , if passion , or hatred to a man reigns in their minds , are too often tempted to pass wrong sentences ; what the effects of prognes hatred to her husband tereus were , and how the innocent son suffered by it ; how dire the hatred of medea to jason was , and drew the death of their children after it , how josephs brethen condemned that guiltless soul , meerly because they hated and envied him , and how the jews dealt with our great master the lord jesus upon this principle , both civil and sacred histories do sufficiently manifest . but this impotent passion cannot light upon on him , who is to be the judge in the last day . he hates nothing , that he hath made , and is so great a lover of all mankind , that he would have all men to be saved , and come to the knowledg of the truth , and would give them all eternal life , if they would but take the way , he prescribes them . the devils themselves , could they be penitent , would be received into favour , and let a man be born of a jew or turk , if he do but bring forth fruits meet for repentance , neither his odious name , nor loathsome kindred shall exclude him from his bosom . he hath no secret spleen , or pique against any person living , and though god under the law seems to vent a particular displeasure against the seven nations , and especially against the amalekites , yet it was for their monstrous and unnatural sins , that his just displeasure rose against them , not any private grudge , or envy he bore to them as men , above other of his creatures . such imperfections are not incident to our judge , who detests and abhors no person , but what makes himself deformed , and odious to his purer eyes , and in every nation , whosoever serves him , and works righteousness , is accepted of him . fear very often prevails upon governours , and men in office here on earth , that they dare not speak their mind in passing sentence ; fear of offending a favourite , or losing their places , or being accounted pragmatical , or missing such a preferment , distorts their judgments , and makes them take wrong measures of things . this makes laws cobwebs for great men , and traps to catch lesser animals ; this tempted pilate to crucifie the holy jesus , and though he was sensible of his innocence , yet the word , if thou let this man go , thou art not caesars friend , turns the scales , and makes him comply with the fury of the people ; but such fears cannot not fall on this judge of the whole earth ; whom should he fear ? of whom should he be afraid ? he is omnipotent ; will a painter be afraid of his picture , or a man of his shadow ? man is but gods picture , and his shadow , and shall the almighty be afraid of his own creature , whom he can crush into atoms , into nothing with a frown ? who can make this judge happier than he is already ? what place can any creature promise him , who doth what he pleases in all the armies of heaven , and among all the inhabitants of the earth ? there is no carressing him with gold , for all men and women will appear before him poor , and miserable , destitute of that pomp , and grandeur , and finery , on which here they doted ; and suppose , they could carry their wealth with them to the great tribunal , what can they give him , who commands all the treasures of the world , whose is the earth and the fulness thereof , and who is himself the giver of those things , which mankind preposterously place their happiness in ? here the greatest emperors and princes must appear without their guards without their armies , without their swords and spears ; here popes must leave their triple crowns behind them ; kings their diadems , bishops their mitres , noblemen their lacqueys , and all stand naked , and unarmed before the throne ; and suppose that men were permitted to come with their former retinue and attendance into the presence of the almighty , yet this would cause no fear in our judge , who will come attended with an innumerable company of angels , one of which did once slay one hundred fourscore and five thousand men in the assyrian camp. such a serious , such a magnificent judge appears , in the prospect of that future judgment even jesus , the son of the living god. he who was once despised and rejected of men , will at this time sit on the throne of glory , and all eyes shall see him ; and though god himself is sometimes said to be the judge , sometimes christ as man , sometimes the apostles , sometimes the saints in general , sometimes even wicked men ; yet this implies no contradiction . in god no doubt lies the soveraign power , and no creature can either absolve , or condemn without his will and order ; and this his power of judging in the last day he hath committed to the son of man , or to christ as man , whom he hath not only made heir of all things , but for a reward of his sufferings given a name above every name , and delegated him to be judge of the quick and dead ; and this glorious commissioner calls in the apostles in the first place , and all other saints after them , to sit with him on the bench , and by their suffrage to applaud the sentence he shall pass on the stubborn , and obstinate ; wicked men shall be judges only comparatively as the means of grace they had , were less powerful than those of their neighbours , and yet went beyond them in goodness and holiness , at least were not so bad as they ; and consequently shall be witnesses against them , and in a manner judge and doom them to unspeakable anguish ; because they trampled on the grace , which was offered to their souls , in which sense the men of nineveh , and the queen of sheba shall rise in judgment with that generation , who saw the miracles of christ and repented not , and condemn them , because a greater than jonas , a greater than solomon was here . . in the prospect of this judgment there appears a very strict examination of what we have done in the flesh , not only of visible actions , but of words spoken in secret , and thoughts , desires , intentions , and resolutions of our hearts ; an examination , which will be a very great surprize to the sinner , who hath made light of things of this nature ; for there is nothing cover'd , that shall not be revealed , neither hid , that shall not be brought to light , saith he , that understood this day better than any man living , luke . . not only the bigger crimes , such as murder , adultery , fornication , blasphemy , unnatural lust , stealing , perjury , atheism , idolatry , apostacy , cursing , swearing , drunkenness , extortion , covetousness , contempt of god , and of his word , &c. will here be manifested and censured , aggravated and searched into , but the secret lustings of the soul , the hidden things of dishonesty , the cunning craftiness of men , whereby they lay in wait to deceive ; the mines , and pits , men have privily digg'd for their neighbours , their underhand dealings , their chamber practices , their sinful contrivances in the dark , or in their closets , their sailing to the port of vain-glory by a side-wind , their speaking truth for ill ends , their misinterpretations of their brethrens words and actions , their reporting things to anothers prejudice ; all these will be laid open before the whole world. sinner , thy unchast embraces , thy impure wishes , thy wanton glances , thy lascivious looks , thy delight in amorous songs , thy acting thy lust over in thy mind again , thy ruminating upon thy last nights revelling , thy tempting thy self to sin , and being thine own devil , and thy committing impurity with thy self , will all be set in order before thee , and the judge will demand , how it was possible for thee , who didst profess thy self a follower of the chast , and holy jesus , to dishonour him , and his religion , with such extravagant actions , and irreligious proceedings ? thy slovenliness in devotion , thy hypocrisy , and seeming to be better than really thou wert , thy inattentive prayers , the willful wandrings of thy thoughts , when thou wast speaking to god , thy not redeeming the time , thy neglecting to observe the greater , and weightier matters of the law , thy mispending thy precious hours , thy idleness and laziness in gods vineyard , thy not giving to the poor according to thy ability , thy pride , and secret envy , and desire of applause , and sinister ends and designs in preaching , praying , administring , and receiving of the holy sacrament , and in other good works , thy flattering , and dissembling , and unwillingness to do good , when thou hadst a fair opportunity ; these will all be laid open to thy sorrow , and confusion . thy not being led by good examples , thy slighting wholesom admonitions , thy laughing at excellent counsel , thy scorning reproof , and hating him , that gave it , thy resolvedness to do that again , for which thou wast reproved , the delay of thy seriousness , thy suffering the convictions thou hadst to be choaked with the cares , and riches of the world. thy being at an ale-house , when thou shouldst have been in thy closet , thy being at a play , when thy hand , and heart should have been lifted up in holy supplications , thy being in bed , when thou shouldst have been upon thy knees , and neglecting a greater duty for a trifle , or impertinence , the supper of the lamb for farms , and oxen , and thy preferring the silliest , and most ridiculous discourses , before a conference about the momentous concerns of eternity ; these will all be rehears'd at large , for i say unto you , that every idle word , that men shall speak , they shall give account thereof in the day of judgment saith christ , matth. . . not having repented of things of this nature , either through unbelief , or carelesness , when these points shall come to be examined , and thy soul interrogated upon these particulars , and so many too , it stands to reason , that it must necessarily cause very great astonishment ; for these things were most certainly forbid in that gospel , thou didst profess , and that notwithstanding , as if such things had never been spoken of , thou shouldst slight them , undervalue them , not think them worth thy care to shun them ; what sad reflexions will this examination cause ? in vain dost thou hope , that eagles catch no flies , and that god will never mind such small trivial , and inconsiderable errours . he that minded these smaller faults , as they seem to carnal men , and took notice of them in this life , may justly be supposed resolved to call men to an account for them in that solemn day of reckoning , for indeed god's proceedings , here are an emblem of his process in judgment hereafter . eating of the forbidden fruit in paradise seem'd but an inconsiderable oversight , yet did god curse the very earth for that fact , made it bring forth bryars and thorns , for the future condemned adam to the eating of bread in the sweat of his brows , and threatned the woman his partner in the errour , to multiply her pain and sorrows . it doth not appear from moses , that the children of god or professours of the true religion did any more , then marry with the daughters of the profaner crew , a small fault , a bruitish man would think , yet was the insolence lash'd , and the inordinate fire quenched with a deluge of waters ; lots wife looks back to sodom , out of curiosity perhaps , a venial folly , natural to women , it seems to be , and no more , yet for doing so is turned into a pillar of salt ; achan as a souldier , ( and that sort of men we know , live much upon prey ) takes in a time of war a golden wedge , and babylonian mantle ( no great matter one would think ) yet god orders him to be stoned ; vzzah out of his over-care that the ark might not fall , lays hold on 't , to support it , yet for doing so , is struck with death immediately ; the prophet , who came from judah to prophecy against the altar of bethel , in suffering himself to be persuaded to eat bread , by another prophet , who pretended visions too , to ones thinking committed no great crime , yet god revenged his disobedience with a violent death , for a lion sent by god , slew him . moses grows impatient at the waters of meribah , who would not have done so that had to deal with so stubborn a people ? yet that act of mistrust , and impatience cost him the loss of the land of canaan , he had so long desired to behold ; the people of israel murmured in the wilderness , a thing that people might easily do , who were kept so long in a barren desert , without seeing an end of their travel , yet of that vast number of six hundred thousand men not one enters into the promised land , save caleb , and joshua ; ananias and sapphira seemed to be guilty of no great misdemeanour , for they were content to give half of their estate to the poor , but kept the other to themselves , yet is god so angry , that he punishes their violating of their vow to give all , with sudden death . go now sinner , and fancy , that god will not call thee to an account for faults , the world makes nothing of , because he doth not do it here , he will certainly do it hereafter , and the examples of the bible are items that he will do so . it 's no matter , whether the thing , in which the offence is committed seem inconsiderable or no ; the disobedience is all in all ; if god commands thee to avoid a thing that 's trivial , it 's the easier task to do according to his will , and because it was so easie to obey , and thou wouldst not , it 's that which makes thy disobedience grievous , and heinous , though the matter of the offence seems trivial , and contemptible . rebellion is as the sin of witchcraft , and stubbornness is as iniquity , and idolatry , said samuel in a case much like this , where the thing done by saul was so far from seeming ill , that it appeared like a a work of mercy , and an act of gratitude , for he spared the best of the sheep , and brought home agag the king alive in triumph , yet this excused not the fact , but rather aggravated it ; for hath the lord as great delight in burnt offerings , and sacrifices , as in obeying the voice of the lord ? behold to obey is better than sacrifice , and to hearken , than the fat of rams , as the prophet tells him , v. . this confirms the method of christ's proceeding in tha last day ; and indeed how could that judgment be perfect , if the lesser , as well as the greater errours were not to be accounted for , and mens disobedience against the lesser , as well as the greater commands of the gospel were not to be manifested , and proclaimed before the world ? and though this is chiefly to be understood of men , who die without sincere repentance , yet it 's more than probable , that even the sins of those who were justified and sanctified will be brought to light , and discovered before the vast assembly , that shall appear before the throne of god in that day , not that they need fear any hurt or disadvantage , that will arise from that examination , and publication , but by these means both the glory of god , and the glory of these true converts will appear more illustrious ; the glory of god , who hath snatch'd such persons like brands out of the fire , pull'd them out of the miry clay , in which they were ready to perish , and taken them out of the devils clutches , than which , there cannot be a greater sign of the power and goodness of god ; and who sees not how much it will be for the credit and honour of the saints themselves ? 〈◊〉 to let the world see 〈◊〉 the bands , and ropes , that once held them , and how like sampson , they broke them all , and carried away the gates of gaza , and escaped out of hell in despight of all the devils , that raged , and storm'd , and domineer'd there , what can be said more for their renown and glory ? what hurt doth the penitent mary magdalen receive by the evagelists recording , or our speaking of her former whoredoms ? no more will the revealing of holy mens faults , and errours in the last day eclipse , but rather advance their goodness , because they extricated themselves from the snare of the fowler , and generously rouzed themselves from their fatal slumber , and in despight of temptations would press towards the mark of endless glory . their errours being published with their true repentance , and change of life , justifies god in accepting of them , while he refuses others , and proclaims their wisdom in choosing the better part , & condemns the impenitent , and discovers how justly they are left to god's vengeance , who would in despight of all the offers of god's favour , prefer their dirt and trash before an invisible , lasting , and solid felicity : and though it 's true , that holy mens sins are said in scripture to be covered , and god is brought in , promising to remember their sins no more , but to drown them all in the depth of the sea , yet can the meaning of such passages be no other than this , that god will not remember them , so as to make use of their errours against them to their ruine and condemnation ; notwithstanding this , he may justly publish them , that their wisdom being compared with their folly , may appear to go beyond it , and themselves from the thoughts of their former sins may reap the greater comfort , as agathocles being advanced from the trade of a potter to a throne , at his meals would still make use of earthen pots , not only to remember his original , but from the contemplation of his former poor an miserable condition to increase his present satisfaction ; for as in our fall from a high degree of prosperity to the greatest poverty and misery , nothing torments the mind more than the remembrance , that once it was otherwise with us , so where provividence is so kind , as to bring us out a horrible pit , and sets our feet upon a rock , the remembrance of our former misery signally increases our joy , and comfort in the present mercy . so then , in this great day all mens sins will be examin'd , and publish'd , though with different effects , the penitents , to thier absolution and glory : the impenitents , to their terrour and condemnation ; for to be presented there with a list of innumerable offences and affronts of the divine majesty which their own consciences know , and must acknowledge , which yet they either never seriously thought of , or never seriously attempted to forsake , or if they repented , discovered only a mock-repentance ; what effects can this be supposed to cause but monstrous confusion , and horrour of mind ? enough to put men into the greatest rage and distraction , to think , that they should neglect purchasing the pearl of price , when it was offered to their choice by god and man. here particular enquiry will be made , how we have discharged the duties of our several relations ; it 's not the purple of princes , nor the rods , and axes of magistrates that will make the almighty afraid of demanding of them , whether they have ruled their subjects in the fear of god , shewn them a good example , and punished the obstinate , and encouraged the good , and made it their business to advance god's glory , and to maintain the true worship of the living god ; nor will subjects be excused here , neither must they think to come off , without making distinct answers to these interrogatories , whether they have obey'd not only for wrath but for conscience-sake , whether they have behaved themselves peaceably under the government , they have lived under ; whether they have paid tribute , to whom tribute was due , honour to to whom honour , and whether they have not used their liberty for a cloak of maliciousness . in the same manner , parents will be strictly examined , whether they have brought up their children in the nurture and admonition of the lord ; children , whether they honoured their parents as became persons who under god owed their being to them ; servants , whether they served their masters according to the flesh in singleness of heart , as unto christ , and likewise all other persons according to the relations , and offices they stood in , for in all these relations , men are stewards , and both reason , and god's justice , and his word require , that all should give an account of their stewardship . at this time the soul being throughly a waken'd from her former lethargy , every sin will appear more dreadful , every errour more red , every fault more bloody , every offence blacker than ordinary , for the fire of that day doth not only scorch , but enlighten , and elevate the soul into a thinking state , and none of the former impediments will now be able to divert her thoughts , which will be fix'd upon an offended god , and his majesty , greatness , and holiness , and make at this time more sensible impressions on her , while every thing , especially , what hath been committed against god , will appear in more lively colours , and consequently , if the conscience hath not the remembrance of a former sincere repentance to support her self withal , the frights must necessarily be great , and the whole frame sink into inexpressible confusion . there are innumerable sins , which neither prince , nor magistrate can take notice of ; how many poor are oppressed ! how many innocent men wrong'd daily ! a socrates is abused , and hath no helper ; but neither this man's misery , nor the others oppression shall escape the eyes of that all-seeing judge , who will infallibly publish both the one and the other , and make good the type st. john speaks of , revel . . . and i beheld a black horse , & he that sat on him had a pair of ballances in his hand ; ballances to weigh every man's evil works , which if they be found to prepondenrate above the good , or to be pure sins , pure offences , without a godly sorrow to take off either the colour or the the weight , all will be turned into blackness and desolation . . in the prospect of this judgment , there appears a very wonderful scene ; the person that is the judge , is the lawgiver too , the party offended the witness , and his own advocate : he that shall sit on the tribunal in that day was the person , that came down from heaven , and blessed the world with the equitable precepts of the gospel ; it 's he that went up into a mountain , and from that pulpit pronounced , blessed are the poor in spirit , for theirs is the kingdom of heaven , blessed are they that mourn , for they shall be comforted ; blessed are the meek , for they shall inherit the earth , blessed are they which hunger and thirst after righteousness , for they shall be filed , &c. matt. . , , , , , . it 's he that came to undeceive both the jewish and heathen world in the false notions , they had imbibed concerning their duty , and cleared the moral law of moses , of the false glosses , the pharisees had put upon it , explain'd the will of god , set it naked , and pure before the people , he came to call to repentance , and let them see what were the proper preparatives for the everlasting joys of heaven : it 's he who guarded the law , which he promulged with sanctions suitable to his majesty and greatness , and as he made the rewards eternal , so the punishments he threatned to the stubborn , and impenitent were endless too ; so it became him , who appeared in the world to offer infinite mercy to poor sinners , to reveal to them god's infinite love to their souls , and to acquaint them with the infinite condescension of the son of god , who would humble himself to the death of the cross , to redeem them from the bondage of the devil . he that came into this valley of tears with so much love and light about him , might justly enjoin reformation of the whole man , and a transformation of the mind , and temper of the soul , and require a conformity to his own life , and insist upon mens becoming patient , and humble , and charitable , and contented , and peaceable , and watchful over their thoughts , and words , and actions , and heavenly minded ; how could this grace , which appeared to all men , challenge less then self-denial , and contempt of the world , and living in the thoughts , and expectation of a better life , and seeking earnestly for glory , and honour , and immortality ? and as he , that will be the judge in that day , is the law-giver too , so he understands best the meaning of his laws , nor will tricks , and evasions , and false constructions of those laws signifie any thing before him , who will not depart from the sense his eternal wisdom put upon them , and which by his prophets and ministers he once caused to be proclaim'd in the ears of men . the sinner in that day will no● have to do with deputies , and lieutnants , and delegates , who too ofte● make the law a nose of wax , an● can turn , and interpret it to what sense they please , and their interest dictates , are sometimes unskilful , and apt to mistake the law of their superiours , and these laws not being of their own making , are the colder , or the more remiss in executing them ; but here men shall see the law-giver himself , who will not be put off with pretexts , and pretences , as ordinarily deputies , and such persons are , 〈◊〉 who employ'd by the supreme law-givers in a common-wealth , or kingdom . even here on earth , where the lawgivers themselves sit judges , the malefactor must expect severer dealings ; in this case , even lycurgus's wife shall not escape , that durst break her husbands law against riding in a chariot during the time of divine service ; and zaleucus his son must lose his eye for slighting his fathers orders against adulterers , not to mention the severities of epaminodas and others on their own children where the legislators have sat judges of their crimes , and errours . the almighty judg in that day will justly resent the affront done to his laws , and indeed none is better able to declare the heinousness of such contempt than he , and this must necessarily encrease the terrour of that day . and as he is the law-giver , against whose precepts the sinner hath offended , so he is the party offended too . sinner , this is he , whose body , and blood , thou hast so often receiv'd unworthily in the sacrament ; this is he , to whose cross , thou hast been an enemy so many years , on whose merits thou hast trampled , whom thou hast so often crucified afresh , whose house thou hast dishonoured , whose gospel thou hast been ashamed of , and therefore wonder not if such thundering fueries come forth forth from the throne at last ; do'st not thou remember , how oft thou hast broke through the guards and fences i have set betwixt thee and sin ? how couldst thou find in thy heart to afflict , and grieve me so often , who have endured such agonies already for thee on the cross ? why wouldst thou forsake me , the fountain of living vvaters ? how is it that thou wast not afraid to make thy belly , thy gold , thy harlot , and such a great man thy god : did ever any person oblige thee more than i ? didst thou ever receive such favours at any man's hand , as thou hast received at mine ? and why could not i have thy heart , and thy will and affections ? why must a sottish lust and passion engross thy desires , and my law be cast behind thee ? if ever law-giver had reason to be offended , this judge in the last day hath ; for his commandments were not grievous , his yoke was easie , and his burthen light , all that was required , was love , and it 's hard , if so small a tribute for his ineffable and incomprehensible mercies , must not be paid him . it 's true , this love must extend , and branch it self into various acts of meekness , and patience , and humility , &c. but still where love is the principle , none of all the other things , which are required , can seem tedious , or difficult . nor is this all , for the same judg will be witness against the sinner too : indeed no creature can be so true a witness against him , as the judge himself : there are many sins , no creature ever saw , but he , and therefore who so fit a witness against those crimes , as he ? i will come near to you to judgement , & i will be a swift witness against the sorceres , & against the adulterers , & against the false swearers and against those that oppress the hireling in his wages , the widow , and the fatherless , and that turn aside the stranger from his right , and fear not me saith the lord of hosts , mal. . . this judge sees all , nor will the sinner be able to elude this testimony of the invisible god. when thou wast under the fig-tree , i saw thee , said christ to nathanael ; his conscience knew , he had been there , and he believed . but this was in love . in that day , we speak of , such language as this will be pronounced in wrath , and indignation , and therefore will cause other thoughts in the hearts of the wretch , that shall hear it ; thou careless creature , couldst thou imagine that any thing was hid from me ? did not i see thee at such a time , in such a place , in such a garden , in such a chamber playing the rebel , and the wanton ? did not i see thee treating with mine enemies ? did not i see thee conspiring against me ? hadst not thou such base thoughts , such wicked intentions , such impure desires in such company ? i opened the windows of heaven , and look'd upon thee , when thou wast committing fornication with such a woman ? wilt not thou believe me , who look'd within the curtains , and saw thy abominations ? couldst thou think , i would look on , and not set thy sins in order before thee ? there will be no contradicting of this testimony , for thy conscience , o man , will immediately , join issue with it , and say , as nathan to the guilty king : thou art the man. for , besides this grand witness , there will abundance of other witnesses come in , which will all help to cast thy impenitent soul ; thy conscience here will have a great share in the accusation ; that conscience which once thou didst smother , and curb , and put by , when it pull'd thee by the sleeve , and bid thee be wise , and serious ; that conscience that once boggled and winced , when thou offered'st violence to it , and said to thee , as the baptist to herod , it is not lawful for thee to espouse this sin ; that conscience , which was aware of this judgment , and gave thee warning , and could not with all the strongest arguments it used prevail with thee to stand in aw of god ; this like one of job's messengers when the house falls , and all these out-ward things are gone , alone escapes , to tell the sinner of his folly . conscience even in this life doth sometime force the guilty , to make confession of their sins : it forced the the multitude that came to st. john , matth. . . it forced judas to cry , i have betrayed innocent blood , when no creature prompted him to the confession . it forced those who had used curious arts , act. . , . to bring their schemes and figures , and astrological tables , and burn them before the apostles of our lord. how much greater then , may we suppose , will the force of it be in that day , when terrour will surround it , when it will be readier to speak , and to accuse , then god to ask , and when no noise , no tumult , no croud , no business will be able to divert it ? with the conscience , the devils themselves will join , who are therefore emphatically call'd , the accusers of our brethren , rev. . . these cannot but know our sins , for they were the tempters , and remember how we yielded , and consented to their suggestions . these were the constant , and indefatigable observers of our lives . these watch'd our going out , and our coming in ; these were about us , when we lay down , when we rose , when we walk'd , and when we sat , and whatever we did ; these were still at hand to take notice of our doings , our words , and our behaviour : nor is their memory so frail , as to forget it , nor their malice so little , as so let it slip , without making publication of it . these rejoice in our ruine , and will be sure to make the worst interpretation of our deportment . these are they , that presented us with charming objects , and were restless till they had made us enamoured with them , first drove us into the snare , and now will be ready to accuse us for being taken . and therefore the fathers in their discourses concerning this day , do justly bring in the devil , arguing , and pleading with the almighty judg ; behold these men ! it's true , they were thine by creation , but they became mine by imitation of me ; they had thy image upon their souls , but see , they have defaced that , and chosen mine ; thou didst breath on them by thy holy spirit , but they were more fond of my suggestions , then those motions . thou didst indeed draw them with cords of love and by temporal and spiritual mercies soughtest to make them in love with thy will , but they turned a deaf ear to thy call , and invitation ; i never gave them any nor promised them any thing , yet they served me like slaves ; thou courtedst them , and didst oblige them to love thee , yet they had rather be my favourites , then thy darlings ; it thou didst command them any thing , that was against their lusts , either they did nothing , or would be sure to provoke thee with their inventions , i did but becken to them , and they flew to my camp ; nay , they were more impudent than i , believed less , than i , found out sins i did not dream of , durst do more than i bid them ; i bid them deny a thing , they had done , and they not only denied it , but swore to it by all that 's good , and holy ; i bid them take their ease and be merry , and they made themselves swine ; i bid them neglect god's service on the lord's day , but they profaned it besides , by playing , and drinking , and other enormities ; i bid them keep , what they had got , but they went beyond what i prompted them to , oppressed , cheated , dissembled , and made way to their wealth through oppression of the widow and fatherless . these therefore have my image and superscription , and consequently must be mine . i claim them as mine own . i challenge them as they are apostates and traitors to thee : it is thy statute which like the laws of medes and persians is irrevocable , that those shall be despised , who did lightly esteem thee . nor can god be worse than his word , but must deliver up the sinner , whom no mercy could reform , to these tormentors . nay , if we have oppressed any persons , those very persons will be witnesses against us . abel will in that day bear witness agaisnt cain his murderer ; naboth against ahab , whole countreys against their tyrannical princes ; israel against pharaoh ; in the same manner , those whom we have corrupted with gifts or moneys , or some other way will stand up against us ; herodias against herod ; drusilla against felix ; the harlot against her inamorato ; helena against paris ; danae against jupiter ; and men and women perverted by hereticks against the broachers of false doctrines ; and how can there be want of witnesses when our school-masters , our parents , and other good men , whose counsels we rejected , whose admonitions we despised , and whose frequent exhortations we laughed at , will be forced to speak what they know against us . sinner , the ministers of the gospel , those who follow'd thee with checks and intreaties to be reconciled to god , will be obliged to speak of thy stubbornness , and impenitence : nay , this pulpit , these walls , these stones , these pews , will cry out against thee ! heaven and earth are even in this life call'd in as witnesses against the monsters , who were more inconsiderate then the ox , or ass ; much more in that day , when god will bring every thing into judgment , not only the sinful actions , but the very places in which those actions were committed . such witnesses will be the riches and goods , thou hast abused ; th● gold thou hast spent upon thy luxury , the silver , thou hast thrown away in a frollick , the garments , thou hast abused to pride , the corn , and bread thou hast play'd withal , the hungry whom thou hast not fed , the thirsty to whom thou hast not given drink ; the naked , whom thou hast not clothed , when it lay in thy power ; the prisoners whom thou hast not visited ; these will all be accusers of thy abuses , and uncharitableness . but the accusation of all these might yet be born with ; it 's the testimony of the judge , who shall approve of all , that these witnesses averr , which appears most dreadful , and terrible , and therefore certainly , the prospect of this judgment is able to damp the greatest mirth , and sensuality . and as this judge will himself be witness in that day , so he will be his own advocate too . to this purpose saith the pathetick nazianzene . what shall we do my friends , what shall we say , what apology shall we make , when this judge shall plead for himself in that day ; though disobedient wretch , i made thee of clay with mine own hands , and breathed the breath of life into thee ; i made thee after my image , i gave thee reason , and understanding , and power , and dominion over the beasts of the field , a mercy which if i had not vouchsafed unto thee , those creatures , which are stronger than thou , would have master'd & destroy'd thee ; i plac'd thee among the pleasures of paradise , made thee a happy inhabitant of eden , and when thou wouldst needs hearken to the false and treacherous suggestions of thy sworn enemy , behold in pity and commiseration to thee , i resolved to be born of a virgin , and accordingly took flesh , and became man for thy sake , was born in a stable , lay unregarded in a manger , swadled in rags and clouts , endured all the reproaches and injuries , that childhood is subject to , bore thy griefs , and assumed thy infirmities , and was made like thy self , that thou might be like me in felicity at the end of thy race . i suffered men to trample on me , to buffet me , to spit in my face , to give me gall , and vinegar to drink , to scourge me , to crown me with thorns , to wound , and nail me to the cross , and all this , that i might deliver thee from eternal contempt and torments . behold the mark of the nails which were struck into my flesh. behold my wounded side ; i suffered , that thou might'st triumph , i died , that thou might'st live , was buried , that thou might'st rise , and made my self a scorn of the people , that thou might'st reign in heaven ; and why would'st thou throw away this mercy ? why would'st thou refuse this treasure ! what evil spirit did possess thee to make light of these kindnesses ? why would'st thou pollute that soul , which i redeemed with mine own blood ? why wouldst thou make thy heart a habitation of devils , which i intended for my throne ? why would'st thou lose that which i purchased at so dear a rate ? vvhat pleasure couldst thou take in doing that which cost me so many sighs and tears , and a bloody sweat ; why would'st thou make a mock of so great a mercy ! how could'st thou undervalue a favour of that importance and consequence ? can any hell be thought too much for such stubbornness ? either thou didst believe , that thy god did all this for thee , or thou didst not : if thou didst not believe it , why didst thou make confession of it with thy mouth ? if thou didst , how couldst thou be so ungrateful ? how could'st thou abuse a friendship of that worth and value ? thou lovest a friend , a neighbour , a man , a vvoman for kindnesses , which are meer shadows , and bubbles to my love , and hadst not thou reason to love me beyond all earthly comforts ? hadst not thou reason to prefer my favour before the smiles of a transitory vvorld ? how did i deserve such preposterous doings at thy hands ? couldst thou have dealt worse with a slave , or with an enemy , than thou hast done with me ? did this condescension deserve , dost thou think , such affronts , and injuries , such contempt , and disobedience , as thou hast returned to me ? therefore , as for those mine enemies , which would not have this man to reign over them , bring them hither , and slay them before me . all this appears in the prospect of a future judgment , and therefore there must be vertue in it , to check that mirth and jollity , which infatuates souls , and leads them into ruine . . in the prospect of this future judgment , there appears the unspeakable anguish and misery of those who have been most jolly , and merry in this life . dives , who cloth'd himself in purple , and fine linnen , and fared sumptuously every day , appears there quaking , and trembling , & crying , father abraham , have mercy on me , and send lazarus , that he may dip the tip of his finger in water , and cool my tongue ; his tables which were over-laid with silver , his richer beds , his tapestry , his ornaments , his ointments , his balsams , his cordials , his delicate vvines , his various dishes , his cooks , his flatterers , his parasites , his retinue , his servants , and all the noise , and pomp that attended him , are not only extinct , and turned into ashes , and dust , and dirt , but his naked soul is dragg'd & carried before a tremendous majesty , to endure intolerable torments , and before this terrible god he appears with his eyes cast down , blushing , and ashamed , trembling , and fearful , and all his former comforts seem to have been but dreams to him . see how the scene is changed ; he to whom the poor man formerly supplicate for relief , nor is forced to supplicate to the poor man to be reliev'd of him , and would be glad of lazarus's table , who once scorn'd to let lazarus gather the crums that fell from his ; when lazarus was near him , he slighted him , now he is afar off , he adores him , and himself now is the poor man , while lazarus swims in riches ; such a discovery doth that last day make , who are the rich , and who the poor , who the wise , and who the fools . in this judgment nimrod , senacharib , nebuchadnezzar , belshazzar , fiberius , nero , domitian ; men who would be thought goods , and denied themselves in no pleasure , their fancies craved , stand all ashamed , and confounded , flames of a guilty conscience burning in their breasts , and forcing their voices into bitter lamentations ; there sardanapalus , croesus , cambyses , herod , and all the mighty men that spared no woman in their lust , and no man in their anger , appear all like guilty malefactors , their hearts failing them for fear , and they chattering like a crane , and mourning like a dove , and bewailing their airy , short , and transitory satisfactions , and cursing the hour , and the minute when the first temptations courted them to those dangerous embraces ; there cleopatra , that sailed in a vessel glistering with gold , a vessel fitted for pride , and luxury , and magnificence , and tried how far sensuality might be improved , and to what height bruitish pleasure might be advanced ; there the wretched woman is seen not so much with serpents clasping about her breast , as with a worm within , that dies not , tormenting her awaken'd conscience with shapes of death , and images of ruine , and all the beasts , that here could not be satisfied with pleasure , there cannot be eased of gnawing vultures , and agonies , for these the just god must at last inflict , to make them sensible that his threatnings were no fables , and to let them see , that the advices of wise men , and philosophers , who exhorted them to the study of virtue , were grounded on rational foundations . these tortures , and vexations must not expire till the ancient of days , was affronted by their sins , doth die , and that 's never , he being the same yesterday , to day , and for ever : thus their sweet meat must have sour sauce , and if they will have their pleasures , they must feel the sting too , that 's inseparably affix'd to them . the bait cannot be swallow'd without the hook , and as pleasant as the honey is , the gall which is part of it , must be tasted too . god will not be always mock'd , and they , that durst in despight of his will and prohibitions feed upon that luscious fruit , shall feel the smart of the prickles too . in this judgment their postures , gestures , and behaviour , and deportment appear in another figure , and they that before laught at the thunders of the law , made light of the threatnings of the gospel , and let the warnings of the ministers of the gospel go in at one ear , and out at another , now call themselves fools and sots for doing so , and they that before thought of no after reckoning , now fall a wishing , but in vain ; o that i had been wise ! o that i had bethought my self ! o that i had look'd beyond this world ! o that i had believed ! o that i had retired , and considered , what these satisfactions would end in ! fool that i was , to think , that god would prove a lyar ! where was my reason to think , that all that the wisest , and holiest men have said , were but dreams and idle tales ! i that might have been a terrour to devils , how am i become their scorn ! i that might have been a favourite of god , how am i become his enemy ! i that might have triumph'd with other saints , how am i fall'n from their bliss ! o what would not i give to be rid of the torment , i feel ! help , help , ye souls , that have any pitty in you : i sink under the weight of my former pleasures ! they are loathsome to me ! they appear monsters , furies , hideous things to me ! cursed be that lust , i cherished ! cursed be that bed , on which my wickedness were wrought ! o that my tongue had dropt out of my head , when i pleased my self with lascivious discourses ! o that i had been deaf , when i was tickled with hearing a smutty jest ! o that i had been struck blind , when with joy and satisfaction i be held that charming beauty ! o that my feet had failed me , when i was going into that jovial company ! o that i had lock'd my self up , that i might not have seen those temptations which enticed me ! o that i had spent those hours , i threw away in carding and dicing , and drinking , and revelling ! o that i had spent them in holy contemplations of the vanity of these sublunary objects ! now i would do it , and it is too late ! now i would repent , and it profits me not ! now i would be serious , and it signifies nothing ! my time is lost ! the day of grace is gone ! the opportunities are past : o that i could tear out this heart ! o that i could pull out these eyes ! o that i could dispatch my self ! o that i had a sword , that i might put a period to this miserable condition ! i see nothing , but ruine before me , nothing but darkness , nothing but confusion , nothing but horrours , and no creature will help me to annihilate my self ! i am not able to endure this torture for a moment , how shall i be able to endure it to infinite millions of ages ! i see no end of it , the farther i look , the more of my misery i see ! where-ever i cast my eyes , i see nothing , but terrour , devils , and miserable souls in the same condition with my self , all howling about my ears : a thing so far from affording comfort , that it fills me with greater horrour ! whether shall i flee for remedy ! heaven is shut up ! there is a vast gulph betwixt me , and that ; there is no passing from hence thither , nor from thence to this doleful place ! i swim in a sea of sorrow , i swim , and see no shore , i labour , and not a plank appears on which i may save my life , here are no hills , no mountains , no rocks , i can cry too , and if there were , they are all deaf ! god hath forsaken me , and good reason , for i left him for a lust , and undervalued him for trifles ! i pleaded , i could not withstand the charms , the world offered to me ! mad man ! i could withstand them now , why could not i have withstood them then ? i might have considered of this place , and of this state , and of these vexations , and check'd my self : o that i were but to live again in the world ! o that god would but try me again ! how would i scorn the very thoughts of mirth , and raillery ! how would i run away from the very mention of these impostures ! break my heart , break ! if god will not kill thee , call upon the infernal spirits , and see what they will do ! but , oh they delight in these groans ! themselves lie under the same condemnation , banish'd from the gracious presence of god! they would die , as well , as i , if they were able ! o what a torment is it ! i see the everlasting joys before me , and cannot reach them ! they are over my head , and i cannot come near them ! paradise i see , but cannot enter into it ! i knock my head , i smite my breast , i stamp with my feet , but am never the better ! that jesus , on whose blood i trampled , i see rejoicing with his followers at the right hand of god , and not a drop of comfort drops from his lips , on mine ! i feel flames within , which no waters can quench , a drop of water would be some refreshment , and give me some hopes of ease , but here is none : all the rivers of consolation are dried up to me ! i walk in darkness ! i see no light ! o god , tear the heavens and come down ! canst thou hear these shrieks , and be unconcern'd ! canst thou see this poor creature lie in torments , and give no relief ! hast thou no mercy left ! o then my state is desperate ! i shall not be able to refrain from blasphemy ! for i see none can help , but thou , and thou wilt not ! i rave , i am distracted with fear ! i tremble ! i quake ! stand off devils ! i have furies enough within ! ye damned pleasures , whither have you brought me ! ye have made me lose the favour of him , who alone is able to give me ease ! i might have been happy , if it had not been for you , i might have escaped these regions of anguish , if you had not tempted me ! but why do i accuse you ! this brutish heart of mine was in the fault ; my devilish lust hurried me into ruine ; i had reason , and would not use it , means of grace , and would not apply them , offers of mercy , and would not accept of them ; o all ye , that pass by , behold and see , if there be any sorrow like unto my sorrow , which is done unto me , wherewith the lord hath afflicted me , in the day of his fierce anger , from above he hath sent a fire into my bones , and it prevails against them , he hath spread a net for my feet , he hath turned me back ; he hath made me desolate , and faint all the day , the yoak of my transgressions is bound by his hand , they are wreath'd , and come up upon my neck , he hath made my strength to fall , the lord hath deliver'd me into their hands from whom i am not able to rise up . all this certainly appears in the prospect of that future judgment , and consequently is enough to check , and damp the greatest jollities on this side hell , and though it 's true , that it doth not cause the least disturbance in thousands of men , that drink of these stolen waters , for men in this age are as jovial , as ever , and a judgment to come frights them no more , than a house on fire a thousand miles off ; but sure this is for want of taking the proper way and method , which god , and reason doth prescribe , and what that way , and method is , shall be shewn in the following paragraph . . how the prospect of that future judgment must be managed , that it may actually damp , and put a stop to these carnal delights . this is to be done , no other way , but , . by thinking , reflecting , and ruminating upon that future judgment . this stands to reason , for except things be made visible to us , how shall they move or fright us ? this future judgment being out of sight , and afar off , it must be brought near , and set before us ; and there is no way to do it , but by thinking . our thoughts are the picture-drawers , which make the landskip of that judgment so lively , that our faculties can not but be signally affected with it . these are the divine part within us , which can make things past , and future , as present , and summon the remotest objects to become familiar and palpable . these are the glasses in which all that god hath said , or promised , and threatned , becomes visible , and with the help of these we may make that substance , which seemed but air before , and condense that into solid notions , which to a carnal man seemed but fancy and wind before . these can make us in a manner grasp and feel that which was out of our reach before , and make us concern'd about things which we neither see , nor hear , nor feel with our grosser organs . these can transplant the other world into this , and make eternity appear before us , though we live in tabernacles of clay ; to prove this , we need only appeal to experience . behold those pious souls , that take a course contrary to that of the world ; what makes them afraid of sinning ? what makes them afraid of running with their neighbours into riot ? what makes them , that they dare not do , what some of their carnal acquaintance and relations do ? what makes them mourn ? what makes them rejoice in spirit ; you see nothing , that they have reason to mourn for ? they have a competency , they want nothing in the world , they have necessaries and conveniencies , and they prosper in their lawful undertakings ; and under some of their greatest afflictions , you see nothing that should make them cheerful , no outward cause of their joy , but rather all that is about them is an invitation to sorrow and dejection : why ? they are invisible things , that make them mourn and rejoice , and by thinking of them , they make them visible , and so visible , that they are affected with them as much , as other men are with objects that incur into their senses ; by thinking they see the terrours of the lord , and the affronts they have offered to the divine majesty , and the wounds they have given to their own souls , and that makes them weep ; by thinking , they see the glory , that is set before them , and the recompence which is promised them , and the right , and title they have to it , and that makes their souls rejoice ; so then by thinking , this future judgement may be seen , and if it be seen in in any lively colours , there is no sinner so stout , no man so perverse , no creature so dull , and stupid , but it will startle him , and put wormwood into his cup. when i eat , or drink , or whatever i do , the last trump sounds in mine ears , and i think i hear the terrible voice of the arch-angel , arise ye dead , and come to judgement , saith st. hierome : these thoughts made him eat , & drink with great moderation : these brought a holy fear upon him in all his actions : these kept him from going beyond the bounds , god had set him : these struck seriousness into him in all places : these made him as circumspect in the market-place , as if he had been at church , and as devout in the street , as if he had stood at the high altar . and therefore i do not wonder at that hermit that he became so serious a man as antiquity reports him , who carried a little book about him , consisting only of four leaves in which he was always seen reading , and after reading , meditating ; in the first leaf was express'd christ's passion , and what that darling of manking suffered for poor mortals , during his abode in the world ; in the second , was represented the process of the future judgment , with the terrours , and constureations , that guilty men will be in at that time ; in the third were described the glories of paradise , and of that third heaven , which all holy souls shall enter into , there to possess the inheritance of the saints in light ; in the fourth was drawn to the life , the picture of hell , and of the miseries , which shall await the stubborn , and impenitent in the next life ; these four leaves were soon read over , but they afforded infinite matter for thoughts , and meditations , and by these his soul was so warmed , that he cared not what became of him here , so he might but enjoy the promis'd glory & that life , & immortality , christ , had brought to light by the gospel . so true is that saying of st. chrysostom ; there is no man that thinks much of hell , that will ever fall into it , as indeed there is no man , who makes light of it , that will ever escape it . for as it is among men , they that are afraid of the penalties of the law , seldom or never feel them , for their fear makes them shun those actions , which deserve them : this keeps them from theft and rapine , from murder , and adultery , from burglary , and wrong , from violence , and oppression , and consequently from the punishments , the law inflicts in such cases : the plagues and the stripes they fear , make them cautious , and whatever their inclination may be , the rods , and axes they fear , restrain them , whereas those that are regardless of the mulct bring it upon themselves ; so it is here , the frequent thinking of it , is the best antidote against the terrours of that future judgment ; if the ninivites had not feared their overthrown , they had certainly been overthrown , and how could they have feared it , if they had not thought of it ? if the men , that lived before the flood , had thought of it , and been afraid , they would not have been drown'd ; nor would the people of sodom have been consum'd by fire , if they had taken this course : it 's a great misfortune not to think of the fulfilling of gods threatnings , for he that thinks nor of it , of all men , will be the first , that shall have woful experience of it . it is reported of agatho , that in his last sickness falling into a trance , for three days together , he lay with his eyes fix'd upon heaven , and all that time look'd very ghastly ; recovering out of the extasy , and being ask'd by his friends , where he had been , and what his thoughts had been during those three days , and what made him look so strangely ? o my friends , said he , do you ask me , where i have been ? alas ! i have been these three days standing before the great tribunal , and seen how the most just judge sentenced divers souls to eternal darkness , and who would not stand amazed at the dreadful spectacle ? it was therefore a very good prayer of st. ambrose : i do most vehemently desire , o lord , that thou wouldst be pleased to imprint and very deeply imprint the landskip of the future world , the miseries of the disobedient , the groans of the stubborn , the agonies of the impenitent , the shrieks of the profane , the vexations of hypocrites , the fears of the careless , the destruction of the covetous , the perdition of worldlings , the flames of the revengeful , the terrour of damnation , and eternal torments , and the future felicity of thy kingdom , upon my mind , for it is impossible that he that thinks much of these things , should not become thy child , and servant , and one of those , whom thou hast predestinated to eternal life . do'st thou laugh , said the old man in ruffinus to a youngster ( whose behaviour was very light ) when you and i are to be judged before heaven and earth , and indeed that person , that surveys , what the divine jesus hath said of this future judgment , thinks how in that day the powers of heaven will be shaken , the sun turned into darkness the moon into blood , and the stars forbear to give their light , how the world , and all the elements will be on fire , the universe melt like wax , the earth be burnt up , the seas dried , and the rivers consumed , and with what glory and bravery the once afflicted son of god will then appear , with an army of angels about him displaying their banners , and carrying the sign of the son of man before him ; how before him all nations will be assembled and all that are in their graves , upon hearing the voice of god , loud as thunder , and more dreadful too , will be summon'd to appear before his bar , the judge shining in his meridian glory , brighter than moses , clearer than the sun , and how the consciences of guilty men will quake at this sight , their hearts misgiving them , that their portion will be in outward darkness , how formidable all the transactions will be , how immutable the sentence , after it is once passed , not to be altered , or deprecated by saints , or angels , how all evasions , and subterfuges will be out of doors there , and all possibility of transferring our errours upon others who have been partners with us in our sins , will vanish , how those that make themselves fools for christ's sake in this life , were reproached , reviled , derided , and laughed at for their severities , would not lose their souls for a trifle , nor sell their birth-right to eternal bliss for a morsel of meat , would held fast their integrity , though solicited by innumerable losses , and crosses , and by their nearest relations to curse god , and die , how these who were here made the off-scourings of all things , will then be absolved , and quitted , and have seats appointed them in the mansions of glory , there to reign , and sing the goodness of god to all eternity . i say , he that seriously surveys these things , if he be a person who hath not debauch'd or lost his reason , cannot but be affected by passages of this nature , and think it time to curb himself in his sensual delights , and satisfactions . but , . bare thinking is not enough , but the particulars of this future judgment must be actually applied to our selves ; general things , and what is done to others though they may touch the heart , yet do not subdue it will particular applications give them force , and power . a fire , that is a mile off from me , though it causes in me some sense of the calamity , yet if it threatens the house i live in , my faculties soon bestir themselves , and i fall to work , and secure my self in good earnest ; so here when i behold the tremendous process of this judgment , i must reflect , that as god deals with others , so he will certainly deal with me , that i have no greater priviledge than others , but must stand , and fall by the same law , that they stand , and fall by , that to fancy any more favourable proceedings towards me , than god intends to others , is but a dream and contrary to the impartiality of the judge ; that as i have a soul to be saved as well as my neighbour , so god will expect i should live here , as he bids my neighbour live , that neither my estate , nor dignity , neither my offices , nor friends , neither my riches , nor my greatness will excuse my living more carelesly than my poorer friends , nay , that my outward advantages make my account greater , and as i have had greater talents bestow'd upon me , so more will be required of me than of them who have not had those opportunities of being good , and holy , which i have had ; that as god hath advanced me in the world , placed me in a higher station , given me a consideradle figure here on earth , made his candle to shine upon me , caused my root to spread out by the waters , and the dew of heaven to lie all night upon my branch , and afforded me credit , and respect among men , so he looks for greater fruitfulness in good works , and more than ordinary exemplariness to advance his glory , and to spread the power of religion among my inferiours , and dependants ; and therefore upon a view of this future process , i must needs rouze my soul , by such questions as these ; if god be resolved to judge the secrets of mens hearts according to his gospel , what will become of me ? should god call thee to judgment o my soul , this night , or this hour , art thou in a condition to appear before so great , so dreadful a god ? is this foolery , thou pleasest thy self with , this wanton dress , this jolly life , these merry , hours , this gaming , this carrousing , this extravagant laughter , this fondness of the humour of the age , this immodest , and frothy talk , this foolish garb , this phantastick fashion , this mispending thy time , this keeping of vain company , this unprofitable way of living , this thy being intent altogether upon the profits and pleasures of the world , this indifferency in religion , these faint resistances of temptations , this neglect of known duties , this unfaithful discharge of the duties of thy relations , this unwillingness to mind any thing that 's serious , this aversion from spiritual discourses , and actions , this want of gravity , &c. are these fit wedding garments to come before the king of heaven in ? thou maist be summon'd to come to his bar within this day or two ; think what an infinite majesty thou must be presented to ! should god speak the word within a few minutes , come away , come away , and give an account of thy behaviour ; how unprepared art thou ? so great is thy danger , and canst thou loiter ? so near art thou to a tremendous eternity , and oh wilt not thou be clean ? thou standest upon the brink of hell , and wilt not thou step back , thou art within a bows shot of the great tribunal , & doth not thy countenance change ? thou art within hearing of the thunders , that come forth from the throne of god , and do not thy thoughts trouble thee ? thou seest the fatal hand upon the wall , and do not they kness smite one against another ? thou must shortly appear before all the host of heaven , and art not thou got farther yet in holiness ? do'st not thou quake , to think , that the revenger of blood is upon thy heels ? as thou art a christian , thou art a son of god , and do'st thou express that filial disposition in thy gate , and looks , and face , and life ? art thou born of god , and canst thou degenerate from his nature ? art thou made after his image , and by grace renew'd after his similitude , and canst thou be contented , under a temper so different from that holiness , which is thy great fathers perfection and glory ? does god expect thee at his tribunal with the qualifications of a child , and wilt thou appear before him as a rebel ? hath he given his son on purpose to adopt thee , and thinkest thou to present thy self before him in the shape of a prodigal ? thou art designed for a citizen of the celestial jerusalem , and wilt thou appear before him as an inhabitant of hell ? thou art one of god's family , and wilt thou appear before him , as a traitor ? thou art purchased by his blood , and wilt thou live , as if that blood had been spilt in vain ? thou art wash'd in the laver of regeneration , and canst thou wallow with the swine in the mire ? thou hast known the way of righteousness , and wilt thou with the dog return to the vomit ? or art thou not afraid of that saying , that dog must stand without ? thou art call'd to be faithful , and hast given thy faith to god ; wilt thou break thy faith , and hope to be guiltless at this bar ? will not god revenge this breach , or canst thou think , he will let thee go unpunish'd for thy treacheries ? how canst thou expect the performance of his promises , while thou art so false to thy engagements ? thou hast vow'd thy self to him both in baptism , and the supper of the lord , and canst thou imagine , that thy perjuries will not be remembred , when thou comest to look the judge in the face ? by giving thee opportunity of becoming a christian , god hath made thee a king , and wilt thou run to the bramble , and say , come thou and reign over me ? as a king , thou hast power given thee to vanquish flesh and blood , to tread upon lions and adders , to defie principalities , and powers , and to crush devils , and wilt thou make thy self a slave to those enemies , over which god hath given thee power to trample them under thy feet ? as a king thou art to apppear before him , and wilt thou come in the posture of a miserable vassal ? shall those passions rule over thee , which thy god hath given thee for servants , and handmaids ? and what a dismal fight will it be , when thou art to come before the throne laden with conquests , to appear fetter'd with chains , and the devils trophies ? god designs thee to be his priest ; this is one of the priviledges , that came by the blood of christ : but where are thy sacrifices ? the sacrifice of fervent prayer , the sacrifice of an humble contrite heart , the sacrifice of praise , and delight in god ? and wilt thou come without the mark of thy office before the great shepherd , and bishop of souls ? thou art enlightned by the spirit of god , and dost thou think to live in darkness , and after all to share in the boundless inheritance with the children of light ? how unlike thy self wilt thou appear before god , if thou come without these qualifications ? thou art a christian , but where is the life of christ that should be in thee ? will the judge ever take thee for his sheep , when it 's evident , thou do'st not hear his voice ? how ridiculous is that man , that hangs out a bush , and yet hath no wine to sell ? and how foolish is that apothecary , that writes glorious names upon his pots , when the rich drugs that are named , have no being in his shop ? and will it not tend to thy everlasting confusion that thou hast had the name of a christian , and done nothing like a christian ? thus the particular proceedings of that future judgment must be applied to our selves , if we resolve that the prospect of a future judgment shall damp our carnal delights , and satisfactions , and without using this method , we do but trifle , and talk of breeding mountains , and bring forth ridiculous mice , play with religion , and are not in good earnest , when we say , we believe a future account . . but neither the reflections aforesaid , nor the application , we have spoken of , will make any deep impression , except all be seconded with earnest prayer , that god by his holy spirit working in our minds , would make the attempt effectual ; this must set to its seal , drive in the nail , and clench it . the eternal spirit must give success to these enterprizes , and in vain do we plant or water , except he gives the increase . he is that anointing , which must supple the soul , and crown all with laurels and victory . by strength of thought , and application , the fort of sin may be assaulted , but without this spirit lends his helping hand , it will never be taken , or subdued . his power must overcome the oppositions , our flesh and the world will certainly make in this case , and if he blows upon our hearts , the strong holds of iniquity , like the walls of jericho will fall , and nothing can stand before him , and he will certainly come in to our assistance , if our prayer , and addresses be fervent and importunate . upon such devotions , the frequent discourses of this day of judgment , we read or hear , will be so far from bringing the thing into contempt with our souls , that our hearts will be awaken'd more , and it 's impossible we can miscarry in the pious design , if with strong cries , we apply our selves to him , who hath appointed a day , in the which he will judge the world in righteousness , by that man , whom he hath ordain'd , whereof he hath given assurance unto all men , in that he hath raised him from the dead , act. . . that which we are chiefly to insist upon in these addresses is , that we may get lively apprehensions , of that day , and such apprehensions , as no pleasure , no folly , no temptation of the world may darken , or destroy ; and here let the soul break forth into such ejaculations : o god , great , and glorious , make me deeply sensible of that day , and of that hour , when the son of man will come , when the goats shall be separated from the sheep , the tares from the wheat , the good from the bad ; when neither prayers , nor tears shall be able to deliver the guilty and polluted soul from the impendent danger ; when it shall be said to the humble , friend sit up higher , & to the proud fool , give place to him , that 's more honourable , than thou art ; when the book of conscience shall be open'd , and the dead judged by the contents of that book ; when the sinner will not know where to flee , and his spirits will fail him for fear of him , that sits upon the throne . o god! fix these considerations in my soul ; strengthen my faith , that i may believe these things unseen without wavering . how apt is the world to get between this tremendous day , and my sight ! quicken thou mine eyes , that i may see through all impediments into that process , and reflect , what manner of person i ought to be in all holy conversation , and godliness ! lord jesu ! great judge of the world ! let the lines of that judgment be written so legibly in my mind , that my soul may delight to read them , that nothing may divert me from studying , and considering them ; let this be my chief study , and let me feel the same effect , that those men did , who were converted at thy apostles sermon ; let me be prickt at the heart , and cry out , what must i do to be saved ? let the thoughts of this day make a reformation in my outward , and inward man , that it may appear , that thou hast touch'd me with a coal from the altar . o god to whom vengeance belongs , shew thy self , and disperse my foolish desires . let my soul feel the transactions of that day as well as believe them . clear my understanding and enlighten my mind , that i may have a livelier prospect of it . i will not let thee go except thou bless me : look down from the habitation of thy holiness , and visit my soul. expel the prejudices i have against severity of life , and with the thoughts of this day destroy them utterly . let the consideration of this day so work upon me , that my ambition , covetousness , pride , and anger may tremble at the sight , and leave their habitation , and may be ever afraid of returning . oh tell me , that this day will certainly come , and that the day of my death , will be the emblem of it . oh assure me of the terrour of that day , that shall burn like an oven wherein all that do wickedly shall be stubble , and the fire shall burn them up , that it shall leave them neither root nor branch ; let me not take example by the careless world , that put this evil day far from them . let it be always before me ! let my mind be never free from the contemplations of it . let it mingle with my business , with my meals , with my converse , with my sleep , and with all my undertakings . in every sin i am tempted to , let it frighten me , in my going out , and in my coming in , let it continually beat upon my mind . oh my lord ! let me muse upon this day of retribution ; this day of recompence , this day of trouble , this day of terrour , this day of joy , this day of comfort ; this day wherein thy promises , and threatnings , will be fulfill'd ; this day , which must decide the controversy of my life , and death ; this day which will bring to light all hidden things ; this day , which will revive the good , and confound the bad ; this day of consolation ; this day of consternation , let me ruminate upon it , till thoughts of this judgment prevail with me to become a new creature ; thy grace must melt my stubborn heart ; without thee i can do nothing . o relieve me ! o come in with the light of thy countenance ! stir up my soul , and rouze it from its carelesness ! call to me as thou didst to thy people of old ; let that voice sound in my ears , the great day of the lord is near , it is near , & hasteth greatly , even the voice of the day of the lord ; the mighty man shall cry bitterly ; that day is a day of wrath , a day of trouble , and distress , a day of wastness , and desolation , a day of darkness and gloominess , a day of clouds , and thick darkness , a day of the trumpet , and alarm against the fenced cities , and against the high towers , and i will bring distress upon men , that they shall walk , like blind men , because they have sinned against the lord , and their blood shall be poured out , as dust , and their flesh , as the dung , neither their silver , nor their gold shall be able to deliver them in the day of the lord 's wrath. o let me not lose the sense of this day ! oh let me consider , how much better it is to be humble and contemptible , and to hunger , and thirst , and to suffer here , and afterwards to enter into my great masters joy , than to be a slave to my lusts , and pleasures here , and to be bound at last with everlasting chains of darkness , chains which never wear out , chains which always bind , are always grievous , always painful ; oh let me consider , how much better it is to mourn here , and to water my couch with my tears , and to afflict my soul , and after this , to triumph with the spirits of men made perfect , than to feed upon pleasures , which at the best are but like the crackling of thorns under a pot , and then to be sent away , to howl with devils : help lord , help , that my soul may be concern'd at her danger , and despise the world , and prepare against that day , and encounter with powers , and principalities , and spiritual wickednesses in high-places ; if by any means i might attain unto the resurrection of the dead . such prayers offered from a heart , that hath no reserves , from a heart , resolved to do any thing rather than miss of salvation ; such prayers , i say , if they express the very desires of our souls , will certainly put death and paleness into our sensual pleasures , and oblige us to entertain other thoughts of the gauds , and gaieties of the world , than now we have , and make us sensible , that this casting such a damp on the foolish satisfactions of the flesh with a prospect of that day , is not only a task fit for hermits , and melancholick scholars , and contemplative men , but a duty incumbent on all , that carry immortal souls in their breasts , which calls me to the fourth point . . whether every man is bound to embitter his carnal delights with this prospect ? to this i must answer in the affirmative ▪ for though the young man be particularly mention'd here , yet since the expression in the text reaches all men , who are fit for action , all such must necessarily fall under the obligation of this duty , and all that are capable of such delights , are bound to make use of the aforesaid consideration , in order to this self-denial ; if the young man is obliged to this seriousness , much more older men ; if god will not allow of these delights in youth , they must necessarily be intolerable in years of greater maturity ; and if the tender age be concerned to embitter them with this prospect , when it meets with any temptation to them ; without all peradventure the stronger cannot be excused . and the reasons are these following : . if they be not embitter'd with such thoughts as these , they will infallibly lead the soul into innumerable dangers & there is no man , but is obliged to preserve his soul from danger : it is said of the prodigal , luk. . . that he took his journey into a far countrey ; these sensual pleasures alienated his soul from god drove it away far from him , made him travel as far as hell ; the truth is , the soul is lost in such sensual pleasures , they wear out the bright notions , the soul had of god , and religion ; as it is said of the sicilian dogs that running through the sweet , and floury , fields , they lose their scent in huntting ; so the soul , where these pleasures , these white devils become her familiars , loses the noble apprehensions , it once had of god's omniscience , and omnipresence , of his holiness , and goodness , and of the truth of his promises , and threatnings ; and these characters like letters written with bad ink , vanish , and consequently the life of the soul ; for which reason the prodigal , who drowned himself in these delights , is said to be dead , v. . these choak the good seed that 's sown in the noble ground , and as you have seen a field of wheat , where the red poppies spring up as fast , as the richer grain , though the proud flowers are pleasing to the eye , yet they retard and hinder the growth of the more useful blade , and suck away the moisture that should have fed the other ; so sensual delights where they are taken in as partners , and suffered to grow in the soul , in which some fruits of the spirit do appear , in a short time blast those excellent fruits , the effects of the holy ghost , or education , or the ministry of the word , and prove bryars and thorns , which will not suffer any of the better corn to grow under them . man's soul and body , are like two buckets , while the one comes up full , the other goes down empty ; carnal delights advance the bruitish or fleshly part , make it grow strong , lusty , and vigorous , whereby it wrests the scepter out of the hand of reason , and the soul looses her strength , and power , and sagacity in spiritual things , grows weak , and faint , and at last expires and dies , i mean the vertuous principles , which either kind nature , or kinder grace , or afflictions , or some other means , and instruments have incorporated with the soul , which indeed are the life of that excellent creature ; and the soul being thus dead , it falls a prey to devils , who rejoice over so great a prey , and lead it in triumph , take it prisoner , and make it draw in their victorious chariot ; and now all the curses of the law are in force against it , the threatnings of the gospel become her portion , and there is nothing left to stand betwixt her , and eternal grief and anguish , but the slender thred of this mortal life , which if it chance to break , or tear , the soul sinks irrecoverably into the gulph of perdition , from whence there is no returning ; so fatal is the influence of these flattering guests , which in time starve their keeper , and finding the house empty , swept , and garnish'd , like the evil spirit spoken of , matt. . . go and take with them seven other spirits more wicked than themselves , and they enter in and dwell there , and the last state of that man is worse than the first ; and thus they plunder , and boldly rob the soul of her riches , and hinder her from that holiness which is her food , her cordial , and her greatest support , and without which no man can see the lord ; they had need therefore be embittered with something that 's sour , and unpleasant to flesh and blood , can smite the stream , and turn those sweeter waters into blood , which nothing will do more effectually , than the aforesaid prospect . . this embittering of sensual and carnal delights is a thing of the greatest concernment , and therefore must be necessary and all must be concerned in the vertuous enterprize ; the greatest blessings , ( the want of which make a man perfectly miserable ) depend upon it , even god's love of complacency , and the application of christ's merits , and the benefits of his death , and passion ; these belong not to the soul , that is enamoured with sensual delights , no more than they appertain to dogs or swine ; nay , they are useless , and insignificant to such a soul , as much as the mathematicks are to an ass , or idiot . there is a perfect antipathy betwixt these , and the comforts we speak of ; for they are intended only for humble , broken , contrite hearts , which temper a person that 's fond of sensual delights is not capable of , nor can such a man relish them , they are as hay , and straw , and stubble to him , and like a person , whose appetite hath been spoiled by a raging feaver , he looks upon them as unsavoury , and insipid food , and though he may talk of them , yet it is only as blind men do of colours . as it is in nature , the meat we eat must be agreeable to our stomachs , so it is in grace . there must be a holy principle within , that makes these spiritual comforts agreeable to it , but sensual delights destroy that principle , and as darkness drives out light , so these two are incompatible ; and indeed our blessed saviour is very peremptory in his assertion , that he , who doth not deny himself cannot be his disciple , matth. . . and what self-denial can there be , where we do not deny our selves in that , which is most pernicious to our better part ? for so are these sensual delights : not to be christ's disciple , is to have no part in him : not to have any part in him , is to be none of his sheep , and not to be of his sheep , is to be placed with the goats at the left hand in the last day , and what the consequence of that is , you may read , matth. . . it s true , maugre all that we can say to the contrary , men who are resolved to indulge themselves in their bruitish delights , will notwithstanding the contradiction they must needs be guilty of , believe that they are christ's disciples , and favourites of heaven , and that christ hath purchased eternal life for them , and that at last they shall enjoy it ; but alas ! they know not , what eternal life , nor what believing means ; as well may a man in bedlam fancy himself to be a king , as such persons , that they are the beloved of god , while they live in that , which is most contrary to his nature , and like enemies to the cross of christ , like persons that have nothing but body , nothing but flesh , nothing but sense about them . if men may be saved contrary to christ's word , contrary to his declaration , contrary to all the most solemn protestations , he hath made in the gospel , then such men may be saved , not else ; who can reflect upon these doings without indignation , or grief , or sorrow , or wishing for rivers of tears ! that men should pretend to own the gospel , and yet live directly contrary to the laws of it , argues either malice or distraction , or stupid ignorance ; yet with such men for the most part we have to deal , which makes st. paul's exhortation highly reasonable , finally brethren , pray for us , that the word of the lord may have free course , and be glorified , and that we may deliver'd from unreasonable , and wicked men , for all men have not faith ; thess. . , . . this embittering our carnal , and sensual delights is that which men for certain shall wish , they had done , when they come to stand before the great tribunal . in that day mens eyes will be open'd , and things will appear to them in other colours , than now they do . their understandings will not be clogg'd with this world or divertisements . they will have other apprehensions of the nature of vertue , and holiness , and the truth of what christ hath deliver'd in the gospel : the reasonableness of his precepts , the equity of his commands , the excellency of his doctrine , the divinity of his miracles , the infallible certainty of his promises and threatnings will all shine bright in their eyes ; of all these they will be throughly convinced , and no doubt , no scruple , no ambiguity will remain as to any of these points ; the vileness of their pleasures , the brutishness of their satisfactions , the rashness of their delights , the baseness of their enjoyments , the brightness of those vertues they have despised , the glory of that grace , which they might have had and would not , and the trivialness of the things , they preferr'd before these , will then appear so plain , so legible , that there will be no room left for ignorance . it 's true , these things might be known here , and would men take the right way , they might come to be convinced , and persuaded of them on this side eternity , for some we find are fully satisfied as to these particulars , and walk suitably to them , and therefore it cannot be impossible for others to attain to it , but their insensibleness is rather an argument of stupid negligence , and willful laziness ; and so it must be , where people are not , or pretend not to be satisfied in things of this nature . it is therefore necessary there should a time come , when they shall be able to make no excuse , nor to evade the force of these truths , and when they shall behold , how wise a choice the self-denying soul hath made , and what her mortifications , and severities do end in , what applauses they receive in heaven , what kind looks from the everlasting father , what honour , what dignity , what preferment is designed and appointed for her , how such a soul triumphs at this time over hell , and devils , dares all the furies of the burning-lake , scorns those foes , which led the sensual sinner captive , makes her nest among the stars of heaven , is placed in the quire of angels , meets with all the carresses of a gracious god , is encircled with laurels , and crowns of joy , and all her misery , and sorrows , and fears are at an end . reason tells us that the sensual sinner when he shall behold all this , will wish , he had follow'd her example , for that 's the necessary and eternal consequence of all imprudent actions , especially those that are grosly so , for after them men do as naturally wish , that they had acted the part of wise men , as balaam , that he might die the death of the righteous . thus men become wise after the fact , and when they find , what fools they have been , would be content , that they had foreseen the evil , and hid themselves ; who would not wish in that day he had embittered his sensual delights , that finds he is undone by eating of those luscious apples ? and i need not tell you , that it is every man's interest not to do that , which he will wish he had not done , when it is too late ▪ but of this i have said enough before . the next point follows , and is a case of conscience , how far sensual delights must be embittered with this prospect . . whether a christian that would be saved , is upon this account obliged to forbear , and abandon all sensual and worldly delights , and recreations whatsoever ? so not a few have thought in the primitive times which made them retire from the world , and deny themselves in all the comforts of this life and put themselves to very great hardships , and self-denials , being of opinion , that they who laughed here would mourn hereafter , and such as enjoy'd the good things of this life , would be miserably poor hereafter . they look'd upon the two worlds as opposites , and consequently believed , that the means to arrive to the happiness of the future , were directly contrary to all present satisfactions ; they concluded , that they who would be happy hereafter , must be unhappy here , and that they who would be happy here , could not be so hereafter ; from hence rose their selling all they had , and giving it to the poor , and the strange severities they used upon their bodies , whereof i have discoursed elsewhere , and indeed the gospel , gives very little incouragement to any thing , that savours of wordly pleasure , nor do the apostles allow much liberty in this particular ; whether it were , that they thought that all sensual delights were improper for a state of persecution , in which the church then lived , or whether it was , that they were afraid , such delights would damp their spiritual fervour ; this is certain , that there is little to be gathered from their writings in favour of sports , and recreations . yet as strict as the gospel is , it grants , that we have bodies , as well as souls , and that if the bow be not unbent sometimes the string will crack , and become useless , and though it 's possible for our minds to soar so far above the world , as to know , and care for no other delights , but what savour of god , and the glories of another life ; yet those spiritual delights will not be of any long continuance without the body be allow'd suitable refreshment and hath its fits of ease , and relaxation . were not some divertisements lawful , christ would scarce have vouchsafed his presence at the wedding-feast in cana , much less provided them wine to encourage temperate cheerfulness ; and hither may be referr'd , st. john the evangelists playing sometimes with a bird , and going into a common bath , whereof ecclesiastical histories give us an account ; yet since there is nothing more common with men , than to confound their sinful delights with lawful recreations , it will be necessary here , to explain the point in these following particulars : . this must be laid down , as a grand principle of our religion : that a spiritual delight in god , in a crucified saviour , and in the blessed effects , and influences of the holy ghost , in the graces and fruits of the spirit , in feeling the operations of the divine power & glory upon our souls , in the precious promises of the gospel , in the revelations , god hath vouchsafed to mankind , in the good , we see wrought in our selves , and others , in the providences of god , and in contemplation of his various dealings with the several states , orders and degrees of men , in psalms , and hymns , and praises of the divine majesty , in the thoughts and expectations of a better life , in the treasures god hath laid up for them that fear him , in another world , and in the various priviledges , prerogatives and advantages of holy men , &c. it 's certain , i say , that delighting , and rejoicing in such spiritual , objects is the chief , the principal and soveraign delight , which a christian is with greatest application of mind to labour after , and in comparison of this , is obliged to count all these outward comforts , dross and dung , and dogs-meat ; this is the delight which must engross his desires , affections , and inclinations ; this must rule in his soul , this must be mistress and queen regent in his mind ; to this all must stoop and then things cannot but go well , if this be secured and established . without worldly pleasure , thousands of saints have arrived to everlasting bliss , but without this , none ; sensual delights are no part of a christians comfort , but this spiritual delight is the one thing necessary ; and till a prospect of a future judgment causes this delight to rise in our souls , whatever impression it may make , the plant is not of our heavenly fathers planting . such must be the temper of our souls ; in the aforesaid objects our souls must delight more , then in all riches , and this delight being once setled in us , such worldly delights as are subservient to this , and do neither diminish nor darken , nor hinder , nor quench it , may justly be said to be lawful . . this being premised , we do not deny but such worldly delights , as are neither sinful in themselves , nor apparent occasions of evil , are allowable . and of this nature are all those masculine exercises , whereby the body is preserved in health , and rendred more capable of serving the soul in her religious severities ; as walking or riding abroad to take the air , planting , gardening , raising curious plants , and flowers , running , wrestling , fowling , hawking , hunting , fishing , leaping , vaulting , casting of the bar , tossing the pike , riding the great horse , running at the ring , and such divertisements which stir the blood , make us active , and vigorous , fit us for greater and more useful enterprizes , and promote cheerfulness , and liveliness ; such cannot be supposed to be forbid by the gospel , provided that they be used , . seasonably , not on those days and hours , which are appointed , either for devotion , or more weighty business ; and therefore these cannot be proper exercises of the lords day , or days of fasting , and abstinence , or days of mourning . . with moderation , so that much time be not spent upon them , and our love to them may keep within its due bounds and limits . . for a good end , which must be to render our selves fitter for the discharge of our duty to god and man. . with purposes of self-denial , so that we can leave or quit them for a greater good , when either a work of piety , or an act of charity is to be performed , or scandal to be prevented ; where these limitations are not observ'd the honey turns into gall , and that which deserv'd only our civility and transient respect becomes our idol , and our souls receive considerable hurt , which , had these divertisements been used with circumspection , might have been beholding to them in some measure for their wellfare , and edification . . from this rule we may rationally infer , that delight in orchards , gardens , rivers , ponds , either natural or artificial ; and in the comforts of wife , children , friends , in our trades , and relations , houses , buildings and possessions , the bountiful hand of heaven hath bestow'd upon us , is consistent with a serious prospect of a future judgment , not but that excesses may be committed in this delight , as the best and most harmless things may be abused ; yet where we delight in them , as they are the gifts of god more , than as they are satisfactions to the flesh , and build not upon them , rest not in them , but still look upon them as things volatile , and transitory , and are ready to part with them , whenever providence shall think fit to remove them , without grumbling or murmuring , and do let the world see , that in these delights , we forget not the rules of gravity , modesty , decency and charity , they may lawfully be called inoffensive , and as a snake whose teeth are pulled out , handled without danger : and though solomon calls these delights vanity , yet that which made them so , was the immoderateness of his love toward them , and his setting his heart , and doating upon them , and placing felicity in them , making them his mark , which should have been only a passage to nobler enjoyments , and fixing there , where he should have lodged only as in an inn , and so march'd on to the city , which hath foundations , whose builder and maker is god. delight in things of this nature may soon run beyond its bounds , if either too much cost be spent upon them , whereby the poor are rob'd of their due , or men forget to imploy their thoughts upon sublimer objects . . the same may be said of delight in musick , whether vocal or instrumental ; a delight harmless enough , if used as salt , not as meat , as sauce , not as food , as a bit on the by , not as a standing diet , and though the men the prophet speaks of , es. . . are severely checked for the harp and the viol , the tabret , and pipe in their feasts , yet it was because they made their musick an appendix to their drunkenness , and as it is said in the same verse , regarded not the work of the lord , neither considered the operation of his hands . david's playing upon the harp was no sin , while it was not to encourage wantonness , but with an intent either to praise god , or to divert sauls melancholy ; nor can i discommend the pythagoreans , who before they went to sleep , composed their minds with musick . we read in gellius , aelian , and others , how men have been cured not only of irregular passions , but of very strange distempers of the body by musick ; and what is signally conducing to the good , and benefit of mankind , we must suppose is allowed by that god , who himself consults the health and welfare of his creatures ; and this made jubals profession lawful , who was the inventer of musical instruments , and therefore call'd the father of all such , as handle the harp , and organ . the end , for which such delights are used , makes them either tolerable , or impertinent , and as he that designs them to refresh either his own , or other mens weary spirits , and to glorifie god by them , deserves commendation , so he that makes them instrumental to feed mens lusts , or to promote lasciviousness , and lightness in conversation , renders himself unworthy of the name of a christian , and therefore those fidlers and musicians , who shew themselves at merry meetings , or promiscuous dancings , which serve only to pamper the flesh , and to encourage extravagance and luxury , will be able to give but a very sad account of their profession , and if ever they come to take a serious view of their past lives , will have reason to wish that they had spent that time in mourning for their sins : christianity , which allows us moderate recreation , bids us abhor all delights which serve to render the mind vain , and foolish , and alienate the soul from her true centre , or tempts us to mispend the precious hours , the almighty hath lent us to work out our salvation with fear and trembling . . delight in books , and natural sciences , such as astronomy , physick , philosophy , mathematicks , histories of all sorts , and in searching into the nature of plants , stones , minerals , fruits , juices , herbs , gums , birds , fishes , beasts , &c. as it is a thing useful , so it cannot be contrary to the rules of christianity ; and though astrology , as it is abused into telling of fortunes , and good or ill success in businesses , discovering of thefts , and stolen goods , and knowing future events , is no proper object of this delight , partly because the rules are uncertain and imaginary , partly because it tempts people to unlawful curiosities , partly because the scripture forbids these fears and hopes , which are grounded upon the aspect of the signs of heaven , and looks upon them as mistrusts of the divine providence , yet that 's no argument but that a man may lawfully with some delight inquire into the nature , and influences of the stars , to see , whether what the world hath talked of them , is grounded upon any scientifick principles . i need not say here , that delight in magick or the black-art , as they call it , is as great abomination in the sight of god , as the sin it self ; nor can i give any favourable judgment of delight in palmestry , because that art seems to interfere with that self resignation and dependance upon the wisdom and goodness of god which is required of us ; and even delight in lawful arts , books and sciences , must have its rules , whereby it must steer its course : for the affections may stick too close to delights of this nature , and the delight justle out our warmer desires after that knowledge , wherein consists eternal life . an inordinate delight in knowledg was the cause of our first apostasie ; and it 's too often seen that our ambition to know , slackens our endeavours after a practical love of god , and while we doat upon speculation , we forget to do that which would make us like our father which is in heaven . . delight in drinking and tipling , must needs be as odious to god , as delight in wantonness , or uncleanness , or lasciviousness , or lechery , or impure kisses , touches , glances , passions , desires , thoughts , gestures , postures and imaginations , or feeding our eyes with obscene sights , and spectacles , or filthy , smutty , and lewd communications , discourses , jests and expressions , &c. for this is to delight in things god hath forbidden , and to take pleasure in that , to which he hath threatned the burning lake , and the worm that dies not ; and though custom hath made delight in drinking fashionable and he that doth so is not at all reproached , or thought the worse man for it , yet who knows not , that gods thoughts are not as our thoughts , nor will the almighty make the customs of this world , his rule in passing sentence in the last day . not but that a man may delight in a cup of drink , as it is the gift of god , when he is dry , and nature requires it , and necessity calls for it ; but there is a vast difference betwixt satisfying the meer necessities of nature , and gratifying the desires of voluptuousness and idleness ; to delight in the former is to preserve , but to delight in the other is to weaken and destroy nature : and where men are at a loss , how to spend their time , and therefore make drinking their delight and sport , they act like solomons mad-man , who cast firebrands , arrows , and death , and says , am i not in sport ? prov. . , . nor is it the example of gentlemen , and persons of wealth and quality , that will justifie this dangerous delight at the great tribunal ; since believing the word of god is a greater duty , than to regard our neighbours practices , and did the whole world espouse a vice , this would not absolve a man from his obligation to obey that known law , exod. . . thou shalt not follow a multitude to do evil . the pretence men have in this case that they have no calling or imployment , or have nothing to do , and therefore must some way or other divert themselves , is as vain and sinful , as their delight , and the time will come when they will be convinced , that they were under no impossibility to employ themselves in useful exercises , there being innumerable opportunities of doing good , of exhorting , teaching , admonishing , helping , assisting and encouraging our neighbours , and improving our own minds , and far better ways of spending our time , then in drinking , pledging of healths , talking idly , censuring our neighbours , pleasing our appetite , keeping ill company , and throwing that away upon our lusts which might with greater satisfaction have been given to christs distressed members . . delight in cards and dice is a sport , which very few divines and wife men do approve of , and those that have allow'd of it , have given such restrictions , and limitations , as makes it evident , that they wish it were rather totally left then practised with so much danger , as this delight is commonly attended with . the councel of eliberis would not admit any person to the holy communion , that plaid at tables ; and if the offender did repent of his sport , it was a whole year after his repentance , before they would admit him to the holy table ; and to this purpose speaks the sixth council general of constantinople . the truth is , this delight is a manifest occasion of evil , and where there is one that comes off without sinning , there are forty that involve themselves in various transgressions . what wise man would stand upon a precipice , when he can walk in a beaten road ; and where men love to go to the utmost limit of what is lawful , they commonly fall , and engage themselves to commit errors , they did not think of ; the holy ghost , therefore hath not thought fit to reveal to us these utmost bounds , that we might keep within the compass of known duties , and by a due distance from what is sinful , preserve our innocence , and gods favour . we blame children for medling with knives , and swords , they know not how to use , and why should we be guilty of a folly , and imprudence , we condemn in them ? he that abstains from cards and dice , most certainly doth not sin , and who would not take the surest side of the hedg . those casuists who do allow of this recreation , make it lawful only with these proviso's . . provided , that men play without eagerness , or being much concerned . . that they give no occasion to men to quarrel . . that they give all the money they win to the poor , or some pious use , else it is a sign they do not play for recreation , but for gain . . that they spend but very little time in it , not above an hour or two . . that they avoid all light , vain and foolish words , jests and expressions . . that the end they propose to themselves , be only to exhilarate their spirits ; that they may with greater cheerfulness apply themselves to more useful labours . . that they play without using any fraud , or deceit . . that they give no offence to them , who are weak in faith . . that they do not comply with the sinful actions , speeches , and behaviour of those they play with . and with these restrictions , i question not , but this recreation may be lawful ; and the same may be said of bowling , and some other divertisements of this nature . what some divines object here , that playing at cards and dice is a thing of the nature of lots , and these being things sacred , ought not to be made jocular , hath not that substance in it , which at first sight , it seems to have , for though these games and the events of them , be things casual , yet every thing that 's casual , is not therefore of the nature of a lot , else a mans putting his hand in his pocket , and taking out what money comes next to his hand , and dropping it among people that stand underneath , whereby one gets a shilling , another six-pence , a third a groat , must be called a lot to ; but however , let 's grant , that these games are of the nature of lots , how doth it follow from hence , that all lots are things sacred ; because sometimes there is a sacred use made of them , must therefore the use of them be sacred at all times ? there is a sacred use made of dreams , of bread and wine , of clay and spittle , &c. but must these things therefore be sacred at all times and in all places ? as well might a man infer , that all worship is religious because some is such ; if it be said , that in lots there is either a tacit or express imploring of a divine determination ; i answer , that in some lots there hath been such a thing practised , but that therefore the same must be practised in all lots whatsoever , is absurd to imagine . the apostles indeed act. . . when they cast lots add a prayer to it , but the additional prayer is not therefore necessary in all lots , because some persons upon special occasions have made use of it . a lot or casting of lots is properly an action of meer contingency , used to determine a question by the event , which action , if it be used in things sacred and of great consequence , may justly be seconded with formal prayer , and imploration of the divine direction , but if used in things civil , ordinary and trivial , there is no need of any such sacred rite or ceremony ; that god hath a hand in all lots , is no argument , that no lot may therefore be jocular , for god hath a hand in our laughter , and in other contingent things which are jocular , yet doth it not follow from thence , that they are therefore absolutely unlawful , but only as circumstances , and the abuse of them may make them so . however , my intent is not to turn advocate for gamesters , who abuse these recreations , as much as the drunkard doth his wine , and strong liquor . i have therefore limited the sport , which limitations shew , how dangerous the recreation is , and how he that plaies at these games walks in a manner upon thorns , and had therefore need walk very cautiously , that some mischief do not befall him . if the aforesaid restrictions be observ'd , it 's a sign we make some conscience of our ways , and with david , set the lord in all places before our eyes . i am sensible , men will plead impossibility of keeping to these bounds , and pretend that this way they shall have no sport ; but if it be so , and they cannot play without greater liberty or licentiousness , it 's not only far better , but necessary totally to abstain from it . he that knows such a diet will not agree with him , by a natural instinct forbears , and refuses to meddle with it ; and if we know that by such recreations our souls cannot live according to the strict rules of conscience , what can be more reasonable than to shun and avoid them ? wisdom is as necessary in spiritual things as in temporal , and he that doth not practise it in the concerns of his soul , as well as in those of his body , cannot be supposed to be a man of any ardent devotion . . delight in feasting , or in going to feasts , though this seems to be harmless , and some will wonder , why this should be brought upon the stage , and the lawfulness of it question'd , yet there are rocks even in this delight , which if the soul doth not shun , it may be in danger of ship-wrack , and though it 's true , that eating and drinking , and sleeping , and using physick , where the body is in danger , are necessary delights , and such without which nature cannot be kept in its due order and health , and aptitude for working , yet intemperance may be committed in all these , and consequently , these delights deserve to be taken notice of , and fenced with sutable cautions , that we do not exceed our measure . and as nothing is more certain , than the voluptuousness of cleopatra , heliogabalus , apicius , and other gluttons , is a most detestable vice , so it may justly be demanded , whether feasting , which borders upon that voluptuousness especially if a man take delight and pleasure in it , may not deserve very great circumspection . plato look'd upon dionysius as a monster , because he did eat twice a day , yet cannot this be a rule , whereby we may give judgment of this delight , since the constitutions , climates , countreys , and the complexions and necessities of men require various applications of food and nourishment . that feasts are things lawful in themselves , no man of sense or reason can deny , for not only the examples of holy men in scripture but gods command , or permission to the jews , deut. . . are a sufficient demonstration ; and the love-feasts , the primitive christians used , st. jude approves of , v. . not to mention that they are bonds of union and preservatives of friendship and respect , and that the universal consent of nations doth warrant them . these feasts , as they are usual either at inaugurations , or at nuptials , or upon some other solemn occasions , or among friends and relations , so the delight a christian takes either in making them , or in going to them , must be regulated by these following observations . as to the party that makes them ; . that he do not confine his invitation to the rich and wealthy , and who are able to feast him again , but extend it withal to the poor and naked , to the blind and to the lame , according to christs rule , luke . , . . that he do not make any feasts for ostentation sake , but with a pious intent of preserving and augmenting friendship , and love and charity ; for ambition to be talked of and commended , is against the general prohibition of desiring vain glory , gal. . . . that he do not feast on those days on which a nation fasts , or humbles it self , to deprecate gods wrath and anger , for this is expresly forbid , amos . , , . . that he do not study too great curiousness , or delicacy in his dishes , nor bestow too much cost upon the entertainment , for this looks like expecting of applauses , and catching the praises , and admirations of men , which is below a philosopher and therefore much more a christian. . that he leave every guest to his choice and liberty , and press no person to eat or drink more than satisfies nature , in which particular , ahashuerus his practice is to be commended , est. . . . that he suggest unto his guests opportunities to discourse of subjects grave , and serious either divinity or history , or something useful to the publick , or philosophy whereby his friends may receive some edification , and this seems to be the purport of st. paul's admonition , cor. . . . that he encourage nothing of ribald talk , no promiscuous dancing , no ballads , no vain drinking of healths , no apish actions of fools , and jesters , and give no occasion by word or deed , to contention or unseemly behaviour in any man , for this were to make himself accessory to other mens sins ; a thing contrary to the law of christ , tim. . . as to the party that goes to a feast ; his delight deviates from the rule of the gospel , if , . he goes to it with no higher intent than to please , and to fill his belly with the good cheer he hopes to find there . these are base ends , differ not from those of bruits , and discover a temper that hath not yet tasted of the powers of the world to come . it 's true , whoever goes to a feast , goes with an intent to eat there , but to a christian philosopher this is only a subordinate end , in this he places no felicity , with this he doth not greatly please himself , but a desire to express his respect and affection to his friend , hopes of hearing or doing some good at such times , and a design by his own temperance and sobriety to teach , or invite others to their duty , these are the principal ends , which make him go ; and this is most agreeable not only to the rules of his faith but to reason too . . his delight grows irregular , and sinful , if he fits very long at it , for hereby much time is lost , and god expresly condemns it . es. . . time , as it is one of the richest talents god vouchsafes us , so care must be taken , that much of it be not spent upon carnal satisfactions , which are things too mean , to throw away so great a treasure upon , and though that time at feasts and entertainments is well spent , which is spent in serious and profitable discourses , and conferences , yet since these are altogether out of fashion , and people think they are not welcome , except they may laugh at every trifle , and speak whatever comes next , this makes spending but little time at such meetings necessary , for the longer this unprofitable spending lasts , the greater grows our account , and with the account our inexcusableness . . his delight degenerates , if at such times he be not a strict observer . of the rule of temperance . feasts as they require guests , so they require self-denial in the guests too ; and though i cannot much commend the custom of the pythagoreans , who would come to a feast , and to let men see their victory over their appetite , depart from it without eating any thing , yet to eat and drink with great moderation , is at such times the more necessary , by how much the temptations are greater ; and st. hieroms rule in this case is , so to eat and drink , as not to indispose our selves after it , for prayer and meditation . . delight in fashionable cloaths and habits , though the great liberty men and women take in things of this nature , hath infected peoples minds with that stupidity , that few do think it worth questioning , whether it be lawful or no , yet notwithstanding all this , he that shall impartially examine the various invectives the holy ghost makes against this delight , will think himself concern'd to be more inquisitive into this point ; cloaths as they were given , . to cover our nakedness . . to keep out cold and other injuries of the air. . to make a difference betwixt men and women . . to consult the health of our bodies , which being subject to sweats and perspirations , are hereby refresh'd . . to distinguish men in places , offices , dignities from the meaner sort , the noble from the ignoble , and consequently to keep up order in a commonwealth , or kingdom : as they were designed by the almighty for such uses , so we see that where persons suffer their affections to delight in the fineries and fashions and modishness of them , their minds are too often drawn away from more excellent satisfactions , vanity enters into them , and whatever formality they may keep up in matters of religion , spiritual things begin to be dull , and insipid to them , at least their relish , and admiration doth in a great measure decay and vanish . i know not how it comes to pass , but experience assures us , that simplicity in cloaths doth very much cherish seriousness , as vanity and excess in such things doth strangely weaken and debilitate its force and power ; and though clothes seem to be forrein to religion , and small , inconsiderable trifles , yet so it is , that the smaller and the more trivial some things appear , the more insensibly do they incroach upon the spiritual part , the soul , and render it earthly and sensual , and therefore deserve our greater cautiousness and circumspection . st. austin therefore is very peremptory . he that is fond , saith he , of outward splendor , whether in clothes , or other things soon betrays himself that he is in love with the pomp and glory of the world , nor can such a person deceive any serious man with a shew of holiness . as it was part of our saviours province to reduce things to the primitive institution , so if we reflect , how god when he cloth'd our first parents did not study splendour , but necessity , not gayety , but conveniency , and made them coats of skins , and by so doing warned us against pride and extravagance ; we shall find but little reason to be fond of over curious , and fashionable habits , especially if we cast our eyes upon the original of clothes , for sin caused shame , and shame produced clothing . i do not deny , but that it is lawful to make use , not only of a plain and homely suite , but of richer vestments and habiliments , for since god hath allowed us not only bread and water for our sustenance , but variety of food if used with moderation and thanksgiving ; so i doubt not but richer habits , especially if our places , offices , and stations , and ranks oblige us to it , may be allowable ; but it 's one thing to go rich and gaudy meerly because our condition requires it , another to delight and take pleasure , and great satisfaction in it ; for this insensibly emasculates the mind , depresses it , and renders it vain and enamoured with the world. every man that strives for mastery , is temperate in all things saith st. paul , cor. . . it 's evident that we all profess striving for an incorruptible crown , and if temperance in all things be necessary in order to it , this temperance must necessarily appear in our clothes , as well as diet , else the temperance is partial , and consequently no part of that wisdom which is from above . a christian should be the humblest , gravest , and modestest creature living , and who can be so irrational as to think , that delight in imitating every fashion , is agreeable to this gravity , modesty and humility ; and though what judas said , joh. . . was spoke with an ill end , yet it may justly enough be applyed to the case in hand , why might not such things purely superfluous be sold , and given to the poor ? that by such things there is injustice done to the poor , who might be fed with these superfluities , wise men have complained in most ages ; in the primitive church , when men priz'd religion at a higher rate , it was a thing very common for persons who were converted , for women especially , when god was pleased to give them a vehement desire after the felicity of the next life , to sell all their richer garments and feed christs poor disciples with the money , and for the future , to give that away to charitable uses , which formerly they used to bestow upon their luxury in clothing . they knew they had nobler things to mind , then adorning of this lump of flesh , which was shortly to be meat for worms , and to putrifie in the grave , and thought , that while they were curious in dressing , and covering their bodies , they should forget to trim their souls , and while their better part and its beauty engrossed their desires and affections , they were the less curious in the setting out and garnishing of the other . women , as they are naturally more prone to this delight , so the apostles in giving precepts about clothing , do in a peculiar manner address themselves to them , justly supposing that if it be unlawful for them , men , who have not ordinarily that inclination nor those temptations to it that they have , ought to think themselves obliged to live above it ; and though i do not think , that in those places broidered hair , and gold , and pearls , and costly aray , are absolutely forbidden , yet they are so far forbid , as they are impediments to godliness , to shame-facedness , sobriety , modesty , good works , and the growth of the hidden man in the heart , and to that ornament of a meek and quiet spirit , which is in the sight of god , of great price , as is evident from the opposition the apostles make between the one and the other ; and that delight in such cloaths is a great enemy to all these , i need produce no other argument , but what is drawn from common experience . that which is usually pleaded for peoples going rich , and splendid , that by doing so , they set poor men to work , who would be at a loss for a livelyhood , if they did not take off their commodities , such as modish laces , ribbands , silks , velvets , embroideries , &c. is a pretence rather than an argument , and seems rather invented , as a salvo for peoples vanity , than a testimony of the sincerity of their intentions ; for not to mention , that at this rate men might argue , that players , fencers , bull-baiters , jugglers , &c. would want employment , if men did not go to see their sports ; were there no persons to take off such things at their hands , men would betake themselves to other trades and callings , and professions . however in these cases , it 's worth examining our consciences , whether we wear these things out of compassion to the poor workmen , or out of pride and delight in the pomp and splendour of the world ; and if we deal faithfully with our own hearts , we shall soon find , that the pity we pretend to the workmen , is only a cloak to cover the secret satisfaction , we take in conforming to the world ; and this is evident from hence , that let the workmen work never so hard , if the thing they make , be not exactly in the fashion , i see no person so charitable as to take it off of their hands . there is no doubt but a woman , who is married is in a great measure obliged to please her husband , and the apostle seems to allow so much , cor. . . and from hence this conclusion is commonly drawn , that if it be the husbands pleasure , that the wife shall go fine and gaudy , it is her duty to obey ; nor do i perceive , that divines do ordinarily find fault with this conclusion , for fine cloaths being things in themselves indifferent , lawful , or unlawful , according to the end and design , men and women have in them , and the use they make of them ; if the parties conscience that wears them , bears her witness , that not out of any delight , or satisfaction , or secret pleasure in such gauds , and empty things , but meerly out of obedience to her husband , she both buys and puts them on , much may be said in her justification , for though this desire in her husband may be irregular , and an argument that he hath no very great sense of religion , yet the thing being in it self indifferent , the wife in this case may lawfully comply , as mothers and nurses please froward children by whistling or singing a childish tune to them . it was from hence , that queen esther professes to god in her prayer , that it was not any fondness to that rich habit she wore , or any delight she took in 't , that made her put it on , but a desire to comply with the king , and that as to the cloaths themselves , she looked upon them as menstruous raggs . so that the result of all is this : rich clothes may be worn , . provided that we do not wear them out of emulation , with an intent to vye with our neighbours , or to let them see , that we have as much money , and can afford it , as well as they . . provided that all pride and ostentation in things of this nature be laid aside , and that we do not think our selves the better men for these accoutrements , nor despise others , who either will not , or cannot imitate us . . provided that we do not make them allurements to lusts , or baits of vanity , nor wear them to attract the applause and courtship , and commendations of spectators , nor hope to be therefore admired by the croud , or men of little consideration , nor seek to deceive others by this outside , thereby to obtain our base and sinister designs . . provided that the place , calling , office and dignity in the kingdom , or commonwealth , we live in , require it . . provided that we spend but very little time in putting on such habits . . provided that in the putting of them on , or wearing of them , we reflect much on the nobler garb of the kings daughter , which is all glorious within , and how far greater satisfaction it is to be clothed with the garment of righteousness and humility . . provided that we do it only to please those whom god hath made our superiours , and governours , whether in the civil or oeconomick state. . provided that in these habits we behave our selves with that modesty , gravity , and gentleness , as becomes christians . . provided that we do not go to the extream of every fashion , but keep within the compass of these modes , and imitate the most religious , and the most moderate persons . . provided that we do deny our selves in the number of them , and bestow the superfluous upon those that want them more than we , or give something equivalent to such , as are in straits and necessities ; in a word , that we do not forget to clothe the naked , nor hide our selves from our own flesh , as god speaks , es. . . with these restrictions i doubt not , but rich clothes may lawfully be wore , though still i say , that the plainer and more modest our outward habit is , the nearer we approach that christian simplicity , which god hath the greatest value for . but for any delight in splendid habits , or being pleased , or tickling our fancy and imagination with them , that 's a thing which no serious christian can allow of , and the primitive believers were so peremptorily against it , that they scarce looked upon such persons as christians . to this purpose st. cyprian doth very pathetically address himself to the virgins of that age , some of you , saith he , are rich , and abound in wealth , and these pretend that they may lawfully make a shew of their riches in their outward dress , and use those blessings god hath given them . but be it known to you , that she is properly rich that is rich toward god , and she only wealthy who is wealthy in christ jesus ; these are the true riches which are spiritual , divine , and heavenly , which lead us unto god , and are like to continue with us in the presence of god for ever ; but as to other things which are pleasing to the world , and remain in the world , those ought to be despised as much as the world it self , whose pomp and glory we then renounced , when in our baptism we gave our selves up to god. st. john therefore adjures us ; love not the world , nor the things that are in the world , for if any man love the world , the love of the father is not in him , for all that is in the world , the lust of the flesh , and the lust of the eye , and the pride of life , is not of the father , but is of the world , and the world passes away , and the lust thereof , but he that doth the will of god abideth for ever . therefore divine and eternal objects must be pursued , and all things done according to the will of god ▪ that we may tread in our great masters steps . thou saist thou art rich , but st. paul answers the objection , and confines thy garments and habit to certain bounds , and so doth st. peter , and if they oblige even wives to the observance of this rigor , and ecclesiastical discipline , who have somewhat to plead for themselves , because they must please their husbands , how much more is a virgin tyed to live up to these holy rules who hath no excuse for her gaudy dress ; thou saist , thou art rich and canst afford it ; but all that thou canst do , is not therefore lawful to do , nor must the luxurious desires of the flesh , which rise only from ambition , go beyond the limits of virginity , since it is written ; all things are lawful , but all are not expedient . thou saist , thou art rich , and therefore thinkest thou mayst use what god hath bestowed upon thee ; use it in the name of god , but then use it to such things , as god hath commanded . let the poor find that thou art rich , let the needy feel that thou dost abound ; gain thy god by thy patrimony , feed the hungry jesus , and lay up thy treasure there where thieves cannot break in and steal ; get thee possessions , but let them be celestial , such as the moth cannot corrupt , nor rust eat away , nor the hail destroy , nor the sun dry up , nor the rain melt away : thou sinnest against god , if thou thinkest thy riches are given thee not to make a wholesome use of them : god hath given man a voice , must he therefore sing amorous , and undecent , and obscence tunes with it : god hath made iron , must thou therefore murther men with it ; and because he hath vouchsafed unto us frankincense and wine and fire , must we therefore sacrifice to idols ; or because thy herds and flocks are great , must thou therefore commit idolatry with them ? riches are great temptations except they be employed to pious uses . in scripture the whore of babylon is brought in , array'd in purple and scarlet colours , and decked with gold , and precious stone and pearl , and her judgment is said to be great and terrible , and the prophet esaias threatens a fatal humiliation to the daughters of sion , because of their bravery ; when they were exalted thus , they fell , being trimmed thus , they deserved to have their perfumes turned into a stink , being deck'd with silk and purple , they could not put on christ , being adorned with bracelets and jewels , they lost the true ornament of their hearts and consciences ; who would not shun that whereby others have perished ? who would desire that which hath been a sword and arrow to others ? if a man should drop down dead upon drinking of a cup , we should conclude it was poyson that killed him ; and what stupid ignorance of the truth must it be ? what madness , to be fond of that , which hath always done , and still doth hurt , and to imagin thou shalt not be undone by that , whereby thou knowest others have been ruind ? thus far st. cyprian , who lived about the year of our lord , an eminent bishop , and who afterwards died a martyr in christs cause , and in all probability spoke not only his own sense , but the judgment of the universal church in this point . i will conclude this subject with a passage out of tertullian , st. cyprians master , who thus reasons the case with the women of his age : what means that saying , let your light shine before men ; why doth our lord call us the light of the world ? why doth he compare us to a city seated upon a hill , if we shine not in darkness , or do not stand up among the drowned part of the world ? if thou hide thy candle under a bushel , thou must needs , being left in the dark , be subject to numberless assaults . these are the things which make us lights of the world , even our good works . true goodness is not enamoured with darkness , but rejoyces to be seen , and is glad to be pointed at . a modest and shamefaced christian doth not think it enough , that he is so , but he delights lights to appear so too ; for such must be the fullness of his vertues , that it may burst out from the mind within , to the habit without , and press from the conscience to the outward man , that men from without may see what store , and treasure he hath in the secret recesses of his soul. voluptuousness , and wantonness must be renounced , for by these the vertue of faith loses its masculine vigor . i doubt the hand , that hath been used to bracelets , will never endure the sturdiness of a chain for christ jesus ; nor can i apprehend , how the knee used to a soft garter will be able to endure the stocks , or racks for the gospel , and i very much question , whether that neck which glistered with pearles , and precious stones , will ever yield unto the sword of persecution ; therefore my beloved , let 's chuse hard and uneasie things and we shall not feel them , let 's forsake the pleasant things of this world , and we shall not desire them ; these are the anchors of our hope ; let 's lay aside these outward gayeties , if we aim at the wedding garment in heaven , let not gold prove the object of our love , by which the sins of israel are expressed ; let 's hate that which hath undone the patriarchs , and was adored by them after they had forsaken the fountain of living waters . come forth beloved , and set before you the rich attire of the prophets and apostles of our lord ; take your fairness from their simplicity , your blushes from their modesty , paint your eyes with their shamefacedness , and your lips with their self-denial in speaking ; instead of pendants insert in your ears the word of god , and let your necks bear the yoke of christ jesus ; submit your heads to your own husbands , and then you 'l be dressed like christians , employ your hands about wool , and as much as you can , keep at home , and this will render you more amiable than gold ; clothe your selves with the silk of innocence , with the velvet of holiness , and with the purple of chastity , and thus adorned , god will fall in love with you . . delight in painting and patching , and artificial meliorations of the face and skin , to please and delude spectators , or to draw others into admiration of our persons , as it is a thing which the very heathens have condemn'd for reasons drawn from the light of nature , so it is almost needless to discourse of it , or to batter it with arms and weapons out of the magazine of the gospel . this delight hath in most ages been infamous and the thing it self counted incongruous with the law of our very creation . the fathers of the second , third and fourth centuries derive the original of it from the devil , and will allow nothing of this nature in any person , that looks like a christian. it 's a sign that the spirit of christ doth not dwell in a person that dares delight in such vanities , for that spirit inclines the soul to other things , makes her regardless of beauty and external comeliness , obliges her solicitous about inward accomplishments , and how she may please him , that died , and hath purchased an eternal salvation for her ; and it 's enough , that he that hath not the spirit of christ , is none of his . a soul that hath the spirit of christ , hath other things to do , then spend her time and care in mending the face ; for they that are after the flesh , do mind the things of the flesh , but they that are after the spirit , the things of the spirit . and what are the things of the spirit , but setting our affections upon the things which are above , meditating of the purchased possession , longing after the light of gods countenance , despising the world , self-denyal , taking up the cross of christ , a transcendent love of god , a burning zeal to his glory , laying up in store a good foundation against the time to come , growing strong in the lord , and in the power of his might , resisting temptations , growing in grace , labouring after a greater hatred of sin , a greater fortaste of heaven , a greater conformity to the will of god , a greater sense of the love of god , &c. and he that in good earnest minds these things will have no great desire to busie himself about such pittiful , trivial , and impertinent things , these will be trash and dirt to him , and his soul will soar above them , and scorn them , as the divels lime-twigs whereby he lies in wait to deceive . and though i will not deny but that a man in case of danger , and when his life is in jeopardy , or when he would pass through a party of his enemies , may lawfully disguise himself , and by art change and alter his countenance , that he may not be known ; and though a man who hath lately had the small pox , or hath been sun-burnt , or whose face hath been parch'd with wind , may lawfully take care by ordinary helps to reduce his face to his former , or native colour , and complexion ; and though we do not judge it against the law of god , to hide some great blemish or defect in the face whereby spectators may be offended , and particularly women that are with child , frighted ; and though it is not inconsistent with the rule of the gospel , to wash the face when dirty ; yet all those paints and additional washes , and artificial black spots , whereby men and women endeavour either to set off their complexion the better , to give themselves a more pleasing colour or to mend their meen , or to make themselves look more beautiful , or to attract the eyes , and admiration , and sometimes the unlawful amours of those they converse withal , are things which a christian must be a stranger too . when i say men , it is not without reason , for we read of such a beast as paul , the second pope of rome , who whenever he went abroad , painted himself , that the beauty of his face might in some measure be answerable to the comeliness of his stature , which was procere and tall , and it 's to be feared , that this effeminacy dwells in too many persons of the masculine sex at this day ; however , as women are usually more faulty , this way then men , so they give us but small hopes to believe , that they are heirs of heaven , while they are so industrious to please men and others here on earth . st. paul would not please men no not in the ceremonies of the law , which were things formerly commanded by god , thinking it unworthy of a christian , that had been freed from that yoke by the son of god ; and how unworthy must it be then to please men in things , which god hath never commanded , nay by many hints and places discover'd his dislike of ? how justly may god look upon 't as presumption , to alter that face which he thought fit to create in that shape it is of ? and what is it but contending with our maker , and expostulating with the potter , why hast thou made me thus ? and controuling his art and wisdom , while not content with the countenance he hath given , we seek to appear in a better . as we are christians sincerity must be our character , not only in heart but in the outward behaviour , and what sincerity can there be in cheating men with our faces , and to make them believe that to be natural , which we know is counterfeit and artificial ? we that are naturally prone to pride , and levity , and lightness of deportment had not need encourage it by such incentives , and put oyl to that fire which without great help is apt to burn into hell. we shall meet with impediments enough from the world , and the devil , in our spiritual race ; it 's madness therefore to encrease those obstacles by new inventions of our own , and we that know how apt every thing is to damp our holy fervours had not need add such vanities to extinguish them . in the whole scripture we read of no women that ever painted themselves , but one that was cursed to a proverb , even jezabel , kings . . and eusebius makes mention of a great instrument of the devil whereby , he sowed heresies in the church , that used this trade , viz. maximilla . even among the heathen , those that did so , were none of the best fame and credit in the world , such as poppaea nero's wife , and others and in holy writ for the most part this delight is described as meretricious , and a quality of strumpets and harlots , as we see , ezech. . . and certainly neither these examples nor descriptions can be any great inticement to a christian to imitate such infamous patterns , who is to remember those who have spoken to him in the name of the lord , and to follow their faith , considering the end of their conversation heb. . . it was an excellent character st. gregory nazianzene gave of the pious gorgonia , no gold , saith he , adorned her temples , no flaxen hair , no borrowed locks , no artificial curles flew about her sacred head , no flowing mantles , no transparent vails , no looser garb hat wanton'd in the air , no costly stones vying with the brightness of the stars , no painters arts help'd to grace her noble frame , no operator assisted her to countermine the work of god in her , and by deceitful colours to hide the curious fabrick of her face , or to prostitute the divine shape that was in her , to wanton , and impurer eyes , or to vitiate her natural image , which was reserved for god , and another world , by an adulterous , fictitious beauty . but even then , when she was acquainted with all the tricks and modes of ornaments , she would acknowledge and own none but whather piety , and the harmony of her soul did give her . no other red pleased her , but what her modest blushes caused , no white but what fasting and abstinence brought into her cheeks , and as for painting and modish looks , and borrow'd beauty she left those impertinencies , and vanities to actors and ministers of the stage , persons who have forgot to blush , and are ashamed of nothing so much as of sobriety and gravity . this is an example for all christian women , to write copies by ; and though the age we live in , hath long ago learned to despise this self-denial , as a starcht formality and precise niceness , yet that doth not make it of less value before almighty god , who sees with other eyes , and is resolved to rectifie these willful mistakes , if other means here on earth will not do it , with e●e●●al vengeance . to this purpose st. cyprian , art not thou afraid , vain woman , who makest use of paint , and washes , and such other curious fooleries about thy face , art not thou afraid that thy creator , when thou comest before him , will not know thee , but exclude thee rather from the promised inheritance ? may not he reasonably use the language of a censor , and a judge , and say , this is not my creature , here i see nothing of my image ; thou hast polluted thy skin with false applications , the hair i gave thee is changed by adulterous colours , thy face is nothing but a lie , the figure of it is corrupted , it is another thing , than what it was ; how canst thou see god when thou hast not the looks god gave thee , but infected rather by the devil ? him thou hast follow'd , thou hast imitated th●●●d serpent , thou had borrowed thy ornaments from thine enemy , and with him thou must burn . o my friends , are not these things to be considered by gods servants ? are not these things at which they may justly tremble day and night ? let those who are married , and flatter themselves , that they do it in complisance to their husbands , look to it , and see whether they do not in making such excuses , accuse themselves of being partners in the sin ; and as for virgins and maids who use these , unlawful arts , i cannot reckon them in the number of true virgins , but judge rather , that they ought to be removed from other young women , like so many rotten sheep , that they do not infect others by their corruption . in vain do people plead here , that the apostle , cor. . . allows us to bestow more abundant honor on those members of the body , which we think to be less honourable , and therefore a homely face may be trick'd up with sutable paints , and spots , and washes ; for not to mention that the apostle by those members doth not mean the face and cheeks , but such as modesty bids us conceal ; the honour there spoken of , cannot be understood of paints and washes , for they are no ornaments , but dissimulations , and deceptions , and the honour that is allow'd to such uncomly parts is hiding of them from the sight of men , which i suppose such vain persons will never practise on their faces . and what if the ingredients of such fucus's be gods creatures , so is poison too and yet we see few persons so mad , as to make use of it so as to drink it , nor doth it signifie much , that persons may have a good end in all this , since we are not to do evil , that good may come out of it . it 's granted , that natural beauty may provoke spectators to lust , and lascivious desires as well as artificial , yet from thence it follows not , that therefore the artificial ought to be allow'd of , as well as the natural , for there is not the same reason for the one that there is for the other ; the natural , god bestows and cannot be blamed , nor did the person , that hath it , spend time and pains , and care to get it ; the artificial as people cannot endeavour after it , but their corrupt minds and affections must prompt them to it ; so it argues discontentedness with what god hath thought fit to give them , and an itching desire to deceive the unwary spectator . and suppose natural beauty allures and tempts voluptuous men , must therefore more evil be added to the former ? must people therefore increase temptations with artificial beauty ? is not the world bad enough ? and must it be made worse ? must sin be therefore multiplied , and the sickly minds of carnal men , more and more distemper'd ? is it not enough that natural beauty is so dangerous ? and shall we encrease the danger by tricks and artifices ? st. chrysostomes advice here is very seasonable ; consider i beseech you , sarah and rebekah , and such matrons , who have all undervalued this vanity , and leah , though she was not handsome , nor so well beloved as rachel , yet used no art to make her so , but the lineaments , and features of her face remained as nature had disposed them , nor was she at all concerned at her homeliness , though educated by parents who were pagans and idolaters ; and shalt thou , whose head is christ , and who pretendest to be a believer , approve of these inventions of the devil ? doest not thou remember the water that was sprinkled upon thy face in baptism , nor the sacrament whereby thy lips and tongue were blessed ? didst thou seriously think of this , whatever fond desires thou mightest naturally have after such dangerous ornaments , thou wouldst not dare to fulfill them ; remember , thou dist vow to be conformable to christ jesus , and thou wilt hate this deformity , for he delights not in these deceitful colours , but requires a sublimer beauty , even that of thy soul and spirit ; why shouldst thou attempt a thing so vain , so needless and superfluous ? there is no defect in any of gods works , nor is there any thing that stands in need of thy making it better then it is ; none dares add any new stroaks to the picture of a king , and if he dares , he smarts for it ; when thou darest add nothing to the workmanship of man , art not thou afraid to make gods work better then it is ? doth not the fire of the burning lake come into thy mind , and dost not thou think how thy soul will one day be totally forsaken , whose concerns thou must needs neglect now while thou appliest all thy care and study and thoughts to thy body ? why do i say , thou neglectest thy soul ; thy very body doth not enjoy what thou wishest for , which is evident from hence , because , while thou seekest to be handsome , thou doest really appear homely ; thou seekest by this to please thy husband , whereas it cannot but be a grief to him , nor is it he only that blames thee , but others also do despise thee . thou wouldest fain appear young , but thy very paint hastens old age , and whereas thou fanciest that this will make thee look glorious , thou dost but prepare for thy shame . but why do i mention things of this nature , while i forgoe the greater arguments , as that thou offendest god , underminest modesty , raisest jealousie , and makest prostitute women thy patterns . all which being laid together , i beseech you dispise these hellish ornaments and unprofitable arts , and renouncing this formosity , or rather deformity , learn to be ambitious of that beauty , which angels do desire , which god is enamour'd with , and which cannot but be pleasing to your husbands too , that having spent and led your life honourably here , you may attain at last to everlasting glory . . delight in dancing is another common recreation , and though dancing in it self , as it is an agility or motion of the body , whereby the body is preserved in health , and vigor cannot be said to be unlawful , no more than singing and exercising the tongue ( not to mention that agility of body is a gift of god , and if it be moved and exercised with observing time and measure , there is nothing in the word of god directly or indirectly against it ) yet the manner and use , and the ends , and designs of it , make a very great difference in the lawfulness and unlawfulness of it . that david danced before the ark of god , to testifie his joy , and exultation at so great a blessing , we read , sam. . . and michals despising him for it is noted as an errour , for which by a divine judgment she was doom'd to be childless ; v. . . which shews , that god approv'd of that expression of his joy , and the prophets of israel permitted the women to sing , and dance , and to answer one another , saul hath slain his thousands , and david his ten thousands , sands , sam. . , . a custom which in all probability they had learned of miriam the prophetess , the sister of aaron , who after the victory over the aegyptians took a timbrel in her hand , and all the women went out after her with timbrels , and with dances , exod. . . but then this dancing was still upon a spiritual account , with an intent to praise god , and to glorifie him not only in their souls , but bodies too ; and besides , the women danced by themselves , and the men by themselves without mixing one with another , and only upon extraordinary occasions , when gods power and goodness was to be celebrated , and the younger sort were to be incouraged to chearful hallelujah's , which is an argument , that dancing out of wantonness , or promiscuous dancing , men and women dancing together to please spectators , and to divert themselves , hath no warrant from the sacred oracles . this is the reason why mixt and lascivious dancing hath been condemned , not only by the primitive fathers , but by almost all the reformed churches ; nay the more serious sort of papists look upon it as a thing intolerable among christians . he that will not wilfully blind his eyes , must necessarily see , that this mixt dancing had its original from the heathens , who worshipped their gods by such extravagant motions , and there are not a few precepts in the gospel , which forbid us to work the will of the gentiles , and to live in the flesh , to the lusts of men , as st. peter phrases it , pet. . , . and indeed he that will impartially consider the extent of that chambring and wantonness , st. paul speaks against , rom. . . must confess , that this mixt dancing , as it is usually practised , is comprehended under it . to any man that reads the scripture with attention and soberness , it will appear very evident , that nothing is pressed more by the apostles , then gravity , modesty and great decency in our postures , actions , speeches , cloathing , and behaviour ; and how this mixt and jovial dancing , is agreeable to all this , no sober man can easily imagine . that this mixt dancing , though not necessarily , and naturally , yet for the most part through the vitiousness and corruption , that is in the generality of mankind , is an apparent occasion of lasciviousness , and levity , and impurer lusts , and an incentive to effeminateness , pride and vanity , is a thing past controversie , and then sure christianity can give no encouragement to it . the usual concomitants of this sport are drinking , foolish , and frothy talk , and other immodest postures and actions , so that to plead for it , is to plead for an accumulation of sins , and enormities . and what doth this sport betray but a weak , soft , easie , vain and empty mind ? what snares are hereby laid for spectators to entertain evil , and dangerous thoughts , which too often hurry them on to impurer enterprizes , and when so many councils , synods , and wife , and learned men have apprehended the danger of it , writ against it , preached against it , made it their business to enquire into the nature of it , and upon examination of its tendencies , and consequences , have both publickly and privately represented it , as improper for christians , and an enemy to that seriousness , which ought to be their essential character ; it must be either pride or stupidity , that makes men stubborn or careless under such censures . and is it probable , that people who never studied the point or , at the best , survey'd , and look'd into it negligently , should be so well able to judge of it , as those who upon weighing what can be said for and against it , have at last concluded and infer'd the undecency , and unlawfulness of it . the romans when they were yet heathens , counted dancing a very dishonourable thing , and salust tells us of sempronia , that she was more than ordinarily vers'd in singing and dancing , which saith he , was more then became a grave and honest matron ; to this purpose cicero affirms of a good man , that rather then dance before spectators , he would lose a very considerable legacy ; it was laid to lucius muraena's charge , as a crime , that he had danced when he was in asia ; and cicero observes upon that passage , that no mansure would dance , that was any way sober , it being , the quality of a madman , and therefore among the errors , and misdemeanors he objects against anthony , he brings in dancing for one . these were the thoughts of the heathen sages , before the flood-gates of debauchery were open'd , and while rome retain'd somewhat of her ancient sobriety ; and what witnesses will such men be against christians , who are taught to go beyond heathens in gravity , and sobriety ? what it this mixt , and promiseuous dancing , be not expresly forbid in scripture , no more is the belief of mahomets riding upon his alborach or white steed to heaven , no more is the doctrine of transubstantiation , and the mass , and the popes triple-crown , purgatory , and the immaculate conception of the virgin mary ; yet what serious protestants will infer therefore , that these are lawful doctrines and positions ? it 's enough , that there are such lessons set down there , which any rational man may easily conclude to be inconsistent with such recreations . it 's enough that the apostle forbids all those things which the greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies feasting mixt with dancing , gal. . . we translate the word revelling , but it includes the extravagant action of mixt dancing , whereby lusts and vanities are kindled , or encouraged in the minds of men , and he asserts that they that use such things or delight light in them , shall not inherit the kingdom of god. nor will it avail here to say , that if any lascivious and impure desires be raised by this mixt dancing , men and women one with another , that this is only by accident , the thing it self may be harmless enough , for in things of morality , and where conscience is concern'd , we must not always take our measure by the nature of the thing , but very often by the humour and temper of sinful men , that make use of it , as the learned peter martyr very well observes , for let 's grant that here and there a sober man may be found , who can with the greatest chastity of mind be both a spectator , and an actor of such promiscuous dancings , but what becomes all this while of the multitude , and of the greatest part of men and women , which are present at such sports , who cannot , will not keep within bounds , so that in this case we are not to respect what may possibly be done , but what for the most part uses to be done ; in things of a moral nature , we must not go to the very edge of that which is lawful , but keep within a considerable distance of it , for the nearer we come to the utmost bounds , the nearer we approach to that , which is unlawful , which is the reason , why the apostle bids us avoid the very appearance of evil , thess. . . i do not deny , but men may do worse , but what necessity is there for their doing that which is bad , to avoid that which is worse ? must i therefore slander and abuse a man , because it is a less sin then to murther him ? i know such doctrines are usually branded with the name of foolish preciseness , but sure i am , they are agreeable to that wisdom which is from above , and he that means to arrive to this wisdom , must of necessity become a fool , a fool in the eyes of the world , and that must be a christians greatest glory ; for know ye not that the friendship of the world is enmity with god , whosoever therefore will be a friend of the world , is the enemy of god , jam. . . upon which words antonisnus thus paraphrases ; a friend of the world is he that loves the pomp , the lasciviousness , the pride and vain glory of the world , and he that will please men in things of this nature , things usually found in promiscuous dancings , becomes an enemy of god. ludovicus vives tells us of some poor indians , that were brought from the farther parts of asia , who seeing some of our europeans dancing together , wonder'd what madness , and fury had possess'd them ; indeed he that should stand upon a hill afar of , without hearing any musick , and see people skip about , and sometimes beat the earth with their feet , sometimes lift themselves up into the air , sometimes in such a posture , sometimes in another , could think no less , then that they were forsaken of their reason . i will not here alledge any examples of men and women , who have found by sad experience , what a sad exit their dancing and revelling hath had , how in the ball , which lodowick the design'd arch-bishop of magdeburg gave his kindred and relations , the house fell , upon the dancers heads , and crush'd the burgemaster and his friends to death , nor how that vertuous virgin in famianus strada was ravished in a ball. the misfortune that befell john the baptist through the jocular dancing of herodias , ought to fright devout persons from having any esteem and veneration for it ; upon which passage st. chrysostom thus comments , where there is lascivious dancing , there the devil is always present ; god hath not given us feet for dancing , but to walk modestly , not to skip like camels , but that we might be fit to stand one day in the quire of angels ; if the body be deformed , or disfigured by such leaping , how much more the soul ? such dances make the devil dance , and this way men are cheated by the ministers of darkness . it were endless to rehearse here , what men of learning , and wisdom have said against this sport ; one passage out of cornelius agrippa may serve for all nothing can be more ridiculous then promiscuous dancing ; this lets loose the reins of wantonness , is a faithful friend to sin the great incentive to uncleanness , an enemy to chastity , and a recreation unworthy of rational men. here many a matron hath lost her honour , here many a virgin hath learned that which she had better been totally ignorant of ; from hence many have come away worse then they were , but none better . . delight in seeing stage-plays must not be omitted here ; and how far this delight may be allow'd of , and how far detested , i cannot shew you better , then by giving you the contents of a letter , i formerly writ to a young gentleman upon this subject . sir , though you did pitch upon none of the best casuists , when you sent your case to me , yet since you have thought fit to ask my opinion , whether it be lawful to go and see a play , a thing , our gallants are so exceeding fond of , i must crave leave to tell you , that in the primitive ages of the church , such a question from one who professed himself a follower of the holy jesus , would have been looked upon with novery pleasant aspect , they supposing that every christian , who knew , or was sensible into whose name he was baptized , understood , that things of this nature , are as forrein to christianity , as lasciviousness and wantonness , and as contrary to the design of our noble religion , which is to plant a spiritual life in us , as wallowing in voluptuousness or luxury . but the times are altered , and our virtuosi have allow'd of it , and what men in former ages scarce thought fit to be named among christians , this hath made not only convenient , but in some respect necessary , and essential to a person of quality ; so that this question as the case stands , may with some justice be askt , and even a very sober person may now with some reason demand , whether there be any harm in beholding these dramatick representations ? and here i would not be thought so rigid , or foolish rather , as if i believed no representation of history , or mens actions in the world lawful , for that would be directly contrary to christs own practice , who instituted a sacrament to represent his death , and passion by , and to keep up the remembrance of it to the worlds end , and though this is not acting things to the life , yet it at least imports so much , that something historical may be represented in lively and significant characters , the management of which must be left to the prudence and discretion of sober men. but then these representations must be restrain'd altogether to vertue and goodness , and such accomplishments of the soul , which the wisest and holiest men in all ages have been desirous and ambitious of , and though vertue cannot be well either discoursed of , or represented without its opposite vice , yet such is the nature of vice , such the unhappy consequences of it , that if either the pleasure , or ease , or prosperity and success of it be shewn and acted , though but for a few minutes , whatever fate it ends in , it 's so agreeable to the corrupted tempers of men , that it leaves a pleasing impression behind it ; nor is the after-clap or doleful exit of it strong enough , to prevent a liking or satisfaction especially in the younger sort , who are generally more taken with its present content and titillations , then frighted with its dull and muddy conclusion ; for while its present success , and sweetness is acting , the cupid strikes the heart , and lays such ae foundation there , as mocks all the death , and ruin , it after some time doth end in ; i doubt not , but the joys of angels , and the triumphs of glorified souls might be acted to the life ; and great good might issue from the gaudy opera , and if justice , patience , sobriety , humility , and contempt of the world with all the garlands , and solid joys that attend them , were represented with their future recompense , in a serious way , without jesting or raillery , not a few men and women might be signally edified by it , their affections raised above their ordinary level , and their courage kindled to press towards the noble prize ; but then there must be nothing of the present amiableness of vice mingled with the scenes , for though vice must almost necessarily be named in these living landskips , yet it should be only named , and never named but with horror , and the generosity and grandeur of vertue only acted the the life , for indeed nothing is fit for action , or imitated but vertue ; vice should never appear but in its ugly shape , for if you dress it in its shining robes though it be but for a quarter of an hour , such is the venom of this basilisk , it breaths a poisonous vapor both on the actor , and the spectator , and while the one comes to see sport , and the other to get money , both go away from the theater worse then they came ; and though both come away laughing , yet both prepare for bitter mourning and lamentation . i have shewn you what drama's may be useful and commendable , but sir , all this differs very much from the modern plays , the aforesaid question relates to , these being things fitted for vanity , and luxury , for in these , though the punishment of vice , and rewards of vertue are represented to the life , yet it 's done rather with advantage to the former , then to raise the credit of the latter , and the effect shews it , viz. the corruption and debauchery of youth , and persons of all sorts and sizes which i shall more largely speak of in the sequel . the plays speak of , are suited to the loose humour of the age , which seems to hate all things that are serious , as much as rats-bane , and delights in nothing so much , as in jests and fooleries , and seeing the most venerable things turned into ridicule . here no play rellishes but what is stuft with love tricks , and that which makes people laugh most , is the best written comedy ; wantonness is set out in its glittering garb , and the melting expressions that drop from its lips , are so charming to a carnal appetite , that the young lad wishes himself almost in the same passion , and intrigue of love , he sees acted on the stage , it looks so pleasant and ravishing . here religion is too often traduced and through the sides of men that differ from our church , the very foundation of christianity is shaken , and undermimed ; not but that hypocrisy in religion ought to be severely lash'd , but then it must be done in a grave , becoming , and serious way ; such as christ , and his apostles used against the painted sepulchres , the pharisees . the stage hath that unhappy character , that it is looked upon by the generality , as the grand place of divertisement , men come thither not to learn , but to be merry , and since acts of hypocrisie look so very like acts of true religion , the danger is , that while you raille , the counterfeit , you hurt the original , and while you dress the image in a fools coat the substance suffers in the ridiculous representation . so that here men and women are insensibly poison'd , and the good thing they see made aukward in an enemy , in time looks but odd and strange in a friend , and by degrees the vertue is hated in good earnest , because one that was in the habit of an hypocrite , did practise it . here few sacred things are spared , if they serve to make up the decorum of the act , and heathenism is reduced into christian territories in a pleasant way . the pagan gods must make the drama great , and while these are in all the actors mouths , the licentious spectator in time applies that to the true , which the fond poet ascribed to fictitious deities . here the supream creator is too often reviled through the ill language that 's given to heathen numens , and things that savour of real piety rendred flat , insipid , and impertinent ; here all , that may raise the flesh into action and desire , is advanced , and whatever serves to lay reason asleep , and to exalt fancy and imagination , and the glory of the world , is made the proper object of admiration ; here all the wanton looks , and gestures , and postures that be in the mode , are practised according to art , and you may remember , you have seen people when dismist from a play , strive and labour to get that grace and antick meen they saw in the mimick on the stage ; here men swear and curse , and actually imprecate themselves , and though they do it under the name of the person they act , yet their own tongue speaks the sin , and their body is the agent that commits it , and thus they damn themselves for a man in imagination . and are these things fit for a christian to behold ! a christian , who is to be new creature , a candidate of eternity , an heir of heaven , an enemy to the world , a spiritual prince , a king over his lusts , and emperor over his carnal desires ? is this a sight agreeable to the strait way , and the narrow gate , which leads to life ? can you or any man reconcile such darkness with light , such idols with the temple of god ? is there any thing in the gospel more plainly forbid , then conforming to the world ? and what can that prohibition import , if conformity to the world in beholding these dangerous sights be not in a great measure meant by it ? we may put forced glosses upon the words , but doth not this look like the natural sense of them ? holiness for without it no man shall ever see the lord , is the very character of men , who name the name of christ , if they bear not that name in vain , and will any man of sense be so bold as to say , that shews , which have so much sin in them , are sutable to that holiness ? we know who said , turn away mine eyes from beholding vanity , and who sees not , that he who delights in such shews , neither dares pray that prayer , nor can have any desire to imitate david in his holiness , for he is pleased with vanity , fixes his eyes upon it , makes it the pleasing object of his sight , and consequently instead of turning his eyes away from it , turns them to it , and would not for a world lose that pleasure . if thy right eye offend thee , pluck it out , and cast it from thee , for it is profitable for thee , that one of thy members should perish , and not that thy whole body should be cast into hell , said he , who hath protested , that not the least tittle or jot a of his words shall perish , matth. . . if there be any sense in this passage , the meaning must necessarily be , that if the eye , or beholding an object , prove an occasion of evil , the eye must be so carefully , and so totally withdrawn from that object , as if it were actually pluck'd out , or were of no use in the body ; what an occasion of evil the beholding of such scurrilous shows is , none can judge so well as he who takes notice , how by these sights , the horror , which attended some sins , is taken off , and men are tempted to entertain a more favourable opinion of them , how apt upon these occasions they are to laugh at those sins which require rivers of tears , and to smile at the jest they hear , which deserves their most rigid censures ; how natural is it to be affected with these representations ? and if there be any thing of evil in them , how readily is it imbibed or if not imbibed , yet excused , if not totally excused , yet qualified , and construed as a thing of no great hurt , and thus its dreadfulness abates , and it 's afterwards left out in the catalogue of errors . god was either so jealous of his own glory , or so render of the spiritual welfare of the israelites , that he would not suffer them to take the names of the heathen gods in their mouths , nor suffer them familiarly to mention them , for fear their frequent naming of them should lessen their awful apprehensions of the supream deity , or they be tempted through that familiarity to think , there was no great harm in worshipping of them ; this was no ceremonial precept , nor judicial : the substance is moral , and consequently cannot be supposed to be abolish'd by the death of christ ; and since god would not permit it to the jews , how should he be supposed to give leave to christians , of whom he requires greater strictness , to be lavish in such expressions ? how in our modern plays in most prayers , wishes , and imprecations the heathen deities are brought in , i need not tell you , the actors indeed swear by god in the singular number , but in their entire harangues , or witty sentences or expressions , which they intend shall move most , the gods are call'd in , and that 's the grace of thier part ; if it be said that this is done out of a reverential respect to the true god , who is too great to be mention'd in such trival speeches ; it 's a marvellous thing , they are not afraid to swear by him , and to take his name in vain , and though they mince their oaths sometimes , yet that doth not excuse the crime , as long as it shews their willingness to act it ; but the truth is , such men seek to turn religion again into paganism , so the style they use in their respective speeches about things above , is fitted for that purpose . i know that it 's commonly alledged , that the stories which are acted , relate to transactions among the gentiles , and that it would be incongruous to represent their actions , and not to mention their deities , or to speak in their language ; but not to mention , that there is no necessity of representing passages of this nature , there being as noble things among christians , that deserve remembrance , why cannot the vertues of pagans be represented without mentioning their gods , or the sins and extravagancies of their gods , whereby corrupted nature is so easily debaucht into a mean opinion of the great soveraign being , and tempted to believe the powers above either subject to the same infirmities , that we are , or at least not much displeased with our irregularities here below . he that makes bold with false gods , does very easily slide into contempt of the true , and while men are brought in to dare the supposed deities above , they 'l be more ready to affront him , that is the same yesterday , today , and forever . nor will it follow , because books that treat of heathen gods may be read , that therefore those deities may be acted , and mentioned on the stage , for there is a great difference between reading of a thing , and seeing it acted with all the vanity and boldness , that usually attends it . in reading , a mans serious thoughts are not dispersed or scattered , but keep within the compass of modesty , and weigh things in the ballance of reason , whereas being acted to the life , they naturally strike vanity into the mind , affect the sensual part , drive away seriousness , and leave an unhappy tincture behind them . and if it be against the divine law , familiarly to mention or talk of these fictitious deities , it cannot be very agreeable to the sense of it , for christians to go and hear that idle talk , for as in other concerns the receiver is as bad as the thief , so he that with delight hears that which another is forbid to speak , makes himself accessory to his sin , and draws needless guilt upon his soul. flatter not your self , sir , with a fancy , that these plays are no where forbid in the bible , and that therefore it may be lawful to see them , for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , revelling , i mentioned before , and to which the apostle threatens exclusion from the kingdom of heaven , gal. . . and from which the word comedy in all probability is derived , though i know others fetch it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a village , because in ancient times , they did sing songs about country towns , i say this word includes all such vain , lascivious , ludicrous , and jocular representations , not only dancing and luxurious feashing , but wanton , light and amorous interludes and all that belongs to the pampering and satisfying of the flesh , such as amorous songs , complementing of mistresses , love-tricks , and immodest parts , and speeches , which make the vainer sort of the company merry , for the word is very comprehensive , and being so , one would think should fright every serious person from coming within the guilt of that , which hath so severe a threatning annex'd to it . and is it worth losing heaven , and eternal happiness for the sight of such jocular shows ? are the pleasures arising from hence , of that consequence , that they will counterballance so great a loss ? had you rather forfeit gods savour , then these ludicrous transactions ? are these momentary satisfactions of that value , that you would run the hazard of being for ever deprived of the beatifick vision for them ? that usual exception , that god will not be so cruel , as to condemn men for such harmless sports , is of no weight at all , for god hath no where declared , that he will govern himself by mens fancies , but his eternal wisdom is the rule he 'l go by ; if men will have their pleasures , he hath thought fit to forbid , they must thank themselves , if they go without his favour , and since they were warned of this danger , they can have no excuse , but are as the apostle speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , condemn'd of themselves tit. . . let 's but consider the nature , scope and drift of our religion ; it commands us decency , modesty , sobriety , vigilancy , or watchfulness over our thoughts , and words , and actions , simplicity in the inward , and outward man , redeeming the time , employing the hours god hath lent us , in profitable discourses , and things useful and tending to edification . it bids us abstain from fleshly lusts , which war against the soul ; it condemns all , rioting , chambering , wantonness , and making provision for the flesh , to fulfill the lusts thereof : it commands us to walk after the spirit , to be heavenly minded , to have the same mind and temeper in us , which was also in christ jesus , to grow in grace , to advance in goodness , to grow strong in the lord , and in the power of his might ; it bids us stand up for the glory of our god , and to be concern'd when his name , or religion , or things sacred are abused ; it bids us avoid scandal , and take heed we do not by our example , either draw people into errors , or confirm them in their sins ; it bids us take heed of discouraging our neighbours from goodness , and of laying a stumbling-block in the way of weaker christians ; it bids us exhort one another daily , and beware lest any of us be hardned through the deceitfulness of sin ; these are some of its principal rules , and i need not add , what our great master hath told us , ye are my friends , if ye do whatsoever i command you , joh. . . how these rules can be observed by persons that delight in these shews , i cannot apprehend ; is it modesty to be a hearer of that ribaldry and filthy communication , which some plays are stuffed with ? or to be a spectator of so many undecent and wanton gestures , postures , and actions , which in some comedies make up the greatest part of the shew ? is this sobriety , to stand by and hear men curse and swear , and talk of things which should not be so much as named among christians ? is this decency to afford your presence in a place , where the most debauched persons assemble themselves for ill ends and purposes ? is this your fear of god to go and hear the most solemn ordinances of god railled , and undervalued , such as marriage , and living up to the strict rules of reason and conscience ? is this your watchfulness over your thoughts , and words , and actions , to go and expose your selves to temptations , to run into the devils arms , and give him an opportunity to incline your heart to sinful delights , and being pleased with things which god abhors ? is this that godly simplicity , the gospel presses , to pay for your being affected with the vain shews of this sinful world , and to take liberty to hear and see , what men of little or no religion shall think fit to represent to you ? is this redeeming of your time to throw away so many hours upon fooling , and seeing mens ridiculous postures , gestures , and behaviours ? is not this making war against your soul ? is not this fighting against your happiness ? is this the way to grow in grace , and to advance in goodness , and to abound more and more in the love of god , which your christianity obliges you to ? is not this to clogg your soul ? is not this to throw impediments in her way to felicity ? is not this the way to make her inamour'd with the world , from which a christian is to run away , as much as he can ? by your saviours rule though you are in the world , yet you are not to be of the world ; these shows alienate other mens affections from the best of objects , and what security have you , that they will not alienate yours ? or have you a peculiar exemption from that danger ? if you have , shew us your warrant , let 's see your parent ; if you take the same way that profane persons take , to dull their religious desires , how can it be otherwise , but it will have the same effect in you ? if you use the same means , why should not you fear the same unhappy influence ? why should you shut your eyes against a thing , as clear as the sun ? do not you see , do not you perceive , how sin grows upon you by frequenting these places ? do not you find , how under these shows , the brutish part in you grows strong and vigorous , how the flesh distends its plumes , grows easie and pleased , and in time engrosses all the nobler faculties of your soul ? as you are a christian , you are to bring your flesh into subjection , and to keep under your body ; and do not these shews signally help towards its power and dominion over the nobler part , and promote its soveranity , and triumph over the reasonable appetite ? what pampers it more then such sights ? what feeds its preposterous longings more then these ? do not these evidently make this slave usurp authority over her mistress ? and is this fit to be done by christians , who are to crucifie the flesh with its lusts and affections ? who sees not , that these sights are meer incentives to lust , and fewel to feed the impurer fire in our breasts ? and is this to walk after the spirit , as we are commanded ? if they that walk afer the flesh cannot please god , how can you hope to please him , while you allow your self in this work of the flesh ? is this to promote a lively sense of god ? is the stage likely to produce vigorous apprehensions of gods grace and favour ? you know it damps and obscures them , you know it is an enemy to them , you know , it is the worm that hinders your spiritual growth , and yet will you fancy a necessity to frequent it ? men may count it necessary to be drunk , and to kill a person , they do hate , but will this necessity hold water when the great judge comes to examine it ? the flesh may count that necessary , which reason apprehends to be absurd , and impious , and he that hearkens to the dictates of the brute within him , will call any thing necessary , though never so contradictory to the oracles of heaven , and the lessons of our great master jesus ? is this to have the same mind in you , which was also in christ jesus ; i hope you do not question the duty , and if you believe it incumbent upon you , can you imagin , that in frequenting the stage , you imitate his example ? did he ever encourage such empty things ? is there any thing in all the history of his life , that may be said to countenance such doings ? could he applaud these follies , do you think , whose life was a perfect pattern of holiness , nay , are not all his precepts levell'd against these scurrilities ? is it possible to live up to his precepts , and feed our eyes with these shews ? is it possible to be his friend , and a friend to these vanities ? he whose life was a perpetual selfdenial in the pleasures of this life , could he give the least colour , or shadow of approbation of them ? he who preached up the doctrine of the cross , could he have any liking to that , which is directly contrary to that doctrine ? would any man that looks upon the jolly assembly in a play-house , think that these are disciples of the crucified god ? do they not look liker mahomets votaries , or epicurus his followers ? would not one think that they had never heard of the cross , and that whoever their master was , they were disciplined only to live merrily : would not one think that these persons are very different in their tempers from those christians , the primitive fathers do describe , who trampled on the world , and were afraid of any thing that savoured of its satisfactions ? would not one think , that they are rather disciples of some heathen jupiter , or venus , or flora , or some such wanton minion , then of the grave , the austere , and the serious jesus , for such he would have his followers to be , these he would have tread in his steps ; these he would have known by actions , and a behaviour like his own , and is a play likely to plant this noble temper in you ? is the sight of a comedy a probable means to make you live above the world ? are the profane railleries , that are used there , fit preparatives for austerity of conversation ? is this the way to promote gravity to visit the stage , where all gravity , is lookt upon , as pedantry , and traduced as a thing proper only for old usurers , and women who are past their sins and vices ? is this the way to advance seriousness , to be much at places , where seriousness is censured as a trick of divines , or at the best , as an effect of vapours , and the natural result of melancholy , and the spleen ? as a christian , you are to shun the very appearances of evil , and is this your obedience , to delight in that which is evil , to applaud it with your smiles , to commend it with your tongue , and to encourage it by your presence ? as a christian , you are the salt of the earth , and consequently are to preserve your neighbour from corruption ; and is this the way to preserve him from infection , by your presence in such places , and being as vain as he , to encourage not only the actors in their unlawful profession , but the spectators too in their disobedience to the gospel ? and what is this , but to make your self a proctor to sin , to help people to be undone , to assist them in going to hell , and to make your self accessary to their folly . are these the christians , that are to help one another to heaven ? are these the christians , that are to go hand in hand together , to gods everlasting kingdom ? are these the lights , the shining , the burning lights , that are to light the ignorant brother to the inheritance of the saints in light ? is not this to be blind to the great design of the gospel ? and if the blind lead the blind , shall not they both fall into the pit ? wo to that man by whom the offence cometh , it had been better for him , that a mill-stone were hang'd about his neck , and he drown'd in the midst of the sea , saith our great master , matth. . . does not this threatning fright you ? doth this put no sad thoughts into your mind ? do you believe he spoke true ? and do not you think you are concern'd ? what is your going to a play-house , but giving offence ? what is it but hardning other men in their sins ? is not this tempting young people to those extravagancies they should detest ? is not this justifying the players profession , and to make them think that you approve of their ludicrous vocations ? their profession is infamous by our law , which looks upon them , as persons of no honest calling , and if you go to see their actings , and to see how they prostitute themselves , doth not this look like a commendation of their undertakings ? and have not you sins enough of your own to answer for , but you must load other mens upon you too ? are you afraid , gods anger to you will not be great enough , except you add your neighbours offences , to make his wrath the heavier ? all those persons of your acquaintance that go to a play , because you do , are all scandalized by your example ; and is not this putting a stumbling-block in your neighbours way , especially if people believe that you have some goodness in you , or have a name that you are religious , how bold doth this make other persons to venture on these vanities ? and how dreadful must this make your account ? either you do not think much of other world , or if you do , you cannot but conclude , that these things will lie very heavy upon your conscience one day ? what if you do not think it to be sin , will your thinking so excuse you ? willful ignorance is as bad , as a known sin , and how easily might you know such doings to be sinful ? but being unwilling to be better informed , judge you , whether it will not agravate your condemnation ? how could the primitive christians know these things to be sinful ? and is not possible for you to know it ? they had the bible ; so have you : they had the same precepts that you have , only they did not read the scripture so superficially as perhaps you do , and that was the reason why they came to the knowledge of this sin , while you halt betwixt two opinions ; their affections did not hanker and bend so much after the world as perhaps yours do , and therefore they might easily perceive christs and the apostles meaning , while you , who dote too much upon these outward things , have a cloud or mist before your eyes , that you cannot discern the sense of the holy ghost . your present divertisements may hide the guilt from your sight , but when the summons of a terrible god to appear at his bar , shall rouze your conscience one day , you 'l be of another mind ; how ? did christ come down from heaven , and die , and spill his blood for you , that you might securely indulge your carnal genius ? did he sacrifice himself for you , that you might please your self with such fooleries ? hath he appeased the almighties wrath for you , that you might spend your time in a theatre ? is this a proper end of the mighty purchase he hath made ? did such phantastick actions deserve so great a condescension ? is it likely that he would have astonish'd all the angels of heaven with his descent into this valley of tears , if this security in carnal satisfactions had been his design ? one would rather think , that so deep a humiliation called for the greatest severities , and was shewn on purpose to engage poor mortals to the profoundest acknowledgments of his favour ; one would think , that such miracles of charity challenged a most serious behaviour , and that after this men should not dare to think of trivial and impertinent things ; this is more likely to be the end of his incarnation , and suffering , then the other . to delight in such vanities is a disparagement to his love , a blemish to his charity , a disgrace to his condescension , and an undervaluing of so great a mercy ; and do you thus reward him ? do you thus requite his kindness ? is this the return you make him for his sweat and agonies , for his sighs and groans , for his pains and all his labours ? did he bleed , that you might grow strong in sin ? did he die , that you might cherish the lusts of the flesh ? did he make himself of no reputation , that you might please your self with divertisements , invented only to affront him and to render his endeavours to convert our souls ineffectual . have not you observed it ? have not you taken notice , how men and women , who have had some zeal for religion , and very pious inclinations , how that zeal hath decreas'd upon their frequenting of these houses , how their goodness hath decay'd , how flat they are grown in devotion , how weak in their holy performances ? how dull in the work of meditation ? how slovenly and superficial in gods service ? may be , they have kept up some outward shews , some external formality , some earnestness for the fringes of religion , or for the ceremonial part of christianity ; but have not you seen , how they are become strangers to that life , which must adorn it , to that contemplation of good things , they formerly delighted in , to that strictness they once professed ? have not you seen how they have remitted in their warmth , and how the holy fire that once burn'd in their breasts is gone out ? and is your christianity so fierce and violent , that it needs a bridle ? is it so hot , that it must have an extinguisher ? is it so flaming that it wants this stolen water to quench it ? with what face dare you approach the table of your lord , who have been a spectator of such shews but a little before ? with what eyes can you appear in the presence of that king of kings , who have but a little before prostituted your soul to the devil ? with what conscience can you promise the lord jesus to follow him , when you intend to expose your self again to these temptations ? do not you blush to think , how you serve both god and mammon , christ , and the world , contrary to your redeemers protestation , that you cannot serve two masters ? if you come to the lords table one day , and run to a play-house another , do not you destroy all , that you built the day before ? if you come to the supper of the lord , there to profess your sorrow for loving the world , are you in good earnest sorry for it , or are you not ? if not , why do you play the hypocrite , or do you think to put a cheat upon the almighty , as if he did not see your heart , or would be taken with shew , and pomp ? if you are , how can you run into the same temptation again , or go to a place where you will infallibly be tempted to the love of the world ? is not this to shut the gates of mercy against you ? is not this to make your self odious to that god whose favour you expect in the last day ? is not this to live in contradictions ? in this sacrament you profess to imitate your lord in despising the world , and is this imitation , to go one day into the house of god , and the next into a den of thieves ; for so the stage may justly be called , where men are robb'd of their rellish of spiritual objects . whence hath come that atheism , that looseness , that indifferency in things divine , that low esteem of the tremendous mysteries of christianity , which of late like a land-flood hath over-run us ? have they not deriv'd their boldness from these places ? have not the vices represented there in jest , been practised by the forward youth at home in good earnest ? and can a christian have a good opinion of these houses , where so many have lost their vertue ? can any man of reason think , that after all this mischief , they may be safely hugg'd and applauded ? those many notorious fornications and adulteries we have heard , and know of , those bare-faced cheats , mens boastings of their sins , and glorying in their shame , their impudence , their courage to do evil , their daring to do things which sober heathens have detested , whence have they come in a great measure , but from these poison'd fountains ? why should we be afraid to call a spade , a spade ? do not even wicked men confess so much , men who have been guilty of such crimes ? shall men of no great sense of religion complain of it , and shall a christian do any thing , that may contribute toward the holding of them up ? if wanton , lustful , and obscene jests are expresly forbid by the great apostle , nay , are not so much as to be named among christians , how can a man that makes profession of that religion , hear them , or be taken with them , when gods name is profaned in such houses ? when religion is mock'd ? when vertue is rendred odious ? how can you hear it without reproving the men that do it ? how can you have patience to let them talk at this rate ? you are bound by your profession to rebuke your neighbour for notorious sins , and not to suffer iniquity upon him ; can you hear these things , and see men affront their maker , and be possess'd with a dumb devil ? how can you discharge your conscience , to let your neighbour do evil without giving him an item of gods displeasure ? if we are to exhort one another to take heed , lest any of us be harden'd through the deceitfulness of sin , how can you see men harden themselves in their sins on the stage , without a fraternal admonition ? if you have no courage to admonish them , what makes you appear there where you must be silent under the indignities offered to your master ? had you a friend , whom you loved , and saw his concerns in danger , his reputation attack'd , his credit torn , his good name wounded , would not you stand up in his vindication ? you own christ for your friend , and profess you love him , and can you see his laws trampled on , and his blood and wounds made a complement of speech , and not be moved at it ? or if you have some little regret upon your spirits , where is your tongue to speak for your friend ? do you think such men are like to be his favorites ? and is not this to fall under the lash of that threating , whosoever shall be ashamed of me and of my gospel , in this adulterous , and sinful generation , of him shall the son of man be ashamed , when he comes in the glory of his father ; since you have not spirit enough to reprove such sinners , why do not you stay away ? why do not you keep out of their company ? you are obliged to do either one or the other , if you cherish any hopes of salvation , and since to reprove them you are ashamed , staying away must necessarily be your duty . do you ever examine your self at night about the actions of the day ? and if you do , doth not your presence at such shews , and your being pleased with them , fly into your face ? do not you think , what have i done to day ? how did i spend my time , might not i have spent it better , then at a play-house ? how many persons have i harden'd , and confirm'd in their sins by my example ? how much lightness and vanity have i encouraged by my presence ? hath not such a sin been pleasing to me ? have not i been delighted with seeing my neighbour abus'd ? have not i been tickled with mens speaking ill of him ? had god struck me dead in that place , how sad would my condition have been ? how many vain and foolish thoughts have these sights sent into my mind ? if you examine your self in this manner and find these effects , have not you reason to ask god forgiveness ? and if you ask him forgiveness , how dare you run upon the same rock again ? will you sin willfully after this ? will you sin against your knowledge , will you do that again , which will require a new repentance ? what is this but a mock-repentance , to go on in a circle of confessing , and sinning , of sinning , and confessing . but i doubt , this self-examination is a thing you do not trouble your head with , and you shun it , as men do their creditors that dun them ; you are afraid it will fill your head with scruples , and therefore avoid it , as those who are unwilling to look into their accounts , that they may not be surpriz'd with the sum they owe ; if visiting the stage makes you neglect this self-examination , it makes you neglect a known duty ; and if so , it must be sinful , and if sinful , how dare you meddle with it ? do but take a view of the writings of the primitive fathers , and you 'l find them unanimous in this assertion , that in our baptism , when we renounce the devil and his works , and the pomp and glory of the world , we do particularly renounce stage-plays , and such ludicrous representations . they that lived nearest to the apostolical times , in all probability knew , what was meant by this rendunciation , and this they profess to be the sense of it , this they assure us is meant by those pomps , and glories , and why should we presume to put a new sense upon that vow ? they received this interpretation from the apostles , and propagated it to posterity , and in their sense we make this abjuration . sir , have you abjured these things in your baptism , and dare you venter on them ? have you renounced them , and dare you fall in love with them ? have you protested in the presence of god and angels , that you will not meddle with them , and will you break your vow ? have you solemnly professed before the congregation , that you will not have any affection for them , and do you make nothing of persidiousness ? how darest thou o christian run into a play-house after baptism , saith salvian , when thou hast confessed those very plays to be the works of the devil ? thou hast renounced the devil and these stage-plays , so that if thou willingly and wittingly frequentest them , it 's evident that thou returnest to the devil too , for thou hast renounced both , and hast professed both to be one , so that if thou return to one , thou returnest to both . i know what is commonly objected , that the reason why the fathers are so much against christians seeing of a play , was , because the heathenish idolatries were acted to the life upon the stage , and that proselites might not be in danger of being enticed to idolatry , was the great motive , why they inveigh'd so much against sights of that nature ; but those that use this plea , most certainly have not read the fathers , or if they have read them , have not considered all their arguments ; for to go no farther then tertullian , after he had condemn'd these sights , for the idolatries committed on the stage , he produces other reasons for which they are utterly unlawful ; as . because the spirit of the gospel , is a spirit of gentleness , but the actors are forced to put themselves into a posture of wrath and anger , and fury , and the spectators themselves cannot behold them without being put into a passion . . because vanity , which is proper to the stage , is altogether forreign to christianity . . because we are not to consent to peoples sins . . because men are abused in these places , and neither princes nor people spared , and this being unlawful elsewhere , must be unlawful too upon the stage . . because all immodesty and scurrility is forbid by the law of the gospel , not only acting of it , but seeing and hearing it acted . . because all players are hypocrites , seem to be what they are not , and all hypocrisy is condemn'd by the gospel . . because the actors very often belie their sex , and put on womens apparel , which is forbid , by the law of god. . because these plays dull and damp devotion , and seriousness , which is and ought to be the indeleble character of christians . . because it is a disparagement to god to lift up those hands to applaud a player , which we use to lift up to the throne of grace . . because experience shews , how the devil hath sometimes possess'd christians in a play-house , and being afterwards cast out , confest , that he had reason to enter into them , because he found them in his own place . . because no man can serve two masters , god and the world , as those christians pretend to do that frequent both the church and the stage . . because though some speeches in a play are witty and ingenious , yet there is poison at the bottom , and vice is only coloured , and guilded with fine language , and curious emblems , that it may go down more glib , and ruin the soul more artificially . these are some of tertullians arguments , and he that shall attentively consider them will easily find that they are not only applicable to such comedies where idolatry is acted , but to those of this age , where scurrility , vanity , and immodesty , and other vices are incouraged ; and whereas some pretended , that if they saw no plays , they should want sport , and be without necessary recreation , the learned presbyter doth very handsomly reply ; why art thou so abominably ungrateful , to complain of want of recreation , when god hath given thee such great variety of pleasures ? for what can be more pleasant , then to be reconciled to god the father , and the knowledge of the truth , our deliverance from darkness , and error , and a free pardon of all our sins ? what greater pleasure can there be , then the loathing of carnal pleasure , contempt of the world , true christian liberty , a conscience void of offence , a spotless life , freedom from the fear of death , trampling on the heathen gods , expulsion of devils , the gift of healing ; prayer for illumination , and living to gods glory ? these are the pleasures , these are the plays of christians , holy , free , and perpetual ; in such things as these , fancy thou seest a play , here see the course of the world , behold the gliding time , view the distance betwixt this life and eternity , expect the consummation of all things , defend the church , rouze thy self at gods signal , listen to the arch-angels trumpet , glory in the martyrs laurells ; if learning and knowledge do delight thee , behold in the scripture there are verses enough , witty sentences enough , songs enough , and voices enough ; no fables of poets , but solid truths ; no sophistry , but majestick simplicity ; wouldst thou see gladiators and wrestlers , here thou hast them , here thou mayst see lasciviousness overcome by chastity , perjury by faithfulness , cruelty by mercy , wantonness by modesty , and these are our olympick games , in which he is crown'd that strives for mastery ; dost thou love to see blood drawn in a pulblick shew ? behold thou hast the blood of jesus ; and what a noble sight will shortly appear to our eyes , even the coming of our glorious lord , the exultation of angels , the resurrection of his holy ones , the stately kingdom of believing souls , and the sight of the new jerusalem ! there is a another shew behind , even the last day of judgment , a day unlook'd for , a day despised by fools , a day wherein the old world will be swallowed up of fire ! how glorious a sight , will that be , when i shall behold with astonishment , and joy , so many kings , whom their flatterers placed among the stars , sighing in outward darkness with jupiter , and their parasites ? so many persecutors of the christian name melting in insulting flames ! so many philosophers with their disciples , who gave out , that god was careless of the affairs of this lower world , trembling before christs tribunal ! at that time i shall know tragoedians by their loud cry in misery , stage-players by their being tormented by fire more than other men , the charioteers in the publick games , by their being red upon a flaming wheel , and the mimick by his being tossed in sheets of fire . thus far that excellent man ; whom st. cyprian exactly imitates . and certainly he that hath the same sense of religion , that he had , cannot but be of the same opinion . so that it is for want of searching , and diving into the nature of christianity , and what is more , for want of feeling the power of religion , that makes men speak in vindication of plays , and interludes . what a pittiful shift is it to say , that great good may be gained by them , when it is plain that the evil which ensues upon them , doth signally preponderate , and outweigh the pretended benefit ? what if a moral saying or a witty sentence , or an ingenious apophthegm lie scattered here and there among the rubbish , will that grain of goodness counterballance a whole talent of ill , that 's seen there , or got by seeing it , some have been so vain , as to give out , that they may learn as much by a play , as by a sermon ; but not to mention , that such persons spiritual appetite is extremely vitiated , while they continue in this opinion , they 'l never be much edified , either by a play , or a sermon , and till they have a nobler opinion of gods ordinance , it 's just with god to suffer the devil to lead them captive at his will. and what are the mighty advantages , men get by the representations of the stage ? may be they learn to court a mistress well , or the vanities they see there , serve them to maintain a loose discourse , or it enables them to make the company merry , but are these things that tend to reformation of life , and manners ? who ever learned to abandon a sin , he is addicted to , by seeing its punishment on the stage ? or who ever thought himself obliged to practise that vertue , which he sees acted on the theater , except it be , to resent an affront that 's offer'd him , and to know how to maintain the punctilio's of honour , and bravery ? and are these christian vertues ? are these the graces that must make us glorious in the sight of god ? such arguments are signs of a desperate cause , and tacit accusations of the illness of the thing , since the aprons that cover it are made of figg-leaves . and what if some plays be more innocent and not so profane , as others , if i go to one , doth not my example encourage men to go and see those , which are more loose and wanton ? if i mean to discourage sin in others by my actions , i must not give them occasion to do that which is evil : sensual men distinguish not betwixt the more harmless , and the more hurtful , and if i encourage the one by my presence , i encourage the other too , and if by my example i approve of the players profession in one thing , i approve of it in another too , and harden them in their folly ; not to mention , that my seeing the more harmless , as i call them , will in time intice me to see the more profane , for sin is catching , and one vanity draws on another , and from the lesser we run to greater , and when the horrour of sin is once abated in our minds , the things which are most contrary to christianity , begin to appear harmless , and thus the soul glides insensibly into darkness , and eternal misery . that which you use to pretend sometimes , that there are divines of the church of england , who approve of these shews , hath nothing of validity in it ; for suppose there were some , who allow of these vanities , doth it therefore follow , that the church of england doth encourage them ? the opinions of some divines , are not the standard of our church , nor are the private sentiments of a few men prescriptions for her to go by . the church of england hath no where declared so much , and as long as the church is silent , it 's presumption to interpret the fond opinions of some men , as her rule and doctrine . how can our church countenance such things , that professes strict adherence to the word of god , and looks upon the judgments of men , that are contrary to it , as heterodox and erroneous ? at this rate you might as well argue , that because some divines have been seen at a play , that therefore they have encouragement from the doctrine of our church . the doctrine of a church is one thing , and the practice of some of her pretended members is another . the churches case would be very hard , if she were to answer for all the misdemeanours of her seeming votaries ; and who knows not , how in all churches the professors generally deviate from the rules that are extant in their books and canons . but after all , it 's worth enquiring , whether those divines you speak of , be of the graver , or the younger sort ; that some young men who want experience , and perhaps a lively sense of religion , should be taken with these shews , i do not wonder ; but who takes raw youths , and such as think any thing great , and good , that 's witty , and serves to tickle the fancy , who takes such men for judges in an affair of this importance ? as to the graver sort , i doubt you 'l find none , or but very few , that are favourers of these spectacles , or if they do declare at any time , that if plays were reduced to their true decorum , they might be inoffensive , from hence it will not follow , that they countenance the common tragedies and comedies , which so manifestly go beyond the limits of decency . and what if you do go but now and then , doth your going but seldom justifie the action ? all that this excuse will amount to , is only this , that you do not sin so often , as other men , but doth this free you from the guilt , or make you innocent in the sight of god ? how would you take it , if a man should give you a box on the ear but now and then ? or how would you resent it , to have your good name taken away by a person , not always , but whenever his humour prompts him ? and from hence you may easily guess at the weakness of this exception , and if you have that mean opinion of god , that low esteem of his greatness , as to think , that to affront him but now & then can do no harm , you are unworthy to be his disciple , and judge your self unworthy of eternal life . but i am forced to go , you say , my superiours command me to wait upon them to a play , and how can i refuse it , except i will lose their favour , and the place i hold under them ? and is this such a bug-bear to fright you from your duty ? to whom have you greater obligations , to god or man ? if to god , why dare not you prefer his favour before the favour of men , and be guided more by his laws , then by the benevolence of dust and ashes ? have not you courage to make a vow , and when you are solicited by your superiours to go , cannot you speak out , and tell them , that you lie under the obligation of a vow not to go , and who will be so profane , as to desire you to break it ? had you rather sin , then displease men , or is a poor creature more terrible to you , then he who thunders in the heavens ? if you are persuaded in your conscience , that to be present at these shews is sinful , shall a creatures smiles make you venture the displeasure of the most high ? and what if you lose something considerable by pleasing god ? hath god no ways to make you amends for your losses ? hath he no glory , no kingdom , no reward , no recompence to redintegrate your fortune ? if you lose this world for his sake , is not the felicity of the next recompence enough ? but why should you mistrust him even in this present life ? he that made moses after he had left the court of egypt , general of his own army and advanced joseph , who hated to be great and rich by sin , to be viceroy of the realm , and preserved daniel in his grandeur for this reason , because he would not depart from his conscienciousness ; is his arm shortned or his strength abated , that he can do nothing equivalent to all this ? are not the hearts of men in his hand , and doth not he turn them as streams of water ? how often doth he make it appear to the world , that where a mans ways please the lord , he makes his very enemies to be at peace with him ? nay how often do these generous selfdenials work by gods providence upon superiours , and they that at first sollicited a man to do that which was vain , and contrary to the laws of religion , when they see him resolute in his conscienciousness , how often have they been persuaded to reflect upon themselves , at least to have a better opinion of the person , who fears god more then them ? what you have often told me , that from this way of reasoning it would follow , that it is unlawful to write or to read a play , will deserve some consideration : as for the writing of it , though poetry be a thing lawful and commendable , and is sufficiently warranted by the writers of divine poems in holy writ , yet that will not justifie all the subjects , poets pitch upon , and a consciencious man will take as much care , that the subject he writes of , be grave and serious , at least innocent , as he would do of his discourse in common conversation . i do not doubt , but that writing things obscene and filthy , and undecent , and contrary to good manners , and whereby others may be scandalized , and either drawn into sin , or harden'd in it , is as bad as speaking of them . without all peradventure a man may be witty without being profane , and exercise his fancy to the edification of readers , without launching out into things , at which nature and religion teaches us to blush , and i need only put you in mind of what the incomparable mr. cowley saith , in his preface to his works , speaking of the admirable subjects that the scripture affords for the exercise of wit and poetry ; it is not without grief , saith he , and indignation , that i behold that divine science employing all her inexhaustable riches of wit and eloquence , either in the wicked and beggarly flattery of great persons , or the unmanly idolizing of foolish women , or the wretched affectation of scurril laughter , or at best on the confused and antiquated dreams of senseless fables , and metamorphoses . as for reading of modern plays , he that considers what an aversion from seriousness , and better things , the reading of them causes in the younger sort , will find no great reason to encourage them in such trifles , but rather to disswade them all he can from studies of this nature , and though i believe that a grave , serious man , whose senses are throughly exercised to discern betwixt good and evil , may lawfully peruse them , to see the humour of the age , and to know how to obviate and confute the debaucheries , and errors which are growing , and tending to the ruin of good manners , as skillful physitians may meddle with poison , to make antidotes of it ; yet to persons whose understandings are slippery and weak , whose passions are stronger then their reason , and who have already too great a tincture of sensuality , and consequently may easily encrease the ill humour by such divertisement , they ought to be forbid by those , who have the care of their education . these sir , are my thoughts of the query you proposed to me , and though the letter be somewhat long , yet i hope the arguments i have laid down , are not impertinent ; that they are liable to exceptions , i question not , being sensible that it 's easier to cavil , then to answer , and where men are resolved to maintain the vain humour , they have imbibed from conversation , they will always have something to say against the most sober truths and assertions . the drift and design of the gospel is certainly on our side ; if any be fond of preferring the dictates of flesh and blood , or the suggestions of the world , before the mortifying lessons of our crucified redeemer , all that we can say is this , that we would have healed babylon , but she would not be healed . i shall only add my wishes and prayers , that what you have read here , may be a means to bring you to a noble sense of a better world and convince you , that the way to attain a future bliss , is very different from that , which leads to sensual delights , and satisfactions : our natures are generally too prone to gratifie the flesh , and we had not need add fewel to the fire , but to do all we can to quench that , which is already kindled , that after our self denials here , we may reign with the self-denying jesus , with whom we cannot live hereafter , except we suffer with him here , and endure the loss of the pleasures of sin for a season , nor sit with him in his throne , except we continue with him in his tempations here . and i am persuaded , that did you live more in heaven , and gave your self time to meditate on the things which are not seen ; did you incorporate those everlasting joys with your mind , and riveted the belief of that endless bliss into your very spirits , that your faith might be the substance of things unseen , and the evidence of the treasures hoped for , you would despise these shews and glories of the world , as much as you do value and esteem them now , and would be so far from stopping your ears against the reasons i have given , that you would study and invent more , to controll the vulgar errors of mankind . get but once a true rellish of spiritual things , and you will look between anger and scorn on these trivial objects , admired by the vulgar . and why should not you raise your soul above the bubbles of external pomp ? whatever difficulty there may be in the attempt , the fruit that grows on the tree at last , will sufficiently recompence your labour . our souls are active or unactive , according as we take pains with them , and though there be some irksomness in swimming against the stream of carnal inclinations , yet if the hill be once conquered , the serene air that is in the top of it , the gentle gales , the glorious sun-shine , the sweetness of rest , that crowns all the hardships , will make you bless the day that you begun to mind the things which belong unto your peace . and that you may do so , is the unfeigned desire of , sir , your daily orator at the throne of mercy , &c. and having hitherto discoursed of the nature of sensual delights and recreations , and how far a christian is bound to deny himself in them upon the account of a future judgment ; to compleat these meditations , it will be necessary to draw some useful inferences from the premises . inferences . . this clears what the wise man says , eccles. . . that 't is better to go to the house of mourning than to the house of feasting . so sad a prospect , as that of a future judgment is , one would think , were enough to hush all mirth and jollity whatsoever ; however , we may rationally conclude , that it 's enough to turn the byass , and make the soul have less affection for mirth , than sorrow and soverity of behaviour . the antient heathens make use of this apologue ; sorrow and mirth presented themselves one day before jupiter , and desired him to determine which of them two was best , and most to be chosen . sorrow pleaded , that it made men pensive , and serious , caused them to think , brought them to a due sense of their own frailty , and a profound veneration of the divine majesty , made them compassionate , and tender-hearted , besides many other advantages , the dull world took no notice of . mirth on the other side alledged , that it cheer'd the spirits , made them lively , and fit for service , enabled them to do great and noble things , made men good company and belov'd of their neighbours , beguil'd the tedious hours of humane life , and was an emblem of the joys , the gods themselves were drunk withall . jupiter having heard them plead a considerable time , and weigh'd the reasons on both sides , found the decision of the case so difficult , that he dismist them without any other answer but this , that he could not tell . but what a heathen oracle could not resolve , a christian , guided by the word of life , may soon determine : and he that believes the tremendous things , the scripture speaks of , cannot but conclude , that there is less danger in seriousness and sorrow , than in mirth and jollity , because there are fewer temptations in the one than there are in the other . our natures certainly are not so prone to sin in a charnel house as they are at a theatre , nor our affections so apt to run out into licentiousness in a church , as they are at a publick shew . and though a man may be strong , and couragious , and able to defie all dangers , yet a sampson may be overcome by a dalilah ; and if he be not overcome , yet something may stick by him , which may put an everlasting stop to his growth in grace and virtue . he that goes much to the house of mourning provides infinitely better for the safety of his soul than he that frequents the house of mirth and feasting : the former walks in a beaten path , whereas the other ventures over a narrow bridge , or treads on the edge of a wall , where it 's possible , he may come off with safety ; but for one that escapes without a fall , there are twenty and forty that miscarry . he that presses through a hedge of thorns may possibly get through without tearing his cloaths , but he that hath patience till he comes to a gate , and opens it , and so passes on , takes the surer way . the wisest men in all ages have judged it better to converse with spectacles of misery , than with objects savouring of external splendour . he that visits a hospital , where he beholds variety of distressed creatures , some lame , some blind , some wounded , some deaf , some sick , some roaring under grievous pains , will certainly go away more edified than he that feeds his eyes with all the gayeties of a luxurious court ; the former may leave some kindly impressions upon him , and oblige him to admire the distinguishing mercy , goodness , and compassion of god , who hath suffer'd no such accident to befall him , and season his heart with pity and compassion , with tenderness and charity ; whereas the excess and extravagance of the other will , do what he can , leave a touch of lightness and vanity upon his affections . that 's the reason why some provident men heretofore , have carried their winding-sheets with them in their march , others digg'd their sepulchres and graves in their gardens , others at their solemn feasts have had a death's-head served up , and placed upon the table , others in a certain room in their house , have set an empty coffin , on purpose , that looking upon these spectacles often , their minds might be taken off from admiration of worldly satisfactions , and placed upon objects which might furnish them with more melancholick contemplations : and this , in all probability , will be the effect of conversing with such objects , if we view them , not as they belong to our trade , but as thinking men and philosophers . the sexton that digs his neighbours grave hath an object serious enough before him ; but he goes to it , as a man that must maintain his family with the gain , and therefore is never the wiser for his familiarity with such spectacles . the chirurgion that goes among the lame , and bruised , and wounded , with no higher ends , than to fill his purse , and to discharge the office of his art , will come home as little edified as he went : but he whose choice of such mortified objects is voluntary , and deliberate , attended with suitable designs of meliorating and advancing the mind , cannot but return enrich'd with that wisdom , the merchandise of which is more precious than that of gold and silver . whatever the merry sinner may think , it 's better to weep than to laugh . our great master , the lord jesus , who is a good christian's pattern , was of this opinion : and in imitation of him not a few eminent saints have preferr'd a feast of tears before a banquet of mirth and sensual pleasure : arsenius , olympias , domnina , abraham the hermite , the solitary pambo , and st. austin , are famous in history for their tears ; to st. jerom they were in the nature of daily bread , and he professes , that when his eyes were fullest of tears , he saw the quires of angels , and could discern the orders of seraphim and cherubim ; such a perspicuity of sight do tears give to a holy soul. that which made these great men weep so much , was either a sense of their own and other mens offences , or a lively prospect of the love of god , or a glorious fore-sight of the joys above . but , worldly sorrow is no virtue ; and he that weeps much , either because he cannot have those conveniences he would have , or is cross'd and disappointed in his designs , or because he hath lost such a great mans favour , or because , some other loss befalls him , weeps in vain , nay sins by his weeping , and his sin , if he continue impenitent , brings on death , cor. . . floods of tears , upon a mere temporal account , are insignificant in heaven , and no more than water spilt upon the ground ; such tears god doth not put into his bottle , nor have the blessed angels any charge to number the drops that fall ; but where religion , and a mighty sense of god , and tenderness of his honour and glory , causes rivers of tears , and where the soul hath so delicate a taste that it cannot think of god without weeping , nor speak of him without weeping , nor reflect upon his goodness without weeping , there the man is come up to a perfection , which is the very suburbs of heaven . it 's true , all people cannot weep , nor are they therefore in a damnable condition ; for they may be sincere in goodness , and yet not be able to express their sincerity in tears , tho i am apt to believe , that it is for want of refining the soul into a high relish of divine objects , that puts a stop to these sacred floods in most men ; yet where they can weep , and something they see in god , or in the word of god , or in the providences of god , is the true cause of those tears , every drop is richer than a diamond , and such a soul may vye happiness with the greatest monarchs . they are inestimable treasures ; and though man knows not how to value them , yet the spirits above esteem them at a mighty rate , and magnifie them in gods presence , luke . . it 's a huge mistake , that men cannot rejoyce except they laugh ; there are tears of joy as well as tears of grief , and the very heathen saw , that true joy was a very serious thing . hence it was , that they confined true joy to their philosophers , and left the louder laughter to slaves , and carters , and ploughmen : and how often have i seen the richest joys bubble forth from the largest tears ? nor would men in those circumstances change condition with the most potent prince in the world , such content , such satisfaction , such riches , such wealth , appears in these tears which religion forces . how much better is it to be afflicted where our porsperity and a good conscience are inconsistent , than to enjoy kingdoms and principalities without the light of gods countenance . this was the excellent choice of moses , and of all the martyrs of old , who were content to be sawn asunder , to be stoned , to be tormented , to wander about in caves and dens , weeping and destitute , rather than defile their souls with sin ; which puts me in mind of the good advice st. jerom gave to his friend heliodorus , did the babe , thy grandchild , saith he , hang about thy neck , should thy mother that bare thee bid thee look upon the breasts thou hast sucked , should thine own father lie prostrate at thy feet , and entreat thee to spare thy self , and to forbear venturing on the strictness and severities of religion , get away from them , my friend , and with dry eyes fly unto the banner of christ jesus : in this case , to be cruel is the greatest piety . this was the case of the primitive believers , who preferred their distresses before nero's chair of state , and took greater pleasure in their seemingly forlorn condition , than claudius or caligula in their affluence . in the midst of their tears they were greater men than their persecutors ; and though they wanted all things , and their enemies had all that heart could wish , yet they justly believed themselves happier in their funeral dress , than the other in their triumphs . the man that roars in a tavern , or sings in an ale-house , or rejoyces in his sin , had more need to wish , that his head were water , and his eyes a fountain of tears ; were he in his wits he would do so : but his reason is distorted , his understanding darkned , his eyes blinded , his mind unhing'd , his desires perverted , his affections led astray , and like a distracted creature , he rejoyces in his nakedness . ah brutish and inconsiderate soul ! thou weepest to see a child or a near relation dye , and canst thou see thy soul die , and be robb'd of that goodness which must give her life , and be unconcerned ? thou weepest at the loss of a thousand pounds , and canst thou remember how thou losest god's favour , and all right and interest in the merits of a crucified saviour , and keep thine eyes dry ? thou weepest to see a friend drowning , or burning in a merciless fire , and canst thou think how thou flingest thy self into the furnace of god's wrath , makest his anger kindle , and wax hot against thee , and dost what thou canst to turn it into a fire which no man , no angel can quench , and will no tears flow into thine eyes ? how barbarous , how inhumane , is thy joy ? what doest thou rejoyce in ? that sin which makes thee merry , that folly that cheers thy spirit , what is it but ingratitude to thy kindest benefactor ? what is it but requiting the greatest good with the greatest evil ? what is it , but contempt of him who keeps thy soul in life ? what is it but bidding defiance to him who carries thee on his wings , and out-does the tenderness of a mother , the care of a father , and doth all that 's fitting to guard thy soul from ruine ? and are these fit things to rejoyce in ? are these fit objects for thy mirth ? are these divertisements for a creature that holds his very being of god , and is beholding to him for all the blessings he enjoys ? what wonder , if after all this impiety and stubborness , god rejoyces too , rejoyces in thy groans , rejoyces in thy anguish , rejoyces in thy agonies , rejoyces in thy sense of his justice , rejoyces in thy howlings ? this he must do at last to secure his honour . this he will be obliged to do in the end , to vindicate the veracity of his threatings . this he will be constrained to do after all , that devils may not mock his holiness , nor deride his thunders , nor upbraid him with partiality . at that time , this will appear very good divinity , no fable , no romance , no trade of priests , no invention of politicians , no old wifes tale , no idle story ; and if thou could'st exhaust the sea in that day , and weep it out again , to testifie thy unfeigned sorrow , thou would'st do it . happy the soul that thinks of this ! happy the man that believes these terrors before he feels them . how much wiser are those tender hearts that do little else but weep and mourn , and make their life a valley of tears without a metaphor ! whose fear of offending god is so great , that every little defect , and every accidental miscarriage , forces tears from their eyes ! though there may be some indiscretion in the management of their conscientiousness , yet notwithstanding all this , their tears are the wine of angels ; these are the gaudy dress of a holy soul. the almighty , that sees her adorned with these pearls , and glistering in these pendants , falls on her neck , and kisses her . fear not , ye afflicted , and toss'd with tempests : so the lord jesus wept , though not for his own sins , yet for the sins of others , and was receiv'd into glory ; so mary magdalen wept , and on those streams a gracious pardon was convey'd into her soul ; so the great st. paul wept , and found the consolations of christ abounding in him , so the penitent publican wept , and went justified to his house . they that sow in tears shall reap in joy ; blessed are ye that weep now , for ye shall laugh , luk. . . there is a place high , wondrous high above , where all tears shall be wiped away , and no sorrow , no grief , no anguish , shall appear ; so we have heard , so we shall see e're long in the city of our god : verily , verily , i say unto you , that ye shall weep and lament , but the world shall rejoyce , and ye shall be sorrowful , but your sorrow shall be turned into joy. a woman , when she is in travel , hath sorrow , because her hour is come ; but as soon as she is deliver'd of the child , she remembers no more the anguish , for joy that a man is born into the world. and ye now therefore have sorrow , but i will see you again , and your heart shall rejoyce , and your joy no man , takes from you , joh. . , , . . see here , how differently spiritual things affect men , as they either attentively , or inattentively , think upon them . the process of the day of judgment to a man that retires , and through desire , separates himself to think of it , as the covetous doth of his gold , or as the timorous doth of his danger . i. e. in good earnest , it will prove an invincible motive to self-denial . another , that looks upon it , as a thing spoke of in course every lords day , thinks of the words as he hears them , but ruminates not upon the sense , is no more moved with it , than the carcasses that sleep in their graves , forbears not one sin for it , but doth still , as he used to do , mind his body , gratifie his flesh , pursue his temporal interest , comply with sinful men , please himself , regard religion on the by , and set his affections on things below . and as it is in this , so it is in other truths ; for , do but take a view of the publick assemblies ; here the glad tidings of god's mercy to penitent sinners shall make an humble spirit weep , melt his heart , and force him into humble thoughts , and lively admirations of god's condescension ; there sits another , and either sleeps all the while , or continues in as even a temper as he came : what 's the reason ? one weighs the importance of this truth , considers the vast distance betwixt god and sinful man , thinks , if these things be true , how marvellous god's love must be ; and that touches him to the quick. the other's thoughts are unstable , as water , uncertain and inconstant : he sa●isfies himself with this , that he hath heard a sermon , performed his complement to god , and consequently finds no alteration in his inward man. how have i seen sometimes a pious soul transported with a lively description of the unseen everlasting glory , while the greatest part of the congregation have been no more concerned at it , than if one had spoke of common trees , and herbs , and the hysop on the wall : the reason is plain , the one thinks of it as a believer , the other as an infidel . the one reflects , lord , what am i , and what is my father's house , that thou intendest to advance me to this dignity , lift up a poor worm from a dunghil to a throne , and place him with princes , even with the princes of thy people , the innumerable company of angels . the other pleases himself only with the sound , mingles the thoughts of the world with his devotion , suffers not the glorious object to lye long in his mind , and so it passes , as it came , without any impression . here one rejoyces at the precious promises of the gospel , his very heart leaps at the joyful news , and they come like oyl into his bones , warm his very soul , and pierce even to the dividing asunder of soul and spirit : there another sits like a stook , and wonders what ails his neighbour to keep such a stir about a few empty words . but why should'st thou wonder at the change thou see'st in thy friend ? he thinks of the veracity of god , and how these promises will most certainly be fulfilled ; he thinks , how the riches god promises exceed all the treasures of this present world , and what satisfaction they afford to a hungry soul , how far they do transcend these earthly glories , and how to have a share in them , is a far greater priviledge than to be related to the greatest monarchs ; and that raises his soul into that secret joy. thou thinkest no more than a lyon or elephant , thinkest more of thy profit and gain than of these intellectual treasures ; thy thoughts are not busie about these enjoyments ; thou thinkest it time lost to spend any serious thoughts upon them , and how should thy duller soul be affected with them ? here the example of a valiant saint , that fought with his lusts , overcame his desires , stood stedfast in the hour of temptation , conquer'd the devil , vanquish'd all oppositions , kept the faith , finish'd his course with joy , draws an attentive soul into imitation of his virtues . there another that hears or reads the same description , feeds still on his husks , follows is careless neighbour , delights in vain company , continues in his aversion from the stricter lives of holy men. the reason is evident ; for , the one thinks of the noble attempts such souls have made , how they are applauded in heaven , how they have signaliz'd their valour , what comforts they have prepared for , and of the reward they now enjoy : the other looks upon them as melancholick men , thinks of his present pleasure more than of a future recompence , dives not into the nature of these conquests , reflects not how agreeable they are to reason , or how necessary in order to a crown , but thinks he may have the diadem spoken of with less trouble , and therefore he sits still upon his dunghill . vain sons of men ! how long will ye turn your glory into shame ▪ hath god bestowed upon you a faculty which beasts are strangers to , and for which devils envy you , even reason and understanding , the true image of your maker , and will you let it lye dormant in the ashes and rubbish of your sensual inclinations ? when god hath distinguish'd you from the ignobler brutes , will ye be like the horse and mule , whose mouths must be held with bitt and bridle ? behold , the almighty hath prepared a supper for you ; and when the morning and noon of your life is spent , designs a feast for you at night immediately after death ; a feast , where the lamb that was slain sits master , and intends to bid you welcome ; a feast , where the meat will be angels food , the wine hallelujahs , and the entertainment , perfection of bliss and glory ; the company , the apostles of the lamb , and the spirits of men made perfect ; a feast , where no good will be absent , and no evil present , where plenty and affluence will last for ever , where joys will abound , and the beatifick presence of god will charm and ravish souls to all eternity . to this feast he calls you , to this banquet he invites you , to this table he sends for you , to these dainties you are bid , to these delicates you are entreated to come , of these varieties you shall be made partakers ; and is it not worth considering , what this mighty offer means ? what if you see it not with mortal eyes ? your thoughts may see it , your understanding may behold it , your reason may take a view of it . your thoughts will tell you , that god , who cannot lye , hath promised it , the son of god , who is truth it self , hath revealed it ; the apostles , who came attended with the power of miracles , have publish'd it . these will tell you , that there can be no doubt of it , and that it is as certain , as if you were actually sharers of it . give but your understanding leave to search into this mystery , and you will be charmed with it ; give but your reason leave to ascend and descend upon the ladder of the word of god , and you will feel a hunger and thirst after it ; your souls will long for it , your affections will breath after it , and your inward and outward man will labour after it , and strive to enter in at the strait gate ; and shall all these riches be lost upon you for want of thinking and contemplation ? could you by thinking make those joys visible to you , and will ye refuse it ! could you by meditating make that glory present to you , and will you neglect the opportunity ? could you by musing and pondering bring heaven into your chambers and closets , and will ye debarr your selves of that glorious sight ? see what you lose by your inconsiderateness ! see what consolations , what satisfactions , what cordials , you deprive your immortal souls of ! can you see other men run away with all the comforts of the gospel , and remain senseless ? can you see others get into the pool of bethesda before you , and recover , and are you fond of continuing lame , and blind , and poor , and miserable ? can you see others carry away the crown , and feel no ambition in you ? can you see others take away the blessing of your father from you , and be unmoved at the want of it ? can you see how other men by thinking arrive to perfection , and will you lye groveling in the dust ? o! think while thinking may do you good . in hell you 'll think , but it will be too late ; there you 'll think , but your thoughts will be your torment ; there your thoughts will be the undoing of you ; there you 'll think what happy persons you might have been if you had imitated abraham's faith , and moses's resolution , david's candour , and josiah's piety , st. paul's courage , and st. peter's tears , st. john's love , and lydia's attentiveness , the berrhaeans zeal , and the macedonian churches charity , zachaeus his restitution , and the publican's repentance ; but these thoughts will then be your vexation , since the working time is past , and the day of vengeance come . there you 'll think that christ was your friend , indeed , when he made himself of no reputation , but took upon him the form of a servant , became obedient to the cross , and dyed for you ; but to think that he is your enemy now , because you refused obedience to him , because you made light of his offers , and would not accept of him for your governour , must needs fill you with endless grief , and bitterness of spirit . now consider this , ye that forget god , lest i tear you in pieces , and there be none to deliver , psal. . . . and is not the greatest part of the world to be pityed , that can delight in nothing but what they can grasp and feel ? the covetous can delight in nothing but in gold : if he want money , all his joy is gone : if his coffers be full , and his barns stock'd with corn , and plenty doth surround him , his heart rejoyces , his soul triumphs , and cheerfulness plumps his cheeks ; but without this , his mind is disturbed , his faculties languish , his countenance is dejected , and he looks like a dying man. who would imagine , that this man hath a rational soul ? who would think , he were created after the image of god ? who would conclude him to have lived in a land where the gospel is preach'd ? who can inferr from his actions , or behaviour , that this man believes a word of scripture ? who would take the wretch for a disciple of the poor and afflicted jesus ? who that looks upon him , would not be apt to cry with him , sit anima mea cum philosophis , let me dye the death of some brave self-denying heathen philosopher ? for these certainly are in a likelier way of salvation , at least of escaping the wrath to come , than the covetous christian. diogenes being desired of alexander the great to beg either gold or silver of him , received this answer , do but stand out of the sun , and do not hinder that glorious light from shining upon me , and i have enough . the brave crates having sold what he had , and turned it into money , generously threw it all into the sea , saying , it 's far better , i should drown thee , than that thou should'st drown me in perdition . alexander having sent to the great phocion two talents of gold , the wise man ask'd the messengers , seeing there were so many good men at athens , why the king should of all men make choice of him , to present him ? the ambassadours answer'd , because of all men he look'd upon him as the honestest . say you so ? replyed the philosopher , then let alexander give me leave to be still an honest man , which i can be without all these presents , and glistering treasures . cimon had two large cups sent him from a persian king , the one full of gold , the other of silver . he looks upon them smilingly ; and asks the man who brought them , whether his master intended , that cimon should be his friend or his servant ? the man replied , it was out of ambition to have him for his friend , that he sent it . oh! then saith he , take them back again , for being his friend , when i have need of them , i can send for them at any time . epaminondas , when some came to corrupt him with gifts , invites the ambassadours to dinner , and there entertains them with roots , and herbs , and with small sour wine . dinner being done , go home , saith he , and tell your prince , that epaminondas being content with such a dinner , is not easily to be drawn by bribes into a base and trayterous action . fabritius , the roman general , having concluded a peace with the samnites , the magistrates of the samnites , by way of gratitude send six ambassadours to him with vast sums of money , begging of him to accept of it ; but he stroaking his head , and face , and breast , and knees , gentlemen , saith he , while i can command these limbs i have no need of money ; and so dismissed them . curius gave the same answer to them , adding , that he had rather rule over persons , that had money , than be possess'd of money himself . these men were heathens , whose delight in virtue drown'd their delight in these outward comforts . they saw , what an impediment to goodness , these heaps of silver were , and therefore scorn'd to delight in a thing so base and trivial ; they were sensible , that the soul had her riches as well as the body , and as the former by the confession of mankind , went beyond the other in value , so it was reasonable they should delight in the one more than in the other . these men were better christians by the light of nature , than thousands among us are with all the helps that revelation and grace affords ; not that the fault lies in the means , which are larger and richer than pagans and infidels have , but that men stupifie their souls more under these advantages , than heathens did under the lesser irradiations of the divine light and splendour . so then the very heathens saw , that the more spiritual the delight was , the nobler it was , and the more it was refin'd , and purified from the dross of the world , the more rational it was , and therefore more amiable , and fitter to be embraced : and sure , god must have provided but very ill for mankind , when he embued , and impregnated their souls with a sense of religion , if he had not put something into religion , that 's charming , and lovely , whereby their souls might be attracted to delight in it . religion being derived from him , who is the fountain of delight , and satisfaction , must necessarily have that in it which may make humane souls rejoyce , and exalt their delight into a victorious supremacy above all worldly pleasures . what did the lord jesus delight in , who lived upon alms ? what did the apostles delight in , who were in much patience , in afflictions , in necessities , and distresses , in stripes , in imprisonments , in tossings to and fro , in labours , in watchings , in fastings ? what did all the primitive believers delight in , that were poor , and naked , driven into exile , banish'd , forced to work in mines , chased away from the comforts of wife , children , and relations ? something certainly they delighted in ; for humane nature cannot well subsist without delight in something . it could not be the riches of this world , for they had them not ; nor indeed did they care for them , when they were offered them : it was religion , that engrossed their delight . this made them joyful in all condiditions ; this raised their drooping spirits under the rage of their persecutors ; and certainly it would be hard , if a glorious god , with all his attributes , and the wonderful things he hath revealed to our comfort , were improper objects of delight : and since these are the genuine delights of a christian , o besotted soul , why dost thou delight in broken cisterns , when thou hast the fountain of living waters to delight in ? why dost thou delight in apes and peacocks , when thou hast the creator of all these to rejoyce in ? why dost thou delight in a morsel of meat , when thou hast the birth-right of eternal glory to delight in ? why dost thou delight in the shade of the bramble , when thou hast the shadow of god's wings to delight in ? why dost thou delight in the nether springs , when thou hast the upper springs of mercy to delight in ? why dost thou delight in houses , when thou hast a house made without hands to delight in ? why dost thou delight in the rivers of damascus , when thou hast the river of god's pleasure to delight in ? why dost thou delight in a fading beauty , when thou hast him that 's altogether lovely to delight in ? why dost thou delight in the voice of a deceitful siren , when thou hast him whose voice comforts the mourners of sion to delight in ? why dost thou delight in the slavery of thy lusts , when thou hast him , whose service is perfect freedom to delight in ? why dost thou delight in a little gain , in drops of happiness , in crums of bliss , in shining dust , when thou hast a sea of glory to delight in ? how deep must thy soul lye immerst in body , if such illustrious objects cannot delight it ! how far must thou be yet from the kingdom of heaven , if things of this nature cannot content thee ! how earthly must thy heart be , how debauch'd , how perverted from the end of its creation , if these spiritual delights are insipid to it ! there are some here i believe , who have tasted of both delights , the sinful ones of the flesh , and those which are proper for holy souls ; tell me , i beseech you , whether you think a fit of laughter , or a drunken bout , or a merry meeting , you once delighted in , so sweet , so comfortable , so refreshing , as the gentle , and soft , and kinder influences of god's spirit , when you have been engaged in prayer , and praises , and contemplations of a future state ? when you have been wrestling with god , and after that work of love have felt a holy assurance of god's favour upon your spirits , can any thing be more pleasing , or charming , than those divine communications ? when you have entred into meditation of god's goodness , and the love of god hath shined bright upon your souls , have not you felt that , which hath been as much beyond all sensual delights as an oriental pearl is beyond brass or copper , or such baser minerals ? have not you found a joy stealing upon your souls after such refreshing considerations , as hath transported you even into love of martyrdom ? how contented have you been after such exercises , or after some signal self-denial ? how harmonious have your spirits and affections been after such enjoyments of god's loving kindness , and how like soft and curious musick have these gales of the divine goodness composed your troubled thoughts , and hush'd them into a lasting peace ! and is not this infinitely better , than the pleasures of sardanapalus , of dives , and other luxurious men ? will not this turn to better account at last than fleshly lusts , which war against the soul ? look upon heliogabalus , who tryed how great a monster a man could make himself ; in his cloaths you should see nothing but gold and purple , his beds were embroidered , and the feathers that were in them must be the softer feathers of partridges taken from under their wings , mix'd with the finest rabbets hair . he would ride in a chariot shining with rubies and diamonds , and not only in the out-side of his shooes , but even within , he would have precious stones : he would not ride abroad under six hundred coaches with him ; his beds and rooms were strow'd with all sorts of curious flowers , and an everlasting perfume filled his halls and parlors : sometimes in a frolick he would be drawn in a chariot by four mastiff dogs , sometimes by four stags , sometimes by four tygers as bacchus , sometimes by four lions , as cybele , sometimes by four beautiful women . now and then he would cause ships to be richly laden with all costly commodities , and then sink them in the sea. at some of his meals he would have six hundred estriches heads at the table ; and when the humour took him , all his courses should be nothing but pheasants heaped and piled together in dishes , sometimes they should all be pullets ; sometimes nothing would serve him , but to have all sorts of deformed men at his table , eight lame men , eight blind , eight blacks , eight gouty , eight fat , eight bald , eight deaf . in such fooleries he delighted ; and because the syrian priests had told him that he would dye an unnatural death , he would keep posion in golden vessels , to kill himself , before any person should be able to lay hold on him : to this purpose , he would have silken halters about him , and penknifes set with diamonds to dispatch himself , when he should see occasion , and he built also a tower , which he over-laid with gold , that in case of any sudden attack , he might throw himself from the top of it . these were the sottish delights of this man , and yet after all , he died in a jakes . i have mention'd this brute , and his actions , because there are in his short life all the extravagant actions that a distemper'd brain can invent , and all the delights that a mad man could think of , yet who would not prefer a delight in a good conscience , and delight in god's worship , and delight in acts of charity , and delight in heavenly thoughts before it ? sensual delights must at last expire , but spiritual delights do not die ; but as you have seen those vast balls of burnish'd brass on church-steeples cast a glorious lustre as soon as the sun shines upon them , so at a serious man's death , his delight in holiness , upon god's favourable acceptance of it , instead of expiring and decaying , immediately grows bigger in its glory , the rays of it spread , and enlarge their borders , and stretch themselves into eternity . and therefore , . who can harbour any hard thoughts of religion , because it debars us of disorderly sensual delights ? in doing so , it does us a kindness , is our friend , prevents our danger , saves us from the pit , delivers us from hell , makes us live like men. it doth not debarr us of that which will make us happy , nor hinder us from solid joy , nor deprive us of such sensual delights , as are necessary for our preservation . the delights it keeps us from , are fitter for swine than for rational creatures : it separates us from delights , which will lead the soul into the shadow and valley of death , from delights , which dethrone the ruling part in us , make the master serve the man , and from princes debase us to a state of thraldom . it denies us such delights as make god our enemy , move him to depart from us , and provoke him to indignation . it will not suffer us to meddle with delights , which destroy the glory of the mind , damp our zeal , alienate the heart from god , and drive away his holy spirit from us . it is against all such delights as would make us miserable , and enamoured with sin , and the world , and in being an enemy to such delights it consults our good . it is more favourable to us than we are to our selves , and seeks to make us like god. god is above all sensual delights , he is not taken with the beauty of the face in man or woman ; he undervalues a great table , and hates the prodigality of the spend-thrift ; he hath no body to please , no eyes to satisfie with glittering objects , no ears to delight with artificial sounds , no blood to cherish with studied cordials ; and though the world be his , and the fullness thereof , yet he solaces not himself in the pleasures of it ; his delights are great , like himself ; spiritual like his essence , infinite as his glory , eternal as his being ; he delights in himself , and is to himself the object of his pleasure : he delights in the eternal brightness of his own glory , and the express image of his person : he delights in his own boundless understanding , whereby he knows all things , past , present , and to come , and sees all beings before they are , and what will come to pass , and dives into their nature , ends , designs , and the accidents that befall them : his delight lies in doing good , and communicating the rays of his holiness to his subjects . he delights in his own perfections , and virtue is the amiable spectacle of his eyes : he delights in a soul that loves him , and an humble heart is to him a glorious sight . the soul that loves her own lowliness , and is content to be little , and despised in the world , embraces contempt and reproaches , and like the mighty jesus , runs with patience the race , that 's set before her ; this causes joy in heaven . to this likeness , religion would advance the soul ; not that it hopes to give it the same perfection , but that it designs to work some resemblance betwixt her , and that sovereign being . the soul being in some measure capable of this delight , its endeavour is to bring her to a sense of it . in a word , it seeks to reduce man to the first state of innocence , from which by sin he fell . and though adam had all the riches and glories of the world concentred in his paradise , yet his delights were more spiritual than sensual , since his joys were not so much from the flowers , and trees , and animals themselves , as from the excellency , power , wisdom , greatness of god , which glistered in their make , and use , and the ends , for which they were created . he saw indeed the proud tulip , the fragrant , rose , the odoriferous jessamin , and rejoyced ; he beheld the cherry , the fig , the almond , and the apple , and triumph'd ; he cast his eyes on the laden trees , and how they seemed to let down their arms to put their richer fruits into his mouth , and was glad ; he took a view of the fishes , that danced , and leap'd in the chrystal rivers , that water'd the glorious place , and his spirits were enliven'd ; but at the same time , the bounty , liberality , and omnipotence of the great architect of all , appeared so lively to his mind , that he made his garden a true emblem of heaven , fell down , and day and night sung the praises of his creator , as if he vyed with the angels of the upper world , and were trying , who should hold out longest at melodious hallelujahs . this kindness religion intends to our souls , and therefore suggests unto us the promises and threatnings of god , to keep our feet steddy in the way , they are to walk in : to this purpose it tells us , that he who loves sensual pleasure shall be a poor man , poor in grace , poor in gifts of god's holy spirit , poor with respect to god's favour , poor even to contempt , destitute of those richer incomes , which sanctified souls receive , deprived of the juice and sap , which flows from the flourishing vine , the lord jesus , in want of a foretaste of heaven , and of a sense , what the hope of gods calling is , and what the riches of the glory of his inheritance is in the saints , and what is the exceeding greatness of his power toward them that believe , according to the working of his mighty power , which he wrought in christ , when he raised him from the dead , and set him at his own right hand in heavenly places , eph. . , , . who can grumble at religion after all these advantages ? who can find fault with it after this prospect of its benefits ? who dares asperse that beauteous virgin after such fruits it bears ? who would not esteem it ? who would not prize it ? who would not honour it ? who would not speak well of it ? who would not look upon it as a horn of plenty , and a treasury of the greatest comforts ? who would not maintain the honour of it , against all opponents ? who would not vindicate it , when it is abused ? who would not rise up in defence of it , when blasphemous tongues would traduce , and revile it ? let no man say here , i can follow my carnal pleasures , and yet be religious too ; alas ! what piety can that be , where thy affections are divided betwixt religion , and worldly pleasures , and where these delights commonly have the greater share ? may be thou sayest thy prayers , so have i seen parrets , and magpies repeat a few sentences , which they have been taught , may be , thou goest to church ; so have i seen a blind-man sit down by a candle , but to no purpose : thou mayest attempt to reconcile the temple of god , and idols , but these attempts are as vain , as thy pleasures are ; while these sensual delights ingross thy mind , the word must needs be a dead letter to thee : heaven cannot supple thy soul , hell cannot fright it , the thunders of god are insignificant to it , and thou art unfit to dye , unfit to appear at the great tribunal . the heathens tell this fable that ceres coming down from heaven one day , gave out , that she was a nurse ; whereupon , king eleusius took her to attend his son triptolemus , and having him under her tuition , in the day time she fed him with celestial milk , and in the night she cover'd him with fire to give him immortality . religion is that fire , which must make you immortal ; this purges away your dross , and cleanseth your hearts from the dregs of sin , and death , makes you bright and shining , and capable of eternal light. no nurse is so tender of you as religion is : it feeds you with celestial milk that you may be strong in the lord , and able to put on the whole armour of god , and grow up into a perfect man in christ : what ? if it will not suffer you to please your flesh beyond what is necessary for it's subsistence , must it therefore be your enemy ? will you count it a foe because it denies you the sword which would kill you ? how lovely should this very thing make it in your eyes ! how dear should this make its holy precepts to you ! how should you rejoyce , that you have such a monitor to prevent your ruine ! what praises do you owe to god , that witholds you from that which would throw your souls upon their death-beds ! i conclude the inference with this story : two brethren were travelling , one a very prudent man , the other rude and silly ; coming to a place where two ways met , they dispute , which of the two they should take ; one look'd as if great art had been bestow'd upon it , flowers grew on both sides , and it seemed to be most frequented ; the other look'd rough and uneven , liker a foot-path than a high-way : the weaker brother , charmed with the out-side , was clearly for making choice of the former ; but the wiser , though he saw that the pleasant way invited the eye , yet i fear , saith he , it will not bring us to a commodious lodging , the rather , because i have heard , that the less beaten path leads to an inn , where we may have excellent accommodation . the foolish fellow was peremptory in it , that the most pleasant way must be the right way ; and prevails with the brother to bear him company : and being advanced considerably in it , they light upon a company of robbers , who immediately clap shackles on their hands and feet , and hale them both to their captain and governour . here one brother accuses the other ; the wiser charges the other with stubbornness ; the weaker blamed the other's facility , and alledged ; that since his brother pretended to greater wisdom than he , he should not have been perswaded . in fine both are found guilty , and both laid up in prison . these two brethren are your souls and bodies ▪ your soul is the wise , your body the foolish brother . let not your body by its importunity prevail with the soul to consent to its desires and fondnesses of the dangerous delights of the world. o! hearken not to the perswasions of a sensual appetite , that chooses a present satisfaction , but considers not , there are robbers at the end of the way , which will certainly throw both into outward darkness . . the great day is at hand , let 's prepare for it . so christ told his disciples , and so the apostles taught the christian world ; nor must we wonder , that the blessed jesus should fright his followers with the approaches of that day , when he knew , it would not come in sixteen hundred years , and more , which are past , since his appearing in the world. i omit here the calculations of curious men , who have been bold to determine the year in which the day of judgment will happen ; some that follow the tradition of elias have allow'd two thousand years to the oeconomy before the law , two thousand to that under the law , and two thousand to that under the gospel , and after this have placed the succession of that tremendous day . but i doubt that this is rather a jewish criticism than a real prophecy : for , god having created the world in six days , and a thousand years being as one day with the lord , it 's like men have concluded from this notion . that as the world was created in six days , so after six days , i. e. six thousand years , it would be destroyed . some when they have seen any extraordinary judgments of hail , or rain , or thunder , or locusts , or great confusions happen in the world , have from thence inferr'd the immediate coming of this day . some have placed it in one year , some in another , but all these are needless speculations . it 's enough that the decree is sealed in heaven , that there will be such a prodigious day ; and it was as truly at hand in christ's time , as it is now , and now , as much as it was then ; nay as much now , as it will be but a year or a month before it comes in good earnest ; for the day of our death is at hand , and we know not when , or how soon , whether this hour or the next , the fatal messenger will arrest us in our journey . the day of our death is the fore-runner of that greater day , and according as our souls are found at the day of our death , so they will be judged in that glorious day : the judgment , that will be pronounced upon our souls at our death , will be proclaimed aloud before the whole world in the other day ; and if they be so unhappy as to be condemned upon their departure hence , they will all that while , till the great day comes , torment themselves with the thoughts of that sentence , and the shame that will ensue upon it , as holy souls will comfort themselves with the thoughts of their absolution . therefore , when our souls leave this body , that day and hour , is really a day of judgment to us : and that this day is at hand , none but a sot can deny ; and accordingly all men of sense have made , and do make early preparation for it , and he that doth not imitate them , is so far from giving proof to the world , that he is wiser than they , that he proclaims his stupidity , and in a manner , renounces his portion in the inheritance of the saints in light . but then by preparation i do not mean those little sprinklings of devotion , which hypocrites , and men who pretend to love god , yet will not part with their lusts , usually lay upon his altar , not the pharisees alms , and fasts , and prayer , which were performed with sinister designs , out of vain-glory and ostentation ; not ahab's repentance , who put on sack-cloath , and walk'd softly , but still kept an unmortified heart ; not the harlots piety solomon speaks of , who said her orisons , and paid her vows , and her peace-offerings , and thought to make god amends for the crimes she lived in , by these services ; not judas his sorrow , who lamented his sin , because he saw the hell he was like to drop into ; not demas his temporary severity , which soon chang'd into fondness of the world ; not the angel of sardis his profession of religion , who had the name that he lived , but was dead ; not the jews zeal for the ceremonial part of god's worship , while they neglected justice , mercy , chastity , sobriety , and charity ; not the zeal of ezekiel's heares , who loved to hear , but were loath to do : but , if you would prepare for this day of account , so as to be commended by the judge , the preparation must have these following ingredients . . pity those inconsiderate men that live as if there were no future judgment . express your compassion to their souls by your tears , since they will not weep for themselves : ah! miserable creatures ! e're long they shall see him whom they have pierced , and mourn , as one that mourns for his only son , and they are not aware of it ! they are hastening to the shambles , where they will be barbarously butcher'd by hellish furies , and they are not sensible of it ! oh , mourn for them ! they deserve your pity more than galley-slaves , more than wretches in turkish captivity : oh! call to them , and see whether ye can yet perswade them into a livelier faith of this terrible day . o that you could yet save their souls from death , and cover a multitude of sins ! it 's like they 'll scorn your tears , and laugh at your admonitions , for the god of this world hath blinded them : but , oh! pray for them , that their eyes may be open'd , that they may see the precipice they run upon , and behold the bottomless gulph , upon the brink whereof , they stand . they are rolling down the hill ; oh! stop them , if you can , that they fall not into the lake beneath : seeing your zeal for their souls , your concern for their welfare , your entreaties to save themselves from this generation , your sorrow for their undone estate , your grief for their hardness of heart , they may yet relent , and turn before the lord comes , and smites the earth with a curse . . every day spend some time in reflecting on this day . in the life of pachomius , we read , that every day he used to bespeak the several parts and members of his body , and talk to them , as if they had been rational creatures : behold , saith he , my beloved parts , i will advise you to nothing but what is wholsome , and useful for you , and therefore shew your selves obedient to my counsel , and let 's serve god cheerfully till we get to a better place . as to you my beloved hands , the time will come when you will no more be able to strike your neighbour , or play at cards and dice , and when you will not be able to reach any more after goods , that do not belong to you . as to you , my beloved feet , the time will come , when the way you have gone will be stop'd up , and when ye will be no longer able to run into vain and loose company . hearken unto me my senses , and whatever helps to make up this mortal frame , let 's strive lustily before death over-take us , and stand boldly in the evil day , and fight bravely , till the great god put an end to our sweat and labour , and call us to his heavenly kingdom . what will it profit you to taste of all the sweets of this world , if any thing can be called sweet in so much misery ? why should ye be loath to labour , when to labour ye were born ? why should ye refuse to suffer when shortly you must die , and mingle with dust ? why should ye seek after a soft and easie life , when e'relong you 'll meet with it in heaven : this is no time , no place for pleasure ; that 's only to be found among the blessed above . this is it , that i would have you comprehend above all things , that through sensual delights and satisfactions , men go into unquenchable fire , but through bryars and thorns lies the way to joys , which shall never have an end . why do ye murmur against me when i bid you fast , and watch , and pray ? should i indulge you , it would be your bane , it would be cruelty in me to spare you ; to give you ease would be the way to precipitate my self and you into endless torment . thus spake that holy man to the respective parts and members of his body : and thus , christian , do thou preach to thy soul every day ; ask it , which of those two sentences that shall be pronounced in the last day , art thou most desirous of ; of that , come ye blessed , or of the other , depart ye cursed ? if ( as no man is fond of misery ) thou dost hunger and thirst after the former , come my soul , let 's retire , let 's ascend the hill of god , and from thence take a view of what will be hereafter . the posture of affairs thou seest now , will not continue long ; fancy thou sawest a man whom the divine bounty hath crowned with variety of temporal blessings . this person having a mind to take his pleasure , retires with his family to his country-house , adorned with tyrian silke , and persian carpets , and with all the eastern riches , and there lives merrily , and at his ease ; one night being very jovial at supper , a servant of his , base and ill-natured , puts some lethargick , or opiate potion into his master's , and fellow-servants cups ; and having rocked them all asleep , opens the doors , le ts in thieves , and robbers , who having plunder'd the house , at last lay violent hands on the master , and to make sport with him , drag him thus intoxicated into the open field , and there leave him . in the mean while the heavens grow black , and a hideous tempest gathers in the clouds , the sky begins to lighten , and the voice of thunder to be heard , and a dreadful rain falls ; and in the midst of all this noise and confusion , the besotted master wakes , looks about , quakes , trembles , believes himself in another world , is astonish'd to see himself lying on a barren turf , without servants without attendants , without friends , without necessaries , without conveniencies , among showers , and storms , and tempests , stiff with cold , frozen to death almost , and beholding nothing but misery about him . o my soul ! thou canst not but look upon such a person , as the very emblem of confusion , and while thou dread'st this fearful state , take heed thou doest not prepare for it , or drop into it ; take heed of carnal security , for that will expose thee to the rage and fury of hellish thieves , and make god's indignation strangely surprizing . the terror that will seize the sleepy soul , when it is summon'd away to the bar of a righteous god , will be beyond storms of hail , and tempests of rain , and flashes of lightning , and claps of thunder . when covetousness would entice thee , shew it the miserable gehazi trembling before the throne of god : when luxury would tempt thee , bid it look upon the wretched belshazzar , mourning to eternal ages for his intemperance : when worldly mindedness would debauch thee , find out nabal among the damned spirits , and with that sight fright the foolish lust away : when envy would enter into thy soul , call out cain from that unhappy crew , and bid it see its doom in his funeral : when present satisfactions would make thee slight the after hopes of glory , bid the profane esau stand forth from his fiery cell to which he is condemned , and it will lose its courage . thou readest of the syrians , how in a consternation sent upon them from above , they fled in the night , leaving all their provision behind them . but what is this to the consternation , the judgment seat of christ will strike into that man , who having slighted his commands , is on a sudden ordered to come and answer the reason of his contempt ; and forced to leave all his vain excuses and apologies behind him . the name of some warriours hath frighted men , women , & children ; and then how terrible will the name of the lord of hosts be to them , that have fought against his holy spirit by their stubbornness . o my soul , blessed is he that watches , and keeps his garments , lest he walk naked , and they see his shame , rev. . . . walk circumspectly every day , and use that conscientiousness , you would use , were you sure , you should be summon'd to judgment at night . say not , next year , or when i have accomplished such a business , i will trim my lamp , and make it ready against the bride-groom comes . every day to live in expectation of the summons is the act of a wise and blessed servant : and he that every day walks with god , walks in a mighty sense of his omniscience , and omnipresence , and in his company , business , conversation , dealings , keeps god in his eye , sets his laws before him , walks as one resolved to please god in all things , le ts not a day pass over his head without doing some good , uses the world , as if he used it not , and if through inadvertency he slips , rises again presently , and arms himself with fresh resolutions , is the person , that lives every day , as if it were his last day . sinner , wert thou sure , that this night thou shouldst be summon'd to the bar of god , wouldst thou swear and lie , and dissemble , and be cholerick , or backward to good works ? live , as if thou wert sure of it : for suppose thou continuest in the land of the living that night , thou losest nothing by this preparation , nay , thou art a mighty gainer by it , for hereby thy soul is refresh'd thy mind preserved in an excellent temper , thy goodness strengthen'd , thy graces renew'd , thy affections enlarg'd , thy understanding enlightned , thy will made more tractable , thy spirits eased , thy calmness maintain'd , and thy very body kept in health . god loves thee , the promises of the gospel belong to thee : devils cannot hurt thee , thou livest like a christian , actest like a man of reason , preparest for thine own quiet , thy condition is happy , thy estate safe , thy life out of danger , thy conscience clear , thy confidence in god encreases , thy satisfaction swells , thy comforts grow bigger , and thou freest thy self from that mire and clay , in which so many souls do stick , and deliverest thy soul from that terrible pit , which swallows up so many imprudent travellers . . when ever you see , or hear of the judicial process of a malefactor , think , and reflect upon this day . think how terrible the sight of the judge is to the guilty prisoner , and how much more terrible the sight of a majestick god , will be to the unhappy sinner that would not be kept in by the laws , and sanctions of the great commander of the world , and stood more in awe of a child , or servant , when he was going to commit lewdness , then of him , who gave him life , and being : think how the malefactor is frighted & confounded with the vast company of men , and women , that crowd in to hear his tryal , and how much more the impenitent sinner will be ashamed in the last day , when all the people that have been since the creation of the world , will look upon him , and hear , what his fate will be ; some orators have been struck dumb with the greatness of their auditory , what effect then may we suppose will the congregation of mankind have upon a wretch , that never saw the hundred thousandth part of them before ? think how it must be with the malefactor , before the sentence of death passes upon him , how heavy his mind is , how melancholick his thoughts , how drooping his spirits are , and what palpitations he feels about his heart , and how far greater the heaviness of the sinful soul must be , before the sentence of condemnation proceeds against her , from the mouth of god , how much more sad remembrances , how much more dismal reflections will seize upon her ! and if it be so sad with her , before the sentence be past , what trembling and horrour will invade her after it ? a malefactor here on earth may yet entertain hopes of pardon , his prince may be merciful , pitty the distressed condition of his family , remember past services , and relent , and change the sentence , but the sinful soul once condemned to suffer , hath no hopes of forgiveness , no hopes of being repriv'd , no hopes of being released , not but that god is infinitely more merciful , then the meekest prince on earth can be , but the time of mercy is past . once he was merciful to her to a miracle , his mercy was her shield , mercy did encompass her , mercy lay entreating of her , mercy courted her , mercy though abused , came again , and tried new arguments , mercy followed her , mercy preserved her from a thousand evils , mercy would not suffer the roaring lion to touch her for many years , mercy stood by her , even then , when she desperately affronted her maker , mercy was patient towards her , mercy wept over her , mercy call'd to her , mercy would have pull'd her away from her errors , but she thrust this bright angel away , would have none of it , made light of it , laught at its charms , despised its entreaties , scorned its carresses , disregarded its smiles , refused its offers , rejected its embraces , and therefore cannot seed her self with hopes of pardon now . nay , the malefactor here on earth , when men will not pardon , hath yet hopes , that upon his true repentance god will pardon him , but the soul , that departs hence in a sensual , carnal condition , the same she lived in , hath no higher court to appeal to , none above god to make her moan to , none beyond the supream lawgiver to address her self to . the god the hath despised , and whose mercy could make no impression on her , is to be her last judge , and therefore how much more disconsolate must her state be , then the condemn'd malefactor's here on earth ! . whenever you converse with sick and dying men , and are present , when their breath leaves their bodies , think , and reflect upon this day : think with your selves , this man is going to be judged , his soul is entring into the territories of another world , to know , what her everlasting state must be : this will shortly be my case . i must ere long follow her to god's tribunal ; here my stay will be but short ; here i have no continuing city ; here i am not to tarry long ; my friend , that 's gone , shews me the way , that i must go . i saw him expire , i heard his last groans , i was by , when his eye-strings broke , if the lord jesus gave him any assurance of his favour , before he died , with what chearfulness will his soul meet her bridegroom in the air , how welcome will he be in the court of the great king ! what rejoicing will there be , when he , and the other glorified spirits behold one another , and they see that one more is added to their number , for there is no envy in heaven , no grudges , no fretting , because so many are admitted into the everlasting mansions , but the more holy souls do enter there , the more their joy encreases : if this my friend hath lived above the world , while he lived here , with what gladness , will his soul be brought , and enter into the kings palace ! how will his name be remembred there ! how kindly will angels talk of him ! how favourable will the judge be to him ! but if his devotion and piety hath been but paint and shew , what a surprize will it be , immediatly upon his coming among the spirits of another world to be arrested at the suit of the great god , and to be carried away to his tryal ! he is taken away from his sick bed , but should his soul be sent away with a curse , how much worse will hell be , then his sick bed ! in a sick bed physick may yet give some ease , but hell scorns all medicines , no drugs are of any use there , no cordials , no cataplasmes are to be found there , no vulnerary herbs grow in that wilderness : on a sick bed , friends may yet comfort us , but in hell , there is no friend , all are enemies , all hate one another , because none can deliver the other from his torments : in a sick bed neighbours may give their advice , but in hell no advice can be given , for the inhabitant are not capable of taking it : the devils indeed may advise them to speak evil of god , because of the irreversible doom they lie under , but that 's a remedy infinitly worse then the disease , and they that follow this counsel increase god's anger , and their own plagues , and as they venture upon new sins , so god must inflict new curses , and try new rods , and new scourges , which makes the misery truly infinite . such reflections the sight of a sick and dying man will cause ; nor is this judging of his everlasting and final state but a mere conditional meditation , undertaken for no other end , but to affect our own souls with the day of god's righteous judgment , to improve our own thoughts , and to make a holy use of such occasions , as god's providence thinks fit to present to us . . whenever you go to a funeral , think of this day of judgment . when you see the mourners go about the streets , when you your selves accompany the corps to the grave , think of the great sentence the soul will receive upon her approaches to the throne of the heavenly majesty . st. hierom describing the funeral of the happy paula , that famous saint , who while she lived here , was eyes to the blind , a nurse of the poor , a staff to the lame , and an example to all religious persons , tells us , that when she was dead , there were heard no shrieks , no howlings , no weeping , no despairing lamentations , but psalms , and hymns , and spiritual songs : her corps was carried to the grave upon bishops shoulders , prelates carried lamps and wax-candles before her , and a quire of singing-men accompanied her to her tomb , and most of the people of palestina came together to attend the funeral . the monks crept out of their cells , the virgins from their retirement , and good men , in all places thereabout , thought it sacriledge not to pay the last office to her . the widows and orphans , as in the case of dorcas , came , and shew'd the garments she had made for them ; and all the indigent and needy cryed , they had lost a mother : and for three days , psalms were sung in greek , hebrew , latin , and syriack ; and every body celebrated her funeral as if it had been their own . when you behold the funeral of such a holy person , think , how with far greater pomp the angels meet her soul at the gates of heaven , and on their shoulders , carry it to the throne of everlasting mercy . think how joyfully those blessed ministers conduct such a soul to her eternal rest , and how they triumph that she is deliver'd from the burden of the flesh , and advanced from a valley of tears , to a place of endless glory . when the great constantius died in brittain , his ashes were put in a golden chest , and with great pomp carried through france , and italy , to rome ; but , think how far greater honour it is , for such a holy soul to be convey'd by the spirits of light into the city coming down from heaven , prepared as a bride adorned for her husband , the twelve gates whereof are twelve pearls , and the streets pure gold , as it were transparent glass . on the other side ; when you see the stately funeral of a voluptuous and sensual man , such as attila was , the souldiers tearing their hair , the courtiers weeping , the body wrap'd up in silk , the guard proclaiming his valiant actions , and monuments erected upon the grave , of gold , of silver , and of iron ; think on the more dismal funeral of his soul , in case it was not wash'd here with the waters of repentance , and which is the greatest purification , with the blood of jesus : think , if the soul be for ever separated from the glorious presence of god , and commanded away into everlasting darkness , not all the stately monuments raised for the honour of her body will qualifie her misery in the other world ; not all the acclamations or applauses of flatterers will give her any comfort , not all the riches she enjoy'd on earth , nor all her wealth and greatness , and dominion , will there extinguish the least spark of fire her conscience will feel . this dreadful funeral will be attended with crouds of unhappy spirits , who , instead of mourning , will rejoyce at the guest that 's come into their tents , and lycaon like , cover her with eternal darkness . such a soul is laid in a worse grave than her body , even in the burning lake , where the misery is proportion'd to her former sins , and her conscience frighted with scenes of horror ; and the remembrance of her quondam pomp encreases her discontent and anguish : think of this , and learn to be sober ; think of this , and learn self-denial : think of this , and learn not to love the world : think of this , and learn to secure the light god's countenance : think of this , and learn to honour them that fear the lord : think of this , and learn to do good in your generation . . to avoid the terror of this future judgment , judge your selves here on earth ; for if we would judge our selves we should not be judged , saith the apostle , . cor. . . then we judge our selves , when we confess our particular errors , and condemn our selves for the commission ; when with grief , and sorrow of heart , and indignation against our selves , we do acknowledge , that we have abused the divine mercy , and by so doing deserved his taking his holy spirit from us ; when we lay his threatnings before us , and confess that these plagues are due to us , and that we have deserved them , and wonder at the patience of god that hitherto hath been loath to give order to the destroying angel to seize on us ; when , from a sense of our neglect and sins , we cry , it is a bitter thing and evil , that we have forsaken the lord , and that his fear hath not been in us , and are so convinced of our demerits that we can give no other reason for our escape and preservation so long , but god's infinite goodness ; when we are angry with our selves for our imprudence in neglecting so great salvation , and study , how to be revenged upon our corruptions ; when we decry our inward , and outward failings , and are resolved to mortifie them , were they as dear to us , as our right hand , and foot , and the apple of our eye ; when we erect a tribunal in our souls , and bid our disorderly thoughts , and words , and actions appear before us , and give an account of their behaviour , and finding they have been exhorbitant , lash them into better manners ; when we lay mulcts on our inordinate desires , in case they will not yield , and put our flesh to some more than ordinary trouble , in case it will not be kept within its due bounds , and limits ; when we punish our eyes , by fixing them so many hours on heaven , or on the word of god , because they gazed on things , which god hath forbid ; when we chastise our ears with hearing so many sermons , because such a day , they listned with pleasure to an offensive story ; when we inflict silence upon our tongues for some days , because such a time they spake things either undecent , or injurious to our neighbours ; when we bid our feet keep at home for a considerable time , because they ran into evil company , when they should not ; when we deny our body its necessary food and refreshment for some time , because it pamper'd it self such a day , and plaid the wanton ; when we will not let our sensual appetite enjoy its harmless , and innocent delights for a certain time , because the other day it it was greedy after outward and carnal satisfactions ; when we suffer our selves to be reproached without answering because such a day we flew out into an unruly passion . this is to judge our selves , and they that do so , may be confident , they shall not be condemn'd with the world , in doing so we do that to our selves , which god would have done to us , if we had continued impenitent , & & insensible , and take that vengeance of our selves , which god would have taken of us in a severer manner , in case we had not bethought our selves ; and thus we prevent his anger , and shew , that we dread his wrath , and seek his love , that his threatnings fright us , and that we have just apprehensions of his indignation ; and such men the holy ghost counts happy , for , blessed is he , that feareth always , saith the wise man , prov. . . . in your actions , regard not so much how they are relish'd with men , as whether they will hold water , and endure the test , before the judge , when your naked souls must appear before him . abundance of our actions appear plausible to men , who see no further , then the outside , but let 's consider , whether they will bear the piercing eye of this all-seeing judge ; it 's true , should god lay our righteousness to the line , and measure our religious actions by the exact rule of his wisdom , justice , and holiness , he would spy innumerable flaws even in the services of the devoutest person living , but he proceeds not according to that rigour , but upon the account of the great mediator vouchsafes grains of allowance for accidental infirmities , and incogitancies , and unforeseen , and involuntary slips and the sincerity of a good work is that , he chiefly takes notice of , whether the intention was good , whether the design was holy , whether love was the principle of it , whether it was without reserves of some secret sin , whether there was candour , and ingenuity in it , and whether the offering was free , unforced , unconstrain'd by any outward motive , and whether charity lay at the bottom . many of our actions may want these qualifications of sincerity , and yet appear specious , and gay , and glorious in the eyes of spectators , and those we converse withal : look not christians on the commendations of your neighbours in your acts of piety , but on the commendations of that judg , to whom ye must give an account , for not he that commends himself , or whom men commend , is approved , but whom the lord commendeth , cor. . . if he do not commend our works , all the approbations of mortal men , will do us but little good another day ; and serve only to tell us , that we were cheated by those encomiums . alas ! how many men are counted just , and righteous , honest , and good here on earth , whom the great judge will not find so , when he comes to examine their deeds by the rule of sincerity ! sirs ! matter not , whether men do look upon you as devout , but see , that god may esteem you so ; alas ! what doth it signifie , that men call me religious , when god knows , i am an hypocrite ? what comfort can it be to me , that men think me charitable , when god sees , i give alms to be seen of men ? what will it profit me , that men call me zealous ; and fervent , when god sees , that gain , and profit is the cause of it ? what doth it avail me , that men say , i pray well , when god sees , i study to please the company ? what great matter is it , that men applaud me for a single virtue , when god sees i am partial in my obedience ? what great advantage can it be to me , that men say i am humble , when god sees pride in that very humility ! the apostle therefore bids us look to the manner of our performances ; he that gives , let him do it with simplicity ; he that rules , with diligence ; he that shews mercy , with cheerfulness ; let love be without dissimulation , be kindly affectioned one to another with brotherly love , &c. rom. . , , . so , when you pray , let your hearts breath out holy desires ; when you sing , let your minds bear a principal part in the hymn ; when you come to the table of the lord , let your souls be touch'd with the love of jesus ; when you are kind to your neighbours , banish all sinister designs ; when you express any holy fervours , let god's glory be in your eye ; when you discharge any part of your duty to god and man , let a cheerful obedience to the gospel be the motive : do all this as unto god , not as unto men ; do it , as if no creature saw you ; do it , as if none but god were before you ; do it , as if you were to be summoned this moment to judgment : such services will endure the probe , such devotions will stand good , such acts of piety will hear searching , such works god himself will be a witness to , that they were wrought according to his will , and by the power of his holy spirit . . what injuries you receive in this world from men , bear them patiently , out of regard to this great day of judgment , when god will set all things to rights , and take care that you lose nothing by your sufferings . rejoyce christian in thine innocence , which god intends to proclaim in this day before all men and angels . he 'll wipe off all the dirt and aspersions that are thrown upon thee , in this day : he will bring forth thy righteousness as the light , and thy judgment as the noon-day . what need'st thou take notice of an affront offer'd to thee , when thy god stands engaged to take notice of it with a witness in this day ? what need'st thou seek revenge , when thy master , whom thou servest , is resolved to judge thy cause in this day ? what need'st thou fret and rage at the contempt , men put upon thee here , when thy great lord will be sufficiently angry with the offender in this day ? what need'st thou grieve that men abuse thee here , when thy sovereign master will grieve every vein of the reviler's heart in this day ? what need'st thou be concerned for the reproaches men cast upon thee for thy righteousness sake , when he , for whose name thou sufferest , will vindicate thy wrong , and call the persecuter fool for his pains in this day ? say not , at this rate there will be no living for me in the world ; trust that god , who hath promised to clear thy innocence in this day , and he will hide thee under the shadow of his wings , while thou art in this troublesome world : he that preserved elijah , when ahab , and jezabel , and all the prophets of baal were enraged against him , knows how to keep thee in the hour of temptation . ay , but revenge is sweet ! what if it be so to flesh and blood ? it will prove bitter to thy spirit : and if ever thou art saved , a bitter repentance must come in , and salve the wound ; and wilt thou prepare for a needless and uncertain repentance ? how knowest thou whether god will after the fact , give thee his holy spirit to come to this repentance ? and what cruelty is it , when god is resolved to revenge thy quarrel , that thou wilt needs revenge it too ? if thou revengest it , god will take no care to plead for thee ; but if thou leave thy cause entirely to him , thy wrong will be infinitely recompens'd in this day . thus did thy blessed master , who when he suffer'd , threatned not , but committed himself to him that judges righteously . wilt thou boast of being his disciple , and art thou loth to follow his example ? fear not , those men who wrong thee now , will be sufficiently sorry for the injury , either here , if ever they be truly converted , or hereafter , when the almighty will convince them to their everlasting grief , how much they were mistaken in their verdicts , and what sinister constructions they put upon thy actions , how barbarous their rage was against thee , how inhumane the ill language they gave thee , and how unjust all their reproaches were . do but stay a little while , and thou shalt see it with thine eyes : have but patience untill that appointed day , and thou wilt find , the prophet was in the right , when he said , the righteous shall rejoyce when he sees the vengeance , so that a man shall say , verily , there is a reward for the righteous , verily , he is a god that judges in the earth , psal. . , . . consider particularly , that it will be more tolerable for heathens , and professed infidels at this day , than for christians ; and not without reason . treason is more excusable in a stranger than in a citizen or domestick , and more may be pleaded for a sinful life in a pagan , than in one of christ's own houshold . a heathen is obliged to god by the right of creation and preservation ; but a christian hath , besides these , baptism , and his vows , to tye him : his motives to the fear of god are stronger than they can be in other religions . where the greatest rewards are , there we may justly believe people will be most industrious , most laborious , and most sedulous . no religion proposes those rewards , that christianity doth . the heathens either had doubtful apprehensions of an everlasting happiness , or were strangers to the nature of it . among us this endless glory is not only professed , but most clearly revealed ; we are sure of it , confident of it , have no reason to dispute the certainty of it , and the nature of it is discovered to us by him who came out of his fathers bosom ; therefore he that under these manifestations proves careless and negligent of god's love , can have no excuse . and as heaven is or may be seen in all its glories among us , so we are assured of a burning lake , of an endless misery , which attends the unconscionable , and disobedient ; whereof the notions of pagans , and idolaters , were but dark , and consequently we have a stronger bridle to curb the violence of our sinful desires than they ; and therefore this must make our doom more terrible . the helps we have to arrive to vertue are not only more in number , but more powerful , our knowledge is greater , our instructions greater , our illumination greater , our means of grace richer ; and we have greater examples of holiness than ever heathens had ; we have besides philosophy , and the law of nature , the sacred scriptures , and besides conscience , the spirit of god to exhort us , to reprove us , to admonish us , to assist us , and to help our infirmities . if a heathen sin , he doth but stumble in the dark ; if a christian sin , he falls at noon-day . we have sacraments to bind us to a perfect hatred of sin ; and semiramis took no more pains to fence her city with brick walls , than the almighty doth our souls from falling a prey to the prince of darkness ; nay , our impediments in our way to bliss are less than the pagans had : by baptism , and the power of christs death , the powers of darkness are broken , the devil's strength is much abated , his arrows are not half so fiery as once they were . the heathens have far greater obstacles . the devils power among them seems unlimited , and therefore for us to fall a prey to this enemy , for us to yield to his suggestions , for us to be drawn into his net , will scarce admit of a charitable apology . these things are now made light of ; but nothing is more reasonable , then that they who have abused the greatest mercy , should feel the severest lashes ; christian , why should god give thee greater light , and greater advantages , then to other men ? they are men of the same passions , thou art of , and they are flesh , and have reason , and are god's creatures ; and depend upon his providence , as well as thou ; & why should god make a difference betwixt thee & them ? no other reason can be assigned , but his undeserved compassion . thou wicked servant , had thy master a greater kindness for thee , then for thy fellow servants , and could not this distinguishing kindness prevail with thee to be faithful , and loyal to him ? thy ingratitude is abominable , and thy torment shall be proportionable : thy impiety was intolerable , and thy flames shall be so too : thy baseness is inexpressible , and thy plagues shall be so too : thy unworthiness is uncommon , and thy agonies shall be so too : thou deservest a bitterer cup , and thou shalt drink it too . if god should not punish thee more then heathens , he would be partial , his honour would suffer in the indulgence , and he hath but little encouragement from thy good nature to lessen his wrath and fury . dionysius talked atheistically , as well as thou , but he had no scripture to direct him ; the sybarites were luxurious , as thou art , but they knew not what the gospel meant . novellius , torquatus was given to drunkenness , as thou art , but he never made vows against it in a sacrament of baptism . tarquinius was proud , as thou art , but he never heard of the humble jesus . julia was vain in her dress , and habit , as thou art , but she understood not , what the stupendious work of redemption meant . decius mundus was lecherous as thou art , but he was not acquainted with a holy , sanctifying spirit . themistocles was envious , as thou art , but he never heard god speaking to him , by his son. epicurus was careless of a future immortality , bu he had not ministers to preach to him . simonides was covetous , as thou art , but he knew of no articles of belief . philagrius was cholerick as thou art , but he made no profession of goodness and religion . sisamenes was unjust as thou art , but he never heard , that the unrighteous are not to inherit the kingdom of god. vnidius was uncharitable as thou art , but he had not that cloud of witnesses , those holy examples that thou hast . sardanapalus minded nothing but his lusts , and belly , as thou dost , but he never heard of a crucified saviour . democles was a flatterer and dissembler , as thou art , but the terrors of the lord were never manifested to him . all which advantages thou possessest above these pagans , therefore it must needs be more tolerable for sodom and gomorrah at the day of judgment , then for thee . . let the process of this day among other vertues , engage you particularly to a practical charity , and readiness to do good to others , who are under affliction , especially where god hath blessed you with conveniences , and superfluities ; for the judge is resolved to insist upon this vertue more then others : this he has not only assured us of , matth. . , , &c. but it is also the most reasonable thing in the world , that we who hope to find mercy in that day , should be acquainted with the shewing mercy to christ's distressed members here ; or it is christ's rule , that with what measure we mete here , with the same measure it shall be meted to us again ; and to this purpose the apostle , he that soweth sparingly , shall reap also sparingly ; but he that sows bountifully , shall reap also bountifully , cor. . . — the virgins that wanted oyl , were excluded from the wedding-feast , when the bridegroom came , that oyl was charity , which therefore the good samaritan poured into the wounds of the distressed man ; and as oyl supples the joints , gives ease to the part , which is in pain , and is an ingredient of most chirungical operations , so charity relieves the miserable , and refreshes the calamitous , and hath an influence upon all other virtues . it was therefore wisely said by that pious duke of savoy , when one ask'd him , where his hunting dogs were ; he led them into his hall , where abundance of lame , and blind , and poor people fed at his cost and charges ; these faith he are my dogs that serve me in my hunting after heaven and happiness : all other vertues lose their glory , where charity doth not bear them company . to this vertue we are born , and it is the most easie of all the rest , and therefore to want it when we come before the judge , must needs turn his face , and favour from us . and it is remarkable , that the judg represents all the acts of charity , he reckons up in this day , as done to himself , i was an hungred , and ye gave me meat : i was a thirsty , and ye gave me drink , &c. whereby he doth not only intimate the close union , and communion , the poor man hath with him , insomuch that he is one with him , but shews , that in our alms , and doing good we must have respect chiefly to christ jesus . let the man , that begs thy charity , or wants thy relief , be brought to poverty by his own folly , let him be wicked , let him be ungrateful , give him with respect to thy saviour ; look upon christ , when thou dost supply his wants ; have the lord jesus in thine eyes , regard not so much the poor man's nature , because he is of the same flesh with thee , nor so much his relation , because he is of kin to thee , nor so much his country , because he is of the same town , that thou art of , nor so much his religion , because he professes the same faith with thee , nor so much his person , because he is a gentleman , nor so much his readiness to extol thy bounty , as the love and charity of the holy jesus to thy soul and body . have that in thine eye chiefly , when thou openest thy hand , let him be in thy mind , when thou distributest thy bounty ; this makes thy charity amiable , and acceptable and fit to be proclaimed , and commended in this day . and indeed , how dost thou know christian , but that thy saviour may sometimes disguise himself , and appear to thee in the shape of a poor man , and wilt not thou give freely , wilt not thou give cheerfully , wilt not thou give readily , since thou knowest not , but thou mayest give it to thy saviour himself ? and how glorious an encomium will it be in the last day , to hear him say before the world , i was naked , and this good man cloathed me , i was in prison , and he visited me ! the three angels of old disguised themselves in the shape of travellers to try abraham's hospitality , and from hence possibly came the heathenish fables , that their jupiter came in the habit of a poor man to philemon , who entertaining him , jupiter made his house a temple , and the owner , the priest of it ; and that apollo coming as a traveller to mydas and being kindly entertain'd by him , rewarded his bounty with vast wealth and riches ; though we have no warrant from scripture to believe that christ doth actually disguise himself to us in such shapes , and appears to us to try our charity , yet it is no impossible thing , and we may piously believe it , thereby to encourage our selves to cheerful contributions , lest finding us hard-hearted , and ill-natured , covetous , and incompassionate he deal with us , as jupiter among the heathens , is said to have dealt with lycaon , whom when he came to visit , as a guest , and found cruel instead of being hospitable , he turned him into a wolf. christ hath threatned the hard-hearted a worse , and stranger metamorphosis , for they that will not be like him in doing good , shall be doomed to be like devils , to mourn and lament as they , and to eternal ages too , for this is the sentence , go into everlasting fire , prepared for the devil and his angels , for i was an hungred , and ye gave me no meat , &c. mat. . , . . let nothing discourage you from admiring those men who have always lived in the thoughts , and contemplation of this future judgment ; we admire men for their parts abilities and accomplishments ; we admire aristotle for his learning , archimedes for his mathematicks , socrates for his gravity , absolum for his beauty , achitophel for his policy , saul for his tallness , arion for his musick , asahel for his nimbleness , the men of benjamin for their skill in slinging , darius for his gratitude , cicero for speaking , virgil for poetry , vrbino for painting , &c. but these are poor things for our reason to admire ; men that live day and night in a sense of this future judgment , live continually in expectation of the archangel's trumpet , or the summons of almighty god , these are the men , whose praise we ought to shew forth in the gates . let others admire demosthenes for his rhetorick , i will admire st. paul , who so look'd at the things not seen even at this judgment , as to rejoice in tribulation , and though troubled on every side , yet was not distressed , though perplex'd yet was not in despair , though persecuted , yet was not forsaken , though cast down , yet was not destroy'd , appeared to the world , as sorrowful , yet was always rejoicing , as poor , yet made many rich , as having nothing , and yet possessed all things , cor. . , , . cor. . . let others admire arcesilaus for his prudence , scipio for his fortitude , aristoclides for his humanity . pythagoras for his philosophy , i will admire the primitive believers , who stood in such awe of this great day , that their constant thoughts and contrivances were , how to resist their adversary the devil , and upon this account stood fast in faith , quitted themselves like men , were strong , and always abounding in the work of the lord. the thoughts of this day made them vigilant , sober , heavenly minded , despisers of the world ; charitable , kind , tender-hearted , fruitful in all good works , and why should we delude our selves , or fancy we need not do so , or that they did more then they ought to have done . the best of men , the wisest men , the holiest men that ever lived , have been frighted over-awed , supported , preserved in goodness by the contemplations of this day , and therefore if we are not , it 's no sign , that we are wiser then they but that we are more stupid ; we are all ambitious of participating of their glory , and why should we be afraid of taking the way , that led them to it . these are the men , who choose the better part . these are the men , who though laugh'd at by the world , are a crown of glory , and a royal diadem in the hand of their god ; and for their shame they shall have double , and for their confusion , they shall rejoice in their portion . their light shall come , the glory of the lord shall rise upon them : they shall break forth on the right hand , and on the left , and in righteousness shall they be established : they shall dwell on high , their place of defence shall be the munition of rocks ; bread shall be given them , their water shall be sure : their eyes shall see the king of glory in his beauty , they shall behold the land , that is very far off ; even the land , where rivers of pleasure flow , where no tears are to be seen , no sorrow to be found , no anguish to be heard of . these are the men which at last shall sit down in the throne of god , and having suffered hunger and thirst with the holy jesus here , shall eat , and drink at his table in his kingdom . these men will at last be look'd upon with greater fear and reverence , then now they are , and when the bruitish world shall see them advanced to the highest seats of bliss , and behold that these which once were the most contemptible creatures , shall judge the world with the son of god , they will change their voices , and with the maltheses be ready to call them gods , whom but a little before they condemned , as varlets and villains . i conclude this discourse , with st. peter's exhortation , pet. — . the lord is not slack concerning his promise , as some men count slackness , but is long suffering to us ward , not willing , that any should perish , but that all should come to repentance . but the day of the lord will come , as a thief in the night ; in the which the heavens shall pass away with a great noise , and the elements shall melt with fervent heat ; the earth also , and the works that are therein shall be burnt up ; seeing then , that all these things shall be dissolved , what manner of persons ought ye to be in all holy conversation , and godliness , looking for , and hastening unto the coming of the day of god , wherein the heavens , being on fire shall be dissolved , and the elements shall melt with , fervent heat ; nevertheless we according to his promise look for new heavens , and a new earth , wherein dwells righteousness , wherefore beloved , seeing that ye look for such things be diligent , that you may be found of him in peace , without spot , and blameless . finis . errata . page . line . read farms , p. . . l. . r. to let the world see the bands . p. . l. . r. persons are , who are employ'd . p. . p. . r. imitation . books printed for , and sold by mark pardoe at the sign of the black raven , over against bedford house in the strand . doctor horneck's best exercise , o. dr. hooper's sermon before the king on the fifth of november . — his sermon before the lord mayor . sir william petty's essay in political arithmetick ; o. — his observations on dublin bills of mortality , o. novels of elizabeth queen of england , containing the history of queen ann of bullen , in two parts , o. observations on feavers , o. plain man's way to worship , o. becteri minera arienaria , o. mdash ; de nova temporis , o. holder's elements of speech , o. charras experiments on vipers in o. notes, typically marginal, from the original text notes for div a -e socrat. eccl. hist. l. . c. . notes for div a -e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 act. . . plat. in phaed. ps. . . sam. . . es. . . lam. . . . chrysost. homil . . in thessalon . rev. . . zephan . . , , , , . prov. . , . happy asectick , p. . & seqq. philip. . . eccl. . , ; , . gen. . council . eliber . c. . council . constantinop . . c. . es. . , ▪ , . tim. . , . pet. . , . de serm. in monte lib. . tim. . . pet. . . vid , cyprian . de habit. virg . ed , oxon. p. . esth. . . cyprian de habit . virgin. john . , . rev. . . tertull. de cult . faemin . lib. , c. . vid. celada commentar . in judith , c. plutarch . in apophthegm . aelian var. hist. l. . rom. . . rom. . . platin. in paul. . euseb. lib. . c. . gregor . naz. in laudem gorgon . de habit. virg , p. . homil. . in matth. vid. p. martyr . loc . com . class . . c. . p. mart. loc . cit . summ. part. . tit . . c. . § . de bell. belg. l. . hom. . in matth. de vanit . scient . c. . ps. . exod. . . vid. gerh. joh. voss. de idol . l. . c. . matth. . . ephes. . . mar. . . salvian . degubern . dei. lib. . tertul. de spect . c. . c. . c. . c. . c. . c. . c. . c. . c. . c. . c. . c. . c. . cor. . , . pro. . . vid. dre●●l . tribun . christi . l. . c. . § . in epitaph paulae rom. rev. . , . psal. . . pet. . . matt. . . luke . . several sermons upon the fifth of st. matthew .... [vol. ] being part of christ's sermon on the mount / by anthony horneck ... ; to which is added, the life of the author, by richard lord bishop of bath and wells. horneck, anthony, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing h estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : or : ) several sermons upon the fifth of st. matthew .... [vol. ] being part of christ's sermon on the mount / by anthony horneck ... ; to which is added, the life of the author, by richard lord bishop of bath and wells. horneck, anthony, - . v. : port. printed by j.h. for b. aylmer ..., london : . errata: p. at beginning of v. . volume (wing h ) is found at reel : ; v. (wing h ) is found at reel : . imprint of v. reads: london: printed for brabazon aylmer ..., . reproduction of original in the bodleian library. includes bibliographical references. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng horneck, anthony, - . sermon on the mount. bible. -- n.t. -- matthew v -- sermons. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - mona logarbo sampled and proofread - mona logarbo text and markup reviewed and edited - pfs batch review (qc) and xml conversion several sermons upon the fifth of st. matthew ; being part of christ's sermon on the mount. by anthony horneck , d.d. late preacher at the savoy . the second volume . compleating the chapter . london : printed for brabazon aylmer , at the three pigeons against the royal exchange in cornhil . . the texts of the sermons in this second volume . sermon xvi . st . matthew the fifth , verse . neither do men light a candle , and put it under a bushel ; but on a candlestick , and it giveth ligth to all that are in the house . page . sermon xvii . verse . let your light so shine before men , that others may see your good works ; and glorifie your father which is in heaven . p. . sermon xviii . verse . think not that i am come to destroy the law and the prophets ; i am not come to destroy , but to fulfil . p. . sermon xix . verse . for verily i say unto you , till heaven and earth pass , one jot , or one tittle shall in no wise pass from the law , till all be fulfilled . p. . sermon xx. verse . whosoever therefore shall break one of these least commandements , and shall teach men so , he shall be called the least in the kingdom of heaven ; but whosoever shall do and teach them , shall be called great in the kingdom . p. . sermon xxi . verse . for i say unto you , that except your righteousness shall exceed the righteousness of the scribes and pharisees , ye shall in no case enter into the kingdom of heaven . p. . sermon xxii . verse , . ye have heard , that it was said by them of old time , thou shalt not kill ; and whosoever shall kill , shall be in danger of the judgment . but i say unto you , that whosoever is angry with his brother without a cause , shall be in danger of the judgment ; and whosoever shall say to his brother , racha , shall be in danger of the council ; but whosoever shall say , thou fool , shall be in danger of hell fire . p. . sermon xxiii . verse , . therefore if thou bring thy gift to the altar , and there remembrest , that thy brother hath ought against thee ; leave there thy gift before the altar , and go thy way ; first be reconciled to thy brother , and then come , and offer thy gift . p. . sermon xxiv . verse , . agree with thine adversary quickly , while thou art in the way with him ; lest at any time the adversary deliver thee to the judge , and the judge deliver thee to the officer , and thou be cast into prison . verily i say unto thee , thou shalt by no means come out thence , till thou hast paid the uttermost farthing . p. . sermon xxv . verse , . ye have heard that it hath been said by them of old time , thou shalt not commit adultery ; but i say unto you , that whosoever looketh on a woman to lust after her , hath committed adultery with her already in his heart . p. . sermon xxvi . verse , . and if thy right eye offend thee , pluck it out , and cast it from thee ; for it is profitable for thee , that one of thy members should perish , and not that thy whole body should be cast into hell. and if thy right hand offend thee , cut it off , and cast it from thee ; for it is profitable for thee , that one of thy members should perish , and not that thy whole body should be cast into hell. p. . sermon xxvii . verse , . it hath been said , whosoever shall put away his wife , let him give her a writing of divorcement . but i say unto you , that whosoever shall put away his wife , saving for the cause of fornication , causes her to commit adultery ; and whosoever marries her that is divorced , commits adultery . p. . sermon xxviii . verse . again , ye have heard , that it hath been said by them of old time , thou shalt not forswear thy self , but shalt perform unto the lord thine oaths . p. . sermon xxix . verse , , . but i say unto you swear not at all , neither by heaven , for it is gods throne ; nor by the earth , for it is his foot-stool ; neither by jerusalem , for it is the city of the great king ; neither shalt thou swear by thine head , because thou can'st not make one hair white or black . p. . sermon xxx . verse . but let your communication be yea , yea , and nay , nay , for whatsoever is more than these comes of evil. p. . sermon xxxi . verse , . ye have heard , that it hath been said , an eye for an eye , and a tooth for a tooth . but i say unto you , that ye resist not evil , but whosoever shall smite thee on thy right cheek , turn him the other also . p. . sermon xxxii . verse , . and if any man will sue thee at the law , and take away thy coat , let him have thy cloak also . and whosoever shall compel thee to go a mile , go with him twain . p. . sermon xxxiii . verse . give to him that asketh thee ; and from him that would borrow of thee , turn thou not away . p. . sermon xxxiv . verse . ye have heard that it hath been said , thou shalt love thy neighbour , and hate thine enemy . p. . sermon xxxv . verse . but i say unto you , love your enemies , bless them that curse you , do good to them that hate you , and pray for them which despitefully use you , and persecute you . p. . sermon xxxvi . verse . . that you may be the children of your father which is in heaven ; for he makes the sun to rise on the evil and on the good , and sendeth rain on the just and vnjust . p. . sermon xxxvii . verse , . for if you love them which love you , what reward have you ? do not even the publicans the same ? and if ye salute your brother only , what do you more than others ? do not even the publicans so ? p. . sermon xxxviii . verse , . for if ye love them which love you , &c. p. . sermon xxxix . verse . be ye therefore perfect , even as your father which is in heaven is perfect . p. . advertisement . this worthy author , hath likewise left sermons of the sixth , and seventh chapters of st. matthew's gospel ; compleating our blessed saviour's sermon on the mount , making an excellent body of divinity . which will be suddenly printed uniform to this volume . sermon xvi . on the fifth of st. matthew . vol. ii. st. matth. ch. v. ver. . neither do men light a candle , and put it under a bushel ; but on a candlestick , and it giveth light to all that are in the house . had i consulted brevity , i might have handled the , , , and th , verses together , because they all speak of the same subject , viz. the exemplary lives of christians : but being willing to examine the emphasis of every expression , i have resolved to treat of these distinctly . as our saviour hath compared his true followers to the salt of the earth , with respect to their reforming others ; to the sun , or light of the world , with respect to their enlightning and enlivening others ; to a city set on an hill , with respect to their free and open profession of their principles , and acting accordingly ; which was the subject of our last discourses : so here he goes on , and adds one comparison more , viz. that of a lighted candle ; the use of which is to give light to them that are in the house . neither do men light a candle , &c. though the subject seems to be in a manner exhausted , by the preceding discourses ; yet i shall so order the matter , that i may either more clearly explain what i have hinted before , or alledge something agreeable to the similitude . what venerable bede observes upon this passage , that he puts his candle under a bushel , who obscures the noble light of the doctrine of the gospel , by his covetousness , and greediness after the profits of the world : and , that he sets it on a candlestick , who so submits to god , that the power of the gospel , like oyl , swims a top ; and pleasing the flesh , is the least of his concerns : and what the same author adds concerning our saviour , that he lighted a candle when he irradiated and inflamed the dark lanthorn of humane nature with his divinity ; and placed this candle , his divine power , in the candlestick , his church ; and that the candle , the gospel , could not be put under a bushel , i. e. confined to the jewish common-wealth , but was to give light to the whole world : these , i say , are pious allusions , rather than the direct and natural sense of the words ; or if they relate to the sense , they are but a small part of it , or rather inferences from the scope and drift of our saviour's coming into the world , than an explication of the words , which enforce the duty of being exemplary in our lives ; a duty strangely neglected , and which cannot be urged too often . i shall therefore enquire , with relation to the text , i. how we cover and hide the light of our piety and goodness . ii. what injury we offer ( by doing so ) to god and man. iii. what the advantages are of letting the light of our piety shine to those that are round about us . i. how we cover and hide the light of our piety , and goodness ; and this is done , . when we content our selves with the name of christians , and do nothing that doth properly belong to christians , as christians . what it is that constitutes a christian , christ hath told us ; and you have often heard it : it is mat. . . if any man will come after me , let him deny himself , and take up his cross , and follow me . how do we deny our selves , when we indulge our natural desires and affections ; connive at that which we should restrain ; give our selves leave to think , and speak , and do , what our flesh suggests to us , without curbing those inclinations ; or do not subject our appetites , our thoughts and words , and desires , and actions , to the government and will of god ? is this denying our selves , when we let loose the reins of our inordinate lusts , to pride , to covetousness , to wrath , to uncleanness , to slandering and abusing our neighbours ? &c. do we take up our cross , when we take it ill , that god sends afflictions upon us ? repine and murmur when we are corrected ; are impatient under the rod , and look upon the scourge as our greatest enemy ? do we follow christ when his example moves us not , when his meekness and humility make no impressions upon us , when his delight in doing good , and his compassionate temper charms us not into imitation ? and if we do none of these things , and yet call our selves christians , do we not hide the light , which that name imports , under a bushel ? do not we obscure it ; do not we cover it ; do not we keep it from shining forth ? what! will the name bear us out ? will the title make us favourites ? do we believe that god is pleased with those that have the name that they live , and are dead ? what! a christian , and cheat , and lye , and dissemble , and commit a thousand abominations ? a christian , and do things as contrary to the nature of christianity , as light is to darkness ? are not these perfect absurdities ? and yet men will glory in the name alone . . we hide it when we suffer the honours , pleasures , and gay things of this world to obscure it . do not you see how tares , how thistles , and bryars , and thorns , cover and hide the wheat , the good corn that grows among them ? that 's the emblem of our hiding the light of goodness and piety . there is an admirable seed sown in our hearts by the great husbandman , god blessed for evermore ; light is sown for the righteous , and gladness for the upright in heart , psal. xcvii . . he sows it by the word , and there fall into the soul good motions , excellent inclinations , christian dispositions , sparks of the coal from the altar ; which are ready to break forth into a light fire : but here come the riches , the pleasures , the cares of this life , and beat these inclinations back , will not suffer them to advance into fruits , and works ; and if here and there a little virtue , like an ear of corn , peeps forth , the force and power of it is hid , and darkened by the locusts of worldly lusts. and is not this hiding the light , when thou hast an inclination to do good , and a carnal worldly reason presently discourages thee ? when thou hast some thoughts of paying thy devotion to god , and company , and some little impertinent business can divert thee from thy purpose : when thou hast a good mind to reprove thy neighbour for his notorious faults , and thoughts of thy worldly interest , and fear of losing his favour , stops the good intent : when thou purposest to mind thy salvation with greater seriousness , and the sweetness of gain , and profit ; and the opinion and censures of men cool or damp that desire : is not this hiding the light of our piety and goodness ? . we hide it , when we suffer it to be put out , or darkened by temptations . the devil is watchful , and the evil spirits that are about us , are very busy , and do what they can to hinder our good thoughts and desires , from breaking out into suitable actions . many men could find in their hearts to break off their sins by repentance , and to forsake their evil courses : they have twitches within , and stings in their own consciences ; and this day they will set about it , and the next week , or the next convenient opportunity they will do it . but here temptations come in ; either , that it's time enough to do it hereafter ; or , the present circumstances they are in , will not yet permit it ; or , it 's too early to torment themselves about their future state ; and therefore they will consider a little more of it : if they were in another condition of life , it would do well enough ; but there is some danger in going about it , without great deliberation . when such temptations as these put by the nobler checks within : when the voice of these drowns the voice of that inward witness : when men find piety working within , and ready to be delivered ; and then suffer such temptations to strangle the babe in the birth ; what is all this , but hiding the light ? is not this drawing a curtain before it , that it may not be seen ? is not this shutting it up in a dark-lanthorn , when it should be set on a candlestick ? . we hide it , when in times of danger we dare not own it . and now behold , saith the apostle , acts xx . , , . i go bound in the spirit to jerusalem , not knowing the things that shall befall me there ; saving that the holy ghost witnesseth in every city , saying , that bonds and afflictions abide me . but none of these things move me , neither count i my life dear unto my self , so that i might finish my course with joy. this is the language of a christian , the voice of a man who beholds him that is invisible . but when with peter in the high-priest's hall , thou deniest thy master ; when with demas , in time of persecution , thou forsakest thy pious companions , and embracest this present world ; when for fear of disgrace , and being ill-spoken of , thou darest not profess what thou knowest ; when thou darest not stand in the evil day ; when piety is out of fashion , or is not the custom of the place thou art in , and therefore forbearest to practise it ; when for fear of the scribes and pharisees , for fear of being put out of the synagogue , thou neglectest the command of god : surely this is hiding the light , not setting it upon a candlestick , that it may give light to all that are in the house . obj. but some men will say here : is not this the case of the present ministers of the church of england ? who formerly have been so zealous for passive obedience and non-resistance ; and now the times being changed , and there being some danger in professing that principle , they have no courage to meddle with that pious doctrine ; and is not this hiding the light ? sol. . what some men do and think , must not be look'd on as the result of the church's doctrine . . personal faults must not , cannot be charged upon the church . . what laymen do , must not presently be laid to the charge of clergy-men . . though passive obedience and non-resistance are the doctrines of our church , yet they must not be understood without any limitation at all . . our present case being very difficult , and having some circumstances in it which are not usual , and perhaps never happened before , we must not wonder to see men differing in their opinions concerning it : and therefore . if charitable constructions of the actions of our neighbours are necessary , they must be so more than ordinary , in a case where both parties have much to plead for themselves ; and therefore though the case be not altogether the same , yet let the apostle's rule be our direction , rom. xiv . . let not him that eateth , despise him that eateth not ; and let not him that eateth not , despise him that eateth . . it may not be fear of danger that makes us forbear speaking of this doctrine . there may be several reasons why men of learning forbear it : as ( ) because there is not that occasion now to practise it , that once there was . ( ) those that think themselves obliged to be subject to the powers god hath placed over them , may in prudence wave it , because they would give no just offence . ( ) other lessons may be thought more necessary . in a word , in all difficult cases , let us judge charitably ; and not presently call it covetousness , or interest , or apostacy , when the action will bear a more favourable interpretation . . before ye judge any particular persons , consult those very persons at whose proceedings you are offended ; upon what ground they do it ; and do not condemn them before you know their reasons . . let not every supposed fault in others , discourage you from religion . it 's a sign it hangs very loose about you , if a mistaken action of others can make you quit it . i shall conclude this particular with rom. xiv . , . for the kingdom of god is not meat , and drink , but righteousness , and peace , and joy in the holy ghost . let us therefore follow after the things which make for peace , and things wherewith one may edifie another . but let us enquire ii. what injury we offer ( by hiding our light ) to god and man ? . this is a tacit accusing of god , as if he had given us no light at all . he that doth not make use of the gift god hath given him , appears to others as if he had received none ; and his neglect to improve it , is so far a denial of it . and what ingratitude is this ? what a false accusation of god ? hath not god wash'd thee with the water of baptism ? hath not he bestowed his holy spirit on thee ? hath not he vouchsafed thee the light of his gospel ? hath not he given thee large and plentiful means of grace ? hath not he set examples before thee in scripture , and in the world ? hath not he surrounded thee with motives , and incentives , and incouragements ? and all that thy light , thy goodness , thy seriousness , and love to god might shine forth , and give light to those that are in the house ? and then hath god given thee nothing ? hath not he water'd thy ground , and caused manna to rain upon thy field ? and after all , canst thou complain that he hath not visited thy earth with his showers ? he hath ! he hath ! but whilst thou livest and actest as if he had given thee nothing , dost not thou accuse him that he hath neglected thy soul , and given thee no kid to make merry with thy friends ? and if thou chargest god with unkindness , when he hath been miraculously kind , dost not thou offer injuries and indignities to him ? . thou dost not believe his promises , but chargest them with falshood ; and therefore art injurious to him . for can we say we believe his promises , when we will not let the light of our piety shine before men ? dost thou believe that godliness is great gain , having the promises of this life , and that which is to come , and yet art afraid to lay thine hand to the plow ? in temporal concerns , if thou believest such a man will make thy fortune , and enrich thee with a considerable estate , dost not thou endeavour to please him ? and what ! dost thou believe that god will reward thy godliness with crowns , and scepters , and diadems , and power , and majesty , and dominion , and triumphs over hell and devils ; and with a sea of glory , and bliss , and felicity ; and can nothing of all this stir thee up to let the light of it break forth , and shine , and dazzle considerate spectators ? if thou believest not his promises , why dost thou profess the belief of them ? if they cannot move thee to piety , to goodness , to a strict conversation before men , how canst thou be said to believe them ? ay , but i see not the blessings promised . dost not thou believe there is a god though thou seest him not ? and canst not thou believe the blessings he hath promised , though thou seeest them not ? the reasons for the one are as convincing as the other . in a word , believing god's promises is to venture upon that piety to which the greatest blessings are promised . and therefore , not letting thy light shine before men , it 's a sign thou dost not believe his promises ; and not to believe his promises , is either to suppose that he hath made no such promises ; or to think if he hath made any , they are not true . and what an injury this is to god , judge you , to whom god hath given reason , and wisdom , and understanding , to know that heaven and earth shall sooner perish , than one jot or one tittle of his word shall fail ? . it is an injury to men too . for by not letting the light of your piety shine forth , you hinder others from the ways of god. men are led by example , if you have an aversion from the ways of righteousness , will not this tempt others to have an aversion too ? if you offer the blind and the lame , will not others imitate you ? if to serve god be a weariness to you , will it not be so to others ? it is true , god may restrain them from following your example ; but if he doth not , is not this the natural consequence of it ? it was very well said of st. chrysostom , there would not be a heathen left in the world , if we all of us labour'd to be christians indeed ; and strictly obey'd the counsels , and admonitions of the gospel ; if being affronted , we did suffer it ; if we did not render evil for evil ; if being cursed and abused we did bless ; if we render'd good for evil . there is hardly any man would be such a brute , as not to apply himself to the fear of god , ( whose precepts cause such an admirable temper ) if all of us shew'd the same zeal for the gospel . but when we , like gallio , care for none of these things , we make others as careless as our selves ; we especially , whom the meaner sort look upon as better bred , and more knowing ; and having had the advantage of education . for this is the common language : such a man is a scholar , he can read and write , and hath the bible at his fingers ends : if that man believed these things were necessary , he would certainly practise them : but making no conscience of them , why should i , who am not learned , and know not so much as he doth ? so that this must needs be a manifest injury to men ; for we make others regardless of piety , while we our selves do not place that light on the candlestick of our lives and conversations , that it may give light to all that are in the house . but . this is not all ; for hereby we do not only hinder them from the ways of piety , but we encourage them in evil ; we harden others in their sins ; help them to be miserable ; see them perishing , and promote their ruin. though we may not be so bad as others , yet in not being so good as we might be , and ought to be , we confirm them in their opinion , that what they do is harmless . and thus we turn fiends and devils , teach others to sin , and prompt them to be children of perdition . our evil actions are unhappy schoolmasters , to instruct others in the art of sinning . we destroy souls ; and instead of being helpers of their faith , we are helpers to hasten their damnation . and if this be not a signal injury done to men , i know not what we can call injury . but it 's time i should iii. in the last place shew you , what the advantages are of letting this light of our piety shine forth before men. and though this be properly the subject of the next verse , yet something of it i will mention by way of preparation for the discourse i intend upon that exhortation of our saviour . . are not we fond of peace of conscience ? do not we talk of it ? do not we commend it ? do not we say all the kind things of it ? do not we prize it in those that have it ? do not we hear men upon their death-beds wish for it ? if it be so precious a thing , why , this is the way that leads to it ; even this letting the light of our piety shine forth . how often have you heard that saying of the apostle , cor. . . our rejoycing is this , the testimony of our conscience , that in simplicity , and godly sincerity , not with fleshly wisdom , but by the grace of god , we have had our conversation in the world. ay , this is the spring , the fountain , the root , the vein , from which peace of conscience flows . it can no more arise from a sinful , carnal , sensual life , than olive-berries can grow upon a thorn-bush . the light of piety , causes light in the conscience ; this makes it easy , and lightsome under all burdens , and gives a chearful merry heart under the sharpest dispensations of providence . all the joys of sinners and hypocrites are not to be compared with it ; for they die when the body dies ; and fill the soul with horrour . but peace of conscience survives the mortal part , and leaps , and skips , and mounts with the soul , into the boundless ocean of eternity . . would you see and tast how sweet and gracious god is ? why this setting the light of your piety on a candlestick , that it may enlighten all that are round about you , is the way to it . god can never appear truly sweet to that soul that hath an aversion from his service . it is impossible that he should look amiable and charming to that eye , that delights in beholding vanity . it is the holiness of god that makes him sweet and amiable to the soul : and how can that soul delight in his beauty , that sees no beauty in holiness ? we wonder not that many men stare , and wonder , and think we tell them stories , and romances , when we speak of the admirable sweetness of god , which a soul enlightened from above , is sensible of ; as well may a horse understand the study of the mathematicks , as he apprehend how sweet and amiable god is , that rushes into sin as the horse rushes into the battel . but notwithstanding all this , there is such a thing ; and the soul , whose pious life shines before men , feels , and sees , and tastes how sweet , and charming , and lovely , god , the best of beings , is . sweet beyond roses , sweet beyond perfumes , sweet beyond comparison , sweet to admiration , sweet to extasy . and now i should add , after all , that this letting the light of your piety shine forth , is the way to engage others , ( what in you lies ) to praise god. but that must be the subject of my next meditation . however , because it is very pertinent to my purpose , i will add that which must be the beginning of my next discourse , let your light so shine before men , that they may see your good works , and glorifie your father which is in heaven . i shall conclude with a word or two to those that intend this day to partake of the blessed sacrament . . think what a feast , what consolation the sacrament of the lord's supper will be to you , if you let your light break forth and shine . how chearfully may you come to this holy table ; where you may expect that the lord jesus the son of god , will meet you , and communicate himself to you ; and make the union between him and you closer , the friendship greater , the correspondence more endearing , the agreement sweeter , the reconciliation surer , and the application of his promises firmer , and more comfortable ! you bear his name before men , and he will write his name , and the name of god on your foreheads , and enter your names in the book of life . christians ! let the light of your piety shine forth , &c. and behold the sacrament is the treasury-chamber , where you are to receive your reward . what reward ? even a reward which the unhappy spirits in hell would give ten thousand worlds for , if they had them ; even forgiveness of your sins , and being wash'd in the blood of the everlasting covenant : heaven , eternal life is consign'd into your hands ; and christ enters at it , even into bonds and obligations that you shall inherit it , when your race is run . and thus the sacrament proves to you the suburbs of heaven ; the anti-chamber to the mansions of glory ; and in this outward court ( if i may so call it ) you receive assurances , that e're long you shall be admitted into the very palace of him who dwells in light inaccessible ; and surely this must be a great encouragement to let your light shine forth before men. sermon xvii . st. matth. ch. v. ver. . let your light so shine before men , that others may see your good works , and glorifie your father which is in heaven . what is sweeter than light ? and what is more amiable than goodness ? goodness , the image of the almighty , the similitude of the living god , the transcript of the divine nature ! favour is deceitful , and beauty is vain , in comparison of it ; and all the glories of this present world fall short of it . god loves it , and angels love it , and men that imitate them , or desire to be like them , cannot but love it . god is goodness it self , and therefore must necessarily love it : angels , of all creatures are the most perfect ; and as perfection is the object of their love , so must goodness ; for goodness is perfection . men that long after happiness , cannot but long earnestly after it ; for there is no true happiness without goodness . if there be any rational creature that is not enamour'd with goodness , it is because they do not see its charming rays . to the blind-man , the sun himself is invisible ; so is goodness , and all the glories which encircle its head , to him in whom the god of this world hath blinded the eyes of his understanding : goodness is light ; and the better a man is , the more splendid he is ; and consequently , the greater is the glory that shines in and about his soul ; a glory which god delights in , and angels prize ; and which sheds blessed influences on all that are round about us : and therefore christ had reason to exhort ; let your light so shine before men , that they may see your good works , and glorifie your father which is in heaven . having already told you , that by light is meant goodness , i need not spend any time in explication of the other terms and phrases of the text , which may easily be understood ; that which will be most edifying , will be to resolve the words into these following propositions : i. a christian must not stop at a low degree of piety , let your light so shine ; so , i. e. to that degree . ii. our good works do not shine , except men see them : let your light so shine , that they may see your good works . iii. where our good works are any way considerable , men will certainly take notice of them . this is also implied in this saying , that men may see , i. e. they will certainly see and take notice , therefore let your light so shine that they may see your good works . iv. the great end of our letting our good works shine before men , must be , to endear religion to others , and to make them glorifie god ; that they may see your good works , and glorify , &c. v. one great motive to let the light of our good works shine before men , is this consideration , that god is our father , which is in heaven : that they may see and glorify your father which is in heaven . i. i begin with the first , viz. that a christian must not content himself with a low degree of piety ; let your light so shine , i. e. to that degree . what the meaning of this expression is , you may plainly guess by the parallel place , john iii. . god so loved the world. whereby we all understand a very high degree of love ; and indeed the words in the text are so express ; and the antecedent passages have so near a relation to them , that we can believe no less , then that they do import what is hinted in the proposition . there is nothing more common among men that profess christianity , than to content themselves with very ordinary degrees of godliness ; and if they are once arrived to such a pitch of negative vertue , that they are not scandalous , or do not commit sins which make them a by-word , a hissing , a proverb , or the talk of their neighbours ; they look upon themselves as tolerable saints ; and therefore take no farther care to improve their talents , or to bless their souls with richer graces . but surely , this is an argument , that either you do not rightly understand what religion is ; or , that a fatal laziness , the scurvey of the soul , hath over-run all your faculties : and to cure your selves of that distemper , i beseech you examine your selves , whether the stop you make , be agreeable to the frequent commands of the gospel , to grow in grace , to add to our faith vertue , to grow strong in the lord , to abound more and more , in faith , in love , in patience ? and , whether a man may not be in a state of nature , and in an unregenerate condition still , who is come no farther yet , than a bare freedom from clamourous , and notorious sins . i suppose you look upon some heathen philosophers , who arrived to some degrees of morality , such as socrates , plato , cicero , seneca , &c. as natural men ; and that , notwithstanding the progress they made in vertue , they were still without the pail of grace , and the precint of christ's kingdom ; and if so , judge ye whether you are passed from death to life , when you go no farther than they , or perhaps not so far as they . grace is a state of life , which consists in progress ; and if goodness be light , as our blessed master stiles it , it must go on like the sun , unto a perfect day . he that doth not desire to be better , surely was never very good ; and he cannot be said to desire it , that doth not endeavour after it . if you find sweetness , or consolation in that degree of goodness you are arrived to , is not that a motive to go on from vertue to vertue ? in temporals , a little gain tempts you to aim at a greater . he that is easie , desires to be easier . he that is rich , desires to be richer ; not that i approve of this desire , but this is the temper of mankind . nay , in some cases it may be lawful , but here i am sure it 's necessary . true goodness is comfortable , even in the lowest degree of it ; comfort is the natural result of it ; and therefore i say , having already felt and received something of satisfaction from those small beginnings of goodness which you allow are in you ; is not this an encouragement to go on to a higher pitch ? are you afraid of too much comfort ? or is that you have felt so contemptible , that you despise all that you can promise your selves for the future . if it were little , or no bigger than elijah's cloud , no bigger than a mans hand , that 's a very pregnant reason , why you should endeavour to enlarge and make it greater . there is scarce a vicious man , but hath something of goodness , that lies mingled with all his filthiness , and superfluity of naughtiness ; and behold , even that grain of gold , as little as it is , supports the wretch against all the terrors of his conscience ; and keeps him from sinking under the load and burthen of his sin. i do not tell you how justly , but of the matter of fact ; and the use i make of it , is this ; if so small a quantity of goodness is so great a cordial , what must a greater portion , and proportion be ? this is an eternal rule , true vertue causes sweetness , for all her paths are peace ; and that sweetness we taste , is a just incentive to long for a greater degree ; as a person , that tasting of a dish agreeable to his pallate , desires a fuller enjoyment of it ; and thus we give people opportunity to see what we do ; which brings in the second proposition ; ii. our good works cannot be said to shine , except men see them ; let your light shine , that men may see your good works : when men see that you are compassionate , and tender-hearted , officious , and kind , and faithful , and willing to help ; and that you love your neighbours as your selves . when they see , that you are just in all your dealings , just to your word , just to your promises , just in your traffick and commerce , and faithful in all you undertake ; when they see that evil company cannot draw you to unlawful games , or to intemperance in eating and drinking , or to mispending your time ; and that you are resolute to obey god more than man ; when they see you make conscience of what christ commands , and that you express your love to god in such acts , as flesh and blood are against , and your carnal interest would hinder you from ; when they see that pleasing god is the work of your life , and that you can comfort your selves in your tribulations , with the things that are not seen ; and that you are not fond of the great things of this world , but modest , and temperate , and sober , and thankful for the mercies you enjoy . in this case your good works do shine indeed , and men see them ; and is not this a more glorious sight , than to see croesus in his throne ; or cleopatra in her vessel richly guilt , and her sails of silk ; or solomon in all his glory ? for what was all that glory , but paint , and shew , which perished ? but good works are lasting beauties , they tarnish not , they fade not , they follow the votary after death , go along with him to heaven , for their good works follow them , rev. xiv . . and there is reserv'd for them an inheritance undefiled , and incorruptible . you are to convince the world , that you are fully resolved to enjoy the pleasures at the right hand of god ; but how will you convince them , except they see you fight the good sight , and resist temptations , and do as the primitive saints did ? is that convincing them , when they see you do things , and venture on actions , which god protests shall exclude you from the kingdom of heaven ? your good works must be seen , else you have reason to suspect them of sophistication . it is impossible to be truly religious , and to hide it from men , if we live among men : we may as well keep fire from casting a heat , as goodness from being seen , if it be genuine . an invisible religion is no religion ; for religion is nothing but love , even a fervent love , which will discover its motions , and its flames , and all waters cannot quench them , and men cannot but perceive it . if there appears nothing without , nothing that looks like love , or religion , if nothing is to be seen , all is but a pretence ; and the treasures we boast of , imaginary , and no better than the riches men think they are possessed of in a dream , when fancy is playing in a slumber . there is no doubt on 't , if good works are to be seen , men will behold them , and take notice of them ; which calls us to consider the third proposition : iii. if our good works be any way considerable , men will take notice of them . this is also limited here , that others may see your good works ; for this is grounded upon a supposition , for they will certainly observe and take notice . no doubt they will , not only those who have been enlightned , and have tasted of the good gift of god , but even those who are strangers to the life of god. even a herod will take notice of st. john's austerity , and integrity ; and a festus , an agrippa , of st. paul's zeal ; and a heathen centurion , of the admirable behaviour of jesus of nazareth ; for men have reason , and are inquisitive , and will compare actions , with the rules they have heard of ; most men know more than they do , and most men give a shrew'd guess at the right way to salvation ; and can tell , whether such and such endeavours are agreeable to the path of life ; and will take notice , whether they be or not : but except these good works be considerable , few men will think them worth their cognisance ; and that which will make them so , are these six ingredients . . great patience under injuries . this looks very magnificent in the eyes of men of judgment ; david's being unconcerned at shimei's reviling ; the apostles entreating , when they were defamed ; st. stephen's praying for his enemies , when they stoned him ; this makes men stare , when injuries cannot discompose us , and affronts cannot make us step out of the road of patience ; and we can bare up under contempt and dishonour , without grief , or passion , or revenge , and look to the example of jesus , and like him return blessings for cursings ; this even astonishes carnal men , and to be sure must look lovely in the eyes of good men. . great acts of charity ; such acts especially , as those of christ to malchus , who came to apprehend him , and whose ear he cured ; and such as we read of in ecclesiastical history , of the christians of old , who did good to those that hated them ; and attended those , when sick , who a little before had plotted against their lives . acts , free from interest and design ; acts which shew , nothing could put us upon them , but religion and conscience : acts frequent too , and continued without weariness of well-doing : these even fix the eyes of the most stupid creatures , upon the person that performs them ; and indeed nothing is sooner taken notice of , than such acts as these , because there is divinity in them ; and such stroaks of the goodness of heaven appear in them , that men behold them almost whether they will or not . . great temperance in cloathing , eating , drinking , and recreations : in these , most people who are rich , and great , or abound in worldly goods , are very apt to exceed , even those , who seem to be no ill christians . and therefore , where self-denyal appears in all these , and a person , who hath both ability , and opportunity , and temptations to go beyond the rules of modesty , and gravity , and sobriety in all , or any of these , gives demonstration , that something unseen bears the sway within ; and that he commands his appetite , and keeps under his body , and brings it into subjection . this , as it is an argument of self-conquest , so men will certainly take notice of it . . great modesty and sobriety in discourse , when our speech is always with grace , season'd with salt ; when none hears us speak ill of others ; when no corrupt communication proceeds out of our mouths , but that which is good , to the use of edifying , that it may minister grace unto the hearers . when nothing drops from our lips , that looks like filthy talking , or foolish , and obscene jesting ; but on the contrary , we take care to let something fall , whereby others , who are present , may be built up in their most holy faith ; this is so remarkable a thing , that men will be sure to take notice of it . . an unshaken , steady , and even piety , which changes not with the changes of conditions ; and is the same at sea , and on the shore ; abroad , and at home ; in the camp , and in the city ; in a fair , and in a cloudy day ; in a word , which neither the humour of the age , nor the example of our friends , nor all the revolutions of publick affairs can alter , or destroy . as all things unusual attract the eyes of spectators to the piety we speak of , being a thing out of the common road , there is no question to be made of it , but men will take notice of it ! . joy in tribulation : to see men , with the apostles , depart from the council , rejoycing because they were counted worthy to suffer shame for the name of the lord jesus ; to see them rejoyce , when they fall into divers temptations ; to see , that neither a miserable life , nor a dreadful death approaching , can make them forbear rejoycing in their god , and in the hopes of eternal life ; to see them flourish like palm-trees , and that all the weight which providence lays upon them , cannot crush their hope , and confidence , and rejoycing in him , who is altogether lovely : this is too bright , too shining a vertue , not to be taken notice of by understanding men. and these are the noble , the great , the generous , heroick acts which will make men take notice of you ; and say , that god is among you indeed . let others be known by their liveries , and coaches , and pages , and lacquies ; you who are christians , must be known by such acts as these . i do not deny , but most of you do some outward overt acts of religion , such as coming to church , and kneeling , and hearing , and joyning with the congregation ; but let me tell you , that one act of self-denial will go farther than all these external services ; which , god knows , are too often , no more than formalities . little sprinklings of devotion , mingled with much rubbish of sin and vanity , are lost in that croud ; and will make no great impressions on the eyes and hearts of those , who behold you : but such acts as these shine bright , and spread abroad their lustre ; and will even force men to confess , that the love of god is shed abroad in your hearts . indeed this must be the great end , in letting the light of your good works shine before men , that others may glorifie god ; which puts us in mind of the fourth proposition . iv. the great end we must propose to our selves , in letting the light of our good works shine before men , must be this ; to endear religion to others , and to make those that see them , glorifie god : that others may see your good works , and glorifie your father . men glorifie god by seeing our good works , when , . they are converted by that sight ; when those good works work upon them , and work their hearts into consideration of their ways , and work so powerfully upon them , that they can resist the motives to repentance , and a serious change of life , no longer . so it was with those , who beheld the good works of our saviour , john x. . john xi . . and so it was with those husbands , who were won by the chast , and meek , and quiet behaviour , and conversation of the female sex , pet. iii. . in this not only appears the wonderful power of god , who makes our good works subservient to the subduing of the fortresses of iniquity in others ; but when those , who before dishonoured , abused , despised , and undervalued the author of their being , and well-being , now come to esteem , and love , and admire him ; and esteem his precepts above thousands of gold and silver : what is this , but glorifying god ? . when by our good works , which shine before men , others take occasion to praise , and bless god for the grace they beheld shining in us ; as the disciples did , when they heard that the gentiles had receiv'd the gift of repentance unto life , acts xi . . and as those strangers did , st. paul speaks of , cor. ix . . who glorified god for the professed subjection unto the gospel of christ , which they beheld in the corinthian christians : for as it is by the grace of our lord jesus christ , that we do bring forth fruits meet for repentance ; so when that grace which works so powerfully in us , produces praise of gods glory in those who behold it , it cannot be otherwise , but god is glorified by our good works . . when others are , by what they see in us , encouraged to praise god for their own mercies . the good works which shine in us , are not only treasures which enrich our own souls , but remembrancers too , to put others in mind of what god hath done for them ; and of the mercies they enjoy ; and of the graces of gods spirit , which are bestowed on them , and animate them to a holy fruitfulness . other mens defects and blemishes , such as blindness , lameness , crookedness , poverty , misery , &c. are to put us in mind of our mercies , much more the mercies which others enjoy as well as we : and when the spiritual blessings we enjoy , prove a glass , in which others behold the same blessings gods bountiful hand hath bestowed on them ; and to raise hallelujahs , gratitude , and thanksgivings in them : or , if by beholding the good works , which shine in our lives , they become sensible of their own spiritual wants ; and come to see how far short they fall of the perfection which is in us ; and thereupon grow importunate with god , for the same degree of faith , and love , they spy in our conversation ; and begin to use the proper means in order to it ; this surely is glorifying god , when they see our good works . . when others take occasion , by the good works they behold in us , to spread religion , and goodness , and use their talents to make others conformable to the rule of the gospel , as those pious christians did , we read of , acts xi . . who taking example by what they saw the apostles do , to propagate the faith of christ ; in this case our good works prove incentives to others to exhort those who are afar off , to draw nigh to god ; and thus the glory of god pleads when our shining and burning lamps convey fire into other men's hearts ; which makes them communicate the light they feel to as many as have faith to be heal'd of their infirmities . and these , beloved hearers , are the ends you must propose to your selves in letting your light , even the light of your good works , shine before men ; ends great and fit for christian philosophers : these are royal ends , and therefore not unbecoming those , who by their profession are kings and priests to god : the greater a person is , the higher ought his end and design to be . a christian is a person highly exalted ; and therefore the end we speak of being high and masculine , is to be the object of his thoughts . and now give me leave to ask you , is not this work , and this end , the most proper task of persons , who have renounc'd the devil and all his works ? you have all done so ; and all the evasions and excuses you can make , cannot dissolve the obligation , to let your light shine thus , and for this end. may so much good be done , by letting the light of your good works shine before men ? is it certain , that by doing so , you put your selves in a capacity of converting others , of engaging the praises of others for your selves and them , and of encouraging them to promote the honour and glory of god ; and shall you and i stand idle in the market-place ? what if no man hath hired us ; is not the excellency of the work enough to make us run into the vineyard ? nay , there is a penny to be earn'd by it ; a penny at night when you die ; a reward which will be all light , all glory , all splendour ; to be sure , an infinite recompence for all your labours . behold , you are permitted to aim at glory in all your good works ; not at your own glory , not at your own praise ; but at the glory of god ; even that others may glorifie god : and do but think what a satisfaction it will be to you in the last day , when you shall hear the confessions of those who were illuminated , edified , and comforted by your good works ; when you shall hear them say , i thank thee , o father , lord of heaven and earth , for giving me an opportunity to be acquainted with such a saint ; and to know the conversation of such a holy man , of such a holy woman , and to see the light of their good works ; for by that sight my soul was inflamed . hence it was that i received the first sparks of grace , and the seed of god ; and hence flowed all that happiness i now enjoy . the satisfaction that must naturally issue from such a confession , is not to be expressed , it will be so great : and that 's it the apostle aim'd at , when he said to the thessalonians , thes. ii . . what is our hope , or joy , or crown of rejoicing ? are not ye even in the presence of our lord jesus christ ? for ye are our glory , and joy . and now what shall i say more , to oblige you to let the light of your good works shine before men ? yes , there is one motive more , and the text suggests it ; and with that the last proposition . v. that one great motive to let the light of our good works shine before men , is this consideration , that god is our father which is in heaven , that others may glorifie your father which is in heaven . how sweet , how charming is the motive ? what! not let your light shine before men , when . a father speaks to you ; a father who will deal gently with his children , will overlook many accidental failings and infirmities , will not proceed against you according to the rigour of his justice , knows how to remember mercy in the midst of his anger , and will consider more the sincerity , than the perfection of your good works . say not therefore , my good works have spots in them ; every thing i do hath so much frailty and imperfection in it , that god will never accept of my endeavours ; and therefore i may as well let them alone , as apply my mind to them ; for it will be much to the same purpose . what! christian , harbour such thoughts of a father , who is all love , all mercy , all kindness to those that fear him ; to those that do their best to please him ; that do not wilfully and obstinately offend him , and rejoice before him with trembling ? can a father reject , or forget such children ? what if they be weakly and sickly , is it likely he will turn them out of doors , or cast them away from his presence ? is it not more agreeable to a father's name and nature , to help their faith , to cherish their hope , to strengthen their love , and to supple and establish their charity ? . remember he is your father . he is so to angels , who are therefore called the sons of god , job i. but he is yours too ; not only theirs , but you that dwell in tabernacles of clay may very justly call him so : nay , yours in a special manner ; not only because he gives you a natural life and being , and watches over you night and day , but yours by giving a son for you , his only son , his eternal son ; yours , reconciled to you by that son , even by the blood of his cross. and have not you reason to please such a father ? can such a father leave or forsake you ? may not you very justly be confident , that such a father will assist you , strengthen you , bestow his holy spirit upon you , and enable you to let the light of your good works shine before men ? what! can such a father command any thing that 's unreasonable ; or that is not fit for you ; or which is against your interest ? what! such a father to call to you ! let your light shine , &c. and can you refuse to do it ? . remember , it is your father which is in heaven ! in heaven ; not that heaven holds or imprisons him ; but there he manifests his glory , his goodness , his perfection , his beauty , in a special , in a very eminent manner . in heaven ! what a condescension must this be , to be so concerned for your good works ! a father , your father , so great a father ! a father that dwells on high , to humble himself , and stoop to look upon your good works , and withall declare his willingness to accept of them ; surely this is self-denial infinite : for him that is higher than the heaven , higher than the highest ; higher than the greatest potentates , to vouchsafe a favourable aspect to your good works ; surely this must , this should ( one would think ) prevail with many of you , who retain some sense of your duty . nay , and he is therefore said to be in heaven , to let you see where you shall be , and whither you shall go when you leave this world , having let the light of your good works shine before men ; even into that heaven , where himself is adored by angels , and all the morning stars sing together ; where his own infinite felicity fills all that are about his throne with joys and ravishments unspeakable . and therefore , suffer this word of exhortation , and let your light so shine before men , that others may see your good works , and glorifie your father which is in heaven . sermon xviii . st. matth. ch. v. ver. . think not that i am come to destroy the law and the prophets ; i am not come to destroy , but to fulfil . christ having in the foregoing discourse , open'd and laid down the true nature of the christian religion ; what it imports , and what qualifications it challenges , and what temper it requires ; and told us , that a christian is a person humble , and concern'd for his own , and other men's sins ; meek , and earnestly desirous of high degrees of holiness ; merciful , and kind , and pure in heart , and of a peaceable , and peace-making disposition ; and patient under injuries ; and in his affliction comforting himself with the rewards of heaven , and the blessings of eternity ; and ready to do good , and profitable , and useful , both to the souls and bodies of other men : i say , having laid down these characters as essential to a christian , to a disciple of the holy jesus ; he now goes on , not only to let his disciples see how much of the old religion he intended to adopt into his own , which he was going to publish , but to enforce the duties he had mention'd from the law and from the prophets ; shewing , that in prescribing the aforesaid rules and directions , he was so far from contradicting the law and the prophets , that he spoke their sense and meaning ; and that this was not to call them away from an esteem and veneration of the law and the prophets , but to increase it ; and that what the law and the prophets had but obscurely hinted , he was come to explain more largely , and to deliver more clearly , and to press with greater motives and arguments . think not that i am come to destroy the law and the prophets ; i am not come to destroy , but to fulfil . in the explication of which words , these four things do naturally offer themselves to our consideration : i. what the law and the prophets are . ii. what it was that rais'd a suspicion , or made people think and fear , that christ came to destroy the law and the prophets . iii. how it appears , that he came not with that intent . iv. how he fulfill'd the law and the prophets . i. what the law and the prophets are . . by the law and the prophets are meant the doctrine contained in the books of the old testament , call'd by various names in holy writ ; sometimes the law in general , joh. x. . sometimes moses and the prophets , luke xvi . . sometimes the law of moses , the prophets , and the psalms , luke xxiv . . sometimes the scripture , joh. v. . sometimes the book of the lord , isai. xxxiv . . sometimes the law and the prophets , as here , because this book consists , not only of the law given by god to moses , on mount sina , for the instruction and edification of the jewish people ; but the writings of other men also , men inspired by the holy ghost , who writ either in a historical , or dogmatical , or prophetical way , strictly so called , by way of foretelling things to come ; even as the spirit of god , which governed their thoughts and pens , thought fit to dictate to them , for the use of the church , or gods people . the law of moses , is as it were , the text ; the other books are in the nature of comments . they are called , the law and the prophets ; not as if the law were not written by a person inspired ; but the law is named distinctly , either because the law had some peculiar marks of divinity in it , as appears from the circumstances of its publication ; or because it was written by a prophet of a higher order ; and such was moses , exod. xxxiv . whose prophetick office god doth distinguish from that of other persons , moved by the holy ghost ; or because the principal part of the books of moses , the ten commandements , are said to be written by the finger of god ; which gives the law a special priviledge ; so that both the law and the prophets came from god ; only the law had something more majestick than ordinary in it , and therefore deserves to be named by it self . this law of moses consists of commands of a very different nature . some are the result of natural justice and equity ; of the eternal law imprinted on the souls of men ; of the law of nature , or of right reason , and deductions from the common notions of god , and of his perfections , and the relation we stand in toward him , and toward one another ; the summary whereof is the decalogue , or the ten commandements . another sort of commands in that law , relates to the outward manner of gods worship , and to external ceremonies , to gifts and sacrifices , and meats , and drinks , and divers washings , and carnal ordinances imposed on the jewish people , until the time of the reformation , heb. ix . , . and these commands are purely positive , depending altogether upon the will and pleasure of the law-giver ; and therefore alterable , and mutable , as occasion , and time , and necessity , and the reason of things , &c. require ; and this is commonly stiled the ceremonial law. a third sort hath relation to policy and government , made up partly of rules issuing from natural justice and equity ; partly of constitutions , such as the nature and temper of the people , and the situation of the country , and the neighbourhood of the nations , who dwelt round about them ; and the danger of being infected by them , and the circumstances they were in , did suggest ; commonly call'd the civil or judicial law. . these three sorts of commands , given by god to moses , made up the digests , the pandects , or the body of the jewish law ; and that 's it that 's commonly understood by that known and frequent expression in scripture , especially the new testament , the law ; it 's written in the law , or the law saith , &c. even the complex of all these laws , given , at the command of god , by moses , to the jewish people ; and as such they did particularly oblige the people of the jews : as any of them related to natural justice and equity , the obligation reached all mankind , but not under the notion of the jewish law : considered therefore as collected into one system , one mingled with another , they concern'd the then people of god , separated from the world ; and to whom he vouch-safed his oracles , viz. the posterity of abraham , isaac , and jacob , jews and proselytes . . this law did chiefly exact an external obedience ; and he that lived so , that no man could reprove , or tax him with prevarication , or an open transgression , was counted righteous . the intention and secret purposes , and inward love , or spiritual frame , though it was required too , yet it was not so severely exacted ; nor the omission so rigorously punish'd , as under the gospel . at least , this was the vulgar error of the jews , which overspread the whole nation for many generations , that the inward frame , whatever accomplishment it might be , was not absolutely necessary to salvation , or to make the service pleasing to god : and so much even st. paul confesses of himself , consider'd before he was a christian , phil. iii. . he looked upon himself as an eminent saint , because he was , touching the law , blameless ; none could say , black was his eye ; and upon this account it was call'd a law of works , rom. iii. . because the jews laid the stress of religion upon the outward performance ; or , because god , to encourage their piety , was not wanting to reward even those , who externally observ'd this law , with temporal remunerations ; or because the outward work secured them against temporal penalty . thus much of the law. . the prophets , who were extraordinary messengers , and ministers , sent from god , to explain the law , the moral especially ; and to rectifie the errors of the priests and people , with respect to their outward performances ; to denounce gods temporal judgments to the guilty , and to represent to them the glorious days of the gospel , or messiah ; having delivered and preached to the people , what god bid them say ; writ down their discourses and visions , at least , the sum of them , in books , and volumes ; which , by gods special providence , have been preserved unto this day , and are to be seen in the bible . and these are the prophets here spoken of ; the cause by an usual metonimy , being put for the effect ; the prophets and writers , for the books and writings of the prophets . but not to insist any longer upon this point , let us ii. consider , what it was , that rais'd a suspicion ; or gave people occasion to think , that christ was come to destroy the law and the prophets ; for so much is implied in this saying , think not . . christ reproving the great masters of learning , and the chief pillars of the law , as they were counted , even the scribes and pharisees ; this raised a jealousie in them . you have an account of these reprehensions , not only in the chapter before us , but more particularly , mat. xxiii . these men being guilty of gross hypocrisie , and deluding the people with a shew of sanctity ; and thereby hindering them from solid goodness . christ , who came to reform the world , thought himself obliged to chastise these proud and obstinate men ; who , being unable to bear the lancing of their wounds , finding their sores touch'd to the quick , set the people on , and perswaded them , that christ came to destroy the law and the prophets ; and considering the power and authority they had with the people , it was no hard matter to make them believe it ; and the argument look'd plausible , and weak understandings were apt enough to infer , that he must needs intend a destruction of the law and prophets , when he shew'd so little respect to those , who sat in the chair of moses , and claim'd an uninterrupted succession from the antient interpreters of the law and prophets . . christ speaking against the received traditions of the jews , was another cause . the pharisees had mingled very strange traditions with the law of moses ; these traditions , which were nothing but humane inventions , they pretended were delivered to moses by word of mouth on mount sina , and so propagated by the elders to their posterity . and these they made of equal necessity with the written law. what these traditions were , you may see , matt. xv . . and mark vii . . nor was it hard to prevail with a superstitious people , to believe what they said , and giving faith to these traditions ; and possess'd with an opinion , that they were divine ; it was natural enough to suspect , that christ , who in his discourses did frequently inveigh against these traditions , as additions invented by the scribes and pharisees , and their predecessors ; and as things unworthy of god , and dishonourable , and sinful ; that christ instead of preserving , came to destroy the law and the prophets . . the same may be said of the false glosses and interpretations , the scribes and pharisees put upon the law of moses , which christ did accuse of falshood , and folly , and impiety . this also gave great offence . a specimen of these false glosses , we have in this sermon of christ , and matt. xxiii . , . whosoever shall swear by the temple , it is nothing ; but whosoever shall swear by the gold of the temple , he &c. to us that live and walk in the light , these glosses seem ridiculous ; yet did the people swallow them as oracles , and received them with faith divine , as well as the law. so great a power hath ignorance mingled with blind zeal ; just as the papists believe in gross , without chewing or considering , what the church believes , so they ; and the one doth not believe his church more infallible , than they did the scribes and pharisees : hence it came to pass , that christ finding fault with these glosses , they suspected christ had dangerous designs , no less than destroying the law and the prophets . . the same suspicion was also caused by christs endeavouring to reclaim the people from resting upon outward ceremonies , and observances ; and to lead them to a more rational , internal , and spiritual worship . the people through instigation of the pharisees , were so wedded to the opinion , that the outward task , or outward formalities of religion , without the internal , spiritual frame , were either meritorious of gods favour , or in themselves pleasing to god ; that because christ attempted to unsettle them in that devotion , so pleasing to the flesh , and which they thought was the very intent of the law of moses , they thought christ came to destroy the law of moses and the prophets . but , iii. how doth it appear , that christ did not come to destroy the law and the prophets ? . he himself observ'd the law , and acted according to the precepts and instructions , and injunctions of it ; not only the moral , but even the ceremonial and judicial law ; for his business and employment was to fulfil all righteousness , matt. iii. . and upon that account , he is said to be made under the law , gal. iv . . nor could he have been a true high priest without doing so , heb. vii . . as to the moral law , he himself challenges the jews to tell him , wherein he acted against the least tittle of it , john viii . . as to the ceremonial , he was circumcised the eighth day , observed the sabbath , eat the passover , kept the festivals of the synagogue , &c. and as to the judicial , none could charge him with breaking of it ; so far from it , that when the collectors came for tribute money , for the use of the temple , rather than not obey the rulers , who had sent them , he would work a miracle , and ordered peter to go to sea , and take a fish , where he should find a piece of money , and give it for peter and himself , matt. xvii . . . not only himself observ'd it , but he bid others observe it too , matt. xix . . when the young man ask'd him , what good thing he should do to inherit eternal life ? he directs him to the commandements of the law : nay , in the ceremonial part of it , while the oeconomy of it lasted , he advises others to observe it ; and therefore when he had cleans'd a leper , the next thing he advises him to do , is to go and shew himself unto the priest , and to offer the offering which moses had commanded , matt. viii . . . upon all occasions , he hath commended the law and the prophets ; and asserted their divine original , and consonancy with the will of god , as matt. vii . . matt. xxii . . matt. xxiii . . add to all this , . he proved his own doctrine out of the law and the prophets ; even all that he did . luke xxiv . . the resurrection of the dead , luke xx . . his own resurrection , luke xxiv . , . his commission to preach the gospel , luke iv . . the truth of his testimony , john viii . , . his divinity , john x. , . and surely , he that observ'd the law himself , exhorted others to observe it ; asserted the divinity of it , and proved his own doctrine out of the law and the prophets , could not possibly be said to come to destroy the law and the prophets . but , iv. how did christ fulfil the law and the prophets ? i am not come to destroy , but to fulfil . . by making it the rule of his actions , as i have hinted already ; it 's true , he was charged sometimes with breaking the sabbath , and therefore with violation of the law ; but all considerate men may see , this was unjustly imputed to him ; for the law , though it did forbid all servile works upon the sabbath , yet it did not prohibit works of necessity and charity ; and such was his healing the paralytick , and the man whose hand was wither'd , the blind , and the woman , who had had a spirit of infirmity eighteen years , &c. and therefore this could be no breach of the law. . the ceremonial law particularly he fulfill'd , not only by submitting to the rubrick of it while he lived ; but by making good what was intended by it . the ceremonial law was only to bind the jews while their republick lasted , and perhaps was impos'd upon them by way of punishment , for the sin of the golden calf . besides , it pointed at the spiritual worship ; the messiah was to teach his followers , which accordingly he did : as it enjoyn'd sacrificing , so it represented the sacrifice , himself was to offer to god for the sins of mankind , for these very jews to whom that law was given ; their circumcision represented our baptism , their passover our eucharist : he fulfilled all this , by answering god's intent in it : so that he did not destroy this law , but the nature of it was such , that it could not but fall upon the account of its imperfection . it being all shadow it ceas'd in course , when the substance was come . . he fulfilled it ; not only by rescuing it from the false glosses their superstitious teachers had put upon it , but by giving a more perfect rule of life : that river was swallow'd up in the sea of goodness that came along with him . he that distils wine into an excellent spirit , or turns the courser metal into gold , doth indeed cause the meaner material , to lose it self in a nobler ; but he doth not properly destroy it , no more than a drop of water is annihilated by mixing with a rich cordial . what was good and excellent in the law of moses he retain'd , and what he did retain he resin'd and sublimed , and advanced into rules more excellent , and therefore fulfill'd it ; the rather , because the law made nothing perfect , but the bringing in of a better hope did , by the which we draw nigh to god , heb. vii . . . he fulfilled it , by confirming and establishing the principal design of it . the end of the law of moses was to make men good , for which reason it is called spiritual , rom. vii . . for its design was to oblige men , to love god with all their hearts , and with all their minds , and with all their strength , deut. vi . . and to love their neighbours as themselves , levit. xix . . upon these two pillars the law and the prophets are said to hang , matth. xxii . , , . but whatever the intent of god was in that law , we see very few among the jews answer'd that end and design , for want of sufficient helps , which the messiah , was to afford , and therefore this was a schoolmaster to lead them to christ , and a motive to long after him . the law was cloath'd with terrours and threatnings , which caused the spirit of fear ; but the messiah was to give them the spirit of adoption ; and accordingly christ fulfilled it by giving larger supplies , whereby they might be able to act according to the intent of it , such as , offering pardon for sins past , pouring out his spirit upon men in a more plentiful manner , and setting eternal life before them , &c. . he fulfilled the prophets particularly , by doing and suffering what the prophets said , he as the messiah was to do and suffer , and that 's the reason why , when christ did do or suffer any thing , it is so often added , that it might be fulfill'd , what was spoken by the prophet . in a word , there were four things in the law and in the prophets , which christ fulfilled . . the promises and predictions . . the precepts of the moral law by interpreting them to better purposes . . the precepts of the ceremonial law , by performing what was prefigured by them . . the sanctions of the law , by changing temporal into eternal punishments ; and he fulfilled the law and the prophets , by his doctrine , practice and command . inferences . i. see here the fate of sincere , upright , impartial and conscientious reformers . christ came to reform the jews , who were overrun with error and superstition , and yet behold they give out , that he came to destroy the law and the prophets . what christ did was nothing , but reducing the law and the prophets to their true , genuine and ancient lustre and splendor , and setting them in their own light ; yet so ungrateful was that generation , that they nick-name all this , destroying the law and the prophets ; this came purely from the devil's malice , who to put a stop to the progress of goodness and of the kingdom of god , prompted his instruments and agents , to blacken the noble attempt with hard and dreadful names , the most likely way to fright people from submitting to it . it was so in the beginning of our reformation , when our governours and spiritual pastors began to look more narrowly into the errors and corruptions of the church of rome , and resolv'd to rectifie what was amiss , and contrary to the word of god : all the dreadful imputations the church of rome could invent , were made use of to hinder the glorious work : the reformers were traduced as dealing with the devil , their doctrine was called new , and strange , and antichristian , never heard of in the world before , nay , styled blasphemy , and arianism , and manicheism , and mohometanism , and what not ? it is so still , even in private reformations . let a person break loose from the devil and his evil companions , and by a secret impulse of god's spirit betake himself to a life spiritual and conformable to the rules of the gospel , presently mens tongues are let loose against him , especially if accidentally he be guilty of some little imprudencies : these are straitway aggravated , and his whole design charged with baseness and hypocrisy , and he is either become a fanatick , or mad , or proud , or ill-natured , or bad company , or something that may render him odious . but this must be no discouragement to a person that knows , that this hath been an old stratagem of the devil , as old as the fall of adam , when he put false interpretations upon god's prohibitions , and accused even god himself of envy and ill-nature ; what! could god say indeed , ye shall not eat of this tree ? he knows that that very moment ye eat of it ye will be wise , and knowing and omniscient like himself ; and therefore forbids you this delicate food . he that will be saved , must break through all these cobwebs , and esteem the reproach of christ greater riches , than all the treasures of the world. ii. though the end of the law and the gospel are one and the same , yet still there are remarkable differences , which discover the excellency of the one above the other . . the author of the law is god , speaking by moses ; the author of the gospel is the same god , but speaking by his son. . the law of moses revealed much , the gospel much more , especially with respect to the incarnation , and life , and death , and resurrection of christ jesus . . the law was the shadow of good things to come , the gospel the truth and substance of them . . the law caused fear , the gospel produces love , and hence arise two different spirits , the spirit of fear , and that of adoption . . the law promis'd temporal blessings , the gospel eternal ; and though something of eternal life was revealed to those under the law , yet it was truly manifest to those under the gospel . . the law was a heavy burthen , the gospel an easy yoke . . the law was our schoolmaster to lead us to christ ; the gospel is the mark the law did aim and point at . . the law reacht the jews only , the gospel all mankind . . the law , as to the ritual part , was temporary ; the gospel eternal . . the law had great imperfections ; the gospel was a most perfect discipline . . the law discover'd the will of god , and help'd to make people sensible of their sins , and transgressions of gods commands ; the gospel administers grace to perform and do them . . the law converted but few ; the gospel made innumerable proselytes : yet after all , as i said , the law and the gospel are the same in substance ; both contain the will of god ; they have the same author , press the same duties ; both centre in christ ; both are intended to make men holy , and spiritual , and ready unto good works ; only the gospel sets things in a greater light , and ministers stronger motives , and nobler encouragements ; so that the law is not contrary to the gospel , nor doth the gospel abolish , but establish it . the law , especially the moral , contains the same duties in substance , the gospel doth ; and therefore is still as obligatory as the gospel . want of faith made people careless of the observance of it ; and want of faith hath the same unhappy effects under the gospel : and therefore the apostles exhortation was very seasonable , and ought to be taken notice of by every one of us , heb. iv . , . let us therefore fear , lest a promise being left us of entring into his rest , any of you should seem to come short of it ; for unto us was the gospel preached , as well as unto them ; but the word preached did not profit them , not being mixt with faith in them that heard it . iii. christ came to fulfil the law and the prophets ; so must we fulfil the law of the gospel ; for what he did here , was for our example , as st. chrysostom notes . as he fulfilled the law and the prophets , so our business is to fulfil that gospel , which the law and the prophets pointed at : in a word , this is the law we are to live by . he that looks upon the lives of men , that profess the gospel , would be apt to think , that this law was given only for formalities sake ; so little of the power of it is to be seen in their conversation . if the behaviour of men , who call themselves christians , were the measure of our judgment , we might conclude , the gospel stands for a cypher , which signifies very little ; or if it signifies any thing , declares rather gods wishes , that things were at a better pass , and that we were such persons as that law describes , than arguments of gods peremptory will , that we must , and shall be obedient , or else be miserable , and buried in the ruins of eternity . thus things stand , and one would think , you believe that your resoluteness not to mind the injunctions of the gospel , is your security against the terrors of its threatnings : but could this lessen the authority of the law , or make an alteration in the obligation ; or could it prevail with the law-giver to give over pressing obedience , as a thing that is not to be effected , and in vain to urge , something might be said for their refusal . but these are dreams , and feverish fancies ; and you 'll find the woful and wilful mistake , when it is too late . this law you are bound to lay before you , as much as the law of the land ; nay , more than that , as it is of greater concernment . in this you are to study day and night ; and by this law your thoughts , desires , speeches , actions , and your outward and inward man are to be governed ; let men say of you what they will ; let them commend , or discommend you , slander or praise you , still you are to remember , you have to deal with a law-giver , who is able to save , and to destroy . the gospel gives ease it's true , and frees you from burthens ; but it is from the load of the ceremonial law , not from the obligations of the natural , moral , and eternal law , of which the gospel is the most perfect system . therefore so speak , and so do , as they that shall be judged by the law of liberty ; and whatever your business , calling , employment , and condition be , remember there is a time coming , when the lord jesus shall be revealed from heaven , with all his mighty angels , to take vengeance on those , who have not obeyed the gospel of our lord jesus christ : to whom be glory , and dominion , for ever , and ever . sermon xix . st. matt. ch. v. ver. . for verily i say unto you , till heaven and earth pass , one jot , or one tittle shall in no wise pass from the law , till all be fulfilled . those , who endeavour to prove from this place , that the present hebrew character is the same with that which was in use in christ's time ; and consequently , that no change of letters hath been introduced by ezra , but that the character the jews use at this day , is the same with that which moses made use of , when he writ the law ; and all because christ here represents the letter jot , as the least in all the alphabet ; and as a thing that had always been so : i say , those who endeavour to prove so much from this place , do indeed , oblige the curious world ; but that 's not my business now . a preacher's design is different from the criticks , and our work is not so much to make men learned , as to make them good. and though we are to inform their understandings too , yet what light we give to that intellectual frame , it is with an intent to rectifie the actions , to mend the outward and the inward man ; to destroy the body of sin ; and to overthrow the power and dominion of natural corruption . but this on the by ; that which will be more edifying to you , will be to put you in mind , that christ , in the preceding verse , had removed , and baffled a grand objection , which was in those days made against his charitable attempts to reform the world. the jews were mighty admirers of the law of moses , and the prophets ; yet so brutish were they grown , that never any thing was more abused , than they had the law and the prophets ; which abuses , when christ , as became him , went about to rectify , and reform , they suspected no less , than that he was going to reverse the law and the prophets , ( so dangerous , so sottish a thing is prejudice ) this objection , i say , christ had answered in the preceding verse ; and i have already treated largely of that controversy . what our great master hath begun , he prosecutes in the verse before us , asserting the divinity , and perpetuity of the law and prophets ; for verily i say unto you , till heaven and earth pass , one jot , or one tittle shall in no wise pass from the law , till all be fulfilled . though in saying so , he doth not mention the prophets ; yet in naming the law , he names , and aims at them too , there being nothing more common in the new testament , than by the law , to understand the whole system of the jewish religion ; or all the books of the old testament ; the writings both of moses , and the prophets , which succeeded him ; partly because the law is the principal part of that sacred volume ; partly because all that the prophets have said , even all the remarkable things , they speak of , are vertually contained in the law of moses . i might divide the words into a preface , or preamble ; verily i say unto you ; and the maxim or truth christ delivers ; till heaven and earth pass , one jot , &c. but this i conceive needless ; you 'll understand the words as well , and better too , i am sure to your greater edification , if i resolve them into certain propositions , which are plainly hinted in the text. i. the whole oeconomy of the gospel lies hid in the law , and in the prophets . ii. there is nothing in the old testament , relating to the affairs of the gospel , or the time of the messiah , but hath been , and shall certainly be fulfilled to the least tittle of it . iii. the scriptures , or the word of god , will last to the worlds end . iv. heaven and earth shall certainly pass away . v. gods veracity is unchangable , and sooner shall heaven and earth perish , than what god hath said in his word , shall fail . i begin with the first ; . the whole oeconomy of the gospel lies hid in the law , and the prophets ; for christ was here delivering the law of the gospel . to assure the jews , that he came not to destroy the law and the prophets , he tells , that his doctrine and discipline , was nothing but a fulfilling of the law , and the prophets ; and if so , then certainly the whole must be contained in the law , and in the prophets . this the apostle is so sure of , that he doth not only tell us , that christ is the end of the law , rom. x. . but peremptorily affirms , that the gospel was preached to the israelites in the wilderness , the time when god gave the law , heb. iv . . and to this purpose he tells us , cor. x. , , , . moreover brethren , i would not that ye should be ignorant , how that all our fathers were under the cloud , and all passed through the sea , and were all baptized into moses , i. e. into the faith of moses , in the cloud , and in the sea ; and did all eat the same spiritual meat , and did all drink the same spiritual drink , for they drank of that spiritual rock which followed them , and that rock was christ : and particularly of moses , who was the glorious instrument by whom god gave the law ; we read , that he esteemed the reproach of christ , greater riches , than all the treasures of egypt , heb. xi . . which he could not have done , if he had been a stranger to the knowledge of the mystery of christ ; no doubt he had it , for so we read , joh. v. . if ye had believed moses , you would also have believed me , for he wrote of me ; but if you believe not his writings , how shall you believe my words ? so that it may be truly said , as it is , heb. xiii . . christ the same yesterday , to day , and for ever ; only in the old testament he was veiled , in the new that veil is taken away ; there a cloud covered him , here he appears in his meridian brightness ; there the mount on which he was seen was encompassed with mists and darkness . here he is seen on mount tabor transfigured , and his garments shining . the difference betwixt the saints of the old testament , and those of the new , is not , that the latter believed in christ , the former did not ; but as we believe in christ , who is to come , so they did in christ , who was to come ; and they had reason , for the vertue of his sufferings and merits was retroactive ; and like a mighty stream , spread it self backward and forward ; and like the mystical creatures , rev. iv . . were full of eyes before and behind . and could we unfold all the riddles of the ceremonial law , we should see the gospel mysteries lie very orderly in those shells ; and discover the admirable foetus , even all its parts , and members , and lineaments in those membranes . and therefore we have no new religion , but a religion , as old as paradise ; the same religion that adam , and abel , and enoch , and abraham , and isaac , and jacob , and moses , &c. professed : and we believe that through the grace of the lord jesus christ , we shall be saved even as they ; as it is said , acts xv . . and we say no other things than those which the prophets and moses did say should come , that christ should suffer , and that he should be the first that should rise from the dead ; and should shew light unto the people , and unto the gentiles , act. xxvi . , . they worshiped one great , eternal , independent , and all-sufficient being , creator of heaven and earth , neh. ix . . and so do we . they believed , there was a wise , over-ruling providence , that managed , and governed , and disposed all for the good of gods children , psal. cxlvi . , . and so do we . they believed , there was a necessity for a saviour , and mediator , betwixt god and man , to bear our sins , and to expiate our transgressions , isai. . , , . and so do we . they believed there was a future judgment , and that the dead would certainly rise again , and be obliged to give an account of all their actions , eccles. xii . . dan. xii . . and so do we . they worshiped god without images , and external representations , ( i speak of the true israelites , not of those , who corrupted themselves with idolatry . ) exod. xx . . and so do we . in their prayers they went directly to god , without seeking to saints , or angels , to mediate for them , psal. l. . and so do we . they believed that confessing our sins to god , and forsaking them , is the readiest way to get mercy and pardon , prov. xxviii . . and so do we . their publick prayers were in a tongue known , and understood by the people , ezr. viii . . and so are ours . that people were not only permitted , but commanded to read the scriptures diligently , deut. vi . , . and so are we . they had two sacraments ; and so have we . their circumcision admitted them into the church , and made them visible members of it , gen. xvii . . so doth our baptism . in their passover , by eating of a roasted lamb , they remember'd their deliverance from egypt , and the angels passing over their houses , to save them from destruction ; and in eating , they said of the roasted lamb , this is the passover , exod. xii . . so in our eucharist , by feeding on bread and wine , we remember the great deliverance of mankind , from the power of the devil , by christ jesus ; and of the bread we eat , we say , this is the body of christ. they believed , that without a practical love to god , and unfeigned charity to our neighbour , none could please god , deut. vi . . lev. xix . . and so do we . they believed nothing was necessary to salvation , but what god had clearly revealed to be so , deut. xii . . and so do we . and therefore those who accuse our religion of novelty , are either blinded with prejudice , or besotted with stupid ignorance . there never was but one , and there is but one , and there never shall be but one true religion in the world ; and the religion which christ and his apostles , and moses and the prophets agree in , is that true religion : and the same may be said of the different religions among christians , that , which all or most of the different christian churches do agree in , is most likely to be the true religion , seeing that , which all or most of them do agree in , is most agreeable to the doctrine of the law , and of the prophets , of christ and his apostles . that christ and his apostles do exactly agree with moses and the prophets ; besides , what hath been alledged already , is evident also from this , ii. that there is nothing in the old testament relating to the affairs of the gospel , or the time of the messiah , but hath been , and shall certainly be fulfilled to the least tittle of it . which is the second proposition i am come to speak to . the fulfilling christ speaks of , having respect to the gospel doctrine he was going to deliver , the observation must needs be the result of what christ saith here . jot is a hebrew letter , answering to our i , and is the very least of all the letters of the hebrew alphabet , and looks like a comma , or point , or tittle . what gulielmus postellus saith , that this letter hath three points in one , and that consequently it is an emblem of the trinity in unity , and of the unity in trinity , as being a matter of fancy , i lay no stress upon . but what christ saith here of the letter jot is purely proverbial , to shew , that as the jot in the alphabet is the least letter , so there is nothing so minute or little in the law or prophets , which relate to christ and the gospel , but it is and shall certainly be fulfilled and accomplished . . if we examine the things that have been fulfilled already , we cannot but admire the exactness of the completion . let 's take a view of some instances . the messiah was to be the son of a woman that had known no man , the son of a virgin , isai. vii . . accordingly christ jesus was so , matth. i. , . he was to break the devil's power , according to gen. iii. . accordingly christ jesus did so , for by death he destroy'd him that had the power of death , hebr. xi . . he was to appear in the world , when the sceptre was departed from judah , gen. xlix . . and christ jesus did so , matth. ii . . he was to be god as well as man , isai. ix . . accordingly christ jesus was so , rom. i. , . he was to be a priest , ps. cx . . christ jesus was so , heb. vi . . he was to be a prophet , according to deut. xviii . . christ jesus was so , joh. iv . . he was to be a king , psal. xi . . christ jesus was so , joh. xviii . . he was to suffer , and to make his soul an offering to god for the sins of the world , isai. liii . . christ jesus did so , heb. ix . . the gentiles were to be called by him , and became part of his flock and people , isai. lx . . accordingly they were miraculously converted by christ jesus , and became votaries of the gospel , acts xv . . the messiah was to rise again , and to spread the knowledge of the true god all the world over , isai. liii . . accordingly the gospel was preach'd to every creature that is under heaven , gal. i. . even the minute circumstances of christ's sufferings and death , and burial and resurrection , as they were foretold in the old testament , so they were fulfilled in the new ; such as his drinking gall and vinegar ; their parting his garments , and casting lots upon his vesture ; his being crucified with thieves and malefactors ; the care that was taken , that not a bone of him should be broken ; his lying in a rich man's grave , &c. all these , and a thousand things of this nature , spoken of concerning the gospel times , in the law and in the prophets , were most punctually fulfilled , and particularly the types of the ceremonial law , which were so many prefigurations , and obscure hints and characters of the glory , which should after be revealed in the gospel . . by what hath been fulfilled , we may very safely and rationally infer , that the rest of the things which have not yet been , will certainly be fulfilled in their due time : such are the lofty prophecies of the great unity of the church of christ , isai. ii . . and xi . . the spiritual , yet visible splendour and largness of it , isai. lx . . of the temple which ezekiel spake of , chap. xl , xli , xlii , &c. of the conversion of the jews , ezek. xxxvii . , . of antichrist , and the state of christ's church under him , and the consequences of it in daniel , and in other places , &c. if such abundance of things in the law have been already fulfilled , no doubt the rest will all be fulfilled . and this shews , that both the old and the new testament , and the books and writings thereof , are of god : for as the new testament contains the things that are fulfilled , and the old , the things that were to be fulfilled , so it must necessarily follow , that he that could foretel such things , and after he had foretold them so many hundred years before , was able to fulfil them could be nothing , but god himself , it being impossible for any creature either to foretel , or fulfil things so abstruse and out of the common reach of the wisest part of mankind . and since the scriptures are of god , with what reverence ought we to entertain them , with what seriousness to read them , with what attention to peruse them , and with what strictness to obey them ! when the letters and messages of sovereign princes are so venerable and precious with us , how dear ought the oracles and messages of god to our souls , be to us ! surely , dearer than thousands of gold and silver , psal. cxix . , . and one great thing that ought to make them so dear to us is this , that they will last till heaven and earth pass . which brings in the iii d proposition , that the scriptures , and the word of god will last to the worlds end , even till heaven and earth do pass away , for till then , one jot or one tittle of the law shall not pass away . indeed , when the world is at an end , there will be no need of scripture ; for the scriptures are given to direct men here on earth , how to obtain eternal happiness ; and while mankind , and christians particularly , abide in this valley of tears , the scriptures are profitable for correction , for reproof , for doctrine , that the man of god may be perfect , throughly furnished unto every good work ; and upon this account , they are sufficient to make men wise unto salvation , tim. iii. , . but when this lower world , and the inhabitants of it shall be removed or taken away , there will be no inhabitants to be instructed , at least we have no revelation that there will be any , and consequently the means of instruction will be insignificant . if we take a view of the great day of judgment , and the people that will then appear before the judge , we find they either will be good or bad , either sheep or goats ; the sheep , as we are told by him , who must be the judge , matth. xxv . . will enter into life everlasting , where they shall see darkly no more , no more through a glass , and therefore not through the glass of scripture , as here they do , but face to face : they will know all that is in the scripture , and infinitely more . the scriptures then will be of no use to them , they will be taught immediately of god , and behold all things in their highest perfection . the divine essence and glory will enlighten them , and teach them , and instruct them , and make them glad for ever and ever . the scripture , as it is said of the law , is our schoolmaster to lead us to eternal glory . when we are got to our journeys end we have no need of this guide , of these leading-strings , or of that schoolmaster . the scriptures are our staff and our comfort in the house of our pilgrimate , psal. cxix . . when that pilgrimage ceaseth , the staff will be useless , and we shall be travellers no more , but inhabit and fix there , where we shall go out no more , rev. iii. . who the goats are , that stand at the left hand of christ , and where they will be , and whither they will be sent , and what will become of them we all know ; for they shall go into everlasting punishment , saith our saviour , matth. xxv . . nor will these have any need of scripture , to teach , to instruct , to exhort , to reprove and to direct them , how to save themselves ; for they will be cast into a prison , from whence there is no going out , till they have paid the uttermost farthing . in that day god will have another way to teach them , even by torments and miseries , and sad experiences . they will be past repentance and obedience , and all possibility of conversion , and will be determined to evil . so that the scriptures are intended only as our teachers , while this world lasts , and while the sun and moon continue their courses , god will preserve this precious book . he that preserv'd it so many hundred years already in despight of fire and flames , and the rage of enemies and persecutors , who would feign have banish'd , abolish'd and exterminated it out of the world : and that very preservation shews , he will continue these instructions to mankind till the heavens be no more , and the earth doth melt away . how great is god's care of our souls , who from age to age preserves this treasure to us ? neither wars nor exiles , neither plague , nor sword , nor famine , nor all the changes , mutations and revolutions in the world , have been able to destroy this treasure . therefore while we are here , and have the use of it , let us consult it upon all occasions ; let us run to this shop for medicines and remedies , when our souls are sick , and when our outward man is in trouble ; whatever state we are in , whether prosperity or adversity be our lot , this scripture will direct us how to behave our selves , and how to order our conversation . let 's chearfully make it a lanthorn to our feet and a light to our paths , and we cannot go amiss ; we cannot stumble , we cannot walk in darkness , and we shall be able to stand when heaven and earth do pass away ; which leads me to the fourth proposition : iv. heaven and earth will certainly pass away . this is plainly supposed here , in this saying , till heaven and earth pass : and the manner how they will pass away st. peter hath left upon record , pet. iii. . but the heaven and the earth , which are now by the same word , are kept in store , reserved unto fire against the day of judgment ; and more fully , ver . . but the day of the lord will come as a thief in the night , in the which the heavens shall pass away with a great noise , and the elements shall melt with fervent heat , the earth also , and the works that are therein , will be burnt up . the same he repeats ver . . which is conformable to what the stoicks , either from the light of nature , or from tradition gather'd would be ; and to what josephus saith of adam , that he prophecied , the world should be destroy'd first by water , and afterward by fire . but then , as it is ver . . of the aforesaid chapter , seeing that all these things shall be dissolved , what manner of persons ought you to be in all holy conversation and godliness ? whether the christians in st. peter's time believed , that the day of judgment was at hand , and that it should be upon them in that age , is not my business to enquire now. that which makes the exhortation seasonable at all times , even at this day , is the uncertainty of the time of christ's coming to judgment ; and whether this day of judgment may come in this age , or in the next , as it is probable it is not far off , especially if the old saying of r. hillel be true , that the world shall continue two thousand years before the law , two thousand under the law , and two thousand under the messiah ; but as i said , whether it will be this year , or next , is not material ; but this i am sure of , that the day of our death is the most uncertain thing in the world ; and as death finds us , so will the great day . and since the day of our death is so uncertain , the inference drawn from the uncertainty of the day of judgment , will also fit the uncertainty of the day of our death . it 's a marvelous thing , how men delay their holy conversation , and godliness , even till death comes , and surprizes them . i know this is a very common theme , but how can we forbear to speak of it , when we see , that men instead of mending , run deeper and deeper into the gulf , young , and old . death comes ! lord ! how unprepared doth it find most men ! how few can welcome it ! how few can , with simeon , rejoyce at its coming ! i know pain , and extremity of misery , makes many men long for it , but that alone is no rational ground , while that holy conversation and godliness is wanting . we all dread an unprepared death , and we pray against it ! we think sometimes in a serious fit , how sad it would be with us , if it should be our case : and yet how few arm themselves against its terrors , and dreadful consequences ? the day , the hour , is very uncertain ; and we see men are catch'd and snatch'd away before they are aware , yet we take no warning ; still we wait for a convenient season , for a fair opportunity ; and when we have got in the world what we would have , when we have setled our affairs on such a basis or foundation once ; and when our condition is better , and our circumstances more favourable , then we 'll set about that seriousness which becomes candidates of eternity . god sees our folly , and pities us ; for he sees how we fool our selves . he calls , and intreats us to redeem the time . o that we were wise , and would consider our latter end ! heaven and earth must pass away , and we must pass away ; therefore this i say , brethren , nay , the apostle says so , cor. vii . . it remains , that they that have wives , be as though they had none ; and they that weep , as though they wept not ; and those that rejoyce , as though they rejoyced not ; and they that buy , as though they possessed not ; and they that use this world , as not abusing it ; for the fashion of this world passes away . indeed , that which ought to make us reflect very seriously on all this , is , that the word of god is unchangable ; which calls me to the last proposition : v. sooner shall heaven and earth perish , than the least tittle of gods word shall fail . in this sense the words and expressions used in the text , are sometimes taken ; so that here is a double asseveration , which makes the truth christ delivers here , the weightier . . verily i say unto you . in the original it is amen , which the jewish interpreters of the old testament affirm to be an oath , and that 's a very immutable thing . . till heaven and earth pass , i. e. sooner shall these be hurl'd into their former chaos , and confusion , than the least tittle of his word shall prove false . and if so , then the threatnings and promises of the gospel , and of the law of god , will undoubtedly be fulfilled . and i beseech you beloved hearers ! consider what the veracity of gods threatnings and promises doth import . if the promises of the gospel will certainly be fulfilled , why cannot the wonderful rewards promised , prevail with you to fulfil the conditions , upon which those rewards are promised ? god promises eternal life upon patient continuance in well-doing ; the kingdom of heaven upon striving against sin , and conquering temptations ; and a crown of glory to those who keep under their bodies , and bring their sensual desires into subjection : upon these terms , and no other , the great felicity is promised . will any of you after all these protestations of god , promise himself this happiness upon other terms and conditions : what then becomes of gods veracity ? if god be true to his word , then those who come not up to these terms , cannot enjoy the bliss spoken of ; if god saves men upon other terms , he cannot be true to his word , and then how can he be god ? to these absurdities men reduce themselves , when they promise themselves heaven without any regard to the conditions upon which god doth promise it . it 's god that must bestow it , the same god that hath promised it ; and since he will bestow it only upon these terms , why christians , why will ye feed your hopes with air , and wind , and vanities ? is it possible that god will prove false ? is it possible that he will depart from his word ? i am sure you cannot think so , if you will consider it in cool blood ? and shall the world , and your present gain and profit , blind you into ruin ? the same must be said of the threatnings of the gospel . take but a serious view of them : god protests , for you believe the scripture to be the word of god , that no unrighteous person shall enter into the kingdom of heaven . neither fornicators , nor adulterers , nor covetous , nor extortioners , nor drunkards , nor lascivious , nor quarrelsom , nor envious , nor malicious persons , nor men that mind earthly things altogether , shall enter into that glory . the scripture is full of these protestations . is there any of you here , that 's guilty of any of these sins , and yet do ye hope to be happy ? 't is true , you 'll say none can be so , that continues in these sins ; but i hope i shall leave them all before i die . but why man ? dost thou know when thou shalt die ? have not thousands and thousands hoped so , and yet been mistaken ? away with these deluding hopes . there is death in the pot. there is ruin and destruction , and plague and hell , and misery in these fancies , and imaginations . god must be true to his word ; and it is not all your crys at last , lord , lord open to us , that will help you , or reverse your doom . heaven and earth shall sooner perish , the sun shall sooner fall from his orb , and all the stars of heaven drop out of their sockets , sooner than god will prove a lyar. let the truth of the living god prevail with you , and be persuaded to act like reasonable creatures . nothing proclaims your unreasonableness more , than to think god will save you , whether you act according to his word or no. therefore whatever the world , or your flesh , and appetite , may suggest , that god will not be so severe as he hath said he will ; remember that he who hath conquered death and hell , hath protested , verily i say unto you , till heaven and earth pass , one jot , or one tittle shall in no wise pass from the law , till all be fulfilled . amen . sermon xx. st. matth. ch. v. ver. . whosoever therefore shall break one of these least commandements , and shall teach men so , he shall be called the least in the kingdom of heaven ; but whosoever shall do and teach them , shall be called great in the kingdom of heaven . there is nothing more agreeable to christianity , than liberty ; and yet there is nothing more contrary to it . if by liberty be meant a freedom from all sinful courses , from the power of corruption , from the bondage of the devil ; and after all , from those tedious external washings , purifications , sacrifices , and distinctions of meats , and drinks , &c. so usual , so famous , so strictly required of the jews under the mosaick law ; to this liberty christianity is a friend , a patron , and defender ; and this is of the very essence of our religion . but if by liberty be understood licentiousness ; and that which should be a modest virgin , is drawn and represented in the looser habit of a strumpet ; and men fancy they are , and cannot be free , except they have elbow-room in sin , and may gratifie their senses , and carnal desires as they please : if this be the notion of liberty , christianity is a professed enemy to it , and declares an eternal war against it . it is a very wilful and notorious mistake , to think christ came to free us from obedience ; or that he descended from heaven , to loose us from the bonds of our duty ; so far from it , that he came to require it upon greater motives ; and enjoined it with greater sanctions ; pressed observance not only of the greater , but lesser commands ; and in case of failure , declared that we shall find we have a god to deal with , who will not be mocked ; for so it is in the text , whosoever therefore shall break one of these least commandements , and shall teach men so , he shall be called the least , &c. to give you the sense of these words . . by the commandements here spoken of , are meant the commands and precepts delivered and laid down by christ in this sermon on the mount , both those that go before the text , and those that follow after it ; and therefore it is emphatically said , these commandements , i. e. these i am now delivering to you , and which lie so much out of the common road of practice , that few believe they are concerned in them . . they are called little commandements , and the least , not that any command of god in scripture is so in it self , or in the nature of a trifle ; but because they were so in the opinion of the scribes and pharisees , and the people of that age ; who either called the commandements of the ceremonial law , the greatest ; and those of the moral , the least ; or if they allowed the title of great commands to any part of the moral law , it was to such commands as forbid the more scandalous , and barbarous sins . i. e. thou shalt do no murther . this they called a great commandement ; but thou shalt not be angry with thy brother without cause , nor revile him , nor abuse him , nor give him ill names , and opprobrious language , &c. these they called little , and the least commands ; counsels rather than commands ; the omission of which they thought would be no way prejudicial to the eternal welfare of their souls . . to break these little or least commandements , and to teach men so , was the sin of the pharisees ; who not only neglected these commands of god themselves , but taught others too , not to discompose themselves about the neglect of them , as long as they kept close to the bigger commands , such as sacrificing , circumcision , frequenting the passover , putting on their phylacteries , &c. or such as enjoined forbearance of the overt acts of some notorious sins , adultery , fornication , perjury , stealing , &c. and to break these commandements is to slight them , to disregard them , to act contrary to them , and wilfully to do what they forbid , or wilfully to omit what they do enjoin . . to be called , or to be the least in the kingdom of heaven ; though this phrase , matth. xi . . is used to describe a person that is an infant , a babe , a novice , a young beginner in christ's religion , who is sensible , and knows indeed , that christ's kingdom is a spiritual kingdom , but knows it in a very low degree ; and is therefore said to be greater in some respect , than st. john the baptist , who from the vulgar error of his country , seem'd to cherish some relicks of that opinion , that the messiah was to appear with external pomp and marks of authority . but though this be the meaning of that phrase there , yet what is a comparison in that place , is a threatning here ; and therefore requires another sense : and it being spoken with allusion to breaking these least commandements , and by way of retaliation , that as they sinn'd in that which was the least , so they should be rewarded with being the least in the last day ; it must necessarily be as much , as being excluded from the kingdom of heaven : whether by the kingdom of heaven we understand the kingdom of grace , or the kingdom of glory . and though the church be sometimes called the kingdom of heaven , as matth. xiii . yet even in this sense the threatning will appear to be dismal enough ; for the meaning will be , that such a one as breaks these least commandements , will be , can be no true , no living member of the church of christ ; and if so , he can be no heir of the kingdom of glory . and hence it is , that st. chrysostom renders the word least , by no body , or nothing , i. e. he shall be nothing in the kingdom of heaven ; and will be a very despicable , contemptible creature , when christ shall come in glory . . and from hence it will be easie to guess , what must be the import of the promise that 's added here : but whosoever shall do and teach them , the same shall be called great in the kingdom of heaven . i. e. he that shall make conscience of these least commandements , and ( though the world count them little and inconsiderable , and looks upon them as things of no moment , ) shall have and bear an equal respect to these , the same he doth to those commands which are acknowledged to be greatest ; and shall teach men to do so , not only in his discourses and colloquies , but in his practice and example , he shall be truly great , greater than this world can make him ; greater than the greatest here on earth ; even great , and high , and honourable in the kingdom of heaven . having thus acquainted you with the sense , i must do what i can to enforce this great and weighty truth ; and this i cannot do better , than by making the following addresses to your souls . . this text overthrows and breaks the neck of that loose principle , that in order to salvation , it is sufficient to avoid only gross , notorious , scandalous sins . how can it be sufficient , when christ protests here , whosoever shall break one of these least commandements , and shall teach men so , shall be called the least in the kingdom of heaven . it 's a marvellous thing to see what schemes of divinity men erect to themselves , that they may with greater security , and satisfaction , wallow in the mire ; and please the world and the flesh. i know not whether the popish distinction of sins into mortal and venial , hath contributed to this error ; but sure i am , that in abundance of things , which are not very agreeable to the rule of the gospel , which yet , custom and education , and the humour of the age , hath made either necessary or convenient , the expedient men find out , is this , that they are trivial , little , inconsiderable faults , whereby the dreadfulness of them soon disappears ; and this done , they practise and commit them without terror , or regret , or concernment ; and their consciences do not at all boggle at them ; especially while the fair weather of their health , and pleasure , and ease , and strength , and liberty , and plenty , lasts : and of this nature are most of the things christ takes notice of , in the discourse succeeding the text ; and whereof we shall have occasion to treat more largely in the sequel : such as secret envy , hatred , grudges , malice in our heart against our neighbour ; abusive language , calling him by ill names , mincing of oaths , needless asseverations , lascivious thoughts , desires , words , expressions , passions , affections , touches , kisses , looks , glances , keeping ill company , and complying with their follies ; neglect of several acts of charity , and self-denials ; sinister ends and intentions in religious actions , mistrust of gods providence , discontentedness , loving the world better than god , &c. that these are sins , is evident , because they are forbid ; yet you cannot but know how they are overlook'd , as inconsiderable failings ; nor do the generality think they lose their reputation , and character of good men , by not watching against them , or by suffering them to go and come as there is occasion . while they commit no sins that send them to goals , and prisons , or bring them to the gallows ; or while they keep free from sins which the hectors and deboshees of the age do wallow in , they take themselves to be tolerable saints ; and look upon the other deformities of their souls , as things of no moment ; and while they are guilty of no crimes that make them infamous , and can charge themselves with nothing that 's very bloody , they have no melancholy thoughts about the garment spotted by the flesh ; and may be , make matter of sport and laughter of that which hath cost considerate men many tears , and mournful accents . there is no doubt , but there are greater and lesser sins , and some have greater malice in them , and are attended with greater bruitishness and stupidity ; with higher degrees of boldness and insolence , and are more immediately level'd against the nature of god than others : but though in this respect some are greater , some lesser , yet if we consider the tremendous god , who is offended by that which we call a little sin , it will appear in other colours ; for either it is forbid , or it is not ; if it be not forbid , it must be either lawful , or indifferent ; if it be forbid , it is forbid as much as adultery or blasphemy . and can any sin be little , that is an affront to a great and infinite majesty ? can that be little , which is injurious to gods power , makes war with his mercy and goodness , abuses his patience , diminishes his glory , and wrongs his perfection and holiness ? can that be little , which disfigures the noblest workmanship of god , our immortal souls ; fills them as it were with scabs , and fullies their beauty and splendor ? can that be little , which manifestly hinders our progress in a spiritual life , stops the stream and current of the divine grace and influence , and disposes to damnation ? could we play the fool , as they do in the church of rome , and tell you , that these lesser sins may be purged away by a little holy water ; by the bishops blessing , by smiting the breast , and the bare saying of a pater noster , by a general confession , &c. you might think then , there is no great matter in them ; but if they require a serious repentance and reformation as well as other sins , who can make light of them ? were there nothing in them , but that they dispose the soul to greater sins , and to a loose , careless sort of religion , this would be discouragement enough ; for all the world knows , that no man grows perfectly wicked on a sudden , but by degrees they go on to more dareing impieties : know ye not that a little leaven , leavens the whole lump ? saith the apostle , cor. v. . and behold how great a matter a little fire kindles , saith st. james , chap. iii. . and doth not experience tell us , ( to use the words of a certain divine ) how an unchast thought assented to , soon welcomes delight ; delight , consent ; consent , action ; action , custom ; custom , habit ; habit , perseverance ; perseverance , an obduracy of heart ; which ( without god's miraculous providence interposes ) leads to final impenitence . a man may avoid scandalous , great , and clamorous sins , such as murther , adultery , cursing , blasphemy , theft , extortion , prophaneness ; &c. and yet all this while have not one grain of true love to god ; for all this he may do meerly out of regard to his ease , and temporal interest ; and if you consider what st. paul protests , that if any man love not the lord jesus , let him be anathema , maranatha , cursed , and for ever cursed , cor. xvi . . what satisfaction can that man enjoy within , that notwithstanding his shunning some scandalous sins , hath not any tolerable assurance , that he loves god , and the lord jesus christ ? if you love him , you must keep his commandments ; and if love obliges you to keep one , why not another ? do not they all come from the same law-giver ? are not they all deliver'd with the same seriousness , and by the same authority ? who makes them to differ ? who told you , you may observe one , and not another ? where are the distinguishing marks , to discern , which is to be practised , and which is not ? doth not the same spirit run through all ? in a word , if you love god to any purpose , you will not only dread crying sins , but even those which looser men make no great matter of ; and it 's certain , that soul is not yet truly converted , that doth not seriously watch against evil thoughts , desires , passions , affections , &c. ( for these are usually counted lesser sins , ) as well as against greater abominations . and therefore , you may easily perceive , that we are not to break a command of our dear lord and master , because it seems little , or because the world esteems it so . what hath the world to do with my religion ? doth god govern himself by the verdict of the world , and sensual men ? what if men , who have no right apprehensions of god , make nothing of corrupt communications , must i be guided by their example ? can any commandment , that proceeds out of the mouth of god , be termed little ? might not we as well say , that god spoke in jest ? if god commands me to follow righteousness , faith , charity , and peace , with all them that call on him out of a pure heart , and to flee youthful lusts , shall i neglect this command , because the world makes a pish of it ? hath the great god of heaven and earth thought fit to send his son into the world to tell me , that private revenge is unlawful ; and conforming to the world in their vanities , and fooleries , and revellings , and extravagancies , is displeasing to him ; and my covetous thoughts and desires are offensive to his holiness , and have not i all the reason in the world to stand in awe of his command , though a thousand wicked men say , it 's either needless , or impracticable ? how can a divine command be little , that concerns mens immortal souls ? is there any thing greater in this world , than the good and welfare of their precious souls ? doth god tell me such a sin ( though it seems never so small in the eyes of the world ) will help to kill my soul , and is ingratitude to him , in whom i live , and move , and have my being ; and shall i venture upon it ? god forbid . yea , let god be true , but every man a lyar ; as it is written , that thou mightest be justified in thy saying , and be clear when thou judgest , rom. iii. . ii. let none of you wonder at christ's peremptory determination here , whosoever shall break one of these least commandments , and shall teach men so , he shall be called the least in the kingdom of heaven . you 'll say , what! break but one of these commandments , and one of the least , and be damn'd ! where then is the grace of the gospel ! what becomes then of the vast . treasures of mercy , which came in with jesus christ ? at this rate our yoak is heavier than that of the jews . marvel not my brethren , the greater the grace is , the greater will be the account ; the greater the mercy , the greater will be the reckoning . and yet this ought to be no discouragement to any of us ; for the meaning is , not that every surprize , or accidental failing , or breaking one of these commands against our will , or before we are aware , or after we have used all possible watchfulness , excludes from the kingdom of heaven ; for then no flesh could be saved . but he that wilfully breaks one , and makes a trade of it , knows , or hears god's will in that particular , and yet will not be perswaded to do it ; and teaches others too , either by his discourse or example ; neglects such a command , and feels no remorse , knows the judgment of god , that they which commit such things , are worthy of death ; and not only doth the same , but hath pleasure in them that do them ; as it is said , rom. i. . that 's the man , who shall be called least in the kingdom of heaven . and do not you think there is a great deal of justice in all this ? what! for a man first to disregard an express command of christ , and then , that he may not think himself obliged to it , to call it little , and inconsiderable , and so to neglect it ; and after all , prompt others to do so too ; is not this a manifest contempt of god's sovereignty , and mercy , and love , and charity , in christ jesus ? doth not this look like enmity against god ? is not this a sign of a secret hatred and indignation against the ways of god ? is not this an argument of obstinacy and stubbornness ? doth not this infer want of sense , and want of fear ? and would you have god save a man that doth not fear him ? would you have him receive men into the kingdom of heaven , that do not only not think it worth while to obey him in so small a matter , ( small in their own account , and therefore surely the easier ) but encourage others to do the like ? doth not this argue a delight in a sinful sensual life ? and what ! do you think god will let a man or woman in at the gates of glory , that looks upon the prophet as mad , because he bid him do so small a thing , wash in the river jordan seven times , that he may be clean ? god measures our actions by our hearts ; and if the heart be averse from him , or from the ways of righteousness , is such a person fit to sing with angels , to triumph with martyrs , and to sit and rejoice with souls , that loved god with all their hearts , and with all their minds ? ay , but to break one of these least commandments , and to teach another to do so , what great matter is there in that ? my friends , he that breaks one , will break another , and is in a disposition to offend against more : he will never stop there , one sin engages him into the practice of another ; and if he propagates the evil too , and like a rotten sheep , infects others , doth not that one folly discover a heart , that hath no desire , no inclination to take christ's yoak upon him ; and loath , unwilling , backward to entertain christ upon his own terms ; and is this following him in the regeneration ? and he that doth not follow him in the regeneration , how shall he be able to sit with him in his throne ? and this puts me in mind of another observation . iii. that he that lives ill , teaches another to live ill too . he that shall break one of these least commandments , and teach men so , &c. in order to be excluded from the kingdom of heaven , it is not necessary a man should get into a pulpit , and there proclaim that it is lawful to lie , to cheat , to defraud , to sing filthy songs , to break obscene jests , to hate our neighbour , or to return evil for evil ; this needs not : thy actions , christian ! spread the poison , and teach the next man thou meetest withal , to do as thou doest ; for in breaking such a known command of the gospel , and being unconcerned , what can thy fellow christian think , but that thou approvest of it ? and , supposing thou approvest of it , if the grace of god restrains him not , he soon begins to think , that what is lawful for thee , may be lawful for him ; and thus he learns of thee , though thou doest not open thy lips to him . there are few men so bold , as in their words , and speeches , to defend and justify things directly contrary to the will of god in the gospel ; but you do mischief enough to the souls of men , by your evil practices . the mutes , among the turks , teach by their gestures ; much more may men be taught by actions ; especially where there is already a disposition to embrace that which is evil. physicians and naturalists talk of transplanting diseases from men into beasts ; nay , some go so far , as to prescribe ways to transfer distempers from men into herbs and plants . whether it be so , i enquire not ; but sure i am , that the diseases of the soul are , and may be transplanted and conveyed from one man to another , even by evil practices ; and this is teaching and making proselytes to hell , and to the kingdom of darkness , the readiest way to be excluded from the kingdom of heaven ; which will give me occasion , iv. to represent to you , what it is to be the least , or to be excluded from the kingdom of heaven . fancy you saw a poor miserable man starving with hunger , and so placed , that directly over against him he could see the richest banquet , the most delicate dishes ; huge plenty of victuals of all sorts , the company eating their fill , and satiating themselves with all the variety that earth , and sea , and air can yield ; and the poor wretch that is over against this company , but a few paces removed from them , unable to get the least morsel of bread , ready to tear his own flesh from off his shoulders ; and yet in an utter impossibility to get so much as the crums that fall from those rich mens tables . do not you think this would be as great a torment as can well be imagined ? why , this is the emblem of being the least , or excluded from the kingdom of heaven . the soul , that is so unhappy as to miss of it , will see abraham a far off , and lazarus in his bosom ; be ready to perish , ready to burst ; see all the glory and joy of blessed creatures before his eyes , the delicates , the dainties , the pleasures , the festivals , the rich entertainments they enjoy and swim in , passing before him , and yet not able to touch , not able to reach the least extremity of all , though his soul be big with ten thousand desires after them . what a torment , what a plague , what a vexation must this be ? what grief , what sorrow , what anguish must this cause ? and if this must continue to eternal ages , what tongue is able to express the torment ? and can you after all this , call any of the commandments of the gospel little ones , and break them , and pass by them as if they did not belong to you ; and tempt others to do so too , when this is the high way to be excluded from the kingdom of heaven ? but v. are there no ambitious men here ? are there none among you that desire to be great ? have none of you a mind to be prefer'd and exalted to eminent places ? you must be either very mortified , or very dull , if greatness can make no impression upon you . preferment ! what is there that is more hunted after ? how do many break their sleep , and fall into discontent , and vexation , because they cannot be advanced ? what waiting at court ? what cringing , what bowing to great men ? what running to this friend , and to th' other friend ? what flattery , what dissembling , what compliances are used , and all to be great ? behold ! we can tell you a way to be great ; greater than caesar , or pompey , or alexander ; greater than all the kings or rulers of the earth . great ! where ? not at court , not in the camp , or army : not in church-dignities or preferments ; but great in the kingdom of heaven . and is not the kingdom of heaven a more lofty , and more spacious empire than the whole roman monarchy , in all its greatest extent and glory ? it 's true , we cannot shew you this kingdom , we cannot make it visible to your eyes ; but we can tell you that st. paul saw it , and christ did enter into it ; and he that hath power to dispose of all the glories of it , hath sent us to tell you , that you may be great , and he 'll make you so ; great as angels , great as the worthies of god ; greater than kings , greater than all the princes of the earth ; greater than all the proud things which make so great a noise in the world now ; and all this , if you will close with his desires ; and both do , and teach the commandments christ recommends to in his famous sermon . little they may seem , and contemptible they may appear in the eyes of the men that have their portion in this life . but as little as they may seem to be , your conscientious and impartial respect to them all , to the least as well as to the greatest , shall exalt you ; exalt you far above all the glory and splendor of this world ; raise you from the dunghil , take you out of the dust , and set you with princes , even with the princes of god's people . if you are great already , this shall make you greater . lay up therefore these commandments in your hearts , and in your souls ; bind them for a sign upon your hands ; let them be as frontlets between your eyes ; teach them your children ; speak of them when you sit in your houses , and when you walk by the way ; when you lie down , and when you rise up : assure all those you converse with , that these commandments are life , and peace , and rational , and equitable , and just , and necessary , and health to the soul ; foretasts of happiness , and prefaces to an endless glory . thus do , and thus teach ; teach by your discourses ; teach by your actions ; teach by your example : so noah taught the unbelieving world , by building an ark , to the saving of his house , to save themselves from the wrath to come : so do you , and build upon the word of the son of god , that you shall be great in the kingdom of heaven . sermon xxi . st. matt. ch. v. ver. . for i say unto you , that except your righteousness shall exceed the righteousness of the scribes and pharisees , ye shall in no case enter into the kingdom of heaven . a preface , or introduction , will be needless . it 's enough , that these words are part of christ's famous sermon on the mount : the method i , shall observe in handling them , shall be this following ; to enquire , and consider , i. who these scribes and pharisees were . ii. what their righteousness was , and wherein it consisted . iii. how , and in what our righteousness is to exceed their righteousness . iv. the danger , if we do not , ye shall in no case enter into the kingdom of heaven . i. who these scribes and pharisees were . . the pharisees . you have often heard of three famous sects among the jews , when christ appeared in the world , the pharisees , the essenes , and the sadducees . the pharisees were an order of men , who distinguished themselves from the vulgar , by certain austerities and mortifications , and a seemingly preciser way of living ; yet they convers'd , and lived in citiess and towns , and were so far from avoiding , that they seemed to affect places where there was a great concourse of people . when they began , or , who was the first founder of them , is uncertain ; but it 's probable , the institution of the nazarites of old , numb . vi . . and the order of the rechabites afterward , jerem. xxxv . . or the strictness of the hasideans , might give occasion to this peculiar way of living , though the votaries , in progress of time , deviated and degenerated from those sober patterns ; and , as it was with monkery in the christian church , improved , or , rather abused , the preceding , pious , and well-meant self-denials , into superstition . the essenes were a kind of hermits , who chose to dwell in the country , as far from crouds as they could ; and , though they had procurators in cities , and populous places , to receive and entertain those of their sect , whose occasions led them to pass that way , yet their chief abode was in a wilderness , not far from jericho ; from whence , as they grew in number , they dispers'd themselves , and planted colonies in other places . these were a modester and soberer sort of people , and studied self-denial too , but to better and greater purposes than the pharisees ; and therefore possibly it is , that christ passes no censure upon them , because their service for the most part was reasonable , and in their morals , they came very near the christian institution ; and it 's likely ; that most of them turned christians afterward , being so well qualified , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , prepared for that excellent discipline ; and this might give occasion to eusebius , and others , to think , that the essenes , philo speaks of , were christian asceticks . the sadducees were sensualists , and epicureans , and denied the being of another world ; pretended indeed to keep close to the letter of the law of moses , rejected traditions , and derided the pharisees , who were great admirers of it ; but were men loose , and profane , debaucht and cruel , a temper agreeable enough to their principle ; which was , that men die like beasts , and that there is no resurrection of the dead ; though it must be confess'd , that these impious tenets took not much with the common people , the persons who espoused these doctrines , being chiefly men of great estates , and dignities , who are apt , without very great circumspection , from an over-admiration of things present and visible , to be drawn into contempt of things invisible and enternal . to return to the pharisees , the men the text speaks of ; this order was subdivided into seven sects , who all obliged themselves to several sorts of austerities ; too tedious to be told here ; and so taking , it seems , were these external rigors , that there were women pharisees , as well as men pharisees . the name pharisee , is as much as a separatist , for so the pharisees were , separating themselves from the rest of mankind , by an affected piety , which passed for great strictness in that age , and gave occasion to the apostle , to say , that before his conversion , he lived after the strictest way of the jewish religion , a pharisee , act. xxvi . . . the scribes ; these were in the nature of secretaries , or clerks , or publick notaries to the sanhedrin , or great council of the jews ; which council , in those days , consisting of sadducees and pharisees ; these two factions had their distinct secretaries , or notaries , as appears from act. xxiii . . the scribes , or advocates , who were of the pharisees side , having entirely addicted themselves to their cause and service , were of the same opinion with the pharisees in all things ; stifly maintaining their doctrines , principles , and traditions , and being commonly men of learning , were in equal esteem with the pharisees ; the rather , because what the pharisees boldly and proudly asserted , the scribes endeavoured to prove from records , and monuments of antiquity , and such writings , as they judged proper for their purpose : i know some think , they were the elders of the sanhedrin , and the chief expositors of the law ; but if we compare the account , the scripture gives of them , with what the talmudists say of them , they seem to have been such men , as i have described them ; nor did their office , and learning debar them from being interpreters of the law , but qualifie them rather for that employment . in a word , what the canonists are and have been of late years to the pope , the same were the scribes to the pharisees , defending their pretended rights and priviledges , and authority and traditions , with all the zeal , and passion , as is common to men who designedly espouse an interest or faction ; and indeed one egg is not liker another , than pharisaism , and popery are , as were an easie matter to prove in several instances , but that i have more material things to tell you . let us go on therefore , and ii. consider , what their righteousness was , and wherein it consisted . and to understand the mystery of it , i shall in the first place , represent to you the particulars of their righteousness , as they are recorded by the evangelists ; and then shew , wherein it was defective , that we may be the better able to distinguish , and see , how our righteousness is to exceed theirs . . the particulars of their righteousness ; and they were these following . they gave alms , matth. vi . . they pray'd , matth. vi . . and pray'd very long , matth. xxiii . . they fasted , and when they fasted , disfigured their faces , and looked ruefully , matth. vi . . they fasted two days in a week , luc. xviii . . they praised god , and gave him thanks for his mercies , luc. xviii . . they were no scandalous offenders , extortioners , vnjust , adulterers , luc. xviii . . they were very ready to resolve cases of conscience , matth. xxiii . . they taught the doctrine , and maintained the law of moses , matth. xxiii . , . they garnish'd , adorned , and beautified the sepulchres of the prophets of old , matth. xxiii . . they had a great veneration for the traditions of their church , marc. vii . , , . they were very punctual in paying tithes , or the tenth part of the fruits of the earth , that fell to their share , matth. xxiii . . they carried their phylacteries about with them , where-ever they went , which were certain pieces of parchment , wherein were written some sentences , or sections of the law , particularly of exod. xii . and xiii . and deut. vi . and xi . and these they tied to their wrists and foreheads , and made them very broad , matth. xxiii . . they were often purifying and washing themselves , not only their hands and wrists , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as theophylact speaks , up to the elbow , but their whole bodies too , especially , when they came from the market-place , being fearful , lest some filthiness , contracted by converse , should stick to them , mark , vii . . they took great pains to make proselytes , and converts to their religion , for they compassed sea and land to do it , matth. xxiii . . they were so strict , or so nice rather , that they were afraid of touching a person , who was counted an open , and scandalous sinner ; would not only not eat with him , but not so much , as touch him , which was the reason , why the pharisee , in whose house christ dined , found fault with our saviour , for suffering himself to be touch'd by a woman , who had been a notorious sinner , luc. vii . . and this is the account the scripture gives of them . st. epiphanius adds , that many of them would vow very strict chastity , and abstinence from the partners of their beds , some for four years , some for eight , and some for ten. they were very watchful against all nocturnal accidents , and partly to prevent them , and partly to awake the sooner to prayer , they would sleep upon boards not above nine inches broad , that falling or rolling off from those boards on the ground , they might go to their devotion ; some would stuff their pillows with stones and pebles , and some would venture even upon thorns ; for that purpose . besides their tythes , they separated their first-fruits , and the thirtieth and fiftieth part of their incomes to pious uses ; and , as to all vows , and sacrifices , no persons were more punctual to pay or discharge them , than they . this was the righteousness of the scribes and pharisees . all this looks well , and hath a very good gloss. and one would wonder at first sight , how christ could find fault with these performances . one would think , that in stead of blaming , he should have commended them for so doing : how many thousands are there in the world , that do not do half so much in matters of religion ; and some would look upon themselves as extraordinary saints , if they came up to what the scribes and pharisees did ; so far are they from dreaming of going beyond them . but have not you seen some counterfeit pearls , so artificiously contrived , that the ignorant spectator hath taken them for truly oriental ? have not you seen some curious limner , draw infects and butterflies , with that life , that one would take them for living animals ? the same may be said of the righteousness of the scribes and pharisees . as specious , as glorious as it look'd , it was perfectly or the nature of the glow-worm , and shined bright in that dark night of ignorance , but view'd by day-light was nothing but a squallid worm , a mere skeleton of devotion ; which leads me , ii. to shew you the defects of their righteousness , and they will appear from the following particulars . . they laid the stress of their devotion upon the opus operatum , the bare outward task and peformance , without any regard to the inward frame ; very indifferent whether their minds at the same time were season'd with a due sense of god's greatness , and their own imperfections : just as the people of the church of rome at this day will say so many credo's , so many pater noster's , so many ave maria's , and fancy , they have done admirably well , when they have absolved their task , though their minds , or thoughts all the while , like the evil spirit in job , have been wandring to and fro in the earth : and i wish , too many , who profess themselves , members of the best church in the world , i mean , the church of england , did not split their vessel against this rock ; i am sure , the scribes and pharisees did : they made no account of the inward frame , but rested in the shell , and thought god would be pleased with the slaying of a bullock , or lamb , or he-goat ; and they measured the goodness of their prayers by their length and number more , than by the great sense they had of the shekinah , or divine presence , whereas an humble and devout mind in the religious service , was the thing god required at their hands , mat. xv . . . they were very zealous for the ceremonial part of religion , but very reguardless of the moral , and more substantial part of it ; hot as fire , for the one , cold as ice , with respect to the other . the neglect of a ceremony , anger'd them more , than the omission of a sober , and pious conversation ; much as the greeks at this day look upon breaking a fast of the church , as a more heinous crime , than killing , or murthering a man , and to this purpose christ tells the pharisees , mat. xxiii . , . wo to you scribes , and pharisees , hypocrites , who strain at a gnat , and swallow a camel : ye pay tithe of mint , and cummin , and anise , and have omitted the weightier matters of the law , judgment , mercy and faith. . they were abominably selfish in all their religious undertakings , for , all their works they do to be seen of men , saith our saviour , matth. xxiii . . this was the worm that corrupted their alms , their prayers , their fasts , their self-denials , their mortifications , and all they did , even a design to advance , and promote their profit , interest and credit , and to gain the applauses , and admirations of men , and though they made long prayers , yet it seems , it was to devour widows houses , matth. xxiii . . their very doctrins were suited to their profit and interest , as transubstantiation , purgatory , private masses , indulgences , auricular confession , &c. in the church of rome are invented to aggrandize the honour and profit of the priest , so the tenents , they held , were accommodated to their gain and lucre , for they taught the people , that there was greater holiness in the gold of the temple , than in the temple , and greater sanctity in the gift upon the altar , than in the altar it self , thereby to oblige the people , to bring gold , and gifts into the temple , whereby the priests , who were of the order of the pharisees , suckt no small advantage , matth. xxiii . , . . they took care to purifie the outward man , but took none to cleanse the heart and the soul. such acts of piety and devotion , as were stately , and favour'd of pomp , and served to attack the eyes of spectators , they were for ; and of this nature were all their external severities , and rigors , and revenges , they used upon themselves . but , as to mortifying their inward pride , and rancour , and hatred , and malice , and covetousness , and love of the world , they were so great strangers to it , that they did not think it part of their religion , which makes christ tell them , thou blind pharisee , cleanse first that which is within the cup and platter , that the outside of them may be clean also : wo unto you scribes and pharisees , for ye are like unto whited sepulchres , which appear fair unto men , but within are full of rotten bones ; even so ye appear outwardly righteous unto men , but within , are full of covetousness , matth. xxiii . , . . though they own'd , professed , and taught the law of moses ; yet in effect , they preferr'd their wild and phantastick traditions before it . not to mention their common proverb , that the words of the scribes , i. e. of their traditionary divines , were more lovely than the words of the law ; where it was so , that the law , and the tradition clasht , they interpreted the law by the tradition , not the tradition by the law , and hearken'd more to the dictate , and suggestion of a groundless and whimsical tradition , than to an express text of the written word of god ; as is evident from what christ tells them , matth. xv . . why do ye transgress the commandment of god , by your tradition , for god commanded , saying , honour thy father and thy mother ; and , he that curses father and mother , let him die the death ; but ye say , whosoever shall say to his father , or to his mother , though ready to starve and perish , for want of necessaries , it is corban , it is a gift , i have dedicated it to the temple , by whatsoever thou mightest be profited by me , and honour not his father , or his mother , he shall be free. thus have ye made the commandment of god of no effect , by your tradition . indeed , where men invent new doctrins and articles of faith , there the good old word of god will do them no service , but they are forced to make , and run to traditions , and broken cisterns which can hold no water . . to sum up all . they were very severe and strict in keeping some commandments of god , but very supine and negligent as to others . they hated extortion , but were malicious to a prodigy ; they would not be drunk , but were abominably proud ; they were for giving alms to people of their own sect , but look'd upon it as sinful , to releive a poor samaritan : they were for strictness of life , before people , and spectators , but loose and wicked in secret ; they abhorred adultery , but were slaves to ambition and vain-glory ; they bound heavy burthens on other mens souldiers , but would not touch them with one of their fingers , and while they pressed a severe observance of the sabbath day , forgot , they were to rest from sin , and envy , as well as from servile labour , matth. xii . , , . indeed this was one of their pernicious traditionary principles , that if a man or woman were but industrious in the practice of any one command of god , though they neglected the other precepts , that service was sufficient to entitle them to a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the portion of the blessed in another world. to be short , they served god at the best , by halves , were quick-sighted as eagles , in spying out other mens faults ; but blind as moles in discovering their own , and while they divided their affections , betwixt god and the world , allow'd the world the far greater share . these were the distempers and diseases of the righteousness of the scribes and pharisees , and how we are to exceed them , is the third particular , i am to speak to . iii. except your righteousness shall exceed the righteousness of the scribes and pharisees ; and how , or , in what things we are to exceed them , is soon guess'd at ; for 't is evident from the preceding discourse , that it must be in sincerity , in simplicity , in humility , in charity , and in vniversality of obedience . . in sincerity , in being that within , which we seem to be without . christ is not against external devotion , hath no dislike of an outward profession , never declared against decent external ceremonies ; but he requires , we should be devout and serious within , as well as without , and take care that what we do without , do arise from a sense of god within ; and that a rellish of spiritual things in the soul within , do put us upon devotion without ; that the heart and the lips , and the hands , be all of a piece ; and moreover , that we use the same diligence to mortifie our inward lusts , which we use to restrain our selves from evil actions in company , or , in the presence of men. in a word , that we do not only pretend to religion , but practise it ; not only talk and dispute , and entertain our selves with speculations , and discourses of it , but live up to the holy rules of it ; not only make profession of it , but shew out of a good conversation , our good works with meekness of wisdom , as it is said , jam. iii. . . in simplicity , and having pure and holy ends in our religious actions , and particularly in our religious severities , and self-denials , ends suitable to the holiness of god , and the edification of our neighbours ; in a word , ends rational , and such as may be justified before god and man. this is part of the single eye , we read of , matth. vi . . indeed , the ends and designs of actions , make a strange alteration in their worth and value , render them either good or bad , either commendable or abominable , either sacrifices of righteousness , or , sacrifices of fools . christ is so far from discouraging his followers from religious self-denials and severities , that his doctrin and discipline presses nothing more , insomuch , that the greater your self-denials are , the better christians you are . but , the right end , is the thing our master presses , and insists upon . fast and pray , and continue in prayer a long time , spend whole hours in it , if your strength , and sense , and affections will serve ; give alms , and give very liberally ; deny your selves in a thousand vanities , the world doats upon ; mortifie your bodies in a decent manner , but take heed of secret hopes of meriting by all this , and of secret designs , either to promote your worldly profit and interest , or to gain the commendations and admiration of your neighbours , or , to make god amends for some sins , you are loath to part withal . have no worldly ends in all this , but let a sense of your duty , and your gratitude to god , and an earnest desire to crucifie the flesh , to die to the world , to imitate the saints of old , to encourage your selves in a spiritual life , and to prepare for heaven and happiness . let these be the principles and motives that put you upon all this , and you will undoubtedly exceed the righteousness of the scribes and pharisees . . in humility ; not only in having a just sense of our errors , and many infirmities , which render us unworthy to appear before god , without the assistance and intercession of a mediator ; not only in abhorring our selves for those many defects , which cleave to our best services ; not only in accusing our selves before the all-seeing eye , as wretched , naked , poor , blind and miserable , from a sense of his infinite majesty and purity ; but also in having low and humble thoughts of our religious performances , acknowledging that by the grace of god , we are what we are , and that by the influence of that grace , those performances are wrought , and confessing from the heart , when we have done all that we are commanded to do , that we are unprofitable servants , and have done no more , than what was our duty to do , luke xvii . . this humble temper the scribes and pharisees were very great strangers to , who look'd upon their religious services , as things which god was obliged in honour , and equity to look upon and reward ; pride , self-conceitedness , and self-admiration , mingling with almost all they did ; and they did not , would not know , what a contrite and humble heart meant , and what it was to lie low before god , with a deep sense of their unworthiness , and of the great imperfection of their services ; and though they fasted often , yet that was not so much to arrive to an humble sense of their corruptions and infirmities , as to increase their merits , and to do things which might challenge gods kinder inclinations ; and this was the rock against which these men stumbled : and , as they were unacquainted with true humility toward god , so they understood not , what it was to condescend to men of low estate . in humility therefore we are to exceed them ; in humility toward god and man ; for , as there is nothing that separates more betwixt the creator and the creature , than pride and self-conceitedness , for which reason , god is said to behold the proud afar off , so nothing unites heaven and earth , god and the soul , more than humility ; for thus saith the high and lofty one , who inhabiteth eternity , i dwell in the high and holy place , with him also , that is of a contrite , and humble spirit , es. lvii . . . in charity , or , a compassionate temper toward all sorts of distressed persons ; i say , all sorts , for that of the pharisees was narrow and sneaking , and confined to people of their own sect. i need not tell you , that charity consists not only in giving alms , that 's but one part of it ; nay , it may happen so , that it may not be so much , as a part of it , according to the case st. paul puts , cor. xiii . . where he makes it possible , for a man to bestow all his goods to feed the poor , and yet to have no charity . had almsgiving been all the charity , that was necessary to salvation , the scribes and pharisees had been considerable men , for they were free and liberal enough of their purses toward men of their own party ; but charity is a larger and nobler virtue ; if it be of the true eagle kind ; an unfeigned love of god is the cause of it , and the effect is ever answerable to the beauty which produces it . st. paul hath given so genuine a character of it , cor. xiii . that it 's impossible to mistake the nature of it , except men be wilfully blind . it extends its arms not only to all sorts of objects , whether friends or foes , whether relations or strangers , but as far as it's ability reaches , and opportunity offers it self to all sorts of distresses : it doth not only feed and give drink , and cloth and visit , but admonish too , and reprove , and teach , and entreat , and counsel and advise , and help and assist , and sometimes correct and punish . it embraces enemies , and like the wounded earth , receives even those that cut , and digg'd it , into its bosom ; and like the kind balsom tree , heals those , that made incisions upon it . it judges favourably of pious heathens , much more of pious christians , tho differing from it in opinion ; it damns none , whom god hath not damned ; in a word , it works no evil to its neighbour , but , is ready unto every good word and work. and in this charity , we are to exceed the righteousness of the scribes and pharisees . . in vniversality of obedience ; or , in making conscience of the several commands of the gospel , of one , as well as of another , joh. xv . . then , we exceed them , without any danger of being over-much righteous , when at the same time , that we are fervent for circumstances in god's worship , we are not forgetful of the substantial part of religion , when we do not let our publick devotion justle out our private , nor the private the publick ; when we do not make the practice of one precept , an argument to justify our neglect of another , nor excuse our not doing good , by our not committing of evil , but are impartial in our obedience , and cheerfully submit , not only to the gentler , but harder injunctions of the gospel , not only to such as are agreeable , but to those also , which are contrary to our natural temper and inclination . the pious christian will not easily get the better of the righteousness of the scribes and pharisees , except his obedience becomes larger , and spreads more than theirs . had these men carried on their obedience to that extent , i speak of , as st. paul , a pharisee , and the son of a pharisee afterwards did , there would not have been greater men in the world than they ; and the proverb , which was unjustly made concerning them , would not have been altogether false , viz. if there were but two men to be saved , the one would be a scribe , the other a pharisee . and these are the particulars in which our righteousness is to exceed that of the scribes and pharisees . if it doth not , we shall in no case enter into the kingdom of heaven . the danger , and the last part , which will deserve our examination . iv. the danger . except your righteousness shall exceed the rigteousness of the scribes and pharisees , ye shall in no case enter into the kingdom of heaven . this word , one would think , should rouze every soul here present , and put us all upon a serious inquiry , whether our righteousness doth actually exceed the righteousness of the scribes and pharisees : if it doth not , we hear our doom . and can any man think , christ was very serious in saying so , without being concerned , how to prevent , and escape that fatal exit ? all ye , that have any care of your salvation , and believe another world , and know , what the terrors of the lord mean , and what it is , not to enter into the kingdom of heaven ; awake , awake , ( why should you not , when your great redeemer calls ? ) and take this threatning into serious consideration . either it will be fulfilled , or not : if it will not be fulfilled , where is christ's veracity ? if it be , where is your security ? i say unto you ; thus the commination begins ; which shews , the thing is firm , and like the laws of medes and persians , unalterable . our master , even he whom we believe to be god , as well as man , hath spoke the word . he that is truth it self , hath said it , and thus it must be , nor will all the intreaties of men and angels oblige him to depart from his peremptory declaration . you that hear , and now read all this , cannot pretend ignorance , that you did not know the dreadful consequence of this neglect . we suggest , we intimate so much to you ; we pull you by the sleeve , we proclaim these words in your ears , as poor , as mean , as inconsiderable creatures , as we are ; i would to god , they might sink into your hearts ! we beg of you , to lay aside your divertisements , and your businesses for a while , and allow this threatning some attention of mind . if you go no farther in your righteousness , than these unhappy men did , not all your cries at last , lord , lord , open to us ; not all your tears , and calls , lord , have mercy upon us ! not all your arguings , and pleadings with god ; not all your dying groans , not all your mournful accents , will open the kingdom of heaven to you . if you go no farther than these men , by this rule of christ , you must inevitably be miserable , and all your wealth and grandeur and estates and relatives , cannot help you : if you go no farther , you sink into a state of hypocrisie , and i need not tell you , that the portion of hypocrites , is a very sad portion , for it is to be cast into outward darkness , where there is howling and gnashing of teeth , so saith your master and mine , matth. xxiv . . in speaking to you , i speak to christians , even to men , who believe , that to enter into the kingdom of heaven , is beyond all the bliss , that this , or ten thousand worlds do afford ; and , that not to enter into the kingdom of heaven , is to be wretched and miserable , odious and contemptible , beyond expression , and to groan in torments to eternal ages : this is the notion you have of these things , as you own your selves christians . men , fathers and brethren , do you believe the prophets ? do you believe the apostles ? do you believe the son of god , that came into the world to save sinners ? i know you believe , and surely this is motive sufficient to suffer the word of exhortation . if therefore any of you have hitherto laid the stress of your devotion , upon the external task , and been strangers to the inward frame of mind , which is in the sight of god of great price : if you have been zealous for small , little , inconsiderable things in matters of religion , and have wilfully neglected the more substantial and self-denying part of it : if you have been selfish in your acts of piety and righteousness , and been devout and good , for worldly ends more than from a sense of your duty : if you have taken some care to purifie your outward man , from clamorous and scandalous sins , and have been careless of rectifying what is amiss within you , even of subduing that immoderate love of the world , and pride , and revengeful thoughts and desires , and anger , and wrathful temper , and other secret sins , which do so easily beset you : if you have thought it your duty , to observe some of the greater commandments of the gospel , and made no conscience of the lesser . all this fabrick must be pulled down , undone and unravell'd , and you must turn over a new leaf , and apply your selves to a true gospel life and temper ; else , there is no entring into the kingdom of heaven . flatter not your selves with the merits and sufferings , and death of christ jesus , for poor sinners . i grant , i own , this is a very glorious , and comfortable truth , and there is no sincere believer , but confesses to thy praise and glory , o blessed jesu ! that there is no name under heaven given , whereby men may be saved , but thine alone . but still it is this exceeding the scribes and pharisees in their righteousness , that must give you a title to the benefits of the death of jesus christ : by this the pardon of your sins , which was purchased by that death , must be sued out , and applied , and rendred comfortable to your souls ; and , if the death of christ doth not kill in you that hypocrisie and partiality , which made the righteousness of the pharisees defective , that death cannot , will not , profit you . all the christian world knows , that the design of christ's dying for sinners , was , that they which live , should not henceforth live unto themselves but unto him , that died for them , and rose again . they are the express words of the holy ghost , cor. v. . and it is as certain , that you cannot live unto him , that died for you , except your righteousness be a righteousness without guile , and therefore beyond that of the scribes and pharisees . i suppose you are sensible , that christ cannot contradict himself ; when he spake these words , he knew he was to die for sinners , yet to these sinners , for whom he was to die , he protests , except your righteousness shall exceed , &c. and therefore certainly , the mercies of his death cannot clash with our duty ; and whosoever means to enjoy the benefits of that death , must die to the righteousness of the scribes and pharisees , and a righteousness more rational , an evangelical righteousness must live in him , even that which st. paul speaks of , phil. iii. . and that 's the life of god , as it is called , ephes. iv . . if we are to exceed these men in their righteousness , we must do more than they did , and if we do more , can we do less , than what hath been hinted in the preceding particulars of sincerity , simplicity , humility , charity , and vniversality of obedience ? for these qualifications rectifie what was amiss in the righteousness of these men , and set us in the right way , from which those self-conceited men deviated , and wandred in a wilderness of vulgar errours . should any of you be so unfortunate , ( what i say here , is nothing but a plain and easie comment upon the commination of the text ) i say , should any of you be so unfortunate , as to come before the gate of the kingdom of heaven , and be denied entrance there ; how like a thunder-bolt would this strike you ! and yet i see not , how it is possible to prevent it , if these words of christ make no impression upon you , or do not oblige you to go beyond these men in their acts of devotion and piety . their righteousness was an external , mechanical , starcht kind of righteousness ; it was not free , not natural ; and they took no care to reform their thoughts , desires , lusts , affections , and such things as human laws take no notice of ; and it 's to be feared , that this is the disease of too great a number of christians : nay , thousands there are , which do not come up to so much , as the negative virtues of the scribes and pharisees : they were no drunkards , no swearers , no whoremongers , no adulterers , and yet , how many that profess themselves illuminated by the gospel of christ , are so , and worse than so ? and if even those , who do not exceed the righteousness of these men , shall not enter into the kingdom of heaven , how shall those , that are not so good as they ? and but that unbelief , and stupidity reigns so much in the hearts of men , certainly here is enough to fright them from the carnal life they lead . there stands before the gate of the kingdom of heaven , an angel with a flaming sword , as much , as there did before the gate of paradise , to keep out all those , who voluntarily chuse death before life , and do not you chuse death before life ; when you had rather forfeit your share in the kingdom of heaven , than exceed the scribes and pharisees in their righteousness ? surely it must be a dismal and deplorable condition , when men have flattered themselves all their life time , with hopes of entring into the kingdom of heaven , to find themselves at last thrust out , and may not this be the condition of some of you ? and is not the very possibility of it enough to oblige you to purifie and cleanse your righteousness , and to take care , that none of the leaven of the scribes and pharisees stick to it ? here on earth , men fight for a great estate , and venture fortune , friends , interest , honesty , life , and all : strange ! the kingdom of heaven should lie under that misfortune , that men must be entreated to enter into it , and yet will not be prevailed with after all to enter . yes , you 'll say , we all are very ready to enter into it , were it not for the hard conditions that are required : and do you really think the conditions so hard ? would you think them so , if you lay howling in eternal flames ? certainly , nothing would seem hard then , and why should it seem so now , when it is evident and apparent , you are in danger of those flames ? behold ! god is ready and willing , to succour , to assist , to support , and to strengthen you , that your righteousness may triumph over the righteousness of these hypocrites . the same spirit , the same grace , the same influences , the same assistances , he hath afforded to st. paul , to st. peter , to lydia , to martha , to mary , to magdalene , to the jaylour , to the penitent publican , to zachaeus , to others , the same he offers to you all . but then , if these kind offers be slighted and rejected , and a farm , a yoak of oxen , or some thing worse be preferr'd before it , it is not god so much , that deprives you of the kingdom of heaven , as you your selves . were you actually possess'd of this kingdom of heaven , you would wonder at the folly and madness of men , who can complain , that the conditions are hard , when such a glory , such a bliss , such a kingdom is to be had , a kingdom for which the apostles , and the primitive believers , whose faith , and constancy , we admire , forsook father and mother , and lands , and houses , and all that was dear to them in this world. i could give you such a description of that kingdom , as should make all the glories of this world look pale , and dim , and dark , in comparison of it : but i forbear . were such considerations as these , made use of in the cool of the day , i mean , when your thoughts are cool and composed , and the grace of god upon your endeavours earnestly implored , they would inspire you with courage invincible , to go not only beyond heathens and philosophers , but beyond scribes and pharisees in righteousness , and in the serious exercises of virtue and self-denial . it 's possible , you may not remember all the motives , i have given you , but one thing you will be able to remember , which contains all that i have said , and that 's the text , and therefore i repeat it once more , except your righteousness shall exceed the righteousness of the scribes and pharisees , ye shall in no case enter into the kingdom of heaven . sermon xxii . st. matth. ch. v. ver. , . ye have heard , that it was said by them of old time , thou shalt not kill ; and whosoever shall kill , shall be in danger of the judgment : but i say unto you , that whosoever is angry with his brother without a cause , shall be in danger of the judgment ; and whosoever shall say to his brother , raca , shall be in danger of the council ; but whosoever shall say , thou fool , shall be in danger of hell fire . false teachers without doubt are very dangerous men. the murtherer kills the body , these the soul ; and by the false doctrines they sow in mens heads and minds , they not only obstruct their salvation , but lead them into perdition : indeed if the errors be light and trivial , the hurt that 's done is not great ; and while the erroneous doctrine reaches no farther than speculation , it can deserve no very severe censure ; but when it spoils and sullies the worship of god , or proves an impediment to the faithful discharge of our duty to god and man , poison is not so prejudicial to the outward , as such opinions are to the inward man , and the better part . and such were the erroneous doctrines of the scribes and pharisees : blending the traditions of their fathers with the law of god , and entertaining both , with an equal faith and veneration ; they made an odd kind of divinity , and quite perverted the design of religion , which was to make men universally good . this was particularly visible in the notion they had of the sixth commandment , which they interpreted to the carnal advantage , and worldly interest of their people , teaching them , that if they did but use that care and circumspection as not to kill a man , they did not only answer the design of the lawgiver , but would prevent the penalty annex'd , and their being taken notice of by the magistrate , and punished accordingly ; but as for wrath , and malice , and reproachful language , whereby murder and such bloody practices are too often occasion'd and promoted , these they told them were things not forbid in the primary intention of the law of god , and consequently they need fear no punishment . to which preposterous exposition our saviour opposes his divine authority , proves the gloss of their elders upon the sixth commandment to be false ; and shews , that what they thought did not deserve so much as a temporal judgment , god would punish with eternal vengeance , if not forsaken , or repented of betimes : ye have heard , that it was said by them of old time , thou shalt not kill , and whosoever shall kill , shall be , &c. this is a text upon which criticks and learned men have bestow'd many excellent observations , because the words relate to some antient customs of the jews , in their judicial proceedings against malefactors and others : but as i do not think it proper to entertain you with curiosities , so if there be need of making use of any of those observations , i shall do it no farther , than they serve to elucidate some of the obscurer passages of the text , and make way for the practical points i shall insist upon for your edification . as to the sense of the words , it 's briefly this : . whether we render the expression in the original , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it hath been said by them of old time , or to them of old time , as some translations read it , the difference is not very material : for as by those of old time are meant either the antient masters of tradition , who lived some hundred years before that time ; or the ancestors of the jews , to whom those masters of tradition pretended to deliver an oral exposition of the law of moses ; so if we read , by them of old time , the meaning is , you have heard that it hath been deliver'd , and said by the antient masters of tradition : and if we render it , to them of old time , the sense is , you have heard it delivered to your ancestors and fore-fathers , by those antient masters of tradition . i restrain , you see , this passage to tradition ; for though the sense of it is to be found in the law of moses , yet the maxim , as it is related by our saviour here , is not expressed there neither with that connection : and therefore i conceive the antient expositors of the law contracted what moses had said , into this motto , whosoever shall kill , shall be in danger of the judgment . . what is said here of killing , is meant of killing a man , and hath respect to the sixth commandment , thou shalt do no murder . by which law , as the killing of beasts for man's use could not be intended , nor destroying venomous and noxious animals , nor executing of malefactors by order of the magistrate , nor depriving men of their lives in a just and lawful war , but an unjust depriving a man of his life ; so there was a punishment suitable annex'd to the breach of that law ; which punishment was to be ordered and inflicted by the magistrate ; and so far as the law of god given by moses went , all was right , and just , and reasonable ; but here the masters of tradition had made a distinction , that if a man had hired another to kill his neighbour , or had let loose a wild beast upon him , whereby he died , the magistrate was not to inflict the punishment of death upon him , but he was to be left to the extraordinary judgment of god ; but if he killed him in person , either by a sword , or by a stone , or by some other weapon , then the magistrate was to execute the penalty appointed by the law of moses , upon him ; but this was not all , for they taught moreover , that though a person who killed another was liable to capital punishments , yet the wrath , the anger , and the malice that prompted him to it , was a thing that deserved no punishment , and therefore this was not a thing to be feared ; and here came in tradition , which mis-interpreted the law of moses , though it stands to reason , that he who forbids a sin , at the same time doth forbid the occasion of it , and all such things as do naturally lead to the commission of it . . our saviour , to shew that wrath , and anger , and malice , and reproachful language , were liable to punishment , as well as murder , and that god would certainly lash them , as well as the greater enormities , takes notice of several degrees of unjust wrath and anger . the first is a sudden effervescence , or boyling up of the blood , or some violent agitation and commotion of the passions upon a frivolous occasion ; and therefore adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without sufficient cause , which though it be not in some copies , yet must necessarily be understood here ; not denying but that anger in some cases may be lawful , but shewing withal , that if the occasion of the anger be slight and trivial , and the anger even in a lawful cause be excessive , and going beyond its just bounds , it provokes god's heavy displeasure . but then if this secret anger within , or the first boyling over of the blood , proceeeds farther to contemptuous words , and that a man in wrath and malice gives his neighbour reproachful language , despising and undervaluing him , by using expressions and names , which wound his reputation , intimated by the word rakah , i. e. vile and worthless wretch ; though i am apt to believe that an angry and threatning noise and posture is chiefly meant by that word in this case , the sin rises higher , and becomes greater , and consequently deserves a severer judgment ; but then , if this anger mounts higher yet , and from an angry threatning posture and noise , which betrays wrath and indignation , it proceeds to the calling our neighbour fool , i. e. wicked and reprobate wretch , deserving the eternal anger both of god , and all good men , which is the meaning of the word fool , in the proverbs of solomon ; as the sin becomes more heinous by this aggravation , so the punishment of it in the other world will be greater yet . . what our saviour saith here of a certain gradation of punishments due to the several lusts , and degrees of wrath and anger , judgment , council , hell fire , must be understood of penalties in the next world , yet with allusion to the degrees of punishment among the jews in this life . now among the jews , there were three degrees of publick infamy , according to the nature of the punishment inflicted on men for their crimes , and the more publick the punishment was , the greater was the infamy . if an offender were brought before the court of three and twenty , which was an inferiour court of judicature called here , being guilty of the judgment , and there condemn'd , he was infamous , and a great disgrace it was to him , but in a lower degree : if he were brought before the sanedrin , or the great council of the nation , consisting of lxx elders , in the nature of our parliament , and by them adjudged to death , the infamy and disgrace was greater : yet if , lastly , a man were condemn'd to be burnt in the valley of hinnon or tophet , where all the trash and filth of the city of jerusalem , the garbage and dead carcasses were burnt , and where antiently they offered their children to moloch , and where a perpetual fire was kept to consume all things that were offensive and nauseous , and which by the jews themselves was look'd upon as an emblem of hell fire , the infamy was greatest of all : according to these degrees of infamy here on earth , christ shews there will be degrees of punishment for the several degrees of unjust and unlawful anger , in the other world ; for most certainly this threatning cannot be understood with respect to this life , there being no such thing inflicted upon men , for anger and reproachful names , on this side the grave ; and whereas the jews were generally afraid chiefly of punishments in this life , christ thought sit to acquaint them and us , that we had far greater reason to be afraid of the punishments in the next , as more dreadful and more grievous than any they could fear here on earth . and this is the meaning of the commination in the text , whosoever , &c. from the words thus explained , arise these following truths : i. antiquity is no warrant for erroneous doctrines and practices . ii. murder is a crime , which the magistrate must by no means suffer to go unpunish'd . iii. wrath and anger without a just cause , hath its degrees , and according to the degrees of the sin , the punishment in the next world will be proportionable . . antiquity is no warrant for erroenous doctrines and practices . the scribes and pharisees here pretended , that what they taught and practis'd concerning the sixth commandment , was deliver'd to them by them of old time. but our saviour shews , that this pretence could be of no use to them , but rather betray'd than cover'd their nakedness . error pleads antiquity as well as truth ; and though nothing be more antient than truth , for it is from eternity , and before ever error appear'd in the world , truth had the universal monarchy , yet error is as ancient as the fall. as soon as the apostate angels forsook their habitation and integrity together , error began to shew it self , which soon spread it self through the habitable world ; when man , tempted by the devil , consented to his false principles , and went astray from the center of his happiness . no doubt , antiquity is venerable , but it must be in a good cause , and where truth and that join together , the argument is perswasive , and may be call'd invincible . but a thing is not therefore true because it is antient , nor doth it command assent , because of its uncommon pedigree . sin and error lose little of their deformity by appealing to antient times , and an error is so much the worse , by how much it defends it self by the practice of former ages . idolatry , and all the vices in the world , may shelter themselves under this roof ; and there is no villany so great , but men may find a president two or three thousand years ago . the priests of the temple of diana at ephesus , called the wicker-image of that goddess 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fallen down from jupiter , meerly because it was antient ; and the temple having been seven times ruin'd , and built up again , and this image still preserved , was to them an argument that this worship must be lawful . indeed , at this rate , a man might even defend sodomy with the romish archbishop joannes casa , because it was practised in the cities which god destroyed with fire and brimstone , and the jews would have had a good plea for their adoration of the queen of heaven , because their fathers had been used to it . this very argument makes the allegations of the roman church from antiquity ridiculous , and they might as well espouse the heresies of ebian and cerinthus , because they lived in and about the age of the holy apostles . when god hath given a standard of truth , that must be the rule whereby truth and error must be concluded ; and when that saith a thing is true , it is not its being revived , or taught but yesterday , that can make it false ; and whatever is contrary to that form of sound words , must be erroneous and false , though it were as old as the rebellion of corah , dathan and abiram . the worship of images is not therefore lawful , because irene a superstitious woman years ago , got a company of illiterate and passionate men together , who decreed it in a council ; nor is sedition and disobedience to magistrates therefore justifiable , because gregory ii. pope of rome , in the eighth century , shook off the authority of leo isaurus , his emperor . and therefore let none of you plead for any sin because it is the fashion , nor allow themselves in actions offensive to god's holiness , because it hath been the custom of the country to do so for many ages . this will be but a poor defence in the last day to alledge , that you follow'd the sinful practices of your ancestors , or to say it was unmannerly to depart from that which was done before you for many generations . to be sure , men were good before they were bad , and there was a golden age before that of iron took place in the world ; and therefore if antiquity be a motive , nothing can challenge your embraces more than righteousness , and dominion over your appetite and passions , for that was in the world before mankind knew what it was to depart from the living god. murder is as antient as the time of cain ; yet no civiliz'd nation under the cope of heaven will allow of it , because of its antiquity : so far from it , that in all countries it is order'd to be punish'd with the death of the insolent creature : which calls me to the ii. observation , that murder is a crime which a magistrate must by no means suffer to go unpunished ; for it hath been said , thou shalt not kill , and whosoever shall kill shall be in danger of the judgment . the substance of this hath been said by almighty god , as well as by them of old time ; and so far as god hath said it , it is a law unalterable . murder is a truly crying sin , for the voice of thy brother's blood crys unto me from the ground , saith god , gen. iv. . this is a crime which nature it self trembles at ; and yet we see there are wretches and monsters , who can steel and harden their consciences against the horror of it : but god thunders against it from heaven ; and because the crime is so great , he hath made a law , and given it to all mankind , that whoso sheds mans blood , by man , i. e. by the magistrates , shall his blood be shed , gen. ix . . nay , if a wild beast tears a man , who is going about his lawful occasions , in pieces , though an irrational creature , god will strike that beast dead , because it kill'd sanctius his animal , a nobler , and more sacred fabrick . so tender is god of the life of man , nor would he suffer his tabernacle or sanctuary to be a refuge for such a barbarous wretch . the horns of the altar could not save the offender , and from the very temple he was to be dragg'd to the gallows , or place of execution . the whole country comes to be defiled by the horrid crime , where it goes unpunish'd ; and that magistrate makes his soul black with guilt , that connives at the inhumane action ; or out of respect to greatness , or rank , or quality , pardons the intollerable extravagance : where this remains unpunish'd , when known , a nation falls under the curse of god ; and whatever judgments befal them , an ounce of the unpunish'd murder , as the jews say of the sin of the golden calf , may be said to be an ingredient of their calamity . we have a distinction in our law betwixt mans-slaughter and murder ; a distinction , which i wish did not too often cover that bloody crime , which ought to be avenged by publick justice . the word of god knows no such distinction ; and tho' it provides for chance-medly , and gives pardon to the man that unawares , and without any intent to kill , proves the occasion of another's death ; yet this is nothing to that act , which wrath and anger , whether sudden , or premeditate , doth produce to the horror of the creation . neither doth the law of the gospel , nor the law of moses in this case before us , reverse the law of nature ; and god is so resolute , that the magistrate shall punish such offenders with death , that where they do not , himself sometimes takes the sword in hand , and executes the presumptuous destroyer of his image : nay , many times makes the wretch that did the fact , and escapes the magistrates sword , his own executioner : alphonsus diazius , a spaniard , and a roman catholick , having kill'd his own natural brother for turning protestant , for which he receiv'd the praises and applauses of considerable men in the church of rome , haunted and hunted at last by the furies of his own conscience , desperately hang'd himself at trent , de callo mulae suae , saith the historian , upon the neck of his own mule. it 's true , there are those , who guilty of such crimes , do yet escape the revenging arm of god and man here , but the more terrible will be their cup of trembling hereafter : and god lets some , like stall'd oxen , grow fat on this side the grave , that with greater terrour they may fall a sacrifice , when they die , to hellish furies . nor can duels and single combats upon an affront receiv'd , and challenging one another to fight , be excused from sharing in the heinousness of this guilt ; for whatever fine names , and plausible descriptions , the law of honour may have made of such actions ; he that kills another in a duel , though he gets a pardon of his prince , will be arraign'd in the last day among the murtherers , who shall have their portion in the lake which burns with fire and brimstone . i do not deny , but that in the dark times of popery such combats have been allow'd of , and publick prayers have been said for success in such duels , but what credit can a cause receive from ages , in which to understand greek was a crime , and hebrew next to heresie ? we need not wonder , that babylon the mother of harlots should permit such things , whose garments have been died red with the blood of the saints of god , and which hath tricks and ways to canonize assassins , to consecrate murther , and to christen massacres , services of religion . to call upon you to take heed of having a hand in blood , were to discourage you from drowning or poisoning your selves , or running a sword into your own bowels , for indeed this is no better , and whatever varnish may be put upon it , it is precipitating your selves headlong into the gulf of perdition . there is in this sin , all that can aggravate a deed ; it is to raise a hell in your bosom , and the thing it self speaks so much abomination , that to name the sin , is to give you a thousand arguments against it . but then that ye may not be under any temptation to this sin ; let bitterness , and wrath , and anger be put away from you with all malice , which leads me to the third proposition : iii. that wrath and anger without a just cause have their degrees , and according to them , the punishment in the next life will be proportionable , for whosoever shall be angry with his brother without a cause , shall be in danger of the judgment ; and whosoever shall say to his brother raca , shall be in danger of the council ; but whosoever shall say thou fool , shall be in danger of hell-fire . that some anger is lawful , is evident , from hence , because christ himself was angry , and very angry sometimes , and so were the apostles ; and we are permitted to be so , but with this caution , be angry and sin not , i. e. so as not to sin , eph. iv . so that all anger is not a mark of damnation . but then when the author and captain of our salvation , christ jesus , and his holy apostles were angry , it was only against sin , and out of a zeal to vertue , and when men were obstinate and would not be perswaded to do their duty , and a sense of god's glory kindled the fire of their passion ; in which case to be angry is a perfection , and to be passionate , a christian accomplishment ; provided still that the bounds of that anger be observed , and it's heat do not turn into wild-fire ; that it be not attended with unseemly expressions , nor accompanied with furious gestures and actions . i do not deny but a man may be angry with his servant , a father with his children , and a master with his scholars , and proceed even to correction ; but then it must be , because they neglect their duty , or will not hearken to wholsome admonitions , and when gentler addresses will do no good ; and the anger must be more upon the account of their sin , than out of any desire to revenge ; and it must be an anger mingled with pity and compassion , and which ends in prayer for the offenders ; and it must be free from fury and reviling language : and being kept within these bounds , i find no fault with this anger . but this is not the anger my text speaks of , and against which christ levels his commination here , for that 's anger without sufficient cause , even anger , because our worldly interest is not promoted , as we expected , or because our honour and reputation is touch'd , or because something , which gratifies our lusts , is with-held from us , or because our vain desires are not cocker'd and flatter'd , or because such a person hath not given us the title and respect we look'd for , or because we cannot digest a reproof , or because we are cross'd in our designs , or because such a man is not of our opinion , or because he will not conform to our humour . these are the things which commonly provoke to passion ; and this anger , the farther it goes , the worse it grows ; if from thoughts and secret grudges , it proceeds to contumelious , reproachful , and reviling language , to calling the party ill names , fool and rogue , and villain , and rascal and knave , and cheat , and hypocrite , and such other titles , as modesty will not suffer us to name , it becomes greater ; and if from words and expressions it goes farther yet , even to actions of revenge , and settles in hatred , in rancour , and inveterate malice ; it then shuts out the righteousness of god , and lets in the devil , and invites evil spirits to come and lodge in that house , and the last estate of that man grows worse than the first . and is not this the case of abundance of you ? do not you see something in this glass that 's very like you , and resembles your temper ? and do but consider , what weakness , what impotency of reason , and spirit you betray and discover by such doings ? is not this an inlet to confusion and every evil work , jam. iii. . is this the christian spirit ? is this to know , what manner of spirit you are of ? is this treading in your masters steps ? is this following his example , who when he was reviled , reviled not again ? dare you appear before the son of man in the last day with such a disposition of soul , never yet seriously repented of ? is this to resist the devil ? is this to purifie your hearts ? have you so learned christ ? is this to be children in malice , as you are bound to be by your profession ? is this to crucifie the flesh with the affections and lusts , upon the least provocation , presently to be in a huff , presently to let your tongues loose , and to break forth against your brethren in language fitter for turks and indians , than for christians ? is this to be meek as doves ? is this to love one another with a pure heart fervently ? is hell-fire nothing but painted flames ? hath our great master threatned it , and do we make light of it ? can you seriously reflect upon this commination , and be unconcerned ? and is not this threatning a call to repentance ? what a mercy is it , that god will accept of a sincere repentance after such provocations ? but how can you repent of your passion , if you do not mortifie it ? how can you mortifie it , if you do not conquer it ? how can you conquer it , if you do not strive ? how can you strive , if you do not use the proper means and weapons god hath appointed in the gospel ? how can you profess sorrow for this sin , when you fall wilfully into the same sin again ? do you call a mock-repentance , godly sorrow ! or do you take that to be repentance which is separated from actual reformation ? ecclesiastical history tells us of two bishops that fell out , and proceeded even to reviling language , and so parted ; toward night one of them sent the other word , brother , the sun is going down ; with that , the angry man remembred st. pauls saying , let not the sun go down upon your wrath , and made haste , and found out his offended brother , and fell on his neck and kissed him . the pythagoreans , though heathens , did the like , for if they had quarrell'd one with another in the day time , they would not go angry to bed , but shak'd hands before sun-set . did heathens do so , and shall christians be strangers to this practice ? flatter not your selves with this , that you kill no body in your anger , so did the pharisees , but must ye therefore act against the law of reason and religion , because you do not run stark mad ? do you own your selves disciples of the lord jesus , and will not you believe what he saith in the text ? hath he peremptorily forbid you all bitterness and wrath , and speaking evil one of another , and will not you obey him ? doth he assure you , that it renders you obnoxious to hell-fire ; and do not you think , what if i should fall into that fire in my anger ? are you sure you shall not ? hath god told you , that he will not strike you dead in a fit ? do not you express all that 's terrible by hell-fire ? and is not the possibility of falling into it , a sufficient defence against this inordinate passion ? do you hope for christ's rewards , and will you deprive your selves of them by your wilful disobedience ? did you go about mortifying that bitterness of spirit , like men in good earnest ; how could ye fail of success ? did ye pray fervently against it , watch against it , chide your selves frequently for it , shun the occasions of it , check it when ye find it rising , set before you the danger and believe it : call to mind the meekness of your great master , and the wonderful patience of the holy apostles in their private injuries , how could your undertakings miscarry ? doth anger according to solomon's verdict , rest in the bosom of fools , and do you take your selves to be wise men for it ? o be better advised , and if the mercy , the patience , the clemency , the compassion of god toward you , cannot melt down your angry , your wrathful constitution ; stand in awe however of your ruin , of your everlasting ruin , and remember who it is that said and protested , and will act according to his protestation , whosoever shall be angry with his brother without a cause , &c. sermon xxiii . st. matt. ch. v. ver. , . therefore if thou bring thy gift to the altar , and there remembrest , that thy brother hath ought against thee ; leave there thy gift before the altar , and go thy way ; first be reconciled to thy brother , and then come , and offer thy gift . the religion of the pharisees did not expire with that sect ; though the world , a great part of it , is christian , yet abundance of us , not only papists , but protestants too , are meer pharisees still , i mean with respect to this piece of religion , viz. bribing god as it were with devotion , or some external service , in hopes he will give us leave to enjoy those lusts and sinful desires we are loath to quit , and part with : this is pure pharisaism , to think , or to hope , that a sacrifice will atone for the pride we cherish ; that a fast will expiate the ill nature we indulge ; that giving alms will satisfie for the malice we harbour ; that such a number of prayers will cover the secret grudges we entertain ; or that such a piece of self-denial and mortification will oblige god to connive at our unwillingness , to pardon injuries . this is to make our duties a shelter for our sins , and to look upon god as some soft and easy deity ; who , so he be honour'd in one thing , is contented to be dishonour'd in another , and so he hath but a pepper-corn , or some small rent of respect paid him , gives men leave to prosecute their evil inclinations as they please . this vulgar errour christ confutes in the text , and whereas the pharisees thought that sins for which the law of moses inflicted no external punishment , by the hand of the magistrate , particularly , rancour , hatred , malice , and unwillingness to forgive , or to be reconciled , might be expiated by gifts , and sacrifices , and oblations , and consequently required no reformation ; since god would pass them by if a gift , though never so small were brought , and by the priest in the name of the offerer , laid upon the altar : christ to shew the vanity and folly of that conceit , assures them and us , that god is pleased more with mercy , than with sacrifice ; with pardoning injuries more than with gifts , and with real charity more than with the costliest oblations ; therefore if thou bring thy gift to the altar , and there remembrest that thy brother hath ought against thee ; leave there thy gift before the altar , and go thy way ; first be reconciled unto thy brother , and then come and offer thy gift . the sense of which words will appear in this following proposition . if we have given just occasion of offence to our fellow christians , we must not think that god will accept of our devotion , though never so costly ; whether publick or private , till we are reconciled , or have reconciled our selves to our offended neighbour . i say , if we have given just occasion of offence ; for that is the meaning of our great master here when he saith , if thy brother hath ought against thee , which is not to be understood of other mens picking quarrels with us , or bearing a spleen , or hatred to us without a just cause , for so christ and his apostles , and the best men have been used in all ages , but if our brother or fellow christian have ought against us , that he can justly charge us with , as an offence given to him ; in that case , if we should not think of it , till we come to the very altar of gods house , our devotion , if we mean to have it accepted , must be forborn , or it is offered in vain , till a reconciliation be sought or made . i apply what is said here of bringing our gift to the altar , to any devotion , whether it be prayer , or receiving the sacrament of the eucharist , or consecrating part of our estate and goods to god's service , &c. for though christ in saying so , alludes to the practice and custom of the jews offering their gifts , their sheep , their turtles , their pigeons , &c. upon the altar , the holiest place in the tabernacle , or temple of jerusalem , yet since by bringing a thing , or coming to the altar of god , is some times meant divine worship in general , as malach. ii . . psal. xxvi . . the phrase may justly be understood of the publick worship of god , nay any sort of divine worship , whereby we intend to express our respect to god , whether publick or private ; and that want of reconciliation in case we have offered a signal injury to our fellow christians , either in word or deed , renders the gift , or devotion , we offer unpleasing , or unacceptable , will appear from the following considerations . . because the devotion is offered from an impure heart ; want of reconciliation , i mean a wilful want or neglect of it supposes a heart full of rancour and malice , and secret grudges against the person whom we are at variance with , or whom we have offended ; and in this case david's saying holds true ; if i regard iniquity in my heart , the lord will not leave me , psal. lxvi . . shall god , whose purity is great , and astonishing , and infinite , accept of an oblation , which hath so impure a foundation ? can we imagine god is so fond of services , as not to regard the heart , which is and ought to be the principal agent in the service ? he that scorned the blind and the lame offered to him in sacrifice , will he be pleased with such blind and lame devotion ? it is not the bare flower , ( as beautiful as it's colours may seem to be ) that god is delighted with , if the soil on which it grows be a dung-hill . no , let 's not flatter our selves , that the building we erect , will be taking in the eyes of the great architect , while the foundation is rotten . a heart that cherishes malice , is the impure root , that sheds poyson on the plant it produces ; and that can cause no odoriferous scent in heaven . he that hath protested , that an evil heart is abomination to him , will he relish the water which comes from that bitter spring ? he that hath told us , that the pure in heart shall see him , and none but they , will he admit that devotion into his gracious presence , which comes from a bottom , where toads and serpents crawl ? he that delights in nothing so much as in a heart sincere , and upright , will he be fond of hypocrisy ? what is hypocrisy ? is it not seeming to be good , when we are not ? and is not devotion , coming from a heart unwilling to be reconciled to our fellow christian , an appearance of goodness ; while love to our brethren , the principal ingredient which must make it so , is wanting ? . such devotion is a perfect contradiction . the soul , that is a stranger , or an enemy to reconciliation , and yet offers services of devotion to god , pretends to obey him by those services , and yet at the same time disobeys him , by being unwilling to be reconciled . doth a fountain at the same place send forth bitter water and sweet ? saith st. james , ch . iii. . of the samaritans we read , kings , xvii . . that they feared the lord , and served their own gods. they sacrificed to the great jehovah , and to devils , and their worship was divided betwixt god and belial ; betwixt dagon and the ark ; betwixt the temple of god , and idols . and is not devotion , from a heart unwilling to be reconciled , a worship much like theirs ? at once to obey god , and to disobey him ; at once to honour , and to affront him ; at once to worship , and to blaspheme him ? to build with one hand , and to pull down with another : at the same time to please god , and to offend him ; to please him with devotion , and to offend him with neglect of charity ? is god a god of order , and will he be pleased with contradictions ? may it not justly be said to such among you , as elijah to the israelites ? kings , xviii . . how long halt you between two opinions ? if the lord be god , then follow him ; but if baal , then follow him . but to think to oblige both , is to reconcile fire and water , light and darkness , heaven and hell , and things that have the greatest antipathy one to another . . god is the god of love , and will he accept of a devotion coming from a heart that hath no love ? can there be love there , where there is no reconciliation ? can charity be there , where the man will not be friends with his offended brother ? it was indeed said in commendation of that roman , that having lived so many years with his mother , he was never reconciled to her ; but the meaning was , that they had never quarrelled ; never fallen out ; so there was no need of any reconciliation . but here we speak of offences given and taken , and a wilful neglect of reconciliation , must necessarily argue want of love ; and can god love that service , in which there is nothing agreeable to his nature ? behold how good , and how pleasant a thing it is , for brethren to dwell together in vnity , saith david , psal. cxxxiii . . it is pleasant to men , and pleasant to god. he loves to see it , there is harmony in it ; and can that devotion make musick in heaven , which runs upon jarring , and discord , and animosities , and dissentions ? god is love , and where should love dwell , but in a heart that loves ? a heart that doth not , is no seat , no place , no mansion , no habitation , no tabernacle for the god of love to rest in . the spirit of love flees from such a house . there must be a similitude of tempers . for god to dwell in a heart where hatred lodges , would be as unseemly a thing , as for a king to chuse a dungeon for his habitation . i love them that love me , saith the eternal wisdom , prov. viii . . he that is unwilling to be reconciled to his offended neighbour , cannot love god ; and god cannot love him , nor his service ; for if the man doth not love his brother , whom he hath seen , how shall be love god , whom he hath not seen ? john iv . . . such devotion , coming from a heart loath to be reconciled , is a plain attempt to put a cheat upon the great god of heaven ; for such a man hopes , god will be so dazled with his devotion , that he will over-look the malice that 's glowing in his heart . he hopes , that god will be so taken with the external service he lays at his feet , as not to take notice of the abomination that lurks within . will you put out the eyes of these men , said corah , and dathan , numb . xvi . . and may it not be said to such , will you put out the eyes of almighty god ? do you think to blind him , that sees by night , as well as by day ? do you hope to deceive him that searches the hearts and the reins ? is it a small thing to you to affront him , and would you cheat him too ? do you think to lull him asleep with your devotion , that he may not mind the leprosy which infects your souls ? is he a man , that you think to impose upon him ? or , a being so weak , that it 's possible to gull him into approbation of your services ? see what absurdities men run into , when they hope , that some external acts of their piety will cover the multitude of their sins . strange men ! do not you own , that god sees the very secrets of your hearts ; and do you hope to hide your secret malice from his all-seeing eye ? do you hope to make the sepulchre so white , that he shall not spy the rotten bones that lie concealed there ? do you think to make the grass so thick , that the snake which lies underneath , shall escape the piercing eye of his omniscience ? vnderstand this , ye bruitish among the people , and ye fools , when will ye be wise , he that planted the ear , shall not he hear ? he that formed the eye , shall not he see ? psal. xciv . , . inferences . to draw some inferences from the premises . i. what i have said , is no discouragement to external duties . no! your gifts must be brought to the altar , and god must be worshiped , and honoured , and adored : god ; your relation to him , and your interest requires it . god , the author of your being : hath he made you creatures , and rational creatures ; creatures , capable of understanding glory and excellency above all created beings ; and shall not he have your homage , even the homage of prayer and praises , and acknowledgment of his authority ? he that spoke you into being , hath not he power to command you ? hath not he power to prescribe rules , how you are to worship him ? and dare you deny him that service , which your entire dependance upon his charity doth challenge at your hands ? do not you acknowledge him , as the all-seeing , the all-knowing , the almighty , the all-wise , the most perfect , the most holy , the most blessed , the most happy potentate ; the king immortal , invisible , and who inhabits eternity ; and doth not his incomprehensible excellency deserve love , and delight , and admiration , and adoration , and suitable expressions of duty and respect ? do you own him for your greatest benefactor , and the rich fountain from which all things come , that make you rich and healthy and easy , and blessed and glorious both in this world , and in that which is to come , and can you do less than apply your selves to prayers and supplications , and devout humiliations before the throne of his glory ? do you look upon him as the inexhausted spring of bounty and mercy and compassion ? do you own all this , and shall you think much of bowing the knee before him , and breaking forth into celebrations of his wonderful works ? nay have not you found it very comfortable to do so , to tread his courts , and to worship him in the beauty of holiness ? if you have not , ask those , who feel and find , that one day in his courts is better than a thousand in the tents of wickedness , where plenty flows , and sensuality abounds , and that they had rather be door-keepers in the house of their god , than to divide the spoil with the rich , and with the great ? do you take all this to be fancy only ; or do you think that these are only symptoms of brain-sick and melancholy men ? if so , whence is it , that such men find comfort , when the profane herd can find none ? whence is it , that such persons can rejoice in tribulations , under which the careless sinner faints and sinks , and casts away his hope ? look abroad and see who hath greater comforts , greater peace , and greater consolation , ( consolation i mean , that 's solid and lasting , and can resist storms , and weather the greatest brunts ) than those who love and admire , and adore and worship him , who lives forever and ever ? this therefore is certain , that god must be worship'd , and devotion and external service must be paid him , whether it be fasting , or alms , or prayer , or praise , or a thankful remembrance of the death of jesus christ in the sacrament . but then i add , that our taking notice of the faults and errors which some of you commit in these religious services , is no just discouragement to the faithful performance of these services . are we therefore your enemies , because we tell you the truth ? is it not kindness in us , to shew you the rocks you are to shun ? is it not charity in us to acquaint you , in what manner these services are to be performed ? do not you find fault with your servants and children if they do not things according to your mind ? and do not you tell them of it , that they may amend and do better ? and is not our intent , and design the same ? would ye offer devotions to god which vanish in the air ? would not you have your adorations of him useful and profitable to you ? and if so , then we tell you by the word of the lord , that without charity they are nothing worth ; and did ye speak with the tongues of men and angels , nay could ye pray like angels , and have no charity , ye would be no better than sounding brass , or atinkling cymbal ; and though ye had all faith , so that you could remove mountains , and have no charity , ye are nothing ; and if ye bestow'd all your goods to feed the poor , and gave your bodies to be burnt , and have no charity , it would profit ye nothing , cor. xiii . , , . that 's the first . ii. let none of you entertain high and lofty conceits of your religious services , because they are called gifts ; when thou bringest thy gift to the altar . if they are called gifts , it 's not their intrinsick worth or merit , that is the cause ; but it 's god's infinite goodness and mercy , that is pleased to call that a gift , which is our bounden duty ; and they are called gifts , not as if we might chuse , whether we will offer them or not , but to let us see , with what freedom , alacrity , and chearfulness , they ought to be performed . that which makes a gift very pleasing to the person , who receives it , is the candour , the ingenuity , the chearfulness , the alacrity , the readiness of the giver . i will freely sacrifice unto thee , saith the royal prophet , psal. liv . . dragg'd services he doth not care for , and devotions offered to him with an unwilling mind , are a smoak in his nostrils . but the votary that comes chearfully to his altar , that with a good will worships him , that runs to his duty , that goes to it as if he were going to a banquet with joy , and secret exultation , and like him psal. cxxii . . is glad when they say unto him , let us go into the house of the lord , that 's the person upon whom his eyes are open for good , that 's the man , whom he sees coming as he did the penitent prodigal , when he was yet afar off , the good father saw him , and had compassion , and ran , and fell on his neck , and kissed him . such services have love at the root ; love that constrains , that forces , that compels the soul to advance toward the throne of grace and mercy . such services god meets with euges , with applauses , with approbations ; such services he calls gifts , such he honours with that glorious title , not to make us proud but to encourage us to our duty . but the man , who values his religious services , as if he did god a greater kindness by them , than he doth to himself , and looks upon it as a favour , that he will express his respect to god in devotion , or fancies god reaps some great advantages by them , or performs them more because it is his duty , than because it is his choice , more because he doth not think himself safe without it , than because he delights in it , more to satisfy his unruly conscience , than his pleasure ; or in a manner angry , because god hath obliged him to the drudgery of devotion ; all such persons have odd , sinister , preposterous notions and apprehensions of god , and mistake the nature of their own felicity ; the world hath the ascendent of them , and something here below is dearer to them than their god. in a word , let every soul , that approaches to pay her duty to god , remember that god loves a chearful giver . iii. see here how heinous this sin is , i mean this rancour , hatred , malice in our hearts to our neighbours , whom we have offended , and unwillingness to forgive , or to be reconciled to them ; i say , see here how heinous the sin is , since no gift can prevail with god to pass it by . it is very true my friends , not all the gold and silver you have , not all the alms you give , not ten thousand rams , not a thousand rivers of oyl , not all the external services you offer to him , or lay upon his altar , will move him to overlook it . therefore if thou bring thy gift unto the altar , and there remembrest that thy brother hath ought against thee ; leave there thy gift before the altar , and go thy way , first be reconciled to thy brother , and then come and offer thy gift . aristippus and aeschines were both heathens , yet hear what they did . being at variance for some time , aristippus of his own accord goes to aeschines his enemy , and tells him , shall not we be reconciled , till we become the table-talk of all the country ? aeschines replied , i would very gladly been at peace with you . remember therefore said aristippus , that i the elder and the better man , have first sought unto you . you are so , saith aeschines , not only the elder , but the better man , for i began the quarrel , and you the reconciliation . these things many of us can hear and read ; many of us that call themselves christians , disciples of christ , children of the revelation , children of light ; and that vow'd obedience to god , over and over , and yet they blush not to see themselves out-done by heathens . notwithstanding all this they can carry plumbeas iras , as the comedian speaks , leaden and lasting wrath and hatred in their hearts ; and though they have given occasion to the variance , and been the beginners of that distance , which is between them and their neighbours , yet will not be persuaded to forgive , or to be reconciled . or if they be sometime by the endeavours of some charitable friend forced into a reconciliation , yet that friendship is , to use menander's phrase , lupina amicitia , a wolflish kind of friendship , which lasts for a little while , and then the sore breaks out again . and yet such men shall say their prayers , and go to church , and sometimes receive the holy sacrament , when a place , or office , or employment , or some such carnal reason puts them upon it ; a profanation so great , that it is almost in vain to argue with such men out of the gospel , for they have not common principles of morality , they throw down the bounds of nature , how shall the gospel overrule them ! yet that they may be without excuse , i must a little reason the case with them . tell me then ye men , that name the name of christ , and dishonour and disgrace it by your uncharitable temper , is it nothing to you that god hath declared himself your enemy ? hath not he declared himself your enemy , when he hath protested he will not forgive you , and hath not he protested so , when he hath told you over and over in his gospel , in that gospel which you pretend to believe , that except ye forgive your neighbours their trespasses , and from your heart too , he will not forgive you ? do but read these texts , matth. vi . . matth. xviii . . marc. xi . , . how do you forgive them when ye will not be reconciled to them ? or do you call that forgiveness and reconciliation , when after pretences of agreement you speak ill of the other party again , and invent a thousand excuses to evade the obligation of a true brotherly reconciliation , either that you will do them no hurt , or that you will not meddle with them , or that you will let them alone , if they let you alone , &c. and is this forgiveness , doth this look like reconciliation ? have you read the gospel , and can you call it so ? if god be not reconciled to you , if this gospel be true , you must be miserable , and fall into the hands of tormentors ; and god will not be reconciled to you , except you reconcile your selves to your brethren , who have ought against you . and when shall this reconciliation be ? what , upon a death-bed ? a death-bed ! go then and cry to the gods whom ye have served , and let them deliver you if they can . is it likely god will have any thing to do with you then , when all the charms of his mercies , and entreaties could not prevail with you to be reconciled before ? again , to what purpose is the multitude of your sacrifices ? to what purpose do ye pray ? for if you spread forth your hands toward heaven , he will hide his eyes , and when ye make many prayers he will not hear , for your hearts are full of rancour and bitterness . and how dare you in the holy sacrament look the lord jesus in the face , that jesus who died for you that were his enemies , that jesus who sought unto you when you had affronted god , and wrong'd your own souls , that jesus who came from heaven to seek you , and laid down his life to rescue you from the power of the devil , that jesus who suffered the bitterest torments to move his father to forgive you ten thousand talents : i say , how dare you look him in the face , who have no compassion for your fellow servants ? can you hope for any mercy from him at such a time , when you do obstruct that mercy by your uncharitable spirit ? ay but this seeking to be reconciled is so ungentile a thing , you 'll say , it makes a man look ridiculous among people of the better sort , to entreat a person to be reconciled when a man can live without him , and hath no need of him . a wonderful argument ! and doth not the neglect of this reconciliation , make you look far more ridiculous in the sight of god! will it not provoke him to laugh at your calamity , and to mock when your fear comes ! and have not you a fine religion , that makes you more afraid of the opinion , and censures of men , than of the wrath of the living god ? ay but i have endeavour'd to reconcile my self to the person whom i have offended , but he will hearken to no terms of peace . if thou hast , thou hast deliver'd thine own soul , provided thou didst it unfeignedly , with sincerity , with humility , with bowels of compassion , and from a sense of the love of god. but now that i am talking of sincerity , it will be necessary to represent to you the manner of this reconciliation , that in case any be wrought upon by this discourse , they may not mistake their measures . . then according to the hint given in the text , here must be a remembrance , a calling to mind , and recollecting our selves , whether we have given any of our neighbours , either lately or formerly any just offence ; and that which makes this recollection necessary , is this , because we are apt to forget and to overlook quarrels which are past , and consequently to overlook the endeavours we ought to use in order to a reconciliation . . strict enquiry must be made if there is or hath been any variance betwixt us and our neighbours ; and this enquiry must be impartial , rather favouring our neighbours cause than our own ; who it was that began the quarrel , who gave the first ill word , the first blow to the friendship , the first provocation , the first injury , and who kindled the fire first . after it is once kindled , there are mutual injuries offered , and the offended party provokes the other by opposition , therefore an impartial enquiry must be made , whether we gave the first occasion of the breach , and if once we find we did , we may justly charge our selves with all the evil which ensued upon it , and run and leave no stone unturn'd to reconcile our selves to our fellow christians ; for without it no prayers , no gifts , no sacramental vows can be acceptable . . if the party whom we have offended live at distance , that we cannot speak to him nor send to him , then the reconciliation must be made in our wills and minds , and with appeals to the omniscience of god : lord ! thou knowest i love my offended brother , and that the desire of my soul is after peace with him : and after this we may come and offer our gift ; yet with this proviso , that if afterward we meet the offended party , and with an opportunity to manifest this reconciliation in words and behaviour to our offended neighbour , we must not be wanting in the larger expressions of it . . if in the offence given there hath been any wrong done to our neighbours goods or estate , the reconciliation must be begun with restitution , without which , if we are able to compass it , all endeavours of reconciliation are vain . where no hurt hath been done to the possessions of our offended brother , the practice of st. jame's rule is sufficient , james v. . confess your sins one to another . which confession our saviour bids us express by saying , i repent , luc. xvii . . . the ordinary method of this reconciliation is intimated by our great master the lord jesus , matth. xviii . . first we our selves are to address to our offended neighbour ; if that attempt proves ineffectual , then one or two must be desired to join with us in the entreaty : if they cannot prevail with him , then the church must be told of it , i. e. principal men of the society , we are members of ; men of probity , gravity and sincerity ; and if he refuse to hear them too , then he is to be look'd upon as desperate , as a heathen and publican . so that , . if the party offended be entreated to be reconciled , the person who hath given the offence being penitent and craving pardon , it is as much as his life is worth , if he forgives not his penitent brother . nay , if the party which gave the offence should out of stubborness forbear seeking a reconciliation , after we have waited some time to see whether he will be sensible of his errour , and seek to be at peace with us ; if we see he minds it not , we our selves , who are the persons offended are in some measure bound to seek a reconciliation ; not only because i told you just now , that some heathens have done it , but chiefly because god seeks to the sinners to be reconciled to him , even to the party offending , and we are to be followers of god , as dear children , eph. v. . even superiours are concerned here if they have offended their inferiours , there being but one way to heaven , and in matters of duty , the prince is equally obliged with the beggar , for god is no respecter of persons . and here i could give you a notable instance in one of our own kings , who having accused his servant wrongfully , and charged him with perfidiousness and treachery , finding afterward , that he had wrong'd him , sent for him , and being come the king fell upon his knees , and formally begg'd of him to forgive him , and would not rise off of his kees , till the servant had given him a formal absolution . . this reconciliation must not be slight and superficial , not meerly negative , which consists in doing no hurt to the person , we are friends with ; but there must pass besides , mutual prayers one for another , real acts of love , of kindness and charity ; and the peace begun , must be preserved to the best of our skill and power , and this is the true nature of reconciliation . and now , whatever difficulties there may be in the beginning , sure i am , that when we have conquered our selves , and our rugged temper , and embraced him that was our enemy before , nothing can be sweeter ; and upon this peace flows in the peace of god , and our prayers become sweet , and all our devotions and religious services become sweet and refreshing , and effectual and comfortable ; and our hopes of pardon from god become solid and rational , and afford true content and satisfaction , and our very death-bed becomes soft , a bed of down , and a bed of roses ; for now the conscience is easy and free from the burden , that lay upon her , and presages our lying forever incircled in the arms of him , who is all love , all mercy , all goodness , all compassion : to whom be glory forever . amen . addenda . in this sacrament particularly , you bring your gift to the altar ; not only your alms , and prayers , and praises , but you pretend to present your souls and bodies living sacrifices to god : and is it likely these gifts will be accepted there , when there is a root of bitterness in your heart ? is this the way to procure the smiles of heaven ? is it not rather the way to procure the frowns of god ? to be sent away with a curse , even with the curse inflicted on the man that came to the marriage feast without a wedding garment ? hither you come to receive pardon , and to secure your everlasting salvation ; but have not you read , john iii. that he that hates his brother , is a murtherer , and we know , that a murtherer hath not eternal life in him ? sermon xxiv . st. matth. ch. v. ver. , . agree with thine adversary quickly , while thou art in the way with him ; lest at any time the adversary deliver thee to the judge , and the judge deliver thee to the officer , and thou be cast into prison : verily i say unto thee , thou shalt by no means come out thence till thou hast paid the uttermost farthing . these words are an appendix to those , which went before ; they contain the sanction which is intended to enforce the duty of being reconciled to our offended brother , when quarrels and differences have risen betwixt us . laws lose their force , without a penalty annex'd ; and though one would think it was punishment enough to threaten , as christ doth in the preceding verse , that without forgiveness and reconciliation , our devotions are not , will not , cannot be pleasing to god , nor find acceptance in his sight ; which was the subject of our last discourse : yet these words contain a communication of something more dreadful , which shall undoubtedly be inflicted on the person that neglects to renew that love , and charity , which hath been broken by quarrels , by wrath , and malice , and offences given to our fellow christians . to apprehend the true design of them , you must know , that our saviour having in the four preceding verses assured us of the greatness of the sin of inordinate anger , and reproachful language , and unwillingness to forgive , or to be reconciled to those , whom we have offended , goes on in the text , prosecuting the subject he hath begun : and that none might complain of gods rigor and severity in casting a man , for an angry word , or reviling expression into hell fire , shews by what degrees god proceeds to the execution of that sentence , not only in avenging , virulent , and angry expressions , and names , and titles , but uncharitableness , and backwardness to be reconciled to our brethren , to whom we have given just occasion of offence . first , god offers mercy , and is willing to accept of our timely repentance ; and thereupon to reverse the judgment threatned : if we fall out with our brethren , he will not presently take the forfeiture , and bid the executioner , the roaring lyon , seize upon us , but gives and allows time for repentance and reformation , upon which he is willing to be friends with us . but if we delay that repentance , and change , and forbear or neglect to be reconciled to god and man , his patience then will turn into severity and vengeance . for , as among men , he that comes to terms with his antagonist , and agrees with his adversary quickly , yields betimes , and doth not stubbornly stand out against a man more potent than himself , finds favour , and mercy , and kind usages ; but if he be obstinate , and inflexible , he is without any more ado , brought before the judge , and by him condemned , and delivered to the officers of justice , and by them thrown into prison , where he must lie , and perish , and never think to come out , till all the debt be paid . so god is gentle , and gracious , and will not refuse him , that betimes acknowledges his folly , which he hath committed , in yielding to the temptation of the devil , and the flesh , when they tempted him to uncharitable language and behaviour . if by his actions and endeavours to be reconciled , and to be friends with his offended brother , and to live in love and peace with him for the future , he agrees with god , who is highly concerned in the offence ; he will find very favourable dealings at his hands : but if these actual demonstrations of charity be delay'd , and the man care not for the love of god , and his offended neighbour , is intractable and obstinate in his grudges , and secret hatred and malice , and scorns to return to his duty , god then will judge and doom that man to prison , even to hell , where nothing , neither men , nor angels , can deliver him ; where he must abide till all his scores be paid off , i. e. for ever . this is plainly the meaning of our saviour in the text ; so that what is said here is a similitude taken from judicial proceedings , used among men , against their knavish debtors , that are able to pay and will not . the application to the present purpose being very easy , it is not mention'd , but is in effect the same with the paraphrase i have given in the premises . before i go any farther , i must necessarily resolve a case , which lies in my way , and to which the text gives occasion , viz. suppose i have occasion to throw my neighbour into prison for debt , or some other misdemeanour , must i forbear to do it for fear of giving him any just offence ; or if i have done it , must i in order to be reconciled to him , let him out again , perhaps to the undoing of my family ? i answer , . that it is not altogether unlawful to throw a man into prison for debt , or some other great misdemeanour , is evident partly from the practice of the jews in the text , not condemn'd by our saviour , partly from the publick good , which would be very much prejudiced without it , and partly from the circumstances of the person we have sometimes to deal with , which may be so , that it 's better for his soul and body , to be sent to prison than to go free , not only because he is thereby kept from doing further mischief to his neighbours , but because the place he is confined to , may be a means to bring him to a serious sense of his spiritual condition . for though there are persons , who are harden'd by affliction and danger , yet where there is any ingenuity left , affliction is the most likely means to make a man come to himself again . yet , . this throwing men into prison for debt is not a thing to be done rashly , nor in anger , nor by way of revenge , nor because others do it , nor or a trivial inconsiderable debt ; in all which cases it is certainly sinful and unlawful ; but upon very mature deliberation , and when all gentler means are vain , when the person is very vitious or obstinate , and will not pay what he ows , though he be able to do it . to throw a christian into prison , who is fallen to decay , not through vice , but by providence , whose conversation is harmless and blameless , and who forbears payment , not because he is humorsom , and will not , but because he is not able , this is barbarous , and can never be reconciled to the rules of the christian religion ; in this case a man gives just offence to his neighbour , and must be reconciled , which cannot be done , except he lets the prisoner go free , confesses his fault to him , and exercises compassion to his fellow servant . . from a man's being offended at what we do to him , it doth not always follow , that therefore we have given him just offence ; for we may do our duty , and he be offended at it , which must not be therefore forborn , because he complains at the injury done him by that duty ; as in the case of reproof , seizing a common thief , or malefactor , &c. but then we give a just offence when we do that to our neighbour , which the law of nature , or of revelation forbids to be done to him ; and consequently in prisoning a wicked man for debt , however he may storm at it and complain of wrong , is no just offence given , since the law of nature and scripture doth not absolutely forbid it , and the common good which the law of nature hath respect to , sometime requires it ; so that if a person vitious and brutish , and covetous , and illnatured , base and selfish , who is able to pay , and will not , and deals fraudulently and deceitfully , be cast into prison , it is no breach of charity , provided still , that it is not anger or malice , or revenge , or delight in men's misery , or some other base sinister end and design , that is the cause of our taking this rougher way ; but love to justice , intent to reform the offender by affliction , and care to prevent his continuance in sin , and doing hurt to others , &c. and if there be no breach of charity , there needs no reconciliation . it 's granted , the law of the land allows you to arrest any man , that is indebted to you , whether he be able to pay or not : but may it not be said in this case , as christ to the pharisees in the law of divorce ; for the hardness of your hearts , the law permits it ? but still it doth not hinder you from shewing mercy . the law of the land contradicts not the law of the gospel , nor was it ever intended to draw men off from their duty to god , and to their neighbour ; and since charity is the great gospel duty , we must think our selves obliged more by what the gospel commands , than by what the law of the land permits ; and though it be a kind of charity , to punish malefactors , yet every debtor comes not into this number ; nor must those to whom it is an affliction not to be in a condition to satisfy their creditors , be confounded with the wicked , that borrows and pays not again . this being premised , i shall consider what use we are to make of these words of our saviour ; and this will soon appear , if you will attend to the following observations : i. while a man keeps , or maintains hatred and malice to his neighbour in his heart , god is his adversary . ii. to agree with god betimes is our wisest course . iii. god deals very gently with us , before he lets us feel the heaviest stroak of his vengeance : he both calls to repentance , and gives time for it . iv. delay of true repentance provokes god to proceed to very severe , nay to the severest courses of vengeance . v. hell is a prison from which there is no coming out , till all the debt be paid . i begin with the first . i. while a man harbours hatred and malice in his heart to his neighbour , god is his enemy-or his adversary . so much is evident from the similitude here used , where what is said of an adversary among men , is referr'd to god ; as such a person deals with a perfidious debtor here on earth , so god will deal with the uncharitable , and persons who will not be reconciled to their offended brethren . till affliction and trouble comes , very few people will believe that god is their adversary : indeed when a great loss befalls them , or some painful disease seizes upon them , or a distemper that very much discomposes and disturbs their minds , hangs about them , or some other disaster , unforseen , and unlook'd for , happens , then god from whom the affliction comes , is look'd upon as an adversary , and men are apt to believe he is angry with them ; but while prosperity lasts , and that sun continues to shine upon them , and ease and plenty are their companions , and like officious servants wait upon them ; then god is a friend , and they will have him to be so sometimes , whether he will or not . but as gods favour and hatred are not to be measured by outward accidents , not by outward want , or plenty , so it is certain it may infallibly be known , whether god be our friend or adversary by our obedience or disobedience to his holy commands , let our outward condition be what it will. so that if you live in disobedience to his express and peremptory commands , it is a never-failing sign , that god is your adversary , though you wash your feet in butter , and the rocks pour you out rivers of oyl ; though your oxen be strong to labour , and your sheep bring forth thousands and ten thousand in your streets ; and particularly , if no argument , no motive , no enforcive drawn either from the word of god , or from your spiritual and eternal interest ; or from the examples of holy men , or from the reason of the thing can prevail with you to be reconciled to your brethren , with whom you are fallen out ; it is as sure as any oracle in the bible , that god is your adversary . perhaps such an adversary you like very well , that crowns you with temporal blessings , and lets you enjoy what your flesh desires , and fills your bellies with hid treasures . these are the things you are fond of , and you desire to be punish'd with such outward conveniencies and accommodations . and indeed , if this life were all you have to look after , the argumentation or inference would not be amiss . but did not dives live as calmly and as plentifully as you can do , and yet when his body dropt from him , and was buried , the man , the unhappy man felt what it was to have god for his adversary . the very plenty he formerly enjoy'd , became now an ingredient of his bitter potion , and he felt the might of his adversary's hand , his former prosperity was so far from being a sign , that god was his friend , that it gave evidence , that he was his enemy ; and he that had formerly look'd upon him as the fountain of mercy , now found him to be a spring indeed , not flowing with milk and honey , but with fire and brimstone ; so that upon the whole matter it is a fearful thing to fall into the hands of the living god , heb. x. . and therefore certainly , to agree with him betimes must be our wisest course ; which is the ii. proposition , i am to speak to . agree with thine adversary quickly . agree with god! who would have any difference with him ? who can grapple with him ? who can resist him ? who can make his party good against him ? poor feeble clay ! shall it rise against the porter , who hath power to make of it a vessel of honour , and vessel of dishonour ? agree with him ! the greatness , the majesty , the excellency of god , one would think should be motive great enough to labour to be at peace with him ! to be at peace with him , is to be at peace with our consciences , and with him , who hath promis'd to make all our enemies to be at peace with us , and can make all the elements to be at peace with us , so that the sun shall not smite us by day , nor the moon by night ; so that the air shall not infect us , nor the water drown us , nor the fire burn us , nor the earth swallow us up . but then , how can we agree with him , except we walk with him ? except we be of the same mind with him ? can we say , we agree with him , when god and we draw different ways ? when he bids us walk in the light , and we walk in darkness ? when god bids us do one thing , and we do another ? when god commands us to live in love , and we maintain and harbour hatred and ill will to our fellow christians ? when god enjoins us to take to the strait way , and we venture upon the broad ? is this agreement when he bids us harken to the motions of his spirit , and we are guided by the suggestions of the world , and the devil ? and yet this agreement will signify little , except it be timely , and while we are in the way with him . to be sure to delay that which god would have us apply our selves to presently , doth not look like agreement . to run those hazards which god would have us prevent , is nothing but contradiction . and what is it that god would have us agree with him in , without delay ? why it is in all the vertues and graces , whereof christ hath shewn us an example , and particularly in agreeing with our neighbours , if we have any difference with them . if we agree with them , we agree with him . and why should we delay it ? have we a lease of our lives ? do we know how long we shall continue here ? do not we see how uncertain every thing is , and shall we build upon uncertainties , which in temporal concerns we count folly , and can it be wisdom in the greater concerns of our souls ? and is this a suitable return for the patience god exercises toward us ? and this calls me to examine the iii. proposition , that god deals very gently with us , before he lets us feel the heaviest stroke of his vengeance , he not only calls to , but give us time for repentance . this is also intimated by these words , agree with thine adversary quickly while thou art yet in the way with him , i. e. while he allows thee time to come in , and agree with him , which must necessarily have relation to gods patience , and the time he gives for repentance . he might strike the drunken man dead in the midst of his cups , and send the swearer immediately into that hell , by which his tongue is set on fire , and dispatch the cholerick man in his rage and fury ; send the adulterer , fornicator and lustful , ( even before their lust is satiated ) to keep company with devils , and bid lucifer arrest the proud and covetous , as they are going up the hill. but behold , he bears with you , spares you , cuts not down the barren trees , as soon as they appear unfruitful , but prunes them , digs about them , and waters them with the rain of heaven ; and by this patience , he calls to repentance . this we are assured of by the apostle , rom. vi . . thus he hangs out the white flag , the flag of peace before the red or black be shewn , the certain sign of utter ruin and destruction . and oh! the blindness of poor sinners , that will not understand what this patience of god means , that will not see in it his endeavour to prevent their misery ! to what purpose is your reason , if from gods forbearing to punish you , you do not infer his earnest desire to save you ? shall his patience make you worse , or his forbearance harden you ? as soon as you begin to cherish any sin , you are children of death , for the wages of sin is death , rom. vi . . and these wages god might immediately pay you . but behold , what a merciful god you have to deal withal ! he that might immediately send you to the place of execution , waits to be gracious : he stops the destroying angel , that is drawing out his sword against you ; and that 's the reason why you are not consum'd in an instant : and will you make that an argument of gods approbation of your sin , which is a most powerful call to forsake it ? what stupidity is this , to make such an interpretation of gods goodness ! is it possible god can encourage any man to sin , or to continue in the ways of death , who takes upon him all the passion , and grief , and sorrow of a disconsolate father , to let us see what a trouble it is to him , if we do so ? and if it be impossible , his silence and forbearance to punish you , must necessarily be an invitation to wash your heart from uncleanness . why will you play with his patience ? you play with it when you delay your repentance ; and what the consequence of this delay is , the fourth proposition will tell us ; viz. delay of true repentance , provokes god to proceed to very severe , nay , to the severest courses of vengeance . for as it is with men , when they will not agree with their adversaries quickly , while they are in the way with them , the adversary delivers them to the judge , the judge to the officer , and the officer casts them into a dungeon . so god , when this serious repentance is delay'd , and in despight of all his entreaties and beseechings , put off , as a thing neither necessary , nor convenient , seeing the sinner incorrigible , he orders him , without any further delay , to be delivered to the tormentors . though this is spoken particularly with respect to those counterfeit christians , that harbour wrath and malice in their hearts , and will not be perswaded to forgive , or to be reconciled to those they are at variance with , yet it is the method god takes in all other sins ; if mercy cannot win them , justice must force them into a sense of their duty ; if kindness and gentleness cannot charm and melt , the wrath of the living god shall fright and astonish , and drive to despair . and o ye sons of men ! why will ye provoke your father in heaven , to deal with you , as with hardned malefactors ? will you tempt him to send scorpions , and fiery serpents among you , when he designed nothing but rods to correct you ? why will ye pull down that vengeance upon you , which god was willing to lay by , and to keep lock'd up in his magazenes of thunder ? the longer you delay your repentance , the more you hasten his vengeance . what 's the reason , that god calls away so many , and summons them to judgment , before they have seriously consider'd , why they did come hither ? is it not , because they have abused his mercy , trespassed upon his patience , delay'd their change of life , and no kindness , no love , no clemency , no compassion will melt them into remorses , compunctions , and the pangs of regeneration ? and how dreadful must their condition be , when called away , to give an account of their turning the grace and patience of god into wantonness ? who shall plead for those , who have slighted mercy , baffled the entreaties of god , stopt their ears against the beseechings of the almighty , and hardned their heart against his endearing sollicitations ? o my soul , come not thou into their secret , unto their assembly ; mine honour , be not thou united . immediately upon their death , god proceeds to a severe discipline , and now the torments begin , and the artillery of heaven is brought forth against them . they made god their adversary in their life time , who would fain have been their friend . they were even fond of having him for their enemy , and now they begin to feel the effects of their folly ; for what can be the issue of gods severity against them , but being thrust into prison , from whence they are not to come out , till they have paid all ? this prison is hell , and that calls me to the last proposition . hell is a prison , from which there is no coming out , till men have paid all their debts . hell ! a very unpleasant theme to speak of ! yet it 's better to speak of it , than to feel it ; to discourse of it , that men may save themselves from the terror of it , than drop into it . hell ! and is there such a thing ? the atheist , and the man of pleasure , is loath to believe it ; and he hath reason , for if he should , it would spoil his mirth , he would sin with trembling , and his sensuality would be uneasie . but in despight of all the arguments , such bruitish men alledge against this place of torments , which they are loath to feel , there is a hell , and ●●ere must be one ; and every impenitent soul shall find it by sad experience , whether they will or not . there is one , abundance of sinners feel it before they dye ; and the dreadful fire begins to burn in their consciences . there must be one . can there be a government without goals , and prisons , and dungeons ? and is god the governour of the world , and shall his government alone , be without places to tame obstinate offenders ? there are few so senseless , but are content to believe , there is a heaven , and an eternity of joy , and they wish for it : i would fain know , how they come to believe there is a heaven ? is it not because the gospel faith so ? and doth not the same gospel say , there is an everlasting punishment , a worm that dies not , and a fire that is never quench'd ? did christ speak truth in one place , and not in another ? behold ye men , who cherish wrath , and malice , and hatred , and cannot be perswaded to forgive , and reconcile your selves to those , whom ye have offended , and who have offended you ; for against you , the text is particularly levelled : behold the dismal dungeon you must lye in ! it is not laughing at it , will excuse you ; nor making a mock of it , will secure you against the horror of it . you are debtors to god , and will not discharge that debt by repentance , and turning to god. the place we speak of , is the prison , ( oh that you would prevent your danger ! ) where you shall lie , and mourn , and howl , and fill the hollow place with your shreeks and lamentations . here ye are not like to pay your debts , for you will encrease your scores daily ; your torments will tempt you to speak ill of god , and that will still make your debt more dreadful . in a word , from hence there is no going out , till you have paid the uttermost farthing ; and that 's never . you may fancy with origen , that this debt will be paid in a thousand years . suppose the torment were to last but so long , and that that was all that 's meant by everlasting punishment ; is the misery , or pain of a thousand years a thing to be made light of ? ye that are not able to endure the tooth-ache twenty four hours together , how will ye be able to bear the weight , the infinite weight of the wrath of god , a thousand years ? suppose it were to last but a hundred years , would a man of consideration , for the enjoyment of a few sensual pleasures for twenty , thirty , or forty years , run the hazard of a hundred years misery ? before i would do it , i would , if possible , out-live a saint , out-fast a hermite , out-pray a monk , and go beyond a turkish dervise , or an indian brahmin , in self-denial , and mortification . but after all , the temporary punishment of hell , is but an imaginary thing ; what if some over-charitable men have thought so , will their opinion stand against the current of the word of god , which over and over saith , the torment shall be eternal ? oh! that this were laid to the heart by every soul here present ! to sit for ever howling in a dungeon , for ever ! without any hopes of release ! to feel something that is painful , and piercing , and astonishing , like fire , like outward darkness , like gnashing of teeth , and to feel it for ever ; what man , that believes , and seriously thinks of it , can be so profane , as to refuse him that speaks from heaven ; and after all these descriptions of hell , where wrath and malice shall be punish'd to the purpose , keep and cherish those evil spirits in his bosom ? the very possibility of falling into such a prison , is enough to put a man upon a serious study , how to be wise unto salvation : how then should the certainty of it work upon us all ! i feel a kind of horror upon my spirits , while i talk of it ; and that even forces me to stop , and conclude with the prayer , or petition of our litany . from all evil and mischief , from sin , from the crafts and assaults of the devil , from thy wrath , and from everlasting damnation , good lord deliver us . sermon xxv . st. matt. ch. v. ver. , . ye have heard , that it hath been said by them of old time , thou shalt not commit adultery ; but i say unto you , that whosoever looketh on a woman to lust after her , hath committed adultery with her already in his heart . lust and revenge proceed from the same cause : that which makes men revengeful , makes them lustful ; wrath and concupiscence have the same father , and original , even a hot , fiery temper , and constitution , heightned by ill company , nourished by high fare , cherished by intemperance in eating and drinking , and encreased by luxury . and because these two sins are so near of kin , they are joined in the decalogue , or the moral law of moses ; one immediately follows the other ; and the law against adultery is subjoin'd to that of murther , the effect of wrath and revenge , as the other is of lust and lasciviousness . and in this order our saviour treats of these two sins in his sermon on the mount. what precepts he hath given , what injunctions , what warnings , what cautions , what admonitions , what sanctions about inordinate wrath , and anger , and hatred , and malice , reproachful names , and titles , and expressions , and unwillingness to forgive , and to be reconciled , ye have heard already , this having been the subject of divers preceding discourses . as the scribes and pharisees by their explications and traditions , had corrupted the sixth commandment , and introduced monstrous errors and abuses among the jewish people ; so they dealt with the seventh level'd against adultery , which they restrain'd to the outward act , not concerning themselves much about lasciviousness or adulterous thoughts , desires , lusts , affections , &c. nor did they teach the people their duty , as to these particulars . and because the antient masters of tradition had deliver'd the law against adultery with these glosses , christ quotes that commandment not in the usual style , it is written , but with this circumscription , ye have heard that it hath been said by them of old time , i. e. your ancestors , who lived when religion was low , and corruptions and abuses crept into their worship and devotion , have taught you , that the outward act of adultery is the great thing you are to dread , and to be afraid of ; and with this partial sense they have handed down to you this command of god , thou shalt not commit adultery . but i say unto you , that whosoever looks on a woman , to lust after her , hath already committed adultery with her in his heart . for the understanding of which words , i shall enquire , i. in what sense christ speaks here of adultery . ii. i shall consider the justice of this verdict , or the reasonableness of this censure , that whosoever looketh on a woman , hath already committed with her adultery in his heart . iii. whether , notwithstanding all this , there is not some difference betwixt adultery in the heart , and the outward act , as to the heinousness of it . . in what sense christ doth speak here of adultery . adultery properly is a violation of the marriage bed , when either one , or both of the married parties commit folly in israel , either with a person married to another , or with one that is not married ? but as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the hebrew , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the greek , which we render adultery , is of a larger extent and signification ; and imports not only adultery in the strictest sense , but fornication too ; which is either a single persons being joined to a common harlot , or violating the chastity of a person of civil education ; and indeed any carnal conjunction , or mixture to fulfil the lusts of the flesh , out of the compass and bond of matrimony : so in all probability christ aims farther , and means more by this word , than a bare violation of the marriage bed ; not only because he intends in this sermon to give us a perfect rule to walk by , but because the jews in that age restrain'd not only the law against adultery , but even that against fornication , and other mixtures , and carnal conjunctions not matrimonial , whether incestuous or otherwise , to the outward act only ; as if in matters of uncleanness , that only was chiefly forbid , and deserved god's anger and indignation , and the consequent of it , damnation . and therefore the reason , why christ makes mention of adultery only , is not , because the jews in those times look'd upon single fornication as a trifling sin , or peccadillo ; no! the pharisees , though bad enough , yet were not so bad as to allow of , or connive at fornication ; for the law of moses had made express proviso's against it . there shall not be a whore of the daughters of the children of israel , saith god , deut. xxiii . . thou shalt not prostitute thy daughter to cause her to be a whore. levit. xix . . and when , particularly the daughter of a priest , had committed whoredom , she was to be burnt with fire , levit. xxi . . moreover , whoever had defloured a virgin , no slave , no foreigner , but one of the stock of abraham , whether servant , or other , he was obliged to marry her , exod. xxii . . a law so reasonable , that even the heathens , the athenians transcribed it into their pandects , or statute book . and when the father of the maiden thus vitiated , would not consent to her being married to the person who had abused her , the person who had humbled her was to give the maiden whom he had defloured , a dowry , as if he had been actually married to her . and when in one day three and twenty thousand fell , i. e. were slain by an angel , the apostle saith , it was for fornication , cor. x. . nay , if a virgin had suffered her self to be defloured before marriage , and the crime was found out after she was married , she was to be stoned to death , deut. xxii . . so that i say , the reason why christ doth make mention only of adultery in the text , is not because the jews then look'd upon fornication as a trivial and inconsiderable fault , but he finds fault with their sinister interpretation of the law of god ; even because they confined the prohibition of adultery , fornication , incest , and other practical lewdness , and carnal pollutions , to the outward act only ; and look'd upon adulterous and lewd desires , lusts , passions , affections , &c. as things of no moment ; and which might easily be expiated by sacrifices , and other cheap devotions , such as lustrations , purifications , &c. and here comes in christ's censure , that the very desires in the heart after this forbidden fruit , were as bad as the outward act it self . the ii d. part i am to speak to . whosoever looketh on a woman to lust after her , hath already committed adultery with her in his heart . to understand the reasonableness of this censure , we are to note , . that the bare looking on a woman , is not sinful ; for as tertullian observes , a christian may look safely on a woman , whose heart is blinded , or hardened against lasciviousness . the bare looks cannot well be avoided , it 's one end for which our sight was given ; that we might look one upon another : but it 's the abuse of the eyes and looks , that is forbid . it 's true , through the eyes the poison is conveyed to the heart , according to the old saying , oculi sunt in amore duces , the eyes are the guides in love ; but still this depends upon a mans choice , whether he will make his eyes windows to let in wholsom , or infectious air. st. peter speaks of eyes full of adultery , pet. ii . . but it 's meant of eyes that are first corrupted by the will. where a christian doth oculum metu temperare , temper and moderate , and curb , and restrain his eye with a holy fear , and watchfulness , he may look upon the greatest beauty without danger , saith tertul. and therefore , . it is added , whosoever looketh after a woman to lust after her , &c. so that if the looks cause secret , lewd purposes , desires , and lusts , and affections in the mind and will , the adultery , or fornication is actually committed in the heart , though the outward act is , and may be impeded or hindred by circumstances , and occasional causes , which fall out cross . i need not tell you , that what is said here of looking on a woman to lust after her , is not to be understood of the chast desires of persons lawfully married , one after another ; for marriage is honourable , and the bed undefiled ; but whoremongers , and adulterers god will judge , heb. xiii . . and to avoid fornication , let every man have his own wife , and every woman her own husband , saith st. paul , cor. vii . . and drink water out of thine own cistern , and running waters out of thine own well . let thy fountain be always blessed , and rejoice with the wife of thy youth ; and let her be unto thee as the loving hind , and as the pleasant roe , and be thou always ravished with her love , prov. v. , , . but the sin here aimed at , lies in the secret wishes , will , purposes , lust , and desires after adultery , fornication , uncleanness , and forbidden mixtures : and therefore , if the observation of the jews be true , that ahab , and zedekiah , mentioned jer. xxix . were the persons who attempted the chastity of susanna , are charged with downright adultery , because they intended it , though they could not compass it ; as we see , jer. xxix . . and he that purposes to sollicit a woman to that which god counts abomination ; or wishes to enjoy the dangerous love of the person which hath no matrimonial relation to him ; or whose desires languish , because he cannot gratifie his base lust , which his wicked mind desires ; or who feeds himself with impure imaginations , with obscene pictures and images of the person upon whom his heart is set ; all these are secret adulterers , and fornicators , and must expect the wrath of god , the anger , the indignation , the fire , the brimstone , and the portion of misery designed for adulterers , and fornicators , who are outwardly so . . that this is a very just sentence , and that he is justly charged with the guilt of adultery , and fornication , and lewdness , who wills , or wishes , or desires it , whatever notion they are represented under , is evident from hence , because the will is the principal agent in the action ; so that if the will consents , the man consents , and it is as much as if he had done the unlawful act ; which is only impeded , or hindred from being executed by certain circumstances which fall out cross . i very much question , whether the outward acts of fornication and adultery would be sins at all , if it were not for the will. it 's this gives the act the tincture of hell. before the outward act , the malice , and the turpitude of the sin is already compleated , though the act be hindred by accidental causes from being consummated . and this is no new doctrine ; the very heathens saw the reasonableness of it ; and to this purpose several excellent sayings might be alledged here out of aristophanes , seneca , juvenal , ovid , and others , were it necessary ; and though humane laws lay no penalty upon the will , because they are no competent judges of it , nothing falling under the cognisance of the publick magistrate , but overt actions ; yet with respect to god , who sees the heart , the sin is the same ; and he that would , or hath a mind to commit adultery , fornication , lewdness , whatever names he may give his desires and lusts , is the person who hath committed all these , because all that was in his power to do toward it , he hath done , i. e. his will , consent , and desire do concur to the sin , though an opportunity of finishing the sin outwardly be wanting : and god counts such a person an adulterer , and fornicator , and lewd man , though his neighbours at the same time , who know nothing of his secret sins , may count him honest , and sober , and innocent . the romans punish'd a vestal virgin , who had vow'd perpetual chastity , with death , because she did once merrily in company , say , that it was a pretty thing to marry ; because by saying so , she discover'd her desire , and will to break her vow . i do not justify that piece of rigor , but only mention it , to prove , that the very light of nature discovered to heathens and pagans , that the desire , and will to commit a sin , was a complete sin , so far as the inward man could make it ; and consequently deserv'd the same punishment . this leads me to discourse of the iii d. particular , viz. whether notwithstanding all this , there be not a very great difference betwixt the internal consent , and the outward act , as to the heinousness of the sin. to this the answer is , that sins as to the substance may be the same , yet circumstances may make the sin more heinous than it would have been without those circumstances . he that hates his brother , is a murtherer , saith st. john , john iii. . yet there is no doubt , be that besides that hatred doth actually deprive him of life , is a greater sinner , and the sin becomes more black and dreadful . so it is in adultery and fornication , and incest , and carnal self-pollutions , and other lewdnesses . he that wishes , or wills it , or purposes it , or feeds himself with filthy images of any of these sins , commits a sin of the same nature , and complexion , that he doth , who to the inward formation of it , adds the outward act ; but still , the outward act , aggravates it , and gives it a deeper dye , because of the scandal it gives , and the greater hurt it doth , in that another person is made a partner of the folly , and dragg'd with him into hell , and the sinner goes as far in it as he can . so that though , as to the degrees of the heinousness of the sin , there is a difference betwixt the internal consent , and the outward act ; yet the sin is the same in substance , and therefore must be supposed to participate of the same punishment which is threatned to adulterers , fornicators , &c. though according to the degrees of the blackness of the crime , the punishments in the other world will be proportionable . inferences . . here we see how necessary solomon's rule is , prov. iv . . keep thy heart with all diligence , for out of it are the issues of life . the heart being guarded , the whole man is safe . if that be left defenceless , the whole man lies open to the devils power . in the heart or mind sin first takes root , and then if not checkt , it presently spreads and diffuses it self into the outward man , and brings forth fruit unto death . keep sin out of the heart , and you keep it out of the body ; for from within , from the heart proceed evil thoughts , murders , adulteries , covetousness , &c. saith our saviour , marc. vii . . when sin first offers it self to the mind and is rejected ; as soon as it doth make its first appearance , the purity of the soul is preserv'd . we cannot hinder the motions and suggestions of the devil from approaching or assaulting our minds , and an impure thought , may jog the mind ; but if the mind do immediately oppose the enemy , as soon as it comes before the gate of the house , its forces are broke and disordered , and they can never make head , or insinuate into the affections ; our saviour therefore charges us to cleanse the inside of the dish , and platter , that the out-side may be clean also . and indeed a man or woman cannot be truly said to stand in awe of god , that do not watch over their hearts ; and resist the first assaults of sin , and though i will not deny , that restraining the outward act , upon the account of it's odiousness and danger , may be called part of the fear of god , yet it is but a very imperfect fear , till the heart comes to detest the first suggestions . in the sin of unlawful lust , this is particularly to be observed ; and he that means to get the mastery of a lascivious temptation , must be concerned , and tremble upon the first insinuations of it , and the dangerous spark as soon as thrown in must be shaken out of their bosom . lust in some persons is naturally stronger , than it is in others , and its motions more violent in one man than in another ; where it is so , greater care must be used ; but still the chief remedy is , to beat off the first images and representations of it . my text gives me occasion to speak here of the proper remedies whereby this sin may be cured ; but because the two next verses treat of these receipts , i shall reserve the discourse of such medicines , till that occasion . . if impure thoughts are so dangerous , what then must be obscene expressions , and filthy jesting , and amorous songs , and talking of things which a modest person must blush at ? and yet , how fashionable are such discourses grown ? and stiled wit , and salt , and ingenious repartees ! a true christian is a very chast creature , and he counts it but a pitiful piece of self-denial , to forbear the outward acts of adultery , or fornication , or sins of that nature ! his chastity appears in his words and expressions too : nay , he goes farther than that , and will not suffer a lustful thought to lodge in his breast , and then , how should he allow himself liberty in discourses and speeches , which intrench upon the rules of gravity and modesty ? he that is a stranger to this watchfulness over his words , may call himself a christian ; so we call a picture a man , but he had need go to school again , and learn which be the first principles of the oracles of god , and among these he 'll find these two necessary rules , ephes. iv . . let no corrupt communication proceed out of your mouths ; but that which is good to the use of edifying , that it may minister grace unto the hearers ; and ephes. v. . but fornication , and all vncleanness and covetousness , let it not be once named among you , as becomes saints , neither filthiness , nor foolish talking , nor jesting , which are not convenient , but rather giving of thanks . . give me leave to suggest to you , that there is a spiritual adultery , which many of us , who perhaps detest carnal adultery , as they do toads and serpents , may be very guilty of . and this as well as the sin of the flesh , excludes from the kingdom of heaven , and it is no other than inordinate love of the world , or such a love of the world , which makes us neglect our duty to god , and to our own souls . to this purpose st. james , jam. iv . . ye adulterers , and adultresses , know ye not , that the friendship of the world is emnity with god , and whosoever will be a friend of the world , is an enemy of god ? we are married to christ jesus . he is our bridegroom , and our husband , who bought us with his blood , and made us his own by the dearest thing imaginable , by laying down his life for us . and there is none that knows how love , affection and fidelity , and seeking one anothers happiness are the indispensable duties of married persons , but must grant , that these qualifications must necessarily be required of us , with respect to our lord and master , and husband , christ , who hath not failed to do his part , but hath loved us , discovered his faithfulness to us , and sought our happiness even to astonishment . if we make not the same returns , or pay that love and fidelity to the world , to the riches and pleasures of this life , which are due to him , as our husband , we become adulterers and adulteresses , and the love of the father is not in us , joh. xi . . carnal adultery is a crying sin , one of the blacker sort : a sin so heinous , that the primitive church , especially the african would give no pardon for it , no though the offendour were never so penitent ; nor admit him to their publick prayers , and communion . such dreadful apprehensions had they of this sin , if a person fell into it after baptism . indeed it is a violation of the most sacred institution of god , and making a separation there , where god hath commanded the greatest union . it is a manifest violation of that faith , which was given to each other before god , and the elect angels , and the whole congregation . it is an injustice attended with profanation of god , in whose name the parties were joined together ; there is theft , there is robbery in it , for one of the parties is not only robbed of his , or her right , but of the greatest jewel , which is peace , and content of mind . it is a profanation of the greatest mystery of our religion , even the union of christ , and his church , which is represented by marriage . and if the conscience in the guilty person awakes on this side the grave , it will fill the soul with very great horrour , kindle hell fire in her bosom , as a presage of the flames , that will shortly , ( if god's mercy doth not interpose , ) be her portion in the other world. so heinous a sin is carnal adultery . and shall we make nothing of spiritual adultery ? which must necessarily be as dreadful ; as the person whom we are tied to , is more excellent , the wrong , that 's done to him greater , and his arm more powerful to revenge our treachery . in the two standing sacraments of the church , we own this marriage , and profess we are united to god in a matrimonial bond , that we are joined to christ jesus , and that we will be faithful to him , beyond all persons whatsoever : love nothing like him , honour and reverence him as our head , and suffer our selves to be guided by him . if we neglect all this , care not for so great a person , are taken with trifles more than with his love , and espouse those sins which his soul doth hate ; if we leave him in adversity , forsake him in the time of danger , comply with the world , and had rather part with a good conscience , than with our ease and profit , and advantages in the world ; is this matrimonial love ? is this being faithful to the husband of our souls ? is not this breaking the bond , and dissolving the tie , and divorcing our selves from him , who loved us , and wash'd us with his own blood ? and will not this perfidiousness make him break out in the language of a disconsolate husband , i am broken with their whorish heart , which hath departed from me , ezech. vi . . well ; a christian that 's sensible of the unreasonableness of such perfidiousness , i am sure will take another course , and submit himself heartily and willingly to the saviour of the body , christ jesus , and like a loving dutiful wife be subject to him in the fear of god , and that 's the way to share in all his benefits , even in the benefits mention'd , ephes. v. . husbands love your wives , even as christ also loved the church . sermon xxvi . st. matth. ch. v. ver. , . and if thy right eye offend thee , pluck it out , and cast it from thee ; for it is profitable for thee , that one of thy members should perish , and not that thy whole body should be cast into hell. and if thy right hand offend thee , cut it off , and cast it from thee ; for it is profitable for thee , that one of thy members should perish , and not that thy whole body should be cast into hell , these words relate either to all the precepts that go before , or to the command , or prohibition immediately preceding ; either to all the rules , and lessons , and vertues , which we have already treated of , such as humility , meekness , hunger and thirst after righteousness , purity of heart , peaceableness and peace-making , exceeding the scribes and pharisees in righteousness , leading an exemplary life , &c. or to the law and command which prohibits harbouring adulterous , and impure desires , intentions , and lusts , even that whosoever tooketh on a woman to lust after her , hath already committed adultery with her in his heart . the words of the text are metaphorical , or hyperbolical to be sure , cannot be understood in a literal sense ; for though it hath happen'd so , and providence sometimes hath so ordered it , for reasons great and weighty , that some good men have had their right eyes pulck'd out by others , and their right hands cut off by enemies , by tyrants and persecutors , yet to think that christ would command his followers to pluck out their own right eye , and cut off their own right hand , be butchers and executioners upon themselves , practise that inhumanity upon their own bodies , and go beyond the priests of baal , who only cut and hackt their flesh , till the blood gush'd out , this seems not at all agreeable with the design of him , who came to save that which was lost , and hath charged us not to hate our own flesh , but to cherish it , as a servant , that the soul may be the better for those kind usages shewn to her minister . and therefore the meaning of our saviour must needs be this : if thy right eye offend thee , or if thy right hand offend thee , i. e. if these parts of thy body administer occasion to sin , if looking upon an object , or touching it causes , or is apt to cause evil thoughts , and impure desires , lusts and designs within thee , pluck out , and cut off the occasions of that evil. forbear looking that way as much as if thine eyes were pluckt out , and avoid touching that object , as much as if thy hands were cut off ; it is better for thee , that thou enter into life with one eye , or maimed , or that one of thy members should perish , i. e. it s better for thee , that thou shouldest miss that satisfaction , which thine eye gave thee , and thy hand prompted thee to , than with that satisfaction to be cast into hell. so that these words are a metaphor taken from surgeons , who in a gangrene cut off a limb , a hand or foot , or an arm , to preserve the other parts ; and cause one to perish , that the other may continue whole and untainted . this is at least part of our saviours meaning here : but as i told you , the words relate not only to unlawful lust , shewing how that is to be cured ; but to all the preceding precepts and vertues , and therefore something more must be intended by them ; and that you may see the full extent of them , i shall comprehend it , as near as i can in these three propositions . i. vertue and watchfulness against sin , is of that mighty consequence , that if it were not otherwise attainable , it were worth loseing an eye , or a limb to get it , rather than be cast into hell , for want of it . ii. to attain to a truly spiritual life , or to root up habits of sin , if gentler means will not do , a christian must apply himself to a more painful discipline . iii. to avoid , or to be rid of unlawful lust , whether adulterous , or other impure desires , a christian must give not the least encouragement to the sin by actions that feed it , nor cherish any thing that provokes to it . i. vertue and watchfulness against sin , is of that mighty consequence , that if it were not otherwise attainable , it were worth loseing an eye , or a limb to get it , rather than be cast into hell for want of it . this is as little as we can draw from our saviour's words ; and there is none so weak , but will be able to inferr from them , that so much at least is supposed in these expressions ; if thy right eye , or thy right hand offend thee , &c. whatever opinion the world may have of vertue and watchfulness against all sorts of sin , god hath other thoughts of it , and judges the attainment so necessary , that he holds it advisable rather to endure any thing , and to run any hazard of the body , than go without it . and indeed all wise and good men , who have any lively apprehensions of the reason of the thing , are and have been of the same opinion ; not only christians , but even the heathen philosophers had an insight into this truth . there is a remarkable saying of seneca to this purpose . projice quae cor tuum laniant , quae si aliter extrahi nequirent , cor ipsum cum illis evellendum erat , i. e. throw away those base lusts , which war against thy soul , which if there were no other way to cure it , were worth pulling out the very heart with them . nay , some of these philosophers have actually deprived themselves of the use of some considerable members of their bodies , for the study of philosophy ; and its hard if the study of piety should not deserve as much , if it were so , that it were to be procured no other way . vertue and watchfulness against sins are of infinitely greater value than all outward advantages whatsoever ; and since we ordinarily part with things of a lesser , for those of greater worth , seems it to you so hard a bargain , to part with an eye or limb , for a greater blessing ? the loss of an eye or limb is nothing to the loss of a soul ? he that loses either of these , if he be vertuous and holy , and watchful against sin , may yet enter into life ; but he that is destitute of this watchfulness , can never enter in with all his parts about him . the loss of an eye or limb cannot hurt the soul ; for all that loss , the soul may be happy , and blessed and glorious , and a favourite of heaven ; and he that loses an eye or a limb upon the account of righteousness , shall have that eye , or that limb restored to him in a more splendid manner in the resurrection of the just , so that he shall be no loser by it ; whereas he that is a stranger to this watchfulness here , can never have it restored to him in the last day , for as the tree falls so it shall lie , and he that continues filthy here shall continue so till dooms-day . add to all this , that hell is so tremendous a torment , that if a man had any lively notions of it , he would suffer any thing rather , the rack , the gibbet , the wheel , and the bull of phalaris , than venture falling into that misery . i grant very few men consider what it means ; which is the reason why they are frighted with it less , than with a fire in a chimney ; but that must be ascribed altogether to the want of thinking , which we see makes men even so brutish here , that they venture upon actions , which lead them to the gallows . if hell be really such a fire as the gospel describes it , as undoubtedly it is , a thinking or considerate man will dread it infinitely more , than cutting off a limb , or pulling out an of eye ; the loss of these is sport to that fire . when nahash the ammonite , sam. xi . . proposed to the men of jabesh gilead , that he would take them under his protection , if he might thrust out their right eyes , and lay the punishment as a reproach upon israel , the distressed men , if no help had come from above , were content to suffer that pain and misery to avoid his greater barbarities ; and therefore that man must have no sense , no reason , i am sure no faith , that being in danger of being cast into hell for want of this watchfulness , should not chuse a lesser evil before a greater , and prefer a momentary pain , before one endless and eternal . but blessed be god , this watchfulness against sin is attainable without plucking out the right eye , and cutting off the right hand in a literal sense ; even by great industry , and courage , and striving , and taking pains with our selves . and yet even this will not take with some of you . if this watchfulness against sin might be had without labour , without trouble , without searching and trying your ways , without examination , without circumspection , without fervent prayer , without meditating on the love of god , and the charity of our lord jesus christ , it s like many of you would be contented to embrace it ; but these are perfect impossibilities , and contradictions ; and when you can hope for a good crop of corn from a field which you never sowed , and look for fire out of a flint , when you never strike it , and expect a rich return from the indies , when you never ventured any thing : in a word , when you can hope for grapes of thorns , and figs of thistles ; then you may also hope to arrive to this holy watchfulness without industry . all this i mention , to let you see what a value you are to set upon this watchfulness against sin ; if you do not , you will never go about it like persons concerned ; for what we do not value , we mind not . what 's the reason that so many thousands rush into sin , as the horse rushes into the battle ? they watch not , they have not that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the greek fathers call it , that advertency of mind , which is requisite , and they have it not , because they do not value it . did you value it , you would leave no stone unturn'd to be masters of it , and that which ought to make you value it , is this , that god in the text saith , it is of that consequence , that its worth plucking out your right eye , and cutting off your right hand rather than to continue destitute of it . but i hasten to consider the ii. proposition , viz. that to attain to a truly spiritual life , or to root up habits of sin , if gentler means will not do , a christian must apply himself to a more painful discipline . this is also very plainly intimated in the text , which though it requires not a real plucking out of the eyes , and cutting off the right hand , yet the expressions here used , do import some painful labour , which is to be done in order to arrive to those excellent vertues and qualifications , which christ requires in the preceding verses . this was very wholsome doctrin in the primitive ages , when men entertain'd very high thoughts of a spiritual life ; and the strange self-denials they practised , the mortifications they used , and their acting contrary to the humours , customs and fashions of the world , shews their belief , that such a life was not to be had without such a discipline . in the age we live in , men have found another way of mortifying themselves , an easier and softer way , and they hope to mortify their luxury in the midst of all the variety of dishes , which can tempt a lawless appetite , and they hope to mortify their pride by allowing themselves in all the vain dresses the world doth invent , and to mortify their anger by resenting the least affront or injury that 's offer'd them , and to mortify their wantonness , by pampering their bodies , and giving themselves all manner of liberty , in talking , jesting , fooling , and to mortify their covetousness , by grasping as much as they can , and their love to the world , by making the vainest persons their patterns ; and they hope after all to arrive to purity of heart , by sitting in ale-houses and taverns ; an admirable way to a truly spiritual life . st. paul took a quite different method , for he arrived to it by weariness , by painfulness , by watchings often , by fasting often , by hunger and thirst , by cold and nakedness , cor. xi . . by keeping under his body , and bringing it into subjection , cor. ix . . by much patience in afflictions , in distresses , in tumults , in imprisonments ; by knowledge , by long-suffering , by kindness , by the holy ghost , by going through good report , and evil report , by honour and dishonour , &c. cor. vi . , , , . and though all this seems a painful way , yet love made it easy ; love to the lord jesus , a mighty love , a fervent love , a love which made him count all things dross and dung , for the excellency of the knowledge of christ. to root up a habit of sin , whether of anger or pride , or covetousness , or love of the world , or intemperance , &c. is not to be done by cold wishes , or a spiritless customary devotion ; and to get the soul refined into the life of god , a life of meekness and patience , and zeal and courage , and rellishing things spiritual , and delighting in them ; there is required great curbing of affections and self-denials in things which custom , fashion and a sickly age counts harmless and innocent . in persons , who are come up to a habit of a spiritual life , the gentler means , such as prayer , resolution , a conscientious use of the means of grace , meditation , consideration , &c. may serve to maintain and preserve what , with some labour , they have attained to . and some excellent tempers there are , which by a secret influence of gods spirit , are naturally inclin'd to goodness , and in such the gentler means may do much . but such happy tempers are not very common . some there are , so fickle , so inconstant , and so unsteddy , that whatever good desires they may have , the next temptation carries them off again , makes them relapse , and their goodness proves a morning dew : and such certainly stand in need of stronger corroboratives . and experience teaches us , how habits of sin , the effects of custom , and the practice of many years , mock all tender touches ; and therefore , certainly here , some more painful discipline must be used ; such as fasting , severities , doing things irksome , troublesome , and uneasie to the body ; great self-denials in dyet , in apparel , in company , in talking , in mirth and recreation , large alms , doing much good , &c. these strangely advance a spiritual life , especially if joined with those i call gentler means ; and as painful as this may seem to flesh and blood at first , the discipline will become sweet and easie , when the soul perceives the glorious effects of it . and , o! that you would but try , and venture upon this severe course . there are treasures in it , of joy , of comfort , and satisfaction ; and you will find , how your sins will abate ; how your corruptions will decrease , and your evil inclinations will become less troublesome ; you 'll find how everything will thrive under it , and what a strengthening it will be to your faith and hope , and love , and charity ; and how all these graces will grow and swell , and become large and fruitful . some of you , i am confident , have been striving against lust , and other sins ; you have pray'd , you have resolved , you have meditated , &c. yet you find , you fall into the same sins again . here must be some fault , either your prayers are not fervent , or your resolutions are not strong enough ; or some more painful discipline must be used ; some austerities , whereby the body is subjugated , and made obedient to the spirit ; for the more the body is pinch'd and denied in its satisfactions , the better doth the soul thrive . i grant these austerities have been abused by pharisees , and by some votaries of the church of rome , into superstition ; so is wine , and stronger spirits , which make some drunk , but are a cordial to others ; but a modest and humble use of them cannot but be very beneficial , in order to the life we speak of . this is a very tempting subject , and i could dwell upon it a little longer , but that i have something more to explain , viz. the iii. proposition , that to avoid , or to be rid of unlawful lust , or adulterous and impure desires , wishes , and inclinations , a christian must not give the least encouragement to the sin , by actions which will feed it ; nor cherish any thing that will provoke to it : and of this nature is the right eye in the text , and the right hand , the one by looking , the other by touch or contrectation . these must be forborn , and totally abandoned , where they are apt to cause the least disorder in the mind ; for these are the fewel that feed the impure fire ; and it stands to reason , the youngster that feeds his eyes with the charming looks of the minion , or idol he adores , and puts his hand into the bosom of his mistress , may as well hope to cure himself of a fever by a draught of cold water , as cure himself of his lust by that means . though marriage be the great remedy against adultery , fornication , and all other unlawful lusts and desires of the flesh , and a remedy prescribed by god himself ; yet all persons are not under those circumstances , which may make a married state fit for them . some , though they have not made a vow , yet are resolved , or minded to continue in a virgin state , and to imitate the great apostle , and high priest of their profession , christ jesus , as in the primitive church thousands of men and women made themselves eunuchs for the kingdom of heaven , i. e. that they might attend the lord without distraction , and be able to do more good , they denied themselves not only in all sinful lusts , but in marriage too , not out of any ill opinion of that state , but by way of mortification , and voluntary abstinence ; and because they thought a single life spent in the service of god , and in doing good , a higher degree of christian perfection . others are under the yoak of service , and tyed by the law of the land , and their own indentures , and oaths and promises not to marry , before the time of their service be ended : others there are , whom poverty , and want of means to maintain a family , keeps from entring into that condition ; and others for other reasons , are obliged to abstain from it . now all such persons may justly be supposed to be liable to temptations of unlawful lusts ; and therefore such may stand in need of counsel , and advice , how to keep themselves chast , and innocent , from the garment spotted by the flesh. nay , there is chastity to be observed in a married state. adulterous lusts and desires are dangerous , as the fall of a thunderbolt , and burn into the nethermost hell. and such also fall under the direction of preservatives . these preservatives are various , and they either regard the mind , or the actions . as they have respect to the mind , consideration , i mean that which is serious , and attentive , must be used ; and a christian must take time to ponder and reflect , how great , how dreadful , how heinous , how dangerous the sins of adultery , fornication , lasciviousness , and uncleanness are ; for they exclude from the kingdom of heaven , alienate the love and favour of god from the offender , and kindle his everlasting wrath and indignation , galat. v. , , . besides , he that commits fornication , sins against his own body , he is injurious to that body which was purchased and bought for christ's service ; makes a beth-aven , a house of impiety , of that which should be a bethel , a house of god , and violates the sanctity of that tabernacle , which was dedicated to the worship of him who is of purer eyes than to behold iniquity , makes the members of christ , the members of a harlot , and profanes the temple of the holy ghost , for so his body is , and for that use it was intended , as we see , cor. vi . , . not to mention , how by these sins of impurity , the understanding is darken'd , the light of god is obscured , and the life of religion turned out of doors ; how adultery was punish'd with death by the law of moses , as much as murther ; which shews the heinousness of the offence , and what judgments have been inflicted on men , and nations , from time to time , even in this present life , as fore-runners of greater plagues in another world ; such topicks the understanding must six upon ; and except this be done , all other means and preservatives will be in vain ; for if these sins be shun'd , it must be upon rational grounds ; and its impossible the dread of these sins should be rational , except the mind takes these arguments into consideration . the things that are to be done , in order to be rid of these unlawful and forbidden lusts , and joined with these considerations , are these following : . we know , how much idleness , and want of employment , helps to feed these lusts ; and therefore this must be watch'd against ; it was this which precipitated the inhabitants of sodom into those lusts , which procured their ruin and destruction . ezech. xvi . . . drunkenness and gluttony , and pampering the body , do manifestly administer fewel to the flame , and therefore these must be renounced , jer. v. . . whatsoever feeds the sin , must be removed ; and of this nature are , immodest , and obscene discourses , and communications , against which the ears must be stopt , or the company avoided , where such discourses are familiar and frequent , eph. v. , . add to all this , reading obscene books , and pamphlets ; books of love tricks , such as romances , plays , and other fooleries , which are nothing but incentives to lust ; and so are your promiscuous dancings and revelings after luxurious meals ; and seeing of stage-plays , where these lusts are represented in taking shapes , and all other things , which the enemy of mankind hath invented to drown men in perdition . but after all , our saviour's rule in the text , must be conscientiously observed : look off from the object that is apt to shoot an evil desire into your minds , or hath done it several times , when your eyes have taken liberty to behold such things . avoid the sight of them , as you would do the eyes of a basilisk : let your eyes be as useless that way , as if they were pluck't out , as if you had none ; as if you were blind , and could not see . do not touch , do not handle , do not lay your hands upon those parts which are apt to raise the spirit of uncleanness in you . let your hands be as useless to you in that point , as if they were cut off . the same may be said of your feet . come not near the house of the person , who is apt to bewitch your souls ; keep out of her company that 's like to delude you , and may give occasion to dangerous thoughts and desires . let your feet be as useless to you in going to such places , as if they were cut off . if after all this , the lust be stubborn , and will not yield to the obedience of christ , the antient severities and austerities , i mentioned in the preceding proposition , must be made use of ; and the body must be used coursely , not only in diet , but in cloaths , and apparel , and by other punishments voluntarily inflicted upon your selves , whereof i could give you such instances out of antiquity , as would possibly exceed your belief , though i doubt not , but there is truth in them . and when the fewel is withdrawn , the fire will go out . st. chrysostom takes notice , that our saviour's command here , is easie . it would have been more severe , if so be he had commanded us to stand near the fire , and take heed we be not singed , or burnt ; to keep company with incentives to lust , and yet to feel no disorderly motions in the soul. indeed , what he enjoins here , is so far from being unreasonable , that he commands nothing but what the light of nature hath taught the very heathens to observe . and , if after all , the danger of being cast into hell , can make no impressions upon us , or make us forbear what our master saith , will be the undoing of us , most certainly we know not what that punishment is , and will not know it , nor indeed do we believe it . i confess , i would have you do what christ says is necessary , upon a principle of love ; but if your tempers are so stubborn , that love cannot melt you into a cheerful compliance with your masters will , you have reason to fright your selves with the danger of that fire , which shall never be quenched . in a word , do any thing to save your selves from this untoward generation . sins as dear as the right eye , as precious as the right hand , will fall and die , if they be brought to feel that fire ; i mean , by attentive thinking , and meditation . i doubt not , but the unhappy creatures , to whose share the future torment falls , wish , and will wish , that they had pluckt out their right eye , and cut off their right hand , rather than have come into that place of torment . oh! how they will curse the day , the time , the place , when and where they committed their lewdness and impurities ; nay , the eye that deceived them into those lusts ; and the hand that tempted them to sin ; and would god be so kind , as to free them from the prison they groan in , upon condition that they should pluck out both their eyes , and cut off both their hands , they would thank him for the favour , and think their judge wonderfully merciful , to agree to such soft and reasonable terms . the present satisfaction is the lime-twig , that keeps people under the power of sin , and satan . but were that hell , we speak of , set out in its native colours , and compared with that satisfaction , you would scorn it , as much as you do the most loathsome animals . to enjoy the present satisfaction of sin , and yet to escape hell , are things inconsistent , and in divinity impossible ; therefore that satisfaction must be quitted ; or if death should arrest you in that satisfaction , the other will certainly take place : all which makes our saviour's discourse here very rational and equitable ; if thy right eye offend thee , pluck it out , &c. sermon xxvii . st. matt. ch. v. ver. , . it hath been said , whosoever shall put away his wife , let him give her a writing of divorcement . but i say unto you , that whosoever shall put away his wife , saving for the cause of fornication , causes her to commit adultery ; and whosoever marries her that is divorced , commits adultery . when christ , the son of righteousness appeared in this vale of misery , the world was so corrupt , that the attempt to reform , &c. would have frighted the wisest , the most valiant , any society of men , any man , but him , who had omnipotence to back him . to say nothing of the heathen nations , who had been suffered to walk in their own ways , and therefore no wonder if they sunk into all the dreadful vices mentioned , rom. i. the jews , to whom pertained the adoption , and the glory , and the covenant , and the promises , and the giving of the law , whose were the fathers , and of whom christ came after the flesh ; and of whom one would have expected a purity answerable to their mercies and encouragement : these , though they had made a shift to renounce idolatry , yet had so vitiated and polluted all the articles of divinity , and all the rules of morality , that it required a strength greater than that of hercules , to purge that augaean stable . you have seen already their various violations of things sacred , and divine ; and the ill favoured interpretations they put upon the law against murther , and the other against adultery . the same liberty , or licentiousness they practised or made use of in the matter of divorces , or putting away their wives ; and in doing so they grounded themselves upon a text of the law of moses , deut. xxiv . , . where moses permits men in certain cases to separate themselves from their wives , and in order thereunto , to give them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bill to certifie that separation , or a writing of divorcement ; which text our saviour alledges , and admits of , doth not deny that such a thing was permitted under the law , but partly to shew , that they wilfully depraved and perverted the sense and design of that law ; and partly to intimate , that his doctrine , and the blessings which came along with it , required greater strictness and severity of life . he proves , that the lawfulness of divorcements , which they extended to causes and cases of their own making , was to be restrained only to fornication , and adultery ; and whoever took greater liberty in divorcing himself , would involve himself in very great evils , and mischiefs . it hath been said , whosoever shall put away his wife , let him give her a writing of divorcement . but i say unto you , that whosoever shall put away his wife , saving in the case of fornication , causes her to commit adultery ; and whosoever marries her which is divorced , commits adultery . this is no contradiction to the law of moses , but raising an imperfect into a more perfect law , which became him who was the end of the law ; for the law made nothing perfect , but the bringing in of a better hope did . to treat of these words to your edification , i shall i. enquire into the nature of that law of moses , concerning divorcements . ii. why christ forbids , and abolishes divorcements in the jewish sense . iii. why fornication , or adultery is a just cause of divorcement ; and whether that be the sole and only cause , that justifies such a separation . iv. whether the woman hath an equal right ; and in case of the husband's adultery , may divorce her self from her husband , as well as the husband from the wife , in case the fault lies in her . v. whether this divorcement may be made by their own authority , without the advice and order of the magistrate . vi. whether after such a divorce , the innocent party , or both parties may marry again . vii . how he that puts away his wife , causes her to commit adultery . viii . how he that marries her that 's put away , commits adultery . and when all these particulars are explained , i shall close up the discourse with suitable directions , how such divorces , and all desires after them , may be prevented . . let 's enquire into the nature of the law of moses concerning these divorcements . it hath been said , saith our saviour , whosoever shall put away his wife , let him give her a writing of divorcement . i doubt not , but the scribes and pharisees said so , to justify their unlawful divorcements ; and what they said , it 's like , was with respect to this law of moses ; our saviour in all probability , spake it with respect to both . this law concerning divorcements , you have , deut. xxiv . , . where we read , when a man hath taken a wife , and married her , and it come to pass that she find no favour in his eyes , because he hath found some vncleanness in her ; then let him write her a bill of divorcement , and give it in her hand , and send her out of his house ; and when she is departed out of his house , she may go and be another mans wife . concerning which law , i observe these following particulars . . that moses did not , for the ease of his people , invent this law of his own head , which seems to have been the opinion of origen , and st. ambrose ; for though the pharisees , treating of this very point , asked our great master , why did moses command us to give a writing of divorcement , matth. xix . . yet since all the scripture of the old testament is of divine inspiration , tim. iii. . of which old testament this law is part , it is evident that moses being the great minister of god , by whom he deliver'd his oracles , and faithful in all his house ; did and could , and would deliver nothing , as a standing law for the jewish church , but what god gave him order for , or as he was moved by the holy ghost , as st. peter saith of all the writers of the old testament , pet. i. . and therefore whenever moses is quoted in the new testament , the meaning is , god speaking by moses , and consequently this law is derived from god. . we need not wonder that god should give such a law concerning divorces , or make them in some cases lawful ; for as he is the author of matrimony , so he might have enlarged the bounds of it , if he had pleased . and therefore that he relaxed the law and constitution of it in the cases of polygamy and divorce to the jewish people , can be no disparagement to his holiness . for since it was in his power to institute the state of matrimony , no doubt he had also power in certain cases , and for certain reasons , to dispense with the strictness of it , this being none of the fixed and eternal laws , which are in their own nature immutable and unchangable , but depended upon the lawgiver's will and pleasure , not to mention that this was to teach all wise governours to suit their laws as far as they can do it with safety to the temper of their people . . the course of divorce allow'd of in the law , is said to be this , if the wife find no favour in her husbands eyes , because he hath found some vncleanness in her ; where , by unlceanness cannot be meant fornication and adultery ; for the adulteress was to be stoned to death , deut. xxii . . compared with joh. viii . nay , if the husband did upon good grounds , but suspect his wife guilty of adultery , he had his remedy , by obliging her to drink the waters of jealousy , numb . v. . and therefore by this uncleanness some understand either the leprosy , or the vice of drunkenness or witchcraft , or a very quarrelsome temper , or some other incorrigible vice ; but the words in the original are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is as some great immodesty in words or actions ; a sin less than adultery and fornication ; yet which ( not stopt , ) might lead to the greater sins . and in this case god gave them leave to dismiss their wives . but such was the vitious humor of that nation , that in progress of time , sheltring themselves under this command , they turned off their wives for trivial offences , and upon very slight occasions ; i would name some of them , but that they are too ridiculous to be mention'd . and therefore the pharisees , coming to our saviour about this question , ask him , is it lawful for a man to put away his wife for every cause ? this was the common practice , though the better and the wiser men doubted of it . . whatever liberty this law gave , the divorcement was permitted rather than commanded , and the words infer an impunity rather than a duty . a jew was not bound to put away his wife , by vertue of this law ; but was connived at , if he did it , and secured against punishment from the magistrate . this law did not hinder the man from dwelling with his wife , notwithstanding the faults i have mentioned ; but if he would not live with her , he was to give her a writing of divorcement . . this writing of divorcement was a formal dismission of the wife under the husband's hand and seal ; or a full discharge from the husband's power and authority , and jurisdiction and obligation to provide for her , or to take care of her ; and if we may believe the jews , the form of it was this . i such a one , the son of such a one , such a day of the week , such a day of the month , such a year after the creation of the world , in such a place , or city or town have freely , voluntarily , and without compulsion dismissed , rejected , and repudiated such a person , the daughter of such a one , and have given a bill of divorcement into her hand , and given her leave and power , and accordingly she hath leave to marry with whom she thinks fit according to the constitution of moses , and the children of israel . the reason of giving this bill of divorcement in st. austin's opinion , was . that in the writing of this bill , the husband's anger might have time to cool , and he consider what a rashness it was to put her away , and whether there was sufficient cause for this severity . . that things might be done according to law , and that he who had put away his wife , might not afterward be able to demand her again . . that she might be empower'd to marry again ; for which power she had this bill , or certificate to shew ; a bill which declared that she was fully discharged from her former husband . so much i thought fit to observe concerning this law of moses . but let 's go on , and ii. enquire , why our saviour did forbid and abolish these divorcements in the jewish sense . but i say unto you , that whosoever shall put away his wife , &c. the reasons are these following . . these divorces of the jews were arbitrary , effects of a bruitish , lawless will , meer actions of revenge ; and though moses had given them leave to put away their wives , for less causes , than fornication or adultery , yet they were such causes , as were arguments of great turpitude and scandal , and made the man not only very uneasy , but prejudiced him in his lawful calling , and reflected upon his prudence and reputation . but the jews ventured to do it for any cause whatsoever , and of that cause , themselves would be judges , and therefore christ had reason to abolish that custom . . what liberty god gave them by moses , as to these divorcements , it was not so much out of any respect to the intrinsick goodness of the thing , as to prevent greater evils . and therefore our saviour in plain terms tells the jews , matth. xix . . moses for the hardness of your hearts suffered you to put away your wives . the jews were a surly humorsome , and ill-natur'd sort of people , and to prevent their murthering , poisoning , beating , or abusing their wives , he suffered these divorcements ; and that 's it , that all wise lawgivers ordinarily do , to prevent a greater , they connive at a lesser evil , the peace and nature of the government requiring so much . even among our selves , and in the land we live in , several things are permitted , which authority doth not much approve of . and accordingly these divorces having been permitted during the jewish oeconomy , when the people and the dispensation were weak , it was necessary , when that oeconomy came to cease , those divorces should cease too . . christ came to reduce all , and matrimony especially to the first institution ; and therefore could do no less than abolish all , that contradicted the primitve rule . and accordingly he tells the pharisees , matth. xix . , . moses for the hardness of your hearts suffered you to put away your wives , but from the beginning , it was not so . have ye not read , thou he which made them in the beginning , made them male and female , and said , for this cause shall a man leave father and mother , and cleave to his wife ? wherefore they are no more twain , but one flesh. what therefore god hath joined together , let no man put asunder ; the divorces which were practised among the jews and other nations , the persians , the greeks , the romans ; though as to the romans , it must be confessed it came in very late among them , for though there was no law against divorcing , yet for years , there was no example of divorce among them ; so undecent did they take it to be ; and therefore there are very few writers , but what condemn cicero for putting away his wife terentia , with whom he had lived many years . these divorces , i say practised by the jewish and other nations , were great violations of the primitive institution of marriage , and of the innocence and perfection of paradise . christ's province being to reintroduce that perfection and innocence , and to establish it among his followers , could do no less than abolish the abuses which corrupt nature , and a more corrupt commonwealth had brought in : and this very argument makes polygamy , or having more wives than one sinful , because it contradicts the primitive institution , which god indeed relaxed for a certain time during the infancy of the church , but christ justly reduced to it's former bounds and limits under the gospel , which affords greater helps and motives to observe those bounds , and shews a better way how men may be cured of the hardness of their hearts , than any discipline whatsoever . and yet even under the gospel , there is something that makes a divorce lawful , and that is , if one of the married parties proves guilty of adultery ; which leads me to the iii. enquiry , why adultery or fornication is a just cause of divorce , and whether this be the sole cause , that justifies such a separation . but i say unto you , that whosoever shall put away his wife , saving in the case of fornication . and though st. luke , and st. mark do not mention this exception , yet we know , that one evangilist must be explained by the other . the reason that makes divorcement in case of adultery lawful , is this , because by adultery , the bond of matrimony is broken : what some say , that the right , or bond of cohabitation is broken , but not the bond of matrimony , seems to be of no weight ; for the words of christ are very express and emphatical , whosoever shall put away his wife , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saving in the cause of fornication . and therefore certainly in the case of fornication , it is lawful to put her away , which could not be lawful in that sense the jews understood christ in , i. e. so as to be permitted to marry again , except the bond of matrimony had been broke by the fornication ; for as by matrimony man and wife are one flesh , so by fornication , they are no more one , but the person , who commits lewdness , becomes one flesh with another ; and though it is said , that what god hath joined together , let no man put asunder , matth. xix . . and though we read , that a woman which hath a husband , is bound by the law to her husband , so long as he lives ; yet this is to be understood of married persons , who live in conjugal chastity ; and while this is done , to be sure the bond is not dissolved . . christ having restrained the lawfulness of such divorcements to fornication and adultery , it cannot be safe to invent more causes . i will not deny , but there are sins , that in heinousness may amount to the sin of adultery , yet it must be dangerous to depart from the express words of our saviour . the civil law , or rather some christian emperours in the civil law allow of other causes , such as if the wife be guilty of witchcraft , or murther , or of men-stealing , or of violation of sepulchers , or of sacriledge , or if she harbour thieves and robbers , or if she go to feasts where lewd and wicked persons meet , or to stage-plays , and publick shows , or lies out of the husbands house at night against his will , and without his knowledge , if she practise treason secretly against the state , or if she treats of marriage with another man , while her husband is alive , or if she lay violent hands on her husband , &c. though all these are crimes wich should not be so much as named among christians ; yet since christ hath excepted no case , but that of adultery , or fornication , that christian walks most safely , that keeps to the letter of the text. i grant , there may be other causes , which may justify a man and his wife 's living asunder ; but i dare not say , that by any other sins , the bond of matrimony is dissolved ; because our saviour is silent . iv. whether the woman hath an equal right , and may divorce her self from her husband , in case he is guilty of adultery , as well as the husband from her , if she be guilty . . among the jews this was not customary or lawful . the husband might put away his wife , but the wife could not put away the husband , which is the reason why josephus takes notice of it , as a great piece of insolence , that salome a jewess separated her self from her husband costabar . but among the romans , the wife had an equal liberty . and in the case before us , this seems to be very rational . for . if the bond of matrimony be dissolved by the adultery of the husband , as well as it is by the adultery of the wife , the woman in point of conscience must be at liberty to divorce her self from her husband , as well as the husband , to separate himself from her , if she be guilty . there is a parity of reason , which i know is not to be stretcht too far ; but here is just ground for it . and though as to the government of the family , the scripture gives the man a preeminence , and a power , authority , and jurisdiction over the wife , yet as to the obligations to be true and faithful to one another , the apostle makes them equal , cor. vii . . and in the case of desertion , whereof i shall speak in the sequel , it 's plain st. paul gives the woman , an equal priviledge , cor. vii . . and indeed , if the wife have not an equal right , it must follow , that the husband's adultery is a less sin , than that of the wife , which i suppose no wise man will grant . to this purpose it is , that justin martyr commands a christian woman , who having a husband , that lived in open adultery , took the benefit of the roman law , and went from him , i. e. divorced her self from him ; and the reason why she did so , was that she might not become a partaker of his sin ; yet it 's added , that she did not do it , till several means had been tried to reclaim him from his impiety . indeed this is very necessary on both sides , that where it is , that one of the parties is guilty of adultery , all reasonable means ought to be tried , to convert the sinner , him , or her , from the errours of their ways , before the separation ; the rather because this separation ought not to be made in anger and revenge ; but with prudence and charity ; and though a divorce in this case be lawful , yet it is not so necessary that the innocent party is forbid to be reconciled to the guilty , if the guilty do unfeignedly repent ; and though it s granted the bond of matrimony is dissolved , i. e. the right and the obligation to live together like man and wife be dissolved , yet i hope a man or woman may decede from their right , or give it up when a greater good is to be promoted by it . i know some divines both antient and modern have been , and are of opinion that there is an absolute necessity for a divorce in such cases ; the council of eliberis particularly hath a canon , that if a clergy-man's wife commit fornication , and her husband doth not presently put her away , he shall be denied the communion all his days , even upon his death-bed . but since god receives the worst of sinners upon their true repentance , it 's hard to think it should be a crime in married persons after such a breach to forgive one another , and to return to one another , upon a true reformation ; for though it be permitted them to separate , if they will ; yet they are not hindred from exercising charity one toward another . and if god is reconciled to the vilest wretches upon their serious return , and takes them into his bosom should not we do so after the greatest provocations , if true repentance appears in the person , that hath committed folly ; we that are to be followers of god , eph. v. . v. whether these divorces may be made by private authority , without having recourse to our governours . . among the jews , it 's certain it was not always necessary to make use of the magistrates assistance ; but the husband was judge in his own cause , and might give the wife a bill of divorcement without making his superiours acquainted with it ; for there is nothing said of it in the law of moses ; though it is not to be doubted but sometimes it was done before competent judges ; especially , where there was a dispute about repaying of the dowry , or part of the goods , the wife had brought to her husband , for in such divorcements the jews tell us that part of the dowry , or the whole was repaid , and if so , this alone was enough to prevent the many divorces which one may believe , would otherwise have been in that nation among a people projectae libidinis , as tacitus calls them , inclined to wantonness and lasciviousness . . we christians serving the god of order , and it being a rule of our religion , that all things ought to be done decently and in order , it must follow , that such divorces , how just soever , must not be the meer effects of our will and pleasure , but so managed that others may not be scandaliz'd by our actions ; and that 's but agreeable to the general rule of the apostle , that we are to provide things honest in the sight of all men , rom. xxii . and consequently such divorcements are not to be made without the consent and approbation of publick authority , for without this , infinite confusions would arise , and wicked men might abuse this liberty into the greatest licentiousness . and as they that marry , ought to marry in the lord , with the approbation and benediction of the minister of god , so it 's fit , that they who in the case of adultery , after that all attemps of reforming the guilty party prove ineffectual , separate and are divorced one from the other ; i say it 's fit , it should be done before persons , wise , judicious , and in power , that they may judge of the justice of the divorce , be satisfied in the reasons of it , and be able to give a good account of it to others , and that the doctrin of our saviour , or our religion be not blasphemed or evil soken of . and when among the athenians , the woman , who had a mind to be divorced from her husband , was obliged to appear in person before the magistrates , and cite the husband before them , we that are christians ought not to be inferiour to them in prudence and discretion . vi. whether after such divorcements the innocent party , or both parties may marry again . concerning this question , there have been three opinions for many ages . some have thought , that it is unlawful for either party to marry again . some that it is lawful for the innocent , others , that it is lawful for both parties to re-enter into the state of matrimony . it was look'd upon by many christians as lawful to marry again after divorces . in tertullian's time origin , affirms , it was permitted by some bishops in his days . it was somewhat late indeed , before the councils of eliberis , arles , orleans , and venice , gave way to it ; but till the council of trent there was no considerable body of men who determin'd against it . the greek church at this day , consents to the practice of it . i am sensible , that all those who are of opinion , that by adultery the bond of matrimony is not dissolved , will be against either parties marrying again after such a publick separation ; and i cannot but say , that is better , and an argument of self-denial , mortification , continence , and true repentance , especially for the guilty party to abstain not only from all unlawful lusts , but from marriage too , and spend the remainder of his life in afflicting his soul for his scandalous offences , if perhaps he may escape the damnation of hell : nor would it be less acceptable to god , for the innocent party to decede from her , or his right , and to consecrate themselves intirely to god , and his service . but if the question be whether in point of conscience , it be not lawful to marry again , i cannot but say , that it is , for any thing , i yet see to the contrary , especially . . for the innocent party , for this is but the necessary consequence of what i asserted before , that by adultery the bond of matrimony was dissolved ; and if dissolved , and a lawful divorce follow thereupon , the innocent party at least , must be supposed to be at liberty to marry again ; for though christ makes no express mention of it , yet since it 's certain , he allows of a divorce in case of adultery or fornication , and doth not change the notion of divorce , from what the jews understood by it , it must necessarily follow , that by it we are to understand such a divorce , as was usual in those days , or in the days of moses , with the necessary circumstances and consequences of it . now a lawful divorce among the jews included , or imported liberty to marry again , as is evident from the law of moses , deut. xxiv . , . which i explained in the premises , where it is expressly said , that the woman sent out of the house of her husband , with a writing of divorcement , may marry another man. nor is it just , the guiltless should suffer for the guilty ; if the guilty have been the cause of this misfortune , why should the innocent be punished for it ? it 's true our saviour suffered , the just for the unjust , and we are to imitate him in the greatest instances of his charity ; but christ's suffering , the just for the unjust was a thing of another nature , very different from the case before us , and therefore is not applicable to it : besides , christ's suffering , the innocent for the guilty was for an universal good , and in this case a christian may , and ought to follow him , and suffer the same way , if it may be for the good of mankind ; but this cannot be said of a forbearance to marry after divorce ; especially , if there be danger of burning , as the apostle calls it , cor. vii . . in this case the forbearance seems rather to tend to the hurt and scandal of the church , than to the glory or benefit of it . fabiola , a person of quality at rome , a lady of noble extraction , being young married a gallant of the times , who proving vicious , and living in adultery , by the persuasion of her friends , she sends him a bill of separation , and divorces her self from him , and soon after marries another . the second husband dying , and it being her fortune to converse with some persons , who had a very mean opinion of second marriages , and took occasion to aggravate to her the crime of marrying again , while her first , though adulterous , husband was living , frighted with the danger they told her she was in , she doth publick penance for it in the publick church ; in the commendation of which , st. jerom is very copious and rhetorical ; and according to his account , none that ever underwent a publick penance for adultery , used greater rigor and severity upon themselves , than she . but though i am a great admirer of due rigours and severities in matters of religion , yet to make a sin of that which the gospel hath made none , and to do penance for that which the scripture hath not declared to be against the will of god , provided there were no other sins mingled with the action , seems to be part of that overmuch righteousness which solomon finds fault with , eccles. vii . . st. jerom himself , who with great flourishes relates the story , though he was no great friend to second marriages , yet in this case of fabiola , dares not say , that she ought to have left her second husband , after she was divorced from her first , because of his notorious adulteries ; and though he doth not approve of her second marriage , yet he doth in some measure excuse it , because there was some colour for venturing upon it from the gospel . . in the case of desertion , the apostle gives the party deserted , leave to marry again , cor. vii . . but if the vnbelieving depart , let him depart ; a brother , or a sister is not under bondage in such cases . the dispute was , whether a woman , that was a christian , having a husband who was a heathen , or infidel , might live with him , if she could not convert him ? the apostle answers , v. , . let not the wife depart from her husband ; but and if she depart , because of some heats betwixt them , let her remain unmarried , or be reconciled to her husband ; so far the apostle gives his advice , if quarrels did arise betwixt the unbelieving husband , and the believing wife , about religion , if he did abuse , or heather , or led her an unquiet life ; but then , if the difference rose higher , and the husband should totally forsake her ; suppose go into another country , and take no farther care of her , but leave her to shift for her self ; in that case saith st. paul , a brother or a sister is not under bondage , i. e. as very many interpreters explain it , she is not under an obligation to continue unmarried , or she may marry again : upon this saying of st. paul , it was , that the helvetian divines grounded their verdict in the case of the marquis galeacie caraccioli , whom they advised to marry again , when his wife had deserted him ; or which is all one , would not return to him , after frequent intreaties to that purpose . and its possible , this conclusion of the apostle might give occasion to constantine to enact a law , that if a woman , after her husband was gone from her , did not hear of him in four years , she might marry again . to which purpose we have a law of our own , jac. i. that if a man or woman being gone beyond the seas , and one do not hear from the other in seven years , it shall be lawful for the party that hears nothing of the other , to proceed to another marriage . the reason why i urge this case of desertion , is this ; if it be lawful for a woman deserted by her husband , or for a man deserted by his wife , upon the account of religion , though there be no adultery in the case , to marry again ; much more must it be lawful for persons , who part upon the account of adultery , and are lawfully divorced , at least for the innocent party , to marry again , because desertion is a less crime than adultery . though hermes , an antient writer saith , that desertion is equal to adultery ; yet whatever likeness there may be , there appears greater guilt in adultery , than in the other ; the rather , because the bond of matrimony is more directly broke in this , than in the other . it 's true , the constitution of our church is , that if persons be divorced , after adultery , the respective parties are obliged to enter into bond , before they are actually divorced , that neither of them shall marry again , while the other lives ; but the reason of that is , because our church fears the dangerous consequences of such divorces , in respect of the collusion that may be betwixt the two parties , who may be alike weary one of the other ; and so a gap might be open'd to great licentiousness : so that i suppose , our church would not be against the innocent party's marrying again , if such evils might be easily prevented . . the greatest difficulty is about the party guilty of adultery , and who gives occasion to the divorce , whether they may marry again . and here , if the same law were in use among us , which moses gave the jews , that the adulterer , or the adulteress should be put to death , or stoned : and were that law duely executed by the magistrates , there would be no occasion for such questions as these . however , the bond of marriage be dissolved by the adultery , as we proved before , we cannot say , that it is absolutely unlawful , even for the guilty , after a lawful divorce , to marry again ; the notion of divorce among the jews , which we do not find our saviour reverse , importing so much . there may be some reasons , which may make it lawful . but then , st . as the divorce is not to be made without the knowledge , or approbation , or consent of our superiors , and governors , whether spiritual , or temporal ; so , if a divorce be obtained , and made , the guilty ought not to marry again , till he shews sufficient reasons to the same governors , which may make it necessary ; for men are apt to be very partial in their own cause . ly . before leave or permission be given him , he ought to be exhorted , and admonished by those , to whom that part belongs , to a deep humiliation for his scandalous sin ; and that humiliation , and change of life , and exemplary conversation , ought first to appear , and by long practice become habitual , before permission be given ; that the church of god , which hath been scandalized , may receive some satisfaction . ly . the guilty party , if he will act conscientiously , before he ever thinks of marrying again , ought . earnestly to endeavour to prevent a divorce , by reconciling himself to the innocent , by asking pardon of the party wrong'd , and by sincere and unfeigned promises of a future , steddy , and invincible chastity . . if the innocent party , for weighty reasons , sues out a divorce , and obtains it , the guilty ought , by mortification and prayer , and an humble penitent life , labour after the gift of continence ; and spare no cost , no hardship to attain to it ; and thus punish himself for his great and crying sins , that he may be deliver'd from the wrath to come . but , . if after all convenient ways , and methods , and tryals used , he cannot arrive to it , this seems to be the only case , that may make his marrying again lawful , according to the general rule of the apostle , it 's better to marry than to burn , cor. vii . . vii . how he that puts away his wife , causes her to commit adultery . . we must note , that christ here speaks of a man's putting away his wife , though she hath not been guilty of adultery , for slight and frivolous causes , as the jews used to do . in this case , if the woman thus put away , should be prevailed with to marry another man , the husband that put her away , without sufficient cause , unjustly , is the cause of her committing adultery ; for as she could not , by right , and ought not to have been put away for such causes ; so these causes , for which she is put away , do not dissolve the contract , or bond of matrimony ; and consequently , by right , she is still the mans wife , who put her away ; and therefore , if through strong and surprizing temptations , she should consent to marry another man , he that dismissed her is , in a great measure , the cause of that evil. . if a person thus unjustly put away , should not marry afterward , but be tempted to prostitute her self , all the evil she doth , and the adultery , she upon this dismission proves guilty of , will , a great part of it , be charged upon the head of the person , that in a humor put her away ; it being here , as with a person , who should set or place another upon the brow of a hill , in a dark night , though he do not push or thrust him down , yet if he tumbles and breaks his neck , the party that placed him there , may justly be said to be the cause of his fall and ruin , because he exposed him to apparent danger ; as much as david was guilty of murthering vriah , by ordering the general of his army to set him in the front of the battle ; where , without a miracle , he could not escape being killed . even so here , the command being given to christ's followers , or to christians , if a christian puts away his wife for a meaner , and lower cause than adultery , he exposes her to great temptations ; and if , through the devils temptation , she falls into fornication and adultery , himself is guilty of that adultery ; and therefore causes her that is put away , to commit adultery . viii . how he that marries her that is put away , commits adultery . . in saying so , our great master confirms the antient law of god , deut. xxiv . . where the wife put away by her husband , is peremptorily forbid to return to the husband that did give her a bill of divorce , and put her away . she had liberty indeed to marry another ; but if after his death , or during his life , her former husband should be desirous to marry her again , this , god saith there , is abomination , and christ calls it adultery : so that the words of the text , whosoever shall marry her that 's put away , commits adultery , do establish and ratifie what god said of old to the jewish people ; he that puts away his wife , may not afterward , when another man hath known her , marry her again ; if he doth , he commits adultery . . he that puts away his wife , for a less or meaner cause than adultery , doth not by that means , or voluntary divorce , cancel the marriage bond , and the legal contract betwixt him and her . that bond continues firm and indissoluble , notwithstanding that dismission ; and therefore , he that marries such a person , that is unjustly put away , marries another man's wife , and consequently commits adultery . under the law , he that married the woman put away by her husband , for causes god then allow'd of , did not sin , except the high priest , who was forbid to marry any woman that was divorced . and under the gospel , he that marries her that 's put away legally , for causes the gospel allows of , cannot be said to commit an offence , especially if the rules we mentioned before , be observed . but he that marries her that's justly put away , or divorced for causes frivolous , or not allowed of by the gospel , and so marries her , he hath no power , no right to marry ; even a person , who , notwithstanding the divorce , is still the wife of him that put her away , he certainly commits adultery . inferences . having thus resolved the queries , suggested by the text , it 's time i should after all , add some wholesom directions , whereby such divorces , and all desires after them , may be prevented . i. there is no better antidote against such mischiefs , than love , mutual love , a true conjugal love ; a love grounded , not upon a bare satisfying the desires of the flesh , for that will be of no long continuance ; but establish'd upon the lasting principles of duty , and fed by pious considerations . and they who think , that no less authority hath joined them together , than god himself , and intended , that this union should be great , and withstand all temptations of dissolution , except that of death ; and thought fit to represent by it the love of christ to his church ; they who make these considerations the foundation of their love , will not be easily moved , to the desire of separation . love in a married state being grounded only upon beauty , and riches , and other external things , when these fade , love will fade . vertue , and the fear of god , and the oath that is betwixt them , these must tye their hearts together ; and where they do so , their love , like a treble cord , is not easily broken . love is the great preservative of happiness in a married state ; where that reigns , no desires of divorcement can find entertainment . but then it must be such love , as the apostle describes , cor. xiii . , , , . that suffers long , and is kind ; that envies not , that vaunts not it self , that is not puffed up , doth not behave it self unseemly , seeks not her own , is not easily provoked , thinks no evil , rejoices not in iniquity , but rejoices in the truth , beareth all things , believeth all things , hopeth all things , and endureth all things . this charity we owe to all that are of the houshold of faith , more or less ; much more to persons of so near a relation ; who , besides the general obligations , as christians , have bound themselves , vowed and promised before god , and the elect angels , and the congregation , to love one another with a pure heart , fervently . love is an universal medicine . if the infirmities of one party be invincible , love will bear with them ; if vincible , love will endeavour to reform them . if crosses happen , love will administer comfort , if prosperity comes flowing in , love will exhort to thankfulness ; if disputes arise , love will appease them , if quarrels are broacht , love will quench that fire . if misconstructions be made , love will rectify them , if suspicions disturb the mind , love will reject them , if failings appear , love will cover them , and whatever things are amiss in a family , love will endeavour to cure them . where this love decays , there the good angel , that should guard the house , prepares for his departure . where this love is not maintain'd , temptations prevail , and quarrels come , and differences arise , and persons are let loose , and ill thoughts do enter , and reproachful language flies about , and the parties become uneasy , and divorces are thought , of and being difficult to compose according to law , they are wished for , and desired ; and if they cannot be had , there adulteries and fornications , and a thousand evils are entertain'd , as woful experience shews ; and thus the married state , becomes bitter as wormwood , which if love had had the management of it , might have been sweet as the morning rose , fragrant as the balm of gilead , refreshing as evening showers . ii. as unequal yoakings are very often the causes of great contentions , so where they may be , they ought to be carefully shun'd , and prevented . by being unequally yoaked , i do not mean only inequality of age , of temper , of rank and fortune , but marrying persons of a different persuasion in matters of religion ; for if one of the parties be zealous for the religion he professes , he will think himself bound in conscience to draw the partner of his bed , into a partnership of his religion ; and if the other will not yield , there arise such flames of discord sometimes , that divorces and separations , are not only desired , but unjustly endeavour'd and practised ; and one party contrary to law and reason , and conscience , and modesty leaves the other . of this we have too many examples , not only where protestants have married papists , but where protestants have joined themselves to protestants of different sentiments ; not that the differences among protestants are of any great consequence , but where pride , passion , ignorance or prejudice turns disputable questions into articles of faith , and makes them balls of contention , they shed a bad influence , even upon a married state. indeed where both parties are of a gentle and charitable temper , there is no great danger of falling out about religion ; but as such tempers are somewhat rare ; so where they are found , they may be influenced by external causes and motives , which may alter them ; and though promises are often made before marriage , not to molest one another in point of religion , yet false persuasion afterward that it is their duty to convert them , who are so nearly related to them , we see , hath prevailed with them to break all those engagements . besides , in these unequal yoakings , there cannot be that sweet , that mutual encouragement to prayer and praises , and other acts of devotion and piety , which ought to be betwixt such relations ; and though i doubt not , but it 's possible to admonish one another to serve god faithfully in their own way , without passion , or passing censures one upon another ; yet the thoughts , that one of them worships god in a forbidden way , will still be an impediment to this faithful and conscientious exhorting one another duly . and therefore though i cannot say , it 's absolutely unlawful to marry a person of a different persuasion in matters of religion ; yet the inconveniences are so great that he , who duly weighs and ponders them before he enters upon that state , will think himself obliged to arm himself against all such dangerous mixtures and conjunctions . iii. there is nothing causes these desires of divorcements more than unhappy and unfortunate matches . and as such matches are too often the effects , either of rashness and precipitation , or want of enquiring into the temper and disposition of the persons that are to make this near relation , or of covetousness and greediness after fortune and riches , and mony , or of nelecting the advice of parents and faithful friends , or of a preceding vain and vitious life , which is punish'd very often with such uncomfortable conjunctions , so where the married state is embitter'd with many sad ingredients , to prevent all such wishes and desires of divorcement , these following considerations , and remedies , may be very useful . . let it be considered , that though your married state be full of grievous troubles , yet it doth not , it need not hinder you from attaining everlasting salvation . it 's true , people may make any state and condition an impediment to eternal life ; but there is no necessity for it : nay , in the case before us , the troubles in a married state naturally direct you to seek a better country ; and if you are in a capacity of enjoying god for ever , notwithstanding the evils which befall you , you have reason still to praise and adore the divine goodness ; and since your married state affords so little comfort , to labour hard to be made partakers of everlasting consolations . . let another consideration be added to this , that as miserable as your married condition is , this happens not , comes not to pass without a very special providence ; god either orders it , or wisely permits it ; corrects you for great purposes , and chastises you to let you see your affections have been misplaced ; and must be set upon objects and beings more sublime , more adequate , more commensurate to your immortal souls , god and heaven , and the things unseen . . under such a providence the soul must learn to be humble ; to look upon her sins as meritorious , and the cause of this uncomfortable state ; and accuse her carnal , worldly , and sensual desires and designs , as the procurers of this misery ; and improve the dispensation into repentance , and self-examination , and submission to the will of god , and the practices of spiritual devotions , and aspirations , and breathings after enjoyments of a nobler nature . . in this case the divine power and goodness must be adored , to supply you with grace and assistance suitable , that you may chearfully bear the injuries , indignities , and crosses , that befall you in that state ; and do not doubt , but your prayer , if strong and importunate , will draw honey from the rock , and oyl from the flint , and blessings of great value from him , who hath declared himself , a god , that heareth prayer . . another consideration will be very profitable , that god by such crosses in a married state , teaches you patience at home , that you may be the better able to practise it abroad . thus the philosopher said of his angry and unquiet yoak-fellow , that he found his silence , under the effects of her rage and unquiet spirit when he was at home , proved very salutary and beneficial to him , when he was in company abroad ; for by that means he was the better able to bridle his passions when he was provoked or affronted in publick . and st. chrysostome hath this observation upon it , it grieves me , that heathens are wiser than we , who are to imitate angels ; nay , god himself , in meekness and patience . indeed we cannot imitate a more excellent pattern : he that is best able to revenge himself upon the insolent wretches that affront him , suffers most . be patient therefore , unto the coming of the lord ; behold the husbandman waits for the pretious fruit of the earth , and hath long patience for it , until he receive the early and latter rain : be ye also patient , stablish your hearts , for the coming of the lord draws nigh , jam. v. , . sermon xxviii . st. matth. ch. v. ver. . again , ye have heard , that it hath been said by them of old time , thou shalt not forswear thy self , but shalt perform unto the lord thine oaths . the sence of these words , we have levit. xix . . but the words themselves seem to be a paraphrase of the ancient expositions of the law among the jews ; upon that law in leviticus , where it is , ye shall not swear by my name falsely , neither shalt thou profane the name of thy god ; which words those ancient interpreters expressed ( it's like ) as it is in the text , thou shalt not forswear thy self , but shalt perform unto the lord thine oaths ; and that 's the thing aimed at in these words , again ye have heard , that it hath been said by them of old time : and most certainly , he that forswears himself , swears falsly by the name of god ; and he that doth not perform unto the lord his oaths , or performs not what he hath sworn and promised to god and man , profanes his name with a witness . or possibly , all that is said in the old testament against swearing , was contracted by the learned men of old time into this axiom or sentence , thou shalt not forswear thy self , but , &c. or , these words are a comment made by the ancestors of the jews , upon the third commandment , thou shalt not take the name of the lord thy god in vain . or , they relate to numb . xxx . . however it be , or whoever were the authors of this saying , it must be confess'd , that they spake conformably to the will of god ; and therefore these words are in effect a divine precept , and obligatory for ever , as much as a command in the decalogue ; and though it was said so by them of old time , yet it is no more , than what the ancient of days hath said over and over by moses and the prophets . and to discourse of this subject profitably , i shall enquire , i. what an oath , or taking an oath , or , what swearing is . ii. whether an oath , or swearing , even in a modest , serious , judicial way be lawful . iii. why forswearing our selves , or perjury , or not performing unto the lord our oaths is forbid , and wherein the virulency or heinousness of the sin consists . iv. what the ceremonies in taking an oath in most nations do import , and why they are used . v. whether an oath may in no case be broken . i. what an oath , or taking an oath , or swearing is . . whether with tully we say , it is a religious asseveration ; or with others , that it is a religious act , in which for the confirmation of a thing doubtful god is call'd in as a witness ; or whether with the inspir'd writers , we call it , a binding of the soul with a band ; or whether we define it to be a solemn appealing to god as a witness and judge , the difference is not great , for all this is included in the notion of an oath , or swearing ; and when the apostle , heb. vi . . saith , men verily swear by the greater , meaning god , who is over all , the supream judge and law-giver , who is able to save and destroy ; he points at all that i have said , and intimates , that men in an oath do solemnly and religiously call god to witness the truth ; or in case they swear falsly , or do not perform their oath , imprecate to themselves the heavy judgments of god ; and this is also the import of that saying , deut. vi . . where god directs the israelites , that if there be a necessity for their swearing , that they should swear by his name . and for this reason it 's call'd , the oath of god , or , the oath of the lord , exod. xxii . . . to omit other distinctions . an oath is either assertory or promissory , i. e. in an oath we either assert and affirm the truth of what is past , or of what is present ; or we promise to say or do , or not to say or do a thing . the former is commonly made use of in courts of judicature ; the latter in contracts , commerce , and compacts . of the former we have an instance in the woman suspected of adultery , who was to take an oath , that she was not guilty , numb . v. . of the other in abraham's steward , gen. xxiv . . in the chief men and princes of israel , swearing to the gibeonites to protect them as their confederates , josh. ix . . and in others . the words of the text , though they include the assertory , yet do chiefly relate to a promissory oath . . in every oath a man hath to deal with two parties , god and man ; with god , as the searcher of hearts , and the grand witness ; and with man , for whose satisfaction and acquiescence in the matter the oath is taken , which shews the difference betwixt an oath and a vow . in a formal vow a man addresses himself directly to god , and god and he are the only parties concern'd ; but in an oath , man as well as god is made a party ; though the obligation be the same in both , which is the reason , why they are promiscuously used , numb . xxx . . . in every oath a man obliges and ties himself to the manifestation of the truth , whether the oath be assertory or promissory ; whether it be concerning something past , or present , or to come ; and therefore 't is call'd , a binding of the soul , or conscience , by a band , which a man cannot escape or slip away from , but he must leap into hell , numb . xxx . . so that a person swearing is bound to stand to what he has said , and to perform what his lips have utter'd ; and the obligation rises not only from hence , because it is a voluntary act and promise , without the performance of which he cannot be just ; but because he engages the most sacred being in the promise , and gives god for his security ; god who hath not only power , but is concern'd in justice to avenge the perjury . so much of the nature of an oath . let 's consider , ii. whether an oath , or swearing , even in a modest , serious , and judicial way , be lawful . . that taking an oath is not unlawful in it self , is evident from hence , because god himself hath upon occasion used it . by my self have i sworn , saith the lord , gen. xxii . . upon which passage the apostle makes this remark , heb. vi . . when god made promise to abraham , because he could swear by no greater , he sware by himself ; and again , psal. xcv . . so i sware in my wrath , that they should not enter into my rest . and the like we find practised by the angel of god , dan. xii . . who lift up his hand to heaven , and sware by him that lives for ever and ever . nor can it be absolutely unlawful , if we consider the end of an oath , which is a confirmation of the truth , in things doubtful , where other proofs and evidences fail . the end being necessary in humane affairs , the means , which is an oath , must at least be lawful . and this will farther appear , from the nature of an oath , which contains nothing in it self unlawful . a religious act cannot be unlawful , nor confirmation of the truth in things doubtful unlawful in it self , nor the invocation of the divine testimony unlawful ; and if the parts which make up and constitute an oath be not unlawful , an oath cannot be unlawful . add to all this the consent of all nations , which in other cases , particularly in asserting the being of a god , is counted a considerable proof ; where-ever any civility or orderly government takes place , men led by the light of nature , make use of an oath in doubtful cases ; to which universal custom the apostle alludes , in saying , heb. vi . . for men verily swear by the greater , and an oath for confirmation is to them an end of all strife . . that the use of an oath was lawful to the jews , is so evident , that it needs no proof . the patriarchs used it , abraham , gen. xiv . , . isaac , gen. xxvi . . jacob , gen. xxxi . . and moses , by the command of god , orders , that if a controversie did arise , that an oath should decide it , exod. xxii . . it was an express command of god given to the israelites , thou shalt fear the lord thy god , and serve him , and shalt swear by his name , i. e. if there be occasion to take an oath , thou shalt not swear by idols , or by heathen deities , but by the name of thy god , who is omniscient and omnipresent , and will not hold him guiltless that takes his name in vain ; and to this purpose it is , that the prophets give directions , how the jews should swear , in what manner , and with what limitations , as we see , jer. iv . . and punishments severe and dreadful are threatned to him , that despises his oath , ezek xvi . . but , . the greatest difficulty is , whether it be lawful for a christian to take an oath , for not only christ in the following verse saith , but i say unto you , swear not at all ; but we find the primitive christians were very cautious how they ventur'd upon an oath , they not only dreaded those vain and light oaths so common among the children of the devil , but they had a reluctancy to swearing even on solemn and serious occasions , thinking a christian ought to be believ'd upon his bare word and affirmation : and indeed many of the sober heathens , by a dictate of the law of nature , were strangely averse from all oaths whatsoever ; insomuch , that clinias the pythagorean , when he might have escaped the mulct or penalty of three talents , which is about pounds sterling , if he would but have sworn , though there was no temptation to a false oath in the case , yet would not , and chose rather to submit to the penalty , than wrong , as he thought , his conscience . but it were to be wish'd , that all mankind were so honest , that every man's word were as good and as firm as the most solemn oath ; yet considering the corruption that hath overspread the world , the rules of justice and righteousness , and the good of mankind , make an oath sometimes absolutely necessary , because justice and equity , and the good of societies cannot be compassed without it . as to christ's saying , but i say unto you , swear not at all , i shall tell you the sense and design of it , when i come to explain it in order , and whatever strictness , not only many of the primitive believers , but some pious heathens have professed in this kind . it is certain , st. paul , who could not but know his master's mind , did upon extr●ordinary occasions make use of these religious asseverations ; for what are those expressions of his we meet with , rom. i. . cor. i. . cor. xi . . gal. i. . i call god for a record upon my soul , god is my witness , behold before god i lye not , i say , what are all these , but solemn oaths ? and therefore it cannot be altogether unlawful for a christian to use them upon some occasions ; not to mention , that the gospel doth not reverse the law of nature ; and i have shew'd before , that the law of nature hath taught most civiliz'd nations to have recourse to them in things doubtful ; and since it was lawful , under the law of moses , i see no reason why it should not be so under the gospel , not only because controversies and doubtful cases will arise as much now as formerly , but because an oath was no part of the ceremonial law , and consequently cannot be said to be abolish'd . there is no doubt , things so solemn , so sacred , so serious as oaths , ought to be us'd but seldom ; to make a trade of it is the readiest way to perjury : the familiarity takes off from the solemnity of the thing , and then there is an easy slip into perjury : and therefore it may not be amiss here to prescribe certain rules and limits , and to shew when and where , and upon what occasions an oath , the taking of an oath may be lawful . . when the magistrate , or the powers which are set over us by providence , do command it : this is the import of exod. xxii . . and this is part of that obedience we owe to our superiors , who are ministers to us for good , and do not bear the sword in vain . among the jews the magistrate might command an oath to be taken , numb . v. , ; and why not among christians . . it must be in things doubtful , and where there is no other way to come to any certainty , but by an oath , which even men of a loose life , if they have not thrown off all religion , will stand in awe of , according to what the apostle intimates , heb. vi . . . in a thing of great moment . they that make men swear about trifles , as they have no great sence of religion , so they consider not the nature and end of an oath . in matters trivial , where the gain or loss of either side is inconsiderable , all wise and good men have ever look'd upon pressing or taking an oath as unlawful , it being too sacred a thing to be used in things mean and contemptible . st. paul made use of it , as we said before , but it was in things relating to god , and the souls of men , and the good of christian societies , cor. i. . the wiser heathen thought it lawful in three cases only : . if it were to avoid infamy and disgrace , and consequently rendring ones self incapable of serving the publick . . if it were to save a man's life , or to free him from some considerable danger . . if the good of the community , or the common good of the country , men are members of , did require it . but in money-businesses between man and man , they thought it more conscientious to be a loser , than bring the soul under the obligation of an oath ; and let it be consider'd , whether such men , who exceed many christians in strictness , will not be their judges in the last day . . in taking an oath great simplicity must be used , both in our words and intentions . he that swears to a thing which he either knows to be false , or concerning which he is uncertain , whether it be true or not , deviates from this simplicity , and runs himself into the danger of perjury ; and so doth he , who by an oath promises to do a thing , which he either doth not intend , or endeavour to perform what he hath sworn to perform . and of this nature are all mental reservations and equivocations in oaths , which is the reason , why the prophet requires us to swear in truth , jer. iv . . the temporal inconveniencies that attend the performance of a lawful oath , do not make the obligation less ; and therefore when david asks , who shall ascend unto the hill of the lord , psal. xv . . he answers , ver . . he that swears to his own hurt , and changes not , i. e. he that after he hath given his oath finds the performance will be prejudicial to his interest , and yet will not alter the word that is gone out of his lips. and this is agreeable to the simplicity we speak of . . if an oath be taken , it must be in things lawful , not forbidden , either by the law of nature or by revelation , i. e. the reveal'd will of god in the scripture ; for this were to offer things abominable to god , more abominable than cutting off a dog's-neck , or sacrificing swines-flesh , to make use of the most holy thing , in things contrary to his holiness . this would be to set god against himself , to make him witness to our impieties , and to get him to patronize what his purer eyes abhor . and therefore the command is , that we are to swear in righteousness , jer. iv . . . the thing we swear to do , must be possible , and in our own power , either natural or adventitious , and coming from the spirit of god. impossibilities are no part of the matter of an oath , whether they be natural impossibilities , such as it is to turn a blackamoor white , or to make an oxe speak ; or actual , as that a man who is at london to day , should be the same day at york ; or in law , as for a mayor of a town to make an itinerant judge , or a baron , or chancellor of the kingdom , the law giving him no right . there needs no store of arguments to prove , that such impossibilities are no ingredients of an oath , for they would make an oath ridiculous , and discover the swearer to be a fool. . an oath must be taken with great deliberation , being a thing of the greatest consequence , where the safety , and welfare , and interest of our immortal souls are in a special manner concern'd . we use this deliberation in lesser things , and therefore must not be omitted in a thing of that weight and moment ; which shews , that children and madmen , and persons very like them , men in drink , or in a passion , are no fit persons to take an oath , because they are not capable of mature deliberation , while under these circumstances , and therefore we are injoyn'd and directed to swear with judgment , jer. iv . . . an oath taken to hereticks and infidels , to enemies , to turks , jews , and heathens , even to the worst of men , must inviolably be kept ; as we see in the example of the oath the israelites took to the gibeonites , josh. ix . . i will not charge every member of the church of rome with the contrary doctrine and practice , especially as it relates to hereticks and infidels ; but certain it is , that it was both the doctrine and practice of the council of constance , and the advice of martin v. to alexander , duke of lithuania , whom he exhorted to break his faith and oath given to the bohemian protestants ; and of urban vi. to wenceslaus to do the like to persons , who differ'd from the church of rome . if such a principle were part of christ's religion , it would not only contradict the law of natural justice , which christ came to establish , but were enough to render christianity odious to the sober sort of mankind , who in this case might justly say , as he in the case of transubstantiation . let my soul be with the philosophers . these are some of the principal rules to be observ'd in taking of an oath ; if there be any more , they shall be discoursed of in the prosecution of the subject . let us go on and enquire , iii. why perjury or forswearing our selves , or not performing unto the lord our oath , is so strictly forbid , and wherein the virulency or heinousness of the sin consists . . it is dishonesty in the highest degree , a most base treachery , and perfidiousness , not only to man , but to god. he that either swears falsly , or doth not perform unto the lord his oath , deceives not only man , but doth as much as in him lies to cheat god , if it were possible ; at least he discovers his good will to do it , tho' he is not able . he that cozens another with counterfeit wares , or gives him a stone for bread , a serpent for a fish , is not so great a cheat , as the perjur'd creature , because the person he affronts , and seeks to impose upon in this case is infinitely greater . he attempts at the same time to rob heaven and earth , god and man of their due , which is the performance of his oath , a performance due to the creator , and the creature , by all the laws of property , and a most solemn contract ; he gives both god and his neighbour shells for kernels , husks for dates , and words for deeds , and lyes for truths , and deceives his neighbour , particularly in that which all mankind looks upon as rational , to put the greatest trust and confidence in , and there cannot be greater dishonesty . . it 's playing with god , and deriding his justice and omniscience , for it is as much as granting and denying these attributes . the swearer in taking an oath grants , that god is the searcher of hearts , and a discerner of his thoughts , and words , and actions ; and that he takes notice of them , and remembers them , and yet by his non-performance , acts as if all this were but fable and romance . who can read the passage of the soldiers without trembling , who crown'd our saviour with thorns , put a reed in his hand , bow'd the knee before him , and cryed , hail king of the jews . such a mocking of god is perjury , the oath shews , that the perjur'd man acknowledges all his great attributes , and yet his behaviour discovers , that he was in jest , when he made that confession ; and dionysius , when he robb'd jupiter of his golden beard , did not mock that fictitious deity more than such a man doth the living god. he deals with him , as if he were some idiot or heathen idol , which hath eyes and sees not , ears and hears not ; and how great must be this impiety . . it 's profanation of the most sacred and the most serious thing in the world. an oath is one of the highest acts of religion . it is a most solemn invocation of his name , a most solemn declaration of his excellencies and perfections , above all created beings , and a most solemn appeal to him from all creatures whatsoever . this opinion the very heathens had of it , so that perjury is profaning the most solemn worship of god , and belshazzar was not guilty of so great prophaneness in drinking out of the hallow'd vessels of the temple , as the man who doth not perform unto the lord his oath , for he profanes not vessels dedicated to his service , but his glorious name , and prostitutes it to the contempt of men and devils . . it is a sin next to atheism , for there is very little difference betwixt believing there is no god , and believing there is one , whose omnisciencee and revenging eye deserves no regard at all . it is a sin man cannot well attain to , till he hath stupified his conscience , and saith at least in his heart or wishes , there is no god. and what shall i say more . it is a sin , which kills at one stroke . it doth not waste the soul by degrees , as other sins , but makes the sinner a child of death presently ; so that if death should arrest him immediately upon his perjury , the man is miserable as dives , unhappy as judas , undone as corah , dathan , and abiram , and must drink the potion of the sinners cup. it is a crying sin , brings a curse upon the perjur'd man and his family . it calls aloud for vengeance , awakens the divine justice , and will not let it be quiet , till it brandishes its sword against the daring sinner . it makes a man infamous and odious among men , when it comes to be known . it defiles the land , where it goes unpunish'd , and helps to hasten the intended judgment upon a city or nation . it leads to other dreadful and clamorous sins ; for god withdraws his spirit from the man who affronts him thus , and he tumbles down lower and lower , and becomes every day more and more a child of hell , and of the devil . it causes mighty terrors of conscience even on this side eternity ; and god is so concern'd to revenge the profanation , that very often he stays not till the sinner drops into the burning lake ; but even here the profane creature must feel his vengeance . zedekiah , for his perjury to king nebuchadnezzar is taken captive by his army , and hath his eyes pull'd out . saul , for his perjury to the gibeonites , is the ruine of seven of his nearest relations . uladislaus , for the same crime , loses the battel , at a time when victory seem'd to smile upon him , and all things to conspire to his success . michael the greek emperor's chamberlain , for this sin is struck with an epilepsy . ludovicus boso , for his false oath to berengarius the younger is depriv'd of his sight , and hath several of his members cut off . elfred , for his perfidiousness to king elstan , falls down backward , and within three days dies . goodwin , earl of kent , upon the same account is choak'd with a piece of bread. polymarchus , so heavy did this sin lie upon his conscience , that he fansies he is bit at night by a weezel , and then falls into those terrors , that he lays violent hands upon himself : add to all this the example of those three men eusebius speaks of , who being witnesses against a bishop , narcissus by name , wish'd that if they did not swear true , one that fire might consume him , the second that some disease and torment might overtake him ; the third , that he might lose his eyes ; all which came to pass , as a signal of god's being witness , and judge of their villainy . iv. whether an oath may in no case be broken . i answer , since oaths are not all of the same nature , we cannot say , that every oath , whatever it be , must be inviolably kept . for , . a man may rashly and unpremeditately swear to do a thing that is in it self unlawful , as those jews , acts xxiii . . and then certainly he is not oblig'd to keep it ; for all obligation is to some duty , and if the pretended obligation be to a thing sinful , it is no obligation . the man that swears to do a thing that 's sinful commits a very great offence against god ; and if he should perform it , the offence would yet be greater ; and therefore such an oath must be undone , for to keep it is sinful : it 's true , to break it is sinful too , because it is a profanation of the testimony of god , but to keep it would be a greater ; and of two evils , the greatest is to be avoided : such a rash oath was that of david , sam. xxv . . when he swore , that he would not leave so much as a dog alive that belonged to nabal , because he return'd a rude , uncivil answer to his messengers ; and of this nature are those oaths which the priests of the church of rome make their converts swear , when they have enticed them away from the protestant churches . the oath they swear must needs be unlawful , because it is to swear in effect , that they will give religious worship to the creature , commit idolatry , consent to the depriving of the people of the cup in the eucharist , and believe against scripture , sense and reason , and espouse errors which the word of god condemns ; all which is sinful ; and therefore such an oath cannot be kept with a safe conscience , no more than if a man should swear , that he will break open his neighbour's house , or turn highway-man , or commit fornication ; what is usually objected in this case , that the princes of the congregation in joshua's time , swore a thing unlawful , and yet were obliged to stand to what they had sworn to the gibeonites . this i say hath no great weight in it ; for how doth it appear , that what they swore was unlawful ? it 's true , they were to make no peace with the inhabitants of canaan , but destroy them ; but if we compare one law with another , we shall find , that the law of destroying the nations of canaan , reach'd those chiefly , who after a solemn proclamation of peace , refus'd to submit to their power , deut. xx . , , , , , , . nor were they to make any league or covenant with them , when there was danger of imitating them in their idolatry , deut. xx . . exod. xxiii , , . which was not the case of the gibeonites , who both submitted to their power , and the laws of their religion . so that whatever inconveniency there might be in this oath taken to the gibeonites , there was nothing unlawful in it . . it is possible , a man may inconsiderately swear that which is impossible for him to perform , or which is not in his power to do ; and all casuists agree in this , that there is no obligation to impossibilities , except what is impossible at present , should afterwards , upon alteration of circumstances become possible : as if a beggar , in danger of being kill'd by another man , should swear , that by such a day he will pay him an hundred pounds , knowing himself not to be worth an hundred shillings . in this case , as the oath is sinful , because a man swears that which he knows is impossible for him to perform , so there can be no obligation to an impossibility . . a person that swears may be under the power of a superiour , without whose consent he should not have sworn ; in which case , if the superior will not allow of it , the oath cannot be kept , as god himself determines the case , numb . xxx . . where he gives a father and a husband power to null the obligation , under which a wife or daughter hath brought her self by an oath , or vow , which should not have been made without the consent of those whom god hath set over them ; yet with this proviso still ▪ that if the father or husband hearing of the oath say nothing to it , silence implying consent , it shall stand in its full obligation ; and this will hold in the case of a subject , or a son by way of analogy . . when men swear , the posture of affairs , and the circumstances of the person to whom they swear may be very different from what they may be afterward ; so that if the state of things , and the material circumstances of the oath do afterward change , because the oath , when taken , had no respect to these new material circumstances , it ceases to oblige ; and casuists do commonly instance in a persons swearing to his friend to put a sword into his hands by such a time , if before , or by that time , the person to whom the oath is sworn should be distracted , the performance of the oath cannot be thought necessary ; or if a father should swear to his son , to settle all his estate upon him , if that son , after this , should attempt to poyson the father , his father cannot be thought obliged to perform what he hath promised ; because when he made the oath , he consider'd him as an obedient towardly child . in which material circumstance there being a failure , the obligation ceases . . in all promissory oaths , there are certain general conditions and exceptions to be understood , though they are not expressed ; such as , if god permit , if the lord will , or , if we live and do well , jam. iv . so that an oath cannot be said to be broken , if by meer providence a man be hindred from performing every part of it , as long as there is no will or intention to break it ; as if a man should by oath promise another to return such a bond or book , or chest by such a day , if before that time he should be struck with an apoplexy , or be overtaken by a fever , the oath in this case cannot be said to be broken , but must be interpreted according to the tacit condition aforesaid , though it was not express'd . it is so in other cases , as by example , if a person should swear or vow to god to abstain from all food and drink such a day , or so many days in the week , though the exception , except i fall sick , or should not be well , &c. is not expressed , yet it is to be understood , and the oath in this case , cannot be said to be broken , though by providence the party is hindred from the performance of it , according to his purpose and intention . . where an oath is founded in a certain priviledge or prerogative , there , if that privilege doth actually cease , the obligation of the oath taken to that person considered under that notion , doth actually cease to oblige , as suppose a man should swear to a person in such an office , that he will assist him , and act under him to the utmost of his power ; if the person in that office doth either relinquish the office , or is put out ; or leaves it ; or runs away from it , so as not to be in a capacity to take care of it or to execute it , the obligation of the oath of fidelity ceases , because it had respect to that office , and the persons being or continuing in it . . an oath so far as it clashes or interferes with an antecedent obligation , ceases to oblige , an oath indeed obliges , and can super-induce a new obligation , where there was none before , but cannot destroy that which it finds , or was in being before . and therefore an oath taken to a person , though in a very high station , that clashes with the antecedent obligation we , have to the community or publick good , or humame society , whereof we are members , must necessarily cease to oblige . . in all conquests an oath of fidelity taken to the preceding governour , ceases to oblige , if we resolve to stay under the power of the conquerour , who by that conquest gets a right to the duty of the oath taken to him , who was before in power . v. what the ceremonies used in several nations in taking of oaths do import , and why they are used . the answer is in general . ceremonies in taking of oaths have been used in most nations , to encrease the reverence of an oath , and to oblige those who swear to be more cautious , and fearful of venturing rashly upon a thing so sacred . the ancient phoenicians in taking an oath , would hold a lamb in one hand , and a stone in another ready to strike the lamb , to intimate their wishes , that god might strike them dead , as they were ready to do that lamb , if they did forswear themselves . the old romans upon the same occasions would take up a stone , and cast it from them , imprecating to themselves , that god might cast them away , as they did that stone , if they sware not that which was true . some nations would light torches , and hold them in their hands while they took an oath , wishing that in case of perjury , they might be consumed with fire ; others would take a knife , and hold it to a pigs throat , devoting themselves to the revenging stroak of heaven in case of swearing falsely . abraham made his steward swear to him by laying his hand upon his thigh , the place where the sword used to hang , as an item , that he should fall by the sword , if he performed not , what he had promised by oath . gen. xxiv . . the angel , dan. xii . . lift up his right and left hand to heaven , when he sware , to shew that he engaged all the power of heaven against him , if the thing he confirmed were not true . the jews jerem. xxxiv . . in the administring and taking an oath slew a calf , and cut it asunder , and the person that sware walk'd through the dissected parts , to convince the spectators , that he wished , god would cut him asunder , if he broke the covenant . the customs of other nations i omit , and shall only take notice of one in use among our selves , which is swearing upon a bible , and the import of that is , a tacit imprecation or wish , that if we swear falsely , the curses temporal and eternal contained in that book , may light upon us , which if it were considered well , it would make some men more fearful of swearing so often , as they do ; and though the sense and design of the words of the oath , we administer in judicial courts , are great , yet it were to be wished , that what is intended by the words , and by the ceremony used , were more fully and more largely expressed , to make the ruder sort of people especially , more sensible of that act of religion , they perform in taking of an oath ; and possibly a great many perjuries might this way be prevented , if the expressions were more astonishing , and the words more dreadful , as in some northern nations with lifting up three fingers with respect to the holy trinity , they solemnly renounce all their share in the happiness of another world in case of perjury . inferences . . though the obligations of an oath may in some cases cease , because the oath may have respect to certain conditions , circumstances , and constitutions , which failing , the obligation must fail too , or there may be some defect either in the object or subject of the oath , yet from thence it doth not follow , that man can dispence with an oath lawfully taken ; for an oath being taken to god , as well as to satisfie man , how can man , poor dust and ashes , give away gods right , to whom a man obliges himself in an oath ? an oath is matter of natural right , and therefore cannot be dispensed with at humane tribunals , and if such dispensations were admitted , there could be no security of the thing promised by oath ; besides these dispensations , would be giving away another mans right , which is against the rule of common justice and equity . the bishops or popes of rome , who for several ages have attributed to themselves power to absolve subjects of their oaths of allegiance to their princes , have in doing so , invaded god's right and prerogative , and given the considerate world too much occasion to think , that what is said of antichrist , thessal . ii . . is very applicable to that see ; for his character there is , that he opposes and exalts himself above all that is called god , or that is worship'd ; so that he as god sits in the temple of god , shewing himself , that he is god. and this power of dispensing with oaths the pope's parasites do commonly place in his oecumenical power and authority , as he is emperor of the whole world , though how he came by it none can tell , except it be as highway-men come by a man's purse , by fraud and force . some to avoid the sin of blasphemy , upon which their opinion borders , tell us , that the pope only declares , that the oath in such cases doth not oblige , because of some great good which is impeded by it , or some great evil which is like to ensue upon the perpetuity of the obligation : but they that know what the popes have done in these cases , especially here in england , with respect to our kings and queens , must needs conclude they intend something more by this absolving , than a bare declaration ; for the stile of their bulls is magisterial and authoritative , and they attribute the fact to the plenitude of their power ; and as if the sole power were lodged by god in them , a pride so great and intolerable , that one would wonder princes of a refin'd understanding , as some are , nay , of common sagacity , do not see the cheat , and lash their arrogancy into better manners . i do not doubt , but an oath of allegiance may in some cases cease to oblige , if either there be an impossibility to perform it , or if the prince dies , or resigns his crown , or runs away , and puts himself into an incapacity to govern , and to protect the subject ; or leaves the subjects in a state of anarchy and confusion , or to the mercy of a conqueror , because in these cases the state of things is new , and far different from that men were in at their swearing this oath of allegiance ; but set aside these extraordinary occurrences , which alter the obligation , to think that any man can absolve from the obligation of an oath of allegiance , is to suppose a visible god here on earth , which title , though given to the pope , sometimes by the canonists , yet every one may see what fulsome flattery it is , and if not downright , yet next to blasphemy . ii. an oath being so solemn , so sacred , so serious , so religious an obligation , we may justly wonder , how so holy a thing comes to be profaned , as it is in common discourse and ordinary communications . indeed this swearing in common discourse is a sin that would puzzle a wise man to give any thing like a reason for , how a sin so unreasonable , so unprofitable , and so horrid withal , should yet be so much espoused by men and christians , and become so very familiar , that men play with oaths as boys do with cherry-stones or marbles . we can give some account of covetousness , and guess at the reason of leachery , and declare the motives to ambition ; but why men should delight in so great a profanation , and make so light of oaths , whereby the greatest wrong is done to god , and no good , no advantage accrues to themselves , nay which themselves seem to have some veneration for in a court of judicature ; this , i say , is a mystery , and one of the depths of satan , as the phrase is , rev. . . whether men think that an oath sets off their passion better , and makes it more terrible and impressive ; or whether they fancy , that their words and sentences have not their due accents and cadences without an oath ; or whether they believe , that their mirth and jollity is not modish enough , except it be accompanied with some oath or other , or something like it ; or whether it be meerly custom , and a sin , they play with for companies sake , as they will drink a glass more than ordinary to satisfie the importunities of friends . no sin hath been , or is more common , or more frequently committed than this ; it hath been so heretofore . st. chrysostom complains of it among the people of antioch , and we have reason to take up the same complaint ; other sins have had their ebbings , and have sometimes abated of their violent motion ; but this hath been , and is still kept up , to the grief of all men , who are concern'd for the affliction of joseph . this shews what a mighty power the devil hath yet among the children of men , and how strangely his kingdom lasts . indeed , this is the only satisfactory reason , why men dare venture upon oaths in common discourse . the devil reigns in them , and the evil spirit possesses their souls , else they durst not , they could not be guilty of so great a profanation . the guilt would stare into their faces , and fright them like a ghost or spectre , its shape is so monstrous , were it not that the god of this world blinds their eyes , and darkens their understanding , they durst not make god thus subservient to the devil . do not they do so , when in their sinful anger , or mirth or jollity they bring in the oath of god , and the wounds and death of jesus , to make their sin more dreadful . there cannot be the least dram of grace , where this custom prevails , nothing of the spirit of god , no sense of god , no regeneration , no conversion , no repentance , no change of life can be supposed in such a man. here darkness hath its empire , and egyptian night dwells here . in vain do such men plead custom . an ill custom may , and if you will be happy , must be changed : there is no impossibility , whatever difficulty may be in it , if you will but observe the same method you do in your trades and professions . a man cannot naturally dance upon a rope , yet by use and taking pains , and forcing his body , and trying often , he learns to walk upon 't , as steddily as other men do in their chambers . men are not born carpenters and painters , and joiners , and carvers , yet what is difficult at first , becomes easie by use ; and why should it not be as easie to alter the custom of swearing , and to change it into a facility of forbearing an oath , if you , who are guilty of this crime were resolute and shew'd your selves men and christians , and would but do that in religion , which you do in your ordinary apprenticeships . do but resolve to forbear a meals-meat or two , do but tye your selves to give a shilling or half a crown to the poor every time an oath slips from you ; do but bind your selves in a solemn vow to go five or six miles on foot ; do but speak to your friends , and beg of them to reprove you as often as you swear ; do any thing that 's irksome to the flesh , and punish your selves whenever you take the name of god in vain , and sollicit the grace of god , and pray earnestly for its assistance , and the conquest will be easie . but if you will do nothing toward the abolishing of this instance , or fancy it will leave you of its own accord , you refuse to be healed , and your damnation is just . as ye loved cursing and swearing , so shall it come unto you , as you delighted not in blessing , so shall it be far from you : as you cloathed your selves with cursing and swearing , like as with a garment , so shall it come into your bowels like water , and like oyl into your bones , psal. cix . , . and the time will come , when god will swear in his wrath , if he hath not done it already , that ye shall not enter into his rest . iii. a sacrament is as much as an oath , and we have two standing sacraments in the church , baptism and the lord's-supper , in which we take a military oath to our general , to our god , to our saviour , to fight his battels , to war against sin , to wrestle with temptations , to subdue the disorderly motions of the flesh , to stop our ears against the blandishments of the world. if all of you have not taken both these oaths , i mean the baptismal and the eucharistical , i hope the greater part of you have . now , it hath been said by them of old time , god hath said it , and christ hath said it , and the gospel saith it ; nay nature says , thou shalt not forswear thy self , but shalt perform unto the lord thine oaths . in the sacrament of the lord's supper , your oath is voluntary , you cannot complain it is imposed upon you against your will , and therefore you have no excuse . you voluntarily call god to witness , and the great saviour of the world , and all the angels that stand round the altar to witness , and all the congregation to witness , that you will be faithful to the holy trinity , that god shall be your governour , and christ your king , and the holy spirit your guide , that you will resolutely depart from iniquity , that sin shall not reign in you , that corruption shall no longer have dominion over you , that you will serve him who gave his son to die for you , that you will conscientiously obey him , who laid down his life for you , and that you will submit to the blessed breathings and motions of the holy ghost ; and that as you are bought with an inestimable price , and are not your own , so you will behave your selves like persons who are entirely at god's disposal . search your hearts my friends ! and examine your lives : are these oaths observed ? are these engagements kept ? are these solemn promises fulfilled ? do you make conscience of the stipulation ? if you do not , do you think god sits like an idle spectator of your perjuries ? what can keep you in awe if oaths cannot ? how desperate must your condition be , if after this solemn league and pacification with god you wallow in your former sins again ? how shall ye be cured of the phrensie of sin , if you will not be tyed by this treble cord , where father , son , and holy ghost are call'd in as witnesses , and judges of your treachery ? how can god trust you again , if you make a shift to break through these fences , which one would have thought had been security enough against the wildest beasts in nature . i counsel thee , that thou keep the king's commandment , and that because of the oath of god , saith solomon , eccles. viii . . christians , i counsel you all , that you keep the commandment of the king of heaven and earth , and that because of the oath of god ; thy vows are upon me , o god , i will render praises unto thee , saith david , psal. lvi . . the oath of god is upon thee , o christian , thou hast sworn , and promised to perform that oath in the holy sacrament of the eucharist , thy lips have said , or thy heart hath resolved , to keep his righteous judgments , not to be sloathful in the business of religion , but fervent in spirit , rejoicing in hope , patient in tribulation , continuing instant in prayer , distributing to the necessity of saints , given to hospitality , to bless them that curse you , to pray for them that despitefully use you , and to tread in the steps of the lord jesus . if one man sin against another , the judge will judge him , but if a man sin against the lord , who shall entreat for him ? said old eli , sam. ii . . in breaking your sacramental oaths , you sin directly against the lord , you profane the sacrament , fling the holy bread and wine as it were upon a dunghil , and cast those pearls before swine ; and who shall entreat for you . it 's true , there is an intercessor that sits at the right hand of god , to intercede , but for whom doth he do that kind office ? is it not for those that follow and obey him , that their imperfect , yet sincere obedience may be accepted ? men that despise the oath of god , come not within the compass of those powerful intercessions , till a deep remorse doth change them . i would stand upon mount gerizim , and dismiss you with a blessing , but the anger of god against perjury being so very great , to fright you from the very appearances of it , and to oblige you to perform unto the lord your oaths , i must step over to mount ebal , and conclude with that commination denounced against zedekiah , ezek. xvii . , . seeing he hath despised the oath by breaking the covenant , ( when loe be had given his hand ) and hath done all these things , he shall not escape . therefore thus saith the lord god , as i live , surely mine oath , that he hath despised , and my covenant that he hath broken , even it will i recompence upon his own head. sermon xxix . st. matth. ch. v. ver. , , . but i say unto you swear not at all , neither by heaven , for it is god's throne , nor by the earth , for it is his footstool ; neither by jerusalem , for it is the city of the great king ; neither shalt thou swear by thy head , because thou canst not make one hair white or black . so strangely doth corrupt nature lean toward things forbidden , that if by god , or by the stings of conscience driven from a strong hold of a certain sin , it will then sculk and hide it self in holes , and caves , and dens , for a while , at least till the storm be gone . if men cannot enjoy the satisfaction of the whole sin , they 'll be content with half of it , and if that be denied them too , they 'll seek to retain at least some little portion of it , and being driven out of sodom , take shelter in some zoar , in a word , do any thing rather than part with all . when pharaoh saw he must of necessity let the children of israel go , he fell to making bargains : the men may go , but the flocks and children , and the little ones shall stay behind . it is so with an unregenerate man , that hath severe checks and convictions of conscience upon him ; he is spoiled for an open sinner , but is not made a saint ; is sensible he must not sin , and yet hath no courage to be a true convert : he is content , such a dreadful sin he hath been guilty of should go , but so fond is he of the garment spotted by the flesh , that he will lay hold on the skirts , and the little ones shall stay behind , if he cannot have what he would have . it was so particularly with the jews in christ's time ; they were sensible that swearing in their common discourses directly by the living god 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which martial corruptly expresses by anchialum : i say , being sensible , that swearing in their ordinary communications by the living god , carryed something of horrour with it , was dreadful and hainous , and black , and an insolence great and abominable , and therefore were content , some of them at least , to forbear it , but their mouths being used to swearing , something they must have in lieu of it , and though they were willing to quit the greater profanation , yet the lesser they thought would do no harm , and therefore they sware by heaven , by the earth , by jerusalem , and by their heads , and other things of this nature , a custom , which christ doth here peremptorily declare against , shewing , that whatever palliations , excuses , and apologies they might make for it , it was as bad , as swearing by god himself ; but i say unto you , swear not at all , neither by heaven , for it is gods throne , &c. so that , . when christ saith , swear not at all , the words are not to be extended to the utmost latitude , they will bear , but the universality must be restrained to the subject matter , and measured by our saviour's hope and design , and by the sins , he intends to reprove . when christ , john x. . tells us , all that came before me were thieves and robbers , it 's evident , this general expression must be restrained to those , who gave out , that they were the messiah , else st. john the baptist , and all the prophets of old must be comprehended under the notion of thieves and robbers . so when st. paul saith , all things are lawful for me , cor. vi . . it must necessarily be restrained to things not forbid , else an inference might be drawn from the words , that st. paul thought , lying , and stealing , and fornication was lawful for him . after the same manner , the expression , i became all things to all men , cor. ix . . must be understood of things indifferent , else it might be interpreted of his becoming an idolater to please idolaters , and so here , swear not at all , must necessarily be restrain'd to the sins christ intended to reprove , which were the lesser oaths , as they call ' them , used in common discourse , and in ordinary transactions , and negotiations ; so that christ denies not , but that upon extraordinary occasions , before superiours , and at their command , in a serious and weighty matter , a difference may be ended , and a doubtful truth confirm'd by an oath , the lawfullness of which we proved in the last discourse ; but these extraordinary occasions excepted , the prohibition is universal , swear not at all . . the oaths christ chiefly alludes to , and doth so strictly forbid , were the oaths , which most of the jews had used themselves to in their discourses , dealings , and communications , and had been taught by the pharisees to make nothing of , or to look upon as harmless , and such as inferr'd no obligation of performance : and there are two things that christ reproves here . . their using any thing like an oath in their ordinary communications . . the particular oaths by any creature , such as heaven , and earth , and jerusalem , &c. that in this prohibition christ did not mean taking an oath in a judicial court , when the nature of the thing , and superiors require it , is evident , from hence , because such oaths , by heaven , or earth , or jerusalem , &c. were never used among the jews , upon those publick occasions , for then they sware by the great creator of heaven and earth , as the lord lives , god do so unto me , and more , &c. and consequently this prohibition must be understood of ordinary communications , as appears also from v. . . that which christ intends to prove is this , that their excuses and pretences of not taking the name of god in vain , when they sware by heaven and earth , and jerusalem , &c. were impertinent and frivolous , for in swearing by the creatures , they did in effect swear by the maker of them , and when they swore by heaven , they swore by the god whose throne is in heaven ; when by the earth , their oath was as injurious and offensive to god , as if they had sworn by him , whose foot-stool the earth is ; when by jerusalem , it was as bad as swearing by the great king , god blessed for evermore , who had taken that city into his peculiar care and protection ; and when by their heads , it was less than swearing by that god , whose power and goodness appeared in the smallest things about them , such as the hairs of their heads , which they had so little command of , that they could not in the root of it , turn a white one black , or a black one white . this is the thing christ declares to the sinners of his time , and the ground of his assertion is plainly this , because in an oath not pretences , but the nature and import of the thing are considered by almighty god. men always swear by a greater , viz. a supream being . this is an eternal rule , and whatever trivial things may be brought , or put into an oath , that doth not alter the nature of it , which hath still relation to god , who is the creator of all the lesser things men swear by , and is as much profaned by such oaths , as if they had particularly named him . from the words thus explained , arise the following observations , which i shall run over with as much brevity , as the respective subjects will bear . observations . i. here we see that changing a sin , or making some alterations of it , is not leaving or repenting of it . the sinners christ had to deal with in this place thought , they were safe enough , if they did but alter the name of god in their common oaths , and changed it into that of a creature , either heaven or earth , or jerusalem , or their heads , yet that did not excuse them from the guilt of a false or profane oath ; such are the oaths we find used among the papists , by st. mary , or by st. paul , or by st. peter , or by st. james , and of this nature are the wicked oaths of men among our selves , when they swear by their souls , or by some thing that is not god. the crime is the same , whatever alterations may be made in names and words , and phrases , and therefore , he that should be so silly , as to think he repents of swearing in common discourse , because he doth not mention god in his oaths , or swears only by his faith , or by his troth , or by his soul , or by something meaner , and more frivolous , talks like a changling , and is as far from repentance , as he is from the kingdom of god , for swearing by any thing that is not god , is made so great a crime in scripture , that god seems to be in doubt , whether he shall pardon it , jerem. v. . how shall i pardon thee for this , thy children have forsaken me , and sworn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by that which is not god ; nay , it 's called a forsaking of god , and then are these oaths by the creatures such light things as men make of them ? away with this folly . the smaller the thing is , by which you swear , the greater is the crime , the rather because ye ascribe that to a creature , which is proper only , and due to god , such as knowing the heart , being a discerner of secrets , and an avenger of falshood . this being in the intention of an oath ascribed to that being , by whom the oath is taken , all these are in effect attributed to the creature , by which men swear , and then , besides the prophanation of the most sacred thing , the swearer commits idolatry ; and is not this a sin black , and to be abhorr'd by all that have any sense of another life ? for an oath relates to god , whatever the thing be , that 's named in it ; the change of the name doth not alter the nature of it , and if it be unlawful to swear , so much as by the hairs of our heads , how can it be lawful to swear by something of greater worth , than these excrements . as it is in common swearing , so it is with other sins . because such a man doth not invent downright lies concerning his neighbour , and so spreads them abroad , it doth not follow , that he doth not hate him . the change of the outward act , doth not make a change in the nature of the sin , and therefore if with delight you speak evil of your brethren , though it be no more , than what you have heard , and designedly report it , to render them ridiculous , or contemptible , or do them no good , when their necessities require it , or it lies in the power of your hand to do it , it is hatred and malice , and baseness and unkindness still , whatever alteration there may be in the manner of venting it . so you may be guilty of intemperance , by eating and drinking more than nature requires , or becomes a modest person , though you are not drunk , and be notoriously guilty of luxury by a constant indulging your fancy , appetite and love to the world , to the tickling and satisfaction of the flesh , though with dives , you are not every day cloath'd in purple , and fare deliciously every day , and guilty of revenge by word and thought , though you do not break down your neighbours hedge , nor assault him when you meet him , with a sword ; and guilty of unworthy receiving of the holy sacrament of the eucharist , by continuance in known sins , though with some of the corinthians you do not come disguised , and disordered to this feast , and guilty of covetousness by being greedy and anxious after the riches of this world , though you are not quite so sordid as some old usurers , and of fornication , by your lustful desires , and concupiscences , though you do not commit the outward act ; where a sin hath several branches shooting out of it's trunk , there a man repents not , till all those dangerous boughs be lopt of , nay , the axe be laid to the very root of the evil tree , and to the sinful inclination . ii. we see here , how want of consideration is the cause that men see not , or are not sensible of the heinousness of their sins . it was want of thinking , that made the men against whom my text is level'd , fansie there was no harm in their swearing by heaven and earth , or by jerusalem , &c. whereas a little serious pondering of the thing , would have made them know , that all the while they swore by , and consequently abused that god in their common discourses , to whom heaven and earth had peculiar relation . there are abundance of sins swallow'd without chewing , which were they laid open in their native colours , would appear big enough to choak the conscience , and be found morsels , which have death , and eternal misery in them , more dangerous than the wild herbs in the pot , in the time of elisha . going to stage-plays , as they are ordered , and managed in this corrupt age , seems to be a harmless recreation , at the worst , but a tolerable infirmity ; but if it be considered , that it is making our selves partakers of other mens sins , that by our presence we encourage an unlawful calling , that by going we expose our selves to very dangerous temptations , which in stead of running into , we should flee , and shun , and are apt to laugh at that profaneness , which should make us weep , that hereby we harden others in their impiety , and give scandal to weaker christians , that these theatrical shews are inconsistent with the very design of christianity , which commands us not to conform to the world , and requires , that filthiness , and foolish talking , and jesting , should not be so much as named among us , eph. v. , . and bids us to be grave and modest and serious , and shun the very appearances of evil , that they are contrary to our vow in baptism , and the doctrine of the cross , which enjoyns us to mortifie lightness of behaviour , and to abstain from frothy and unsavoury discourses , and allows no delight in sinful sights , &c. if this were seriously considered , in stead of alluring , these plays would fright ; instead of enticing , they would discourage us from ever beholding such shews , where god is so often affronted , and religion derided , and vertue ridiculed , and gravity laught at , and modesty look'd upon to be a beggarly qualification , and vice represented in amiable colours . neglect of daily self-examination in the eye of the world , is an inconsiderable fault , but if it were considered , that by this neglect , our sins and defects remain unknown to us , our vertues thrive not , our graces grow not , and blindness seizes upon our understandings , and the greater and weightier matters of the law are omitted , and the soul sinks into a form of godliness , and contents her self with shews and shadows of devotion : i say , if this were considered , the neglect would appear more heinous . i instance only in these particulars , but i would advise you to carry on the notion to other particular sins and neglects , you find your selves prone to , and in doing so , you 'll see an absolute necessity of shuning many things , which now you pass by without taking notice of , and of restraining your selves in that , in which now you allow your selves very great liberty . in a word , most sins appear little till they come to be examined , and viewed by the word of god , and by the concomitant and consequent dangers , which attend them , not that i would have any one think himself into despair , or make every molehill a mountain , but i would intreat you so to consider your suspicious words and actions , and desires , that you may get just apprehensions of your faults , and become more conformable to the canons of repentance , and the rule of righteousness . iii. we see here since heaven is said to be the throne of god , with what reverence we ought to look up to heaven , where god is seated as it were in his chair of state : the phrase christ makes use of is borrow'd from es. lxvi . . thus saith the lord , heaven is my throne , the earth is my footstool , which imports no confinement of god to a certain place , but is only a metaphorical expression taken from great and mighty princes and potentates who appear in majesty , when sitting on their thrones with a footstool under them . so that all these sayings express only god's infinite greatness and excellency above all his creatures . in heaven god gives the most visible and most conspicuous signs and marks of his glorious presence and love ; and therefore it is call'd his throne , and because there is a lesser manifestation of his glory here on earth , it is call'd his footstool , because there is less art bestow'd on that , than on the throne . with what wonder ought we to look on that embroider'd and bespangl'd sky , that lower heaven , where so many lamps , and lights , and stars do shine ! good lord ! what art , what curiosity , what order , what harmony , what methodical motions do we see there ! enough to justifie david's saying , the heavens declare the glory of god , and the firmament his handy work . if the outside be so gay , what must be the inside ! how justly may we admire god's goodness , wisdom , and power ! and cry out with the psalmist , how wonderful are thy works , in wisdom hast thou made them all ! but with what astonishment and joy together ought we to look upon the third and the highest heaven ! where the true pleasures are spiritual , great , infinite , and everlasting ! where god in a most eminent manner displays his glory to angels and to glorify'd saints , a place which we have hopes to come to : if there were no other promise made us , but that of bare seeing it , it were enough to oblige curiosity to do all that 's possible to come to the sight of it : how much more then are we obliged to do our utmost , when we are promised not only to see , but to enjoy it too , even the riches , the splendor , and the lustre of it ; and how this is to be compassed i need not tell you , david having done it to my hand ; for having ask'd the question , lord , who shall ascend the hill of the lord , or , who shall dwell in his holy place , he answers , he that walks uprightly , and works righteousness , and speaks the truth in his heart : he that back-bites not with his tongue , nor takes up a reproach against his neighbour , in whose eyes a vile person is contemned , but he honoureth them that fear the lord , &c. iv. we see here what a mean opinion we are to have of this earth wherein we dwell , since it is god's foot-stool : it is god's foot-stool , and it ought to be ours too , i. e. as god hath put it under his feet , so should we put it under ours , i. e. undervalue and despise it , not as it is god's creature , but as it tempts to seduce our hearts from him who most justly claims them . poor mortals ! how do we dote upon this globe ! creatures made for heaven , and designed to be companions of angels ! how highly do we prize these inferiour comforts ! how fond are we of this dust ! how enamour'd with the minerals of gold and silver , which god hath hid in the bowels of the earth , to keep them from being admir'd . with what eagerness do we bring them forth , and then fall down and worship them . where these grow , they say , nothing else will grow ! it is so with an earthly mind , where that rules , no grace , no vertue , no devotion thrives ; yet this is a lesson which we will not understand , nor consider , how inconsistent the fondness of this earth is with our love to heaven . we would enjoy both , and lose neither ; would take our fill of the good things of this life , and of the comforts hereafter , though abraham in the mansions of glory ( and he should know god's mind ) was of another opinion , when discoursing to dives rolling in flames ; son remember , that thou in thy life-time receivedst thy good things , and likewise lazarus evil things , but now he is comforted , and thou art tormented , luk. xvi . . it 's true , we must live , and converse , and endeavour after a livelihood here ; but is it therefore necessary to cling with our warmest affections to it ? is it therefore necessary to rejoyce in it , as in our greatest felicity ? is it necessary to grieve for the loss of these outward blessings , as if all our happiness were gone ? is it necessary to make them an impediment to our duty , an obstacle to vertue , or a stumbling-block in our way to the mansions of glory ? the apostles were aware of these excesses , and therefore they lay down rules for our deportment as to the comforts of this life , st. paul especially , cor. vii . . the time is short , it remains therefore , that those who have wives , be as though they had none , and those that weep , as though they wept not , and those that rejoyce , as though they rejoyc'd not ; and those that buy , as though they possess'd not ; and those that use this world , as not abusing it . v. god is call'd a great king here . he is so , greater than herod , whose grandure the jews at that time admir'd , greater than the roman emperors , whose magnificence was cryed up in those days by all the world , greater than sennacharib , than ahasuerus , than nebuchadnezzar , than darius , and all the mighty names which have filled the world with their splendor : but why do i mention these bubbles ? all nations before him are but as the dust of the balance , and as a drop in the bucket ; and if so , what a small pittance of that little drop must the greatest monarch be ? is god so great a king , and is it not reasonable we should come before him , when we come to pray to him , or to praise , him with the deepest humility ? and as st. bernard speaks , conceive our selves to be entring into the court where the king of kings sits on a bright and shining throne , surrounded with an host of glorious angels , and crowned saints , as poor worms crawling out of our holes , vile frogs creeping out of our mud , and approaching the divine majesty . with such thoughts let 's appear before him , and whatever greatness or magnificence we see and observe in princes , and great men here on earth , let 's conceive something infinitely greater in god , which cannot be expressed . and if his greatness were duly represented to our minds , and preserved in our hearts , how devoutly should we pray ! how humbly should we beg ! how reverently should we adore him ! how readily should we stand in awe of him ! how circumspectly should we walk ! how diligently should we obey him ! how afraid should we be of offering him sleepy , careless , dull , and drouzy devotions , the blind and the lame services , i mean , the unwilling , sick , and hypocritical , and such as our governors would scorn , and therefore god cannot but despise . for , cursed be the deceiver , which hath in his flock a male , and vows and sacrifices unto the lord a corrupt thing ; for i am a great king , saith the lord of hosts , and my name is dreadful among the heathen , mal. i. . vi. see here , what poor , weak , and infirm creatures we are , since we are not able to make one hair of our heads white or black . one would think so small and inconsiderable a thing shou'd be within the reach of our power ; but it seems it is not , and if we are not able of our selves to do the least , how shall we be able to do the greatest thing , i. e. become wise to salvation ? so true is that saying of the apostle , we are not sufficient of our selves to think any thing that 's good , as of our selves , but our sufficiency is of god , cor. iii. . in natural , common , temporal , and ordinary concerns , his help is absolutely necessary , for except the lord build the house , they labour in vain that build it , ps. cxxvii . , . how much more must this hold in spiritual ? and therefore , christian , since the eyes of all do wait upon that god , that gives them their meat in due season ; behold the rock from which thy water of life must flow . thy faith is weak , go to him , and he will make it mount up with wings , as eagles . thy hope is faint , run to him , and he will give it life and spirit . thy love wants fire , address thy self to him , and he will enflame it . thy charity languishes , apply thy self to him , and he will breathe vigour and activity into it . thy resistance of temptations is feeble , follow him with fervent tears and prayers , and he will make thee bold as a lyon. happy that soul , that is truly sensible of her weakness ; this sense will make her breathe and pant after the living god ; when i am weak , then am i strong , saith st. paul , cor. xii . . i. e. when i am most sensible of my weakness , god follows and blesses me with greater strength . god loves to manifest his power in our weakness , and the weaker we are , i mean so as to be sensible of it , and make it a motive to earnest prayer , the fitter we are for god's fortifying grace ; for you see your calling brethren , god hath chosen the foolish things of the world to confound the wise ; and god hath chosen the weak things of the world to confound the things , which are mighty , &c. cor. i. , , . hence arises the glory of god's grace , and that joyful acknowledgment of st. paul , and all good men , by the grace of god i am what i am : every true believer finds this by experience , and joyfully sings with the royal prophet , as it is , psal. lxxxiv . , . the lord god is a sun , and a shield , the lord will give grace and glory , and no good thing will be withhold from those that walk uprightly . blessed be god , who is both ready and willing , and hath promised over and over to give his enlightning , strengthning , sanctifying , comforting , and assisting grace to the hungry and thirsty soul , that calls upon him in truth . for this cause , as the apostle did for the colossians , col. i. , , . we will not cease to pray for you all , and to desire , that you may be filled with the knowledge of his will , in all wisdom and spiritual understanding , that you may walk worthy of the lord , unto all pleasing , being fruitful in every good work , and encreasing in the knowledge of god , strengthen'd with all might , according to his glorious power , unto all long-suffering and patience with joyfulness . sermon xxx . st. matth. ch. v. ver. . but let your communication be yea , yea , and nay , nay , for whatsoever is more than these , comes of evil . christ having in the foregoing verses declar'd all swearing , except it be in cases of very great necessity , and weight , and moment , altogether unlawful , and utterly condemn'd not only swearing by the supream being in common discourses , but particularly swearing by the creatures , as a thing horrid and dreadful , and not to be suffered among his disciples , he proceeds , and lets us see , what decency , modesty , sincerity , and simplicity , is to be observed in our communications , and speeches , such especially as relate to promises and bargains , and the ordinary affairs of the world. and whereas men might object , that they had used themselves to swearing in their discourses , and therefore could not leave it ; he passes by that objection , as frivolous , and childish , and silly , and not worth taking notice of , supposing , that he who hath learned an evil custom , if he will use the proper means , may unlearn it again ; and to be sure will most heartily abandon it , if he be a true disciple of the gospel , and seriously touch'd with a sense of another life , and the weight and importance of christ's doctrine . taking no notice , i say , of this common objection , he peremptorily declares , what he expects of his followers , with respect to their discourses , speeches , answers , and communications , and colloquies with their fellow christians ; but let your communication be yea , yea , and nay , nay , for whatsoever is more than these , comes of evil . where we have , first , a precept . secondly , the reason of it . the precept , but let your communication be yea , yea . the reason , for whatsoever is more than these comes of evil . we begin with the precept , and that imports three duties . with respect to our speeches and discourses , constancy , veracity , and plainness . . constancy , as it is opposed to saying and unsaying , in which sense we find the expression used by st. paul , cor. i. . when i therefore was thus minded , did i use lightness ; or the things that i purpose , do i purpose according to the flesh , that with me there should be yea , yea , and nay , nay ; i. e. yea and nay , lightness , fickleness , inconstancy , and unsteddiness in promises , saying one thing this hour , and another the next . . veracity , as it is opposed to falshood and lying , and in this place also , we find the apostle uses this phrase , cor. i. . for all the promises of god are yea , and in him amen unto the glory of god by us , i. e. they are firm , immovable , not so much as a shadow of falshood mingles with them ; and heaven and earth shall sooner sink , and be dissolv'd , than these promises shall fail . . plainness , as it is opposed to oaths and strong asseverations , which is the thing directly aimed at by our saviour here , and hath respect chiefly to our promises to men , and imports , that we are to content our selves with bare negatives and affirmatives , and such affirmations , and negations , that people may depend upon them as much , as if we had confirmed them with an oath : not but that , if the thing be weighty , and of great moment , some asseveration may be added , such as verily , amen , of a truth i say unto you , as we see christ himself doth in the gospel , where the souls , and the salvation of men are concern'd ; but in ordinary affairs , or things relating to our business , calling , and employment , bargains and negotiations ; in all discourses , and speeches , and promises of this nature , not only great veracity , but bare affirmations and negations are the things which become us , as we are christians , and profess our selves followers of the best of masters . so that , when it is said here , let your communication be yea , yea , and nay , nay ; the meaning is not , that in our answers and discourses , we must use no words whatsoever , but only yea and nay , according as the question is which is ask'd us . that 's contrary to christ's practice , and the apostles example , which are the best comment on the text. no doubt we may discourse with our neighbours as long as we think fit , and say as much as is needful to the purpose . but , . the general intent is to teach us , that to avoid greater sins , we are to shun the lesser . to avoid swearing in discourse , we must allow our selves in nothing that comes to more than bare affirmations and negations . . it is to direct us , that in our discourses we are to be calm , not to be moved into a passion , and from thence into asseverations , and impertinent confirmations of what we say or promise . . it is to tell us , that we are to confine our selves to the rule of plainness in all our speeches and discourses , and keep within the compass of plain affirmations and negations , and take care , that our discourses , what length soever we think fit to allow them , be conformable to that rule , without mingling any thing of an oath , or vehement asseveration with it . and this being the chief subject of the command here given , it will be necessary , i insist upon it , and enquire , i. into the reasons , which make this plainness in our speeches , answers , and promises expedient and necessary . ii. into the causes , which move men to act contrary to this rule , and the vanity of them . i. as to the reasons , which make this plainness very necessary , they are these following . . this is part of that universal simplicity , which is to run through all the parts of our life , and behaviour , and deportment in the world. i suppose i need not tell you that , when i speak of simplicity here , i do not mean simplicity in a bad sense , as it is used for childishness , want of understanding , or foolishness ; i grant , that even that true simplicity , i am discoursing of , may appear folly and want of wit in the eyes of the world , but the best answer to that cavil is , that we must be such children and babes , if we mean to enter into the kingdom of heaven ; and it is a mans duty , that means to be wise unto salvation , to become a fool in the opinion of the world , cor. iii. . by simplicity therefore therefore i mean , want of guile , and as we call it down-right honesty , a temper without tricks , and sinister ends and aims , and plain-heartedness , or a plain , honest endeavour to please god , and to do our duty without subtil evasions , and distinctions , and cunning devices to excuse our selves , from what is incumbent upon us , and without pomp and ostentation . now it 's evident , that an universal simplicity is required of us , cor. i. . where it is made the foundation of our peace and joy , and matth. x. . particularly a simplicity in our dresses , pet. iii. . a simplicity in our way of living , tim. vi . . a simplicity in our dyet , philip. iii. . a simplicity in our designs and intentions , matth. vi . . and if it must be universal , it must be in our speeches , answers , and promises too . if it fail there , the simplicity is not uniform , the thred is not spun even , and things are not answerable one to another ; nay , the tongue being the chief member of our bodies , the best member we have , as the old translation of the psalms renders the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ps. cviii . . if simplicity should be wanting there , the frame would look ill , and be defective in a principal part , and consequently deformed . and that these bare affirmations , and negations are arguments of simplicity , is evident from hence , because they are freest from mixture , not compounded of things heterogeneous , and therefore simple , and plain , and like christianity , which is the plainest and the honestest thing in the world. . if our speech must be always with grace , season'd with salt , according to the known rule of our religion , col. iv . . it 's soon made out , that this plainness must be necessary , for it hath all the looks of grace . what is grace , but converting our souls and bodies to those uses , for which god hath appointed them ? and who can deny , that these plain affirmations and negotiations are the use , for which god intended our tongues and the faculty of speech , since god always intends that , which is like to do most good , as this plainness certainly doth . grace discovers it self in a holy watchfulness over our outward and inward man , and these plain affirmations and negations are an argument of this watchfullness , and as grace makes a man stand in awe of god , so this plainness is a sign , that the man is over-awed by a supream being , whose will he hath a greater regard to , than the opinions of men ; so that if our speech must be with grace , this plainness must needs be part of that , wherein this grace is to be expressed . . hereby abundance of sins are prevented , and several excellent vertues are promoted . the particular sins , which are prevented by it , are lying , and equivocating , flattering , and dissembling , cheating , and scurrility , and foolish jesting , pride , and wrath , loquaciousness , and garrulity , qualities , which do very ill become a person , who names the name of christ , and is to do nothing , that 's childish , and mean , and impertinent ; and the reason , why this plainness is the way to prevent these sins , is , because they are of a contrary nature , and incompatible with it , as darkness and light , and fire and water . the vertues it promotes , and preserves are gravity and justice , veracity and modesty , decency and sobriety , affability , meekness , and steddiness in goodness , for these are the effects of it , and this plainness if invincibly maintained , runs out naturally into these vertues ; so that it becomes necessary upon the account of profit , and interest . but , . the reason , christ urges in the text , is as pregnant , as any we have alledged ; what is more than these , comes of evil . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which relates either to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the evil one , the wicked adversary the devil , or to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an evil nature , or evil custom , or sin in general . . if these strong asseverations , whether oaths , or other solemn protestations in common discourses , proceed from the devil , who instigates men , and suggests arguments to use them , and who intends to debilitate , and weaken their graces by this means , they cannot be good . it was a rash question , can any good come out of galilee . but here the expostulation is more just , can any good come from him who sins from the from the father of lyes and the author of all impiety ? if it proceed from the devil , it must be naught , for he cannot , it is not in his nature to prompt to any thing that 's pleasing to god ; and if he should , it is with an intent to deceive him another way . . if this were not , it proceeds however from an evil temper of mind ; and where men are so fond of such strong asseverations in common discourses , it 's a sign , their minds are not season'd with a true sense of gods holiness , nor have they that love to the gospel they should have , and their inclinations to sin are strong , though they may have made a shift to part with some things scandalous , yet they are not willing to part with all that clashes with the design of the gospel , nor to follow christ whithersoever he goes , which argues a root of bitterness at the heart , though they do not , or will not perceive it , or take notice of it , so that their heart hath a secret aversion from an entire conformity to gods will. . it is an argument , that an evil custom prevails more with them , than their duty , and a vain humour of the age they live in , hath the ascendant of their piety . and consequently these asseverations , whether oaths or solemn protestations in their ordinary discourses , savouring of so much evil , they cannot but be sinful , and odious to god , and the plain affirmations and negations in our speeches , answers , and promises must be necessary , and tending to the peace and satisfaction of our consciences . ii. if we enquire into the causes , that make men act contrary to this rule , we shall find them many and various , but i shall confine my self to these two , as the chief and principal . . imaginary danger . men fansie abundance of dangers , which they pretend they shall incur by their nice watchfulness over their words , and a precise confining themselves to plain affirmations , and negations . one cries , men will not believe me , if i do not protest and vow , and use some such expressions , which may give weight to what i say ; a miserable shift ! if they will not believe thee , surely they suppose thee to be a very ill man , or they do not take thee to be honest , or thou dost give them occasion , and they have reason to think , that thou art a person light , and frothy , and vain , and perfidious ; and in this case , the best way to convince them of the contrary , is a blameless life . if they will not believe thee , let thy inoffensive conversation shew , that thy principles are good , and pious , and serious , and be sure upon all occasions to perform , what thou promisest , and they 'll see there is no reason to suspect thy fidelity . speak nothing but the truth , and what thou art very well assured of , and experience and the event of things will witness for thee , that thou art an israelite indeed , in whom there is no guile , and if after all , they will not believe thee , thou hast this comfort , that thou hast acted according to the will of god , than which there is no greater comfort on this side heaven . another cries , men will think it humor in me , and what if they do think so , where lies the hurt ? as long as thou art satisfied in thy conscience , that it is the fear of god , that keeps thee within the bounds of christian simplicity . he that observes the wind shall not sow , and he that regards the clouds shall not reap , saith the wise man , eccles. xi . . he that nicely regards the opinions of men , will never become a good man : a plain text of scripture must prevail with a man more than a thousand censures of his neighbours ; if not , he 'll be as far from the kingdom of god , when he comes to die , as he was in his vigorous state of life . another cries , i shall be counted a fanatick , or a quaker ; but as to that , i am sorry that so pitiful a sect , that turns religion into non-sense , should have so much as the name , and reputation of coming nearer to the rules of the gospel in this particular , than we , who have divinity , and the articles of the christian faith , and the duties of the gospel so plainly , so distinctly , so orderly delivered to us . but see , how men fright themselves with bugbears ! suppose a jew , or a turk , or a heathen should have something that 's good in his religion , what should hinder me from following it , if it be agreeable to the word of god ? is it not our bounden duty to think of , and to do whatever things are true and just , and honest , and lovely , and of a good report , phil. iv . . and let these things be found among the brahmins and indians , and people , that never heard of the gospel ; they may , and ought to be adopted into our practice , as long as they are conformable to the holy ghost . others are afraid of losing their profit , their credit and their interest , if they should not do in this particular , as the rest of their neighbours do : but this is as precarious a principle as any of the rest , and he will have but little reason to believe , that he belongs to christ , or hath any share in the benefits of his redemption , that loves the praise of men more , than of god , or prefers his interest before the safety of his immortal soul , especially when christ hath so seriously told us , if any man come to me , and hates not his father , and mother , and wife and children , and brethren , and sisters , yea , and his own life also , he cannot be my disciple , luke xiv . . so that . the true cause is this , men are unwilling to be true christians , or christians altogether . half-christians they are , and , with agrippa , almost perswaded , but they will not go through with the work. they love to play about the out-works , and about the suburbs of religion , but they care not for entring too far into the holy discipline . so much of christianity as is consistent with the lusts of their flesh , they are willing to embrace , but farther they dare not , they will not go ; and therefore when religion comes to clash with an evil custom they have got , and which the world counts harmless , and which makes them good company , and acceptable to men , they bid religion farewell , or they will not see , nor understand that that part of religion , which crosses that evil custom , is their duty . inferences . i. what i have said , relates not only to downright oaths in common discourses , speeches , answers , promises , but to all mincings of oaths , and to those vulgar expressions , i vow , i swear , i protest , i 'll take my oath on 't , as i hope to be saved , &c. and to all gilding , or abbreviating of such expressions , and turning them to a more tolerable found , especially in matters frivolous , and vain and impertinent . what do we think ? are things of this nature fit , do they deserve to be confirmed with such religious affirmations ? how can we use them , with what conscience can we venture on them , when the text is so plain , but let your communication be , yea , yea , and nay , nay ; for what is more than these comes of evil . will you plead , that you mean no evil by it ? how doth that excuse you ? might not a papist say , i mean no idolatry by worshipping saints and angels ? it is not what you intend , but what is against the will of god , that is to be regarded in this case . christ assures you , what is more than these , comes of evil. as harmless as these asseverations seem , they are branches of an evil tree , suckers of an evil root ; they betray a love to evil in the soul ; they discover a heart ignorant of the nature of the gospel of christ , and therefore they must be left , and shun'd , and watch'd against , for they are sinful , and forbid , and contrary to the mind of god. there is a fondness in most men to be believed in what they say , and this fondness they discover even in telling things , which they have only by hear-say , and very often false , and that tempts them to these extravagant additionals , i have mention'd ; and since that fondness is the occasion of it , even that must be subdued and mortified . it 's true , a man ought to be desirous to be believed , but then it must be in things , serious and weighty , and of importance , and such as he hath a moral assurance of , that they are true , and that desire must go no farther , than god hath allowed of . and since not only in things trivial , and complemental , and telling of stories , but also in ordinary promises , bargains , and negotiations , he hath forbid these solemn confirmations , and protestations , as pleasing as they may be to flesh and blood , and as customary as they are , and as agreeable as they are to the humor of the times , they must be forborn . what 's the reason , that we hear people say sometimes of a man , that they will take his word for a thousand pound , and that if such a one hath said it , they 'll believe it sooner , than they will do another man upon his bond. is it not , because they are assured of his honesty , sincerity , piety , constancy , veracity , and unfeigned goodness ? is not this a mighty commendation ? is it not an excellent character ? and are not these fit examples for us to follow ? doth a principle of real goodness , give a man such reputation among his neighbours , and is it not fit we should imitate these patterns ? we that stand so much upon our credit , why are we loth to venture upon that , which will procure us such credit not only with men , but with god too ? were we christians indeed , and did men see , that we live up to the rules of our great master without wavering , they would depend upon our promises as much , as they do upon other mens oaths , and more too ; but when they see us treacherous , and persidious , and regardless of our words , and that we take no heed to our ways , when they find that we pretend to religion , and yet can be knaves ; that we call our selves children of god , and yet can cheat and defraud ; that we commend good men , and talk well , and can undermine , and over-reach another in a bargain , no wonder if they do mistrust us : and then we run our selves into a necessity of helping out our want of sincerity with protestations , and needless asseverations ; and thus by degrees we come to venture upon oaths , and to other sins , and undoe our souls . our religion was intended to make us the honestest men in the world ; and were we true to our principles , there would be no need of so many bonds , and obligations , and indentures , and counterparts , and giving of securities , and sollicitations to second our word , and promises with oaths and vows , and protestations , as now there is . but all that can be said in this point , is this : if men be truly converted to the laws of christ , they will be just and honest , and sincere , and upright , and faithful , and true , and invincibly so ; if they are not , their conversion is nonsense , their regeneration a fable , their love to god a romance , their repentance a fancy , and their piety paint , and varnish . ii. we see here , that the government of our tongues , requires our special care. he that offends not in word , is a perfect man , saith st. james . jam. iii. . and able also to bridle the whole body . it 's one great lesson of our religion , to labour after perfection , as appears by the frequent commands , cor. xiii . . hebr. vi . . jam. i. . cor. xiii . . and this perfection is not to be attained , except our care and watchfullness extend to our speeches , and words , and discourses , and communications in conversation ; and how this care is to be expressed , i shall briefly shew in the following directions . . let 's always propose to our selves a good end in speaking , either to rectifie the mistakes of others , or to instruct , or to counsel , or to exhort , or to comfort , or to reprove , or to edifie others , or to acquaint them with the true merit of the cause , or to prevent frothy or impertinent discourses . this is part of that discretion , which is made a good man's character , psal. cxii . . he that speaks with an intent either to be applauded for his wit , or learning , or piety , or to make the company laugh , or meerly to trifle away the time , or to provoke others to wrath , &c. such a person hath no great care of his everlasting concerns , and puts no oyl to his lamp ; and therefore if the bridegroom should come unawares , he 'll have oyl to buy when the doors are going to be shut . . let 's speak circumspectly , so that in our discourses , neither god be abused by profaneness , nor scripture undervalued by wrong applications , nor our neighbour rendred contemptible by calumny , nor our souls wounded by lying , nor religion blacken'd by misrepresentations , nor weak christians scandaliz'd by immoderate liberty , nor other men harden'd in their sins by flattering compliances . to this purpose solomon , eccles. v. . be not rash with thy mouth , and let not thy heart be hasty to utter any thing before god. . let 's speak modestly of our selves especially , and of our duties , and performances , and accomplishments , and not only with respect to our selves , but in regard of others too , when kindnesses and obligations , and admiration of their gifts prompt us to speak in their commendation . there is great modesty requir'd , particularly when inferiors speak to their superiors , disciples to their teachers , servants to their masters , children to their parents , and hearers to their spiritual pastors , young men to the aged . this is part of that submission , and subjection , and humility , most earnestly pressed upon us , pet. v. . . let 's speak opportunely , suitably to the time and place we are in . a word fitly spoken is like apples of gold in pictures of silver , prov. xxv . . comfort is proper for the afflicted , reproof for the obstinate , admonition for the tractable , instruction for the ignorant , and colloquies divine and spiritual for the house of god ; and when god sends the sword , the prophet asks very justly , should we then make mirth ? ezek. xxi . . . let 's talk sparingly . in the multitude of words there wants not sin , but he that refrains his tongue is wise , prov. x. . a man that talks much , had need be a very accomplish'd person , if he doth not run out into something contrary to truth or good manners . this rule deserves to be observ'd so much the more , because multitude of words is made the character of a fool , eccles. x. . . let 's use our selves to talk piously . it is a commanded duty , ephes. iv . . this is wanting in most companies ; nay , it is become a piece of rudeness , and a mark of ill breeding to talk of jesus christ , when people visit one another , and that 's one great reason of the decay of piety among us . st. austin in his confessions tells us , that he and his mother standing together , and looking out of a window into a garden , fell a discoursing of the nature of the everlasting felicity in heaven , and drawing comparisons from the herbs and flowers , they saw before them , and then running higher to the contemplation of the sun , and moon , and stars , and reflecting on the far greater glory in the higher mansions , they were so ravish'd with one anothers discourses , that they forgot they were on earth . indeed , till men come to delight in such discourses , they have not yet receiv'd that spirit , whereby we relish the things which are freely given us of god. these are some of those many directions which might here be given . and to put all this in practice , there are two things to be observed . . we must oblige our selves to do it , by all the arguments which have power to bind us . and among these a vigorous resolution , and punishing our selves , if we break it , may justly be said to be one of the most effectual methods to compass it . . as we know how good men have been concern'd about this watchfulness over their tongues , so with them we must pray , and pray earnestly for the divine assistance ; for the tongue is not easily tamed or reduced to good order . god must be interessed , and his victorious grace implored in the endeavour ; and if you want a form of prayer to that purpose , david hath given us one psal. cxli. . set a watch , o lord , before my mouth , and keep the door of my lips. i conclude with st. james's remarkable sentence , jam. i. . if any man among you seems to be religious , and bridles not his tongue , deceiving his own heart , that man's religion is vain . sermon xxxi . st. matth. ch. v. ver. , . ye have heard , that it hath been said , an eye for an eye , and a tooth for a tooth . but i say unto you , that ye resist not evil , but whosoever shall smite thee on thy right cheek , turn to him the other also . i expect , that upon the reading of these words of our saviour , many of you will be ready to reply , as the men of capernaum , when they heard christ discoursing of eating his flesh , and drinking his blood , this is a hard saying , who can hear it ? but not to mention , that hardships are no discouragements to industrious men from prosecuting their designs , and that unwilling minds will be ever complaining of difficulties , the true reason of such complaints , is not any internal difficulty of the thing it self , but want of a renew'd and sanctify'd heart . that may appear difficult to one which is not so to another , and sick men may not be able to bear what vigorous and healthy persons can . but of this i shall have occasion to discourse of more largely in the sequel . as to the text ; christ seems to contradict and oppose his saying to the command of god , but he doth not ; he only shews what is better , and establishes that which is better into a law , but doth not find fault with a law of god's making . to make this appear , i shall consider , i. what was said of old , and upon what account . and , ii. what christ says to us , that pretend to be his followers . i. what was said of old , and upon what account . ye have heard , that it hath been said , an eye for an eye , and a tooth for a tooth . i do not doubt , but christ quotes and repeats these words , not precisely , as they are in the law of moses , but as the ancient masters of tradition ; and from them the scribes and pharisees had expressed , and contracted , and applied them to the lawfulness of private revenge . and therefore , ye have heard , saith our saviour , that it hath been said , i. e. by them of old time , by the learned doctors of the former ages . indeed the words are in the law of moses , only in that fountain they are larger and fuller than in the stream , as deliver'd to the jews by their ancestors . however , though christ quotes these words , as the saying of the ancient masters of tradition , yet it 's certain , that those ancient doctors had regard to the law of moses , for so we read , exod. xxi . . and if any mischief follow , then thou shalt give life for life , eye for eye , tooth for tooth , hand for hand , foot for foot , burning for burning , wound for wound , stripe for stripe . concerning which law i note , . that this was the most ancient way of punishing offenders , especially private men , when they had offered any injury to the body of their neighbour . he that had unjustly hurt another in a certain limb , or part , suppose the eye , or foot , or hand , or tooth , he was to suffer in that part in which he had been prejudicial to the other ; and this was usual , not only among the jews , but among the ancient greeks and romans too ; and it 's probable they learned the use of this retaliation , from the methods of god's providence , which they observed working after that manner , which makes adonibezeck take notice , judg. i. . threescore and ten kings with their thumbs and right toes cut off , have gathered their meat under my table ; as i have done , so god hath required me . . in process of time , by example and consent , it was agreed , that the person hurt should have cost given him for the damages he sustained , and the retaliation or punishment in the same kind was changed into pecuniary mulcts , or so much money , or so much in goods , as was judged by wise men to tantamount to the hurt done , was given to the party injured , if he complain'd ; and thus compensation was made . and yet , . this law of god in moses did not forbid the jews patience under injuries . notwithstanding this law , they might very lawfully suffer themselves to be hurt , without contradiction or revenge , which is the reason why moses is commended for his meekness and patience , when aaron and miriam murmured against him . and david's patience under shimie's revilings , sam. xvi . . was not the least jewel in his crown ; i mean , was one of the most eminent vertues of his life . however , . this law did not give the jews liberty to exercise any private revenge , i. e. by virtue of this law a jew could not of his own accord wound him in the eye , or foot , or tooth , &c. who had wounded him in any of those parts ; but he had liberty to go and accuse the offender to the magistrate , who was oblig'd to do him justice , and to retaliate the injury upon the offender ; and therefore it is said , exod. xxi . . that the judges were to determine it . add to all this , . that even to bring the offender before the magistrate , in order to have him punish'd , was rather permitted than commanded , much like the divorces we have spoken of , to prevent a greater evil , such as murther , and excessive private revenges . just as our law permits men to take interest , six per cent. but for all that a man may chuse whether he will take any interest at all . this must necessarily be so ; for notwithstanding this law , patience under injuries was a vertue still , even among the jews , to whom it was permitted by their law to demand an eye for an eye , and a tooth for a tooth , or a punishment in the same kind . thus stood the case among the jews ; and here lay their crime : the permission god gave them to demand retaliation of the magistrate , to prevent a greater evil , by the instigation and instruction of the pharisees , they applied to the lawfulness of private revenge , and returning evil for evil , and made that a duty , which at the best was but a permission vouchsafed to carnal men , more than to spiritual , and would not understand , that the eternal law of goodness requir'd nobler actions . christ , who came to perfect humane nature , and to reduce things to the best and primitive state , makes that patience under injuries , which was at least lawful among the jews a duty , and what they might have done , he commands to be done , which is the second thing to be consider'd . ii. what christ says to us , who pretend to be his followers . but i say unto you , that you resist not evil , i. e. the evil man that doth you an injury . but whosoever shall smite thee on the right cheek , turn to him the other also . in which precept , . christ intimates , that the law of retaliation , an eye for an eye , &c. was suited to the jewish oeconomy , when the church was in her infancy ; but that was no just obstacle to god's endeavours to lead men to higher perfection , and consequently no contradiction to the law he was going to deliver . and since not resisting the evil , or injurious man was better than resisting , because it shew'd greater courage , it was convenient , that what is better should be chosen by his disciples , who had better promises : even in the old testament non-resistance was better than resistance ; and since it was necessary , that his followers should apply themselves to what was best , he injoins this non-resistance . . by saying so , he doth not forbid defending our selves , in case we receive an injury , and shewing reasons why we are unjustly dealt withal , for he himself did so , when he stood before the high-priest , and one of the officers struck him with the palm of his hand , john xviii . . if i have spoken evil , bear witness of the evil , but if well ; why smitest thou me . nor . doth christ forbid speaking to others , to clear our innocence to the unjust , or injurious man , for st. paul being wrongfully accused of the jews , and upon the point of being killed , having been struck but just before , called a centurion to him , and desired him to bring his sisters son to the chief captain to vindicate his innocence , and to rectifie his mistakes concerning the aspersions , the jews had cast upon him ; act. xxiii . . nor . doth christ forbid here ( out of love to justice , and out of respect to the publick good ) to address our selves to the magistrate in greater injuries , where life , and fortune are concerned , to complain to him , and entreat him to bind the offender to his good behaviour , and restrain him from doing greater mischief , for st. paul himself did so , by appealing unto caesar , act. xxv . . but . that which is directly forbidden here , is not only private revenge , and returning evil for evil , but even going to the magistrates in case of lesser injuries such as smiting on the cheek , to have the wrong revenged , and punish'd . and . that which is directly commanded here , is this , rather than return evil for evil , to endure a greater evil. whosoever shall smite thee on thy right cheek , turn to him the other also , i. e. rather than strike him again that strikes thee , offer to him the other cheek also . so that upon a review of the whole , we find these three duties enjoyned us , as we are christians . i. we are not to return evil for evil. ii. in lesser injuries we are not presently to run to the magistrate , to have the offender punished . iii. rather than return evil for evil , we are to endure a greater evil. i. we are not to return evil for evil. this is not only the language of the gospel , but the language of the law too ; for solomon , prov. xxiv . . gave counsel to this purpose , say not , i will do so to him , i. e. my neighbour , as he hath done to me , i will render to the man according to his work ; which shews , that even in the old testament , as i said before , it was counted a nobler thing not to return evil for evil , than to return it ; and that the retaliation moses speaks of , was only permitted for the hardness of their hearts . the new testament is so full of commands of this nature , and i may add examples too , that it is almost needless to mention any , however the principal you will find , rom. xii . , . recompence to no man evil for evil ; dearly beloved , avenge not your selves ; and pet. iii. , . be pitifull , be courteous , not rendring evil for evil , nor railing for railing . and that which makes this precept very reasonable , is this . . to render evil for evil , is to sin for companies sake , or to sin , because another sins ; we should count that man a very strange creature , that should make himself sick , because another man is so , or run distracted , because another is mad , or drown himself , because another is weary of his life . the man , that doth us an injury , strikes , wounds , abuses , reviles us , or tells lyes of us unjustly , no doubt is sick , his soul is distemper'd , he acts below his reason , and runs the hazard of drowning in the gulf of perdition , and shall we do so ? he makes god angry with him , and wrongs not only us , but his own soul too , and are these things so beautiful , so amiable , so attracting , that we need be fond of them ? it 's true , we are apt to flatter our selves , that what we do by way of return is no injury , but a just retribution , but these are childish evasions ; the actions are the same , the wrath , the anger , the malice , the spight is the same , our departure from the rule of vertue is the same , and therefore the sin must be the same . so that in this case the blind leads the blind , and we know , what the consequence will be , for both will fall into the ditch . . this rendring evil for evil , is condemned by the very law of nature , which we learn best from heathen philosophers , who had no revelation to direct them . aristotle and cicero indeed make it just , and lawful to revenge an injury , or to return evil for evil , but the platonists generally , who had a greater insight into the nature of morality , and brought better minds to the study of it , do look upon 't , as a thing unworthy of a good man , and they call it falling into the same distemper , and disorder , that he is sick of , who doth the injury . the pythagoreans were of the same mind , and look'd upon him , that returned the injury , as the worse man of the two , because he discomposed himself for another mans folly , and wronged his own innocence , and they laid it down as a maxim , that to bite again , when we are bitten , was the quality of a brute , or wild beasts , not of a good , or wise man ; and if it seemed so unreasonable to meer heathens , a christian must be blind beyond imagination , that in all the light he hath , perceives not the absurdity of it . . this is to invade gods right , for vengeance is mine saith he , i will repay , rom. xii . . had not god promised to revenge our wrongs , something might be pleaded for our returning evil for evil. but god having taken that province upon himself , it must be strange injustice , and presumption to take that power out of his hand , and the man that returns evil for evil , doth as good as say , i will not stay till god revenges my cause . i know not , whether he will or no. it 's true he ha●h said , he will , but i cannot be sure of it . i will take the opportunity , which offers it self , and ( in despight of my belief , that he will see me righted ) be mine own carver . i will take that office upon my self , which he is very slow , and loath to discharge , and i value not his authority , and what madness is this ! you 'l say perhaps , since god works by means , and makes use of the magistrate ordinarily , to revenge mens wrongs , i may at least make use of that means , and complain to them to have the offender brought to condign punishment ; but as to that , whatsoever may be lawful in greater injuries , to be sure in lesser it is not ; which leads me to the second proposition . ii. in lesser injuries , we are not presently to run to the magistrate to have the offender punish'd . we are not only not to revenge our selves in this case , but we may not run to those in power , to have our revenge that way gratified . whereas the jews upon such occasions , did run to the magistrates to have the offender punish'd with the loss of the same limb or part , in which he had injured them , christ to lead his followers to greater perfection , or to let them see , what is the true import of the law of nature , commands not to resist the evil man , as the jews of old did by demanding eye for an eye , &c. and he intimates , what he means by a lesser injury , even such as smiting on the cheek . it 's true , at this day , this is counted not only in palaces , but in stalls and shops , one of the greatest injuries , and a box on the ear is look'd upon as the most insufferable thing in nature , and some men , if they were sure to go to hell the next moment , would not forbear returning the injury , at least revenging themselves by means of the magistrate . but mad men are not sit judges of the reasonableness of a law. that this before us is so , is evident from hence . . to run presently to the magistrate in lesser injuries , is an argument of a very uncharitable mind , of a temper that will cover nothing with its softer mantle , but is fond of exposing its neighbour's nakedness . nay , such a temper acts the reverse of the qualities , and operations of true charity , mention'd cor. xiii . , . for it knows not what long suffering means , it 's kindness goes out . it cherishes envy , it 's rash , it discovers it's pride , it 's behaviour is unseemly , it seeks altogether her own , it is easily provoked , it thinks evil , it rejoices in iniquity , it believes the worst , hopes nothing , bears nothing , endures nothing , and therefore it cannot be charity , and without this , all a man doth , is worth nothing . . it is a sign of great impatience , and that neither the precepts , nor examples of patience recorded in scripture for our admonition , do work upon us , and consequently , that we are strangers , to bearing tribulation ; and a christian , that knows not how to bear tribulation , is no christian. patience is one of the corner-stones , on which our religion is , and must be built , and if the foundation be destroyed , what security hath a man , that he is one of the lively stones whereof the spiritual house is framed , patience cements all the other vertues , rom. v. , , . pet. i. . it keeps them together , and they do not break asunder ; if that be lost , all the other graces fall , and the poet says , if the master be , amisso , rupere fidem ; if that come to any hurt , all the rest do suffer ship-wrack . . by running presently to the magistrate , in lesser injuries , to be revenged on the offender , we involve our selves in divers sins ; such as misrepresenting our neighbours faults , aggravating them beyond measure , and drawing others into the same errour , delight in other peoples misery , rejoycing at their fall , animosity , secret grudges , malice , hatred , contempt of god , &c. so fruitful is this sin , that out of its belly flow divers impure streams , a trojan horse , that carries fatal enemies in its bowels , from which is nothing to be expected but confusion , and desolation . but this is not all , we are not only not to return evil for evil , not only forbear running to the magistrate in lesser injuries , but rather than return evil for evil , submit to a greater inconvenience , which it the iii. proposition . rather than return evil for evil , we are to endure a greater evil. whosoever smites thee on the right cheek , rather than serve him in his kind , rather , than requite him after his way , turn to him the other also . that this is the sense , is plain from hence , because neither christ , nor st. paul did turn the other cheek to the person that struck them , and therefore the adversative proposition must be understood comparatively , rather than return the injury , suffer a greater . indeed there are examples in ecclesiastical history , who according to the letter of this command , have turned the other cheek to the smiter , so did spiridion they say , so did an old hermite in ruffinus , so did paula , so did eulogius , so did divers monks , if we believe the roman legends ; nay , so fond were some , that rather than not have an opportunity of fullfilling this command literally , have provoked others to smite them on one cheek , that they might have an opportunity of turning to them the other also ; but this was part of that excessive righteousness , whereof solomon , be not overmuch righteous , eccles. vii . . the true meaning of this precept , is that , which i have mention'd ; and the reasonableness of this rule will appear from hence . . this is the best way to overcome the desire of revenge . herein lies the mystery of a christians conquest , that we may be able to endure something that 's irksom to flesh and blood , to endure something , that is more irksom , as he , who had given a shilling to a poor man , and repined at it , to overcome that temptation , went back , and gave him two . he that can endure a greater injury , no doubt will be able to endure a less . this is that policy , a christian is to make use of to dissipate the stratagems of the devil ; and he that applies himself to this method of resisting revengeful desires , hath something to bear witness , that he is become wise unto salvation . . this is an excellent sign , that we have a huge command of our passions , and affections . were i to shew a christian in his beauty , i would shew him in this dress , for he that is slow to anger , is better than the mighty , and he that rules his spirit , than he that takes a city , prov. xvi . . the mighty men , whose names sound big , who have filled the world with slaughters , and made themselves masters of kingdoms , cities , towns , countries , have still been strangers to this command of their passions . this command makes a man a christian , for they that are christ's , have crucified the flesh , with it's affections , and lusts ; and no doubt , he shews , that he hath crucified all these , that rather than return evil for evil , endures a greater evil. . this is the most likely method , to make people admire , and fall in love with religion , which gives men such power , and enables them to do , what nature , art , and philosophy , are not able to effect . we have a great instance of this in a case not very unlike that , i speak of , in a pious man in india , who preaching the gospel to those barbarians , as he stood in the street discoursing of christ crucified , an indian full of spight , and spleen , having gathered what filth and nastiness he could , came up to him , and spit full in his face ; the good man not at all concerned at the affront , gently wiped away the spittle , and went on in his discourse , not moved in the least with the injury , an act so astonishing to that barbarous people , that abundance came in , and professed themselves proselytes of christianity . there are so few men in this age , that practice these stricter precepts of our religion , that that 's one reason , why so few are converted , or become obedient to the faith. such extraordinary acts of patience under injuries would make sensual men stand amaz'd at the mighty power of god in our souls , and oblige them to yield their members servants of righteousness unto holiness . . from hence flows the sweetest peace and satisfaction , even from hence , when rather than return evil for evil , we are ready to suffer a greater evil. self-denial is the key that unlocks the hidden treasures of peace and joy in the holy ghost ; hence came that mighty peace we find in the holy apostles and their followers , st. paul tells us a very strange thing of himself , cor. vii . . i am exceeding joyful in all our tribulation . this looks like the greatest paradox . what ? rejoyce in chains , in hunger , in thirst , and nakedness ! what ? rejoyce in dungeons , in prisons , in distresses by land and by water ! is it possible to rejoyce in persecutions , in being made the filth and off-scouring of the world ? it had been something if he had said with solomon , eccles. ii . . i am exceeding joyful because i have made me great works , built me houses , planted vineyards , made me gardens and orchards , planted me trees of all kind of fruits , made me pools of water to water therewith the wood that brings forth fruit , and gotten me servants , and maidens , and had servants born in my house , and because i have great possessions of great and small cattle , and have gather'd silver and gold , and the peculiar treasure of kings , and have gotten me singers , and women-singers , &c. these are the gaudy things that make the children of men merry and joyful , but to talk of being exceeding joyful , under a very sorrowful scene of misery , this sounds as if the apostle were besides himself . but no , the good man was in his wits , his reason strong and lively within him , and he felt what he said , and what could be the reason of this joy. why ! it was self-denial , and the greater the self-denial is , the greater is the joy ; and what greater self-denial could there be , than what he mentions , cor. iv . . . being reviled we bless , being persecuted we suffer it , being defamed we entreat , as if he had said , rather than return evil for evil , we are ready to suffer a greater evil ; men in whom sense and love of the world reigns must needs be unacquainted with this joy. but thus it is not with persons who live by faith in the son of god. these both taste it and feel it , and the reason is , because they tread in the steps of christ jesus , who , when he was reviled , reviled not again , and when he suffered , he threatned not , but committed himself to him that judges righteously , pet. ii . . inferences . . from these words it doth not follow , that therefore the office of the magistrate is needless , or that a christian cannot lawfully and conscientiously be a magistrate . these words of our saviour are indeed alledged to prove it , and the objection runs thus . if we christians are to endure injuries patiently , are not to demand retaliation from the magistrate , and rather than revenge our selves are to suffer a greater injury ; the office of a magistrate , which consists chiefly in revenging wrongs and injuries , and in returning evil for evil , is needless , nay dangerous , nor can a christian conscientiously engage in an office , which obliges him to act contrary to the rule of christ ; for what doth the magistrate but resist the evil man , and if he be not to be resisted , how can a christian safely execute or discharge that office. i answer . that this precept of our saviour is given to private christians , or to christians in a private capacity , and not to magistrates , will appear from the following particulars ; . as christ hath no occasion here to talk of magistrates , christian magistrates , i mean , so it cannot be rationally suppos'd , that he prescribes any law to them . the persons he speaks to were disciples , invested with no secular authority ; and though he speaks to all his disciples , both those that were then , and who were to succeed them , yet he considers them still in the capacity of christians , not as they are or may be entrusted with power and authority for the publick good , which respects must necessarily require other measures . . christ did not come to destroy the law , but to fulfil it ; but if he had abolished the office of magistrates , or made it unlawful , he had destroy'd a considerable part of the law of moses , which doth not only relate to magristrates , but makes the office indispensibly necessary . . christ came to explain and revive the law of nature , which law requires peace and order in a common-wealth ; and this not being to be had without magistrates , which may encourage those that do well , and punish the evil-doers ; it must follow , that magistrates , as magistrates , are not concern'd in this precept . . how can this text be levell'd against the power of magistrates , when magistrates are the powers ordain'd of god , and whoever resists that power , resists the ordinance of god ; rom. xiii . , , . . there is no place in all the new testament , which forbids a christian to be a magistrate ; nay , we have several examples of men , who were magistrates actually , and converted to christianity ; and yet neither quitted , nor were they requir'd to quit that office after their conversion , such were nicodemus , joseph of arimathea . both the centurions , matth. viii . and act. x. and sergius paulus , the proconsul , acts xiii . even the soldiers in st. john the baptist's time , men who are the great instruments of that justice , which the magistrate sometimes executes , were not oblig'd to lay down their military girdle , or to forsake their station and employment . . we are expresly commanded to pray for kings , and those who are in authority , tim. ii . , , . and the reason is given , because god would have all men to be saved , and come to the knowledge of the truth , which shews , that we are therefore to pray for magistrates , especially if infidels or idolaters , that they may be converted , and that under them we may lead quiet and peaceable lives in all godliness and honesty ; which end could not be obtain'd , if immediately upon their turning christians , they were oblig'd to lay down , or divest themselves from their office. . the office of the magistrate doth not at all clash or interfere with the genius or temper of the gospel . for what is the office of a magistrate , but to make wholesome laws for governing the people under their power with suitable sanctions , and to defend their subjects from wrong , violence and mischief : neither of which acts are contrary to our religion , not making laws for governing the people under their charge ; for the gospel , as well as the law of nature , permits every master of a family to make good orders for those over whom god hath set him ; and it would be strange , if masters of a greater family might not have this privilege . god even in the new-testament hath declar'd himself to be a god of order , and protests against confusion ; and since without magistrates and laws , and sanctions , it would be impossible to prevent confusion : he that allows of the end , must needs be supposed to allow of the means conducive to that end. in a word , without these helps , cities and common-wealths would be dens of thieves , and pest-houses rather than civiliz'd societies ; nor is defending their subjects from wrongs and injuries , contrary to the nature of the gospel , which prescribes justice and charity , and who sees not that the defence of the subject from wrongs and injuries is founded upon these two cardinal vertues . even inflicting penalties upon the stubborn and obstinate , rests upon these principles , so that the office of the magistrate must necessarily be lawful and commendable . i grant , were the whole world christian , and did all christians live up strictly to the rules of the gospel , there would be no quarrels , no dissentions , no wrongs , no injuries , and consequently there would be no need of magistrates ; but such a blessed state we do not look for , till we come to heaven , and till then there must be magistrates . nor doth st. paul , cor. vi . , , , , . find fault with the office of the magistrate , but with those who upon every light occasion , quarrel'd one with another , and accused one another to the magistrate , and particularly to the heathen governors . nay , the apostle is so far from condemning the office , that he seems to advise them to erect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or tribunals of judgment among themselves , to decide controversies and quarrels betwixt man and man , thereby to avoid running to the heathen magistrates , whereby christianity was like to become contemptible . so that all these particulars being laid together , since god cannot be supposed to contradict himself , this precept of our saviour must concern only private christians , and must be intended to direct them how they are to behave themselves one toward another in their conversation , but is not level'd against the power of magistrates in a christian common-wealth , not but that even a magistrate may sin against this precept of our master , if private revenge guides him in the execution of judgment and justice ; but where he doth the duty of a magistrate , out of love to the publick good , there this command cannot be suppos'd to interfere with his power and authority . ii. since the precept of the text is the standing rule whereby christ's disciples are to govern themselves , it is very necessary i should press it upon you , who came hither on purpose , not only to hear , but , i hope , to do , what the lord your god requires of you , viz. not to return evil for evil. not to run in lesser injuries ( such as a blow , or smiting on the cheek ) to the magistrate , in order to have the offender punish'd . and , rather than return evil for evil , to suffer a greater evil , or , a greater injury . but i foresee an objection which is like to dash all that i can say , or alledge , in order to persuade you to a conscientious observance of these rules of holy living . why should you urge this , ( will some say ) for the thing is impracticable ? not practicable sirs ! it 's strange our great master , in whom are all the treasures of wisdom and knowledge , should prescribe a thing that is not practicable . what , did not he know our frames ? was he ignorant of what our shoulders would bear ? did not he consider the state and condition of our souls ? i grant it is not practicable by men , who will not step out of the common road of their carnal interest , and lusts , and sinful inclinations . i grant , it is not practicable by persons who will not make use of the means , and motives , and enforcives , and helps , which god affords to raise corrupted nature into a nobler temper . i grant , it is not practicable by persons who will do nothing toward their own happiness , that will be naked , and poor , and blind , wretched and miserable , in despight of all the collyriums , and eye-salves , and medicines , and remedies , which are offer'd , and tender'd to them for their cure. but when there are a thousand moral arguments before you , and the spirit of god , and the grace of our lord jesus christ are ready to give life to those arguments in your souls , when heaven is willing to assist , and omnipotence offers to help you , to raise you from the ground , and to inspire you with courage and valour suitable , there to talk of the unpracticableness of these rules , is to blaspheme the goodness of god , and with that unprofitable servant to accuse your master , that he gathers where he hath not strow'd , and reaps where he hath not sown . what should make it unpracticable ? what ? because flesh and blood saith it is so ? is not flesh and blood that which you are oblig'd to fight against ? what are all the arguments that are brought against the practicableness of it , but what are borrow'd from the opinion of the world , because it is not customary to do so , it is not usual , or other men do not mind it . and are these the mighty reasons that satisfie your conscience ? will you dare to plead them in the last day ? will not you blush to alledge them before the searcher of all hearts ? i shall be counted a coward , saith the man of honour , if i put up an affront , or do not return evil for evil. a wonderful argument ! an argument which a philosopher would laugh at , and a christian ought to scorn . was there ever greater cowardice than this returning evil for evil ? what ? not dare to obey your god , whom you confess to be greater than the greatest monarchs of the world ? what ? not dare to consult the interest and welfare of your souls above that of flesh and blood ? what ? not dare to maintain a good conscience in despight of all opposition ? what ? afraid of transgressing a punctilio of honour , when you run the hazard of eternal damnation ? is this your courage to be slaves to a silly lust , and to crouch to a base temptation of the devil ? to tremble at the censures of dust and ashes , and to throw your selves headlong into the gulph of perdition ? you 'll reply , who saith it is so dangerous ? why , christ says so , that saviour whom you pretend to worship and adore ; for he hath prefix'd this general item to all the commands in this sermon , whosoever shall break one of these least commandments , and shall teach men so , i.e. make a practice of it , and delight in it , he shall be called least in the kingdom of heaven , i. e. he shall be nothing at all in that kingdom . and is this your courage not to stand by your greatest friend ? is not christ your greatest friend ? hath not he bought you with his blood ? hath not he laid down his life for you , to deliver you from the wrath to come ? when you return evil for evil you forsake this friend , you dishonour him , you abuse him ; and is it courage not to dare to maintain the cause of your dearest friend ? is it not far greater courage to subdue a passion , than to fall under the power and tyranny of it ? is it not greater courage to overcome the evil with good , than to be overcome with evil ? is it not more heroick to assert the honour and glory of your immortal souls , than to make them drudges and slaves to a brutish inclination ! who so fit to judge of courage and cowardice , as god infinitely wise and knowing ; and if he calls returning evil for evil , cowardice , will you call it courage , and put darkness for light , and light for darkness ? doth not he call it cowardice , when he looks upon it as a debasing of reason , dishonouring your religion , wronging your conscience , wounding your souls , disgracing your profession , and disobedience to him who hath the greatest right and power to command you ? a bull or a boar can kick him again that kicks him . and what ? is there not greater spirit in you , than there is in such pitiful animals ? socrates , a heathen , when one gave him a box on the ear , replied merrily , what a strange thing is it , that a man cannot go abroad without putting a helmet on ! can we read this of barbarians , and look upon our selves as civiliz'd , who dare not come up to their vertue ? had you rather be no christians , than he counted cowards . hath god exalted your natures above that of irrational creatures , and is imitating bears and tygers , the highest dispensation you arrive to ? another pleads , my neighbours will count me a fool , if i should not return evil for evil , or rather than return an injury suffer a greater : this is much such a plea as the former , and it must be confess'd , that this is the wisdom of the flesh ; and see here how contrary this wisdom is to the wisdom of god , or to the wisdom of the spirit ! what is wisdom ? is it not to chuse proper means to attain the end ? and will you take the way to hell , that you may get to heaven ? is it not wisdom to foresee the evil , and to hide our selves from it ? hath not god declar'd his wrath and indignation against this returning evil for evil ; and is it your wisdom to run into the danger ? what if men should count you fools for minding the business of your calling , or providing for your families ? would you therefore neglect doing so because of that censure ? and how come ye to despise the censures of men in one duty , and are afraid of doing it in another ? is not forbearing to return evil for evil , railing for railing , ill language for ill language , a duty as much as providing for your families ? is it not commanded as much as labouring for a livelihood ? and if to obey god more than men be wisdom , where lies the folly in being obedient to the will of god in this particular ? which is better , that god should count ye fools ; or that men should do it ? if it be better men should have such thoughts of you than god , why cannot the determination of god make you resolute to undervalue these nick-names of malicious persons ? god will certainly look upon you as wise men , if you are tender of the welfare of your souls . and since forbearing to return evil for evil is a certain sign that you have a tender regard to the happiness of your souls , what hurt do ye receive by mens calling you a thousand fools ? men may be mistaken , but god cannot ; and if men call ye fools for obeying the gospel , most certainly they are mistaken ; and will you be guided more by the inconsiderate talk of loose , rash , and carnal men , than by the serious resolution of that god who is to be the judge of quick and dead ? ay , but if i do not return evil for evil , wicked men will trespass upon my goodness . and what if they do ? is our goodness the worse , because it meets with frequent trials ? is not this the way to strengthen , to confirm , and to establish , and to perfect it ? let patience have its perfect work , saith st. james i. . if mens trespassing upon our goodness , is subservient to the perfection of grace , how can we be losers by it ? nay , doth not the wicked man lose more by his repeated injuries , than we by our repeated patience ? doth not his soul gather greater guilt and blackness by it , while our lasting and continu'd patience , makes our own brighter and more splendid ? and how do we know but our patience under the first injury may work upon the ill man , and oblige him to become good by our example , and fright him from attempting any more ? however , if it doth not , it 's i that gather the roses , and the bryars and pricks fall to his share . once more , is there not a promise made to the patient soul , that god will stop the rage of her enemies ? do we believe this promise , and shall not we trust god for the pe●formance of it ? and when he is ready to perform it to our satisfaction , shall we stop the accomplishment by our uneasiness under the injury ? ay , but still experience shews , that this patience under injuries , hardens the insolent man in his sins . we grant it , but whose fault is it ? not ours , but of his own impenitent heart , which indeed deserves our pity and our prayers , but heaps no guilt upon our heads ? surely , we shall not be answerable for other mens boldness in their sins ; nor is our patience a compliance with their folly , which is not intended to harden , but to melt them ; and if like vitious stomachs , they turn that into corruption , which was intended for their nourishment , they feed indeed , but not like bees that gather honey from the flowers they suck ; but like toads and vipers that convert the juice of wholsome herbs into poyson . but is this an argument , that i must therefore inflame my soul with wrath and revenge , because the other swells with venom ? so that all these objections vanish ; and that which seem'd impossible , appears , if view'd without these false glasses , very practicable . no doubt it is so , and may be made very easie too ; and if you ask me how ? the following rules will give you satisfaction . . by admiring the praise of god , above the praise of men. it is recorded to the eternal shame and disgrace of those chief men and rulers among the jews , who believed in christ , yet durst not confess him ; cowards as they were , that they loved the praise of men more than the praise of god , joh. xii . . men in great places and dignities , this is their temper ; this is the rule they go by ; let god praise and commend a vertue never so much , if it meet not with the same applause among men. if men do count it disagreeable to the punctilio's of honour , and the aire of the court , and the humour of the age ; or if it be not good manners , they carefully shun it ; and to be sure , such men will never come up to the rule of the text. but he that comes to a fixt and steady resolution of esteeming the praise of god above the praise of men , that 's the person who is like to triumph over all the desires of revenge . and , o god! why should not we esteem thy praise , thy commendations and approbations beyond the applauses of mortal men ! are not thy commendations most rational , most weighty , most unbyass'd , most true , and most durable ? whereas those of poor mortals , how partial are they ? how subject to mistakes ? how uncertain , how weak , how transitory , how short , and how unprofitable in that day , when god shall judge the world in righteousness ! he that esteems the praise of god more than the praise of men , doth not only act like a true philosopher , but hath this satisfaction in himself , that he lives by faith , and not by sight , and will be able to laugh when others shall howl in outward darkness ; so true is that saying of the apostle , cor. x. . not he who commends himself , and we may add , not he whom men commend , is approv'd , but whom the lord commends . . by a firm perswasion , that without this patience under evil , or injuries , or affronts , or reviling language , we cannot be , and are no christians ; i say , by a firm perswasion , for most men have general , slight , and imperfect idea's and notions of the thing , but that will do no good . a firm perswasion is , convincing our selves thoroughly , by suitable , powerful arguments , that we bear the name of christians in vain , and play with it , and make a meer formality of it , except we heartily comply with our master's will in this particular . and if the soul be impregnated with this principle , and hath a brisk and lusty sense of it , the danger , or rather the thoughts of it , will work through all obstacles and impediments , and we shall make a shift to resist the importunate desires of flesh and blood , which tempt us to return evil for evil. . by fixing the eyes of our understandings upon the future reward and recompence . this is the great engine whereby our base , slavish , and worldly fears must be removed ; and till we have lively apprehensions of that reward , and are concern'd about it , like men in danger of losing the greatest blessing ; the opinions and censures of the world will prevail more with us , than all that christ or any apostle can say . till a man doth more vehemently desire to be happy in the other world than in this , the vertues which go against the interest of flesh and blood will move very heavily ; and so will patience under affronts and injuries . but the soul being chafed and heated with brisk and lively thoughts of that heavenly country , and walking through that holy city ▪ which is above , and viewing the towers and bullwarks of it , will break out into holy flames , which will consume and burn up the hay , and straw , and stubble of carnal reasons and false suggestions of the flesh and the devil , and frown the motions of revenge into exile . . by quickning and raising our love to god , into more than ordinary fervours . love dares do any thing , i mean , love that hath fire in 't , and burns clear upon the altar of the heart . the great reason , why you dare not venture upon these harder lessons is , because your love to god is weak and faint , and like that of green wood , apt to expire . the soul that sets god before her in all his beauty , and glory , and mercy , and rewards , and promises , till she loves him beyond what the eye doth see , and the hands can handle , gets the victory , and this very command will not seem grievous to her . love made the lord jesus give his back to the smiter ; and love will make you give the other cheek to the striker ; love will make you even rejoyce , that you have something to lose for god ; and that you can do something that inclines his favour to you . love will carry you above all the little lime-twigs which are apt to catch and intangle your souls . love will charm your passions , tye up your tongues , and hold your hands , that you will not dare to return evil for evil. . examples are incouraging things . and have not we very illustrious examples of this patience under affronts and injuries in moses , david , st. paul , and of other apostles and believers ? why should not we do as they did ? why should not we free and extricate our selves from the snares of the world , and press toward the mark as well as they ? was the way they walk'd in , good and safe ? and shall we be afraid to tread in their steps ? did they understand the will of god , and can we follow better patterns ? we all conclude , they were saved by doing as christ directs in the text , and shall we be fond of finding out a new way to salvation ? it 's true , they were derided by the world for so doing ; but have they lost any thing by the bargain ? if they have been gainers , why should not we venture upon the reproach of christ as well as they ? did they thrive and prosper , and do well in the end , and arrive safe in the harbour of eternal rest ; and can we do amiss , if we transcribe their patience in our lives and conversations ? . by importunate addresses to the god and father of our lord jesus christ. god will be importun'd , and that importunity shews we are in good earnest . let 's but beg and implore the grace of god , as a hungry and thirsty man doth beg for meat and drink , and try whether god will not open the windows of heaven , and fill our souls with food convenient , with grace , i mean , sufficient for our purpose . god cannot deny himself , and having promised his spirit upon our strong and vehement cries , he will hear and answer , and grant us our heart's desire , and the requests of our lips ; and the breath of life will enter into us , even the spirit of courage and wisdom , which will throw down all imaginations , that exalt themselves against the obedience of christ jesus , and we shall be able to do what he did , and bear what he bore , according to the working whereby he is able to subdue all things to himself , to whom be glory for ever . sermon xxxii . st. matth. ch. v. ver. , . and if any man will sue thee at the law , and take away thy coat , let him have thy cloak also . and whosoever shall compel thee to go a mile , go with him twain . in these words our saviour prosecutes the task he had begun in the foregoing verse , and continues pressing the great doctrine of christianity , of not returning evil for evil. and as in the words preceding he had told us , how we may arrive to a habit of patience under injuries , even by suffering a greater injury ; so he now illustrates what he had said by two instances more . and if any man will sue thee at the law , &c. the precepts here given are so directly contrary to the humour of the age we live in , that if a man was to measure religion by the modern practice , he could inferr , or conclude no less , than that either no such precepts were ever given , or that men have ceas'd to be christians . this makes me often admire the good providence of god , that hath preserv'd us these oracles in writing ; for had they been left to tradition , and to conveyance by word of mouth , most certainly man ( after the first fervour and piety had been over ) would have wilfully forgotten these lessons , so contrary to the dictates of flesh and blood ; and we shou'd not have known whether any such commands had ever been given by our saviour . but whatever contrariety there may be between these rules , and our carnal inclinations and appetites , it 's rational to conceive , that christ would never have commanded all this , if he had not intended it should be put in execution : and therefore it is impossible , that a person should have any solid assurance that he is a true christian , who doth not heartily endeavour to bring his mind and will to submit , in these particulars , to the will of christ. it 's true , a christian may not every day have occasion to exercise this piece of self-denial , because the same temptations recurr not every day ; but when he hath , he must let his neighbour see , that the grace of god , like oyl , swims on the top , and is not to be master'd by the false suggestions of the flesh and of the devil . there are three sorts of injuries christ mentions here , in all which the same rule is to be observ'd , . the first , that which is offer'd to the body of a christian in the preceeding verse , which i have already explain'd . he that shall smite thee on the right cheek , turn to him the other also . . that which is offer'd to his property and estate . . that which is offer'd to his liberty . the injuries levell'd against our estates and liberty , are comprehended in the words i have read unto you . and if any man will sue thee at the law , or if any man will by force take away thy coat , ( the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implies both ) let him have thy cloak also . and whosoever shall compel thee to go a mile , go with him twain . two things must here be premised , for the better understanding of the words . . that ( like those of the preceeding verse ) they are levell'd against private revenge , and must be construed to the same sence . if any man will sue thee at the law , and take away thy coat , rather than quarrel with him , or cherish any desire of revenge , rather than sue him again the first opportunity , for something of the same nature , let him have thy cloak also . and whosoever shall compel thee to go a mile , rather than fall out with him , or put thy self into a fit or rage and revenge ; rather than oppose force to force , and take the same advantage against him when stronger than he , go with him twain . so that these two commands ( as well as the former ) are directions and insinuations how we are to overcome our revengeful desires , and those violent passions we are apt to run into , when any injury or wrong is offer'd to us , i. e. by suffering more . . these precepts are to be confin'd ( as much as can be ) to the instances here given , and to things that are parallel with them ; not stretch'd to things of a higher nature , i. e. what is said here of not going to law , must be understood of not going to law about a coat or cloak , or things like them ; but must not be presently accommodated to higher concerns . and what is said of forcing a man to go a mile , and going with him twain , rather than oppose force to force , must be kept within those limits , not extended to ten , twenty , or thirty miles . these two observations being premised , i shall speak distinctly of the two commands ; of the first more largely , of the other in fewer words , being only an appendix to the former . and as to the first , if any man will sue thee at the law , and take away thy coat , let him have thy cloak also . and here i shall i. enquire into the reasons of the precept . ii. whether it be permitted in any case to go to law , or to defend ones self by law. iii. if it be lawful , in some cases , what rules are to be observ'd in the management of it . i. the reasonableness of this precept . and if any man will sue thee at the law , and take away thy coat , let , &c. . this is an excellent way to preserve peace and charity ; the fewel being taken away , the fire must go out ; the occasion of the contention being removed , not only by giving freely the coat , but by adding the cloak too , the quarrel must cease . and as one said , an ounce of peace and charity is worth a pound of victory . for peace is so lovely and amiable a thing , that we are oblig'd to promote it by all means , thess. iii. . i. e. by all lawful means ; and surely , deceding from our right is a lawful means . it 's true , in some cases , by quitting our right , we prejudice the right of others ; but this cannot be said of so small a thing as a coat ( which is a man 's own to a proverb ) or a cloak , or something like it . . this is to shew a good example to others , and to teach them what they should do . our actions are the best school-masters , and as we see men learn from ill example , so they may ( i am sure ought to ) learn from good ones . by not hearkening to a temptation of injustice , by not defrauding a child or ignorant person , by not speaking evil of him that speaks ill of me , by being conscientious in my duty , i teach another , and direct him how he is to govern himself . this was the method our great master took ; he taught nothing but what he practis'd himself . and indeed , all the oratory which a man uses to another to persuade him to a virtue , is insignificant , except his own conscientiousness in the thing leads the way . he that would sue us at law for our coat , if rather than fall into a passion with him , we let him have our cloak too , we instruct him how he is to behave himself to others , if the like should happen to him . it 's true , he may not be so considerate , as to learn his duty from our example ; yet still our intention in the self-denial was good and commendable , and shall not go without a recompence ; and the person who would not learn his duty from what he saw in us , shall give an account to god for his untractableness and indocility . . this is an excellent way to prevent great vexation both in our selves and others . the rage of the enemy will not only be restrain'd by it , but hereby our own quiet and ease will be promoted . to fill our souls with rage and disorder , upon such a force offer'd to us , is to punish our selves for another man's weakness and folly , and to increase the trouble and affliction which befalls us . the loss of the cloak or coat was outward only ; but if together with that loss , i join the loss of quietness and calmness of mind , i increase it , and become my own tormentor ; and to the injury that another doth me , i add doing injury to my self , which is highly irrational . . hereby we do certainly glorifie god , who is ever best glorified by our obedience , and conforming to his will. whatever the loss or inconvenience may be that may happen to us upon the account of that obedience . this is to glorify him in our souls and bodies , according to the rule , cor. vi . . i. e. in our thoughts and actions . for this is a manifest sign , that my spirit stands in awe of the supream being , that his law is in my heart , and that my mind is govern'd by his will. by resigning actually my cloak to him that would take away my coat , here is an action that brings glory to god , and declares that god is in me , and gives me strength and power to overcome the flesh , and the sinful motions of it . and from hence arise not only thanksgivings in my self , but all good men who see it will glorifie god for my professed subjection to the gospel of christ , cor. ix . , . . and this must needs endear god to us , and move him to have kind thoughts of us . not that we deserve his love by such an act , but so gracious and condescending he is , that upon decessions from our right for his honour and glory , he is willing to look upon us with a very favourable aspect . this is goodness that hath some substance in it . this looks like imitation of his goodness , who in his dispensations decedes infinitely from his own right , for our good . what was the giving of his son , but a miraculous deceding from his own right of punishing us according to our deserts ? and indeed , there is not an act of mercy to poor sinners , but god decedes from his right , even from the right of his justice . and when he who parts with his cloak to him that would by force of law deprive him of his coat , doth express the goodness of god in so lively a manner , that god ( so great in goodness ) cannot but say as he did to his people under nebuchadnezzar , jer. xxix . . i know the thoughts that i think towards you , thoughts of peace , and not of evil. but you will say , may not a man go to law for his own , and may not a man justly defend himself by law , when he is wrong'd by another ? which leads me to the ii. query , whether it be in no case lawful for a christian to go to law with his brother , or defend his right by law , when wrong'd by another man ? . it is certain , that humane laws permit a great many things , which a pious christian cannot in conscience make use of ; and which do not become him , as he is a profess'd disciple of such an humble self-denying master as christ jesus . humane laws , to prevent greater evils in a common-wealth , permit several things which a christian who is chiefly to be guided by the law of christ , doth wave , as having a greater law in his heart . and therefore , though humane laws , or the laws of the land , permit you to go to law with a man that wrongs you , yet that 's not the strict measure of your actions . not that a christian can safely disobey the laws of the land he inhabits , when they do not clash with the law of god : but there is a great difference betwixt disobeying the law of the land , and not making use of it upon all occasions . . our saviour consider'd , and all reasonable men must grant it , what wrath , what malice , what abusing , slandering , disparaging of our neighbours , what partiality , what base arts , what tricks are made use of by persons who implead one another . how law-suits are prolong'd to the loss of our time , and quiet , and better employments ? what needless charges men involve themselves in to their own vexation and discontent ? and what a lasting hatred is settled in the hearts of antagonists by such doings ? and therefore , to prevent the occasions of evil , he forbids going to law. and that person that takes no care to shun the occasions of evil , can never be fit for the kingdom of god. so that . in lesser injuries , such as mens taking , or offering to take from us by force , a cloak , or upper garment , a thing which we can spare without any great damage to our selves ; he doth absolutely forbid this remedy , which is indeed more than the disease . insomuch , that he who delights in going to law upon every trifling occasion , a small summ of money , or a thing amounting to the value of a cloak or coat , most certainly knows not , understands not the principles of that religion he professes ; but acts against them , and hath no sense of the love christ jesus bore to him ; and which ought to constrain him to forbear any thing he hath forbid . . going to law in any case is forbid , and unlawful , if desires of revenge lie at the bottom of the suit. to revenge our selves is absolutely unlawful , and let the concern be never so great , if it be upon the account of revenge , that revenge impoisons the cause , though good in it self ; and in a conscientious man stops and must put a stop to his proceedings . i grant that revenge in such law-suits is seldom the only cause , there being other reasons , and those perhaps lawful , intermixt with the revengeful desire ; so in the crowd of reasons , revenge is not taken notice of ; which makes men flatter themselves , that it is not revenge that puts them upon the process . yet where revenge is the principal motive , whatever lesser motive may mix with the design , the law-suit becomes unlawful , not before men , but before god ; for the command is express and peremptory ; avenge not your selves , rom. . . and yet after all , as strict as this precept is , it doth not forbid going to law in all cases whatsoever , which brings in the iii. query . if it be lawful in some cases , what those cases are ; and what rules are to be observ'd in the management of it ? . that there are cases in which it may be lawful to go to law , is evident from hence , because the precept speaks only of lesser injuries ; and therefore it naturally follows , that in greater concerns it may be lawful . . the cases in which it may be lawful are such , upon which either our own , or another persons livelihood depends ; particularly where orphans and widows are wrong'd and abus'd ; or the poor robb'd and depriv'd of their due ; or where the neglect may inevitably involve the ruine of our families and relations , or hinder us from doing that good in the world we might and would do . these are cases of great weight and concernment . for though the apostle saith , cor. vi . . now therefore there is utterly a fault among you , because ye go to law one with another , why do ye not rather take wrong ? why do you not rather suffer your selves to be defrauded . yet this must necessarily be understood , either of smaller matters , about which they went to law ; or of their going to law before heathens and unbelievers ; or of personal wrongs , when none was hurt but the person himself by the injury . in all which cases , much is to be said for abstinence from law-suits . yet , . when the cause is great and weighty , and will warrant our going to law , a christian is bound in conscience to try whether the controversy may not be decided by reference , by referring it to wise and impartial men , who may judge between brother and brother , as st. paul expresly enjoins , cor. vi . . going to law must be look'd upon as some high chymical medicines , never to be used but in very desperate cases , when all other remedies fail . and even then , a christian is to walk very circumspectly , that his footsteps do not slide . for , . love of justice must be the principal motive ; a desire and care that neither we , nor our fellow christians may be wrong'd ; that each may be deliver'd from mistakes , and from harbouring hard thoughts one of another . here neither revenge , nor vain-glory , nor humour , must be an ingredient ; but pure affection to righteousness , and an honest mind , and sincere endeavour to do others as we would have others do unto us , mat. vii . . . in the prosecution of such a law-suit , the offices of christian love and charity must be inviolably maintain'd . if that bond of peace be dissolv'd by the suit , the law-suit becomes unlawful . if tricks , and little arts , and underhand doings , and dealing treacherously , or fraud , or deceit , or lying , or suborning of witnesses , or any such unhandsom practices intervene , and mix with the process on either side , the process becomes sinful and unchristian , and god is offended ; and this is drawing iniquity with cords of vanity , isai. v. . so that in such law-suits , even then when the weight and importance of the matter makes them lawful , the exhortation of the apostle must take place , let brotherly love continue , heb. xiii . . . after all this , the party that loses the suit must watch against discontent , vexation , animosity , and fretting , and worldly sorrow , for that worketh death , cor. vii . . much less must the loser commence the law-suit afresh , except the case be very extraordinary ; for this discovers a quarrelsome , worldly , carnal temper of mind , and opens a gap to fresh quarrels , and divisions , and disagreements , which a christian that is conscientious , cannot but think himself oblig'd to avoid ; if he remembers how the apostle adjures him by the mercies of god , above all things , to put on charity , which is the bond of perfectness , col. iii. . with these limitations and circumscriptions , this dangerous meat may be made not only palatable , but wholsome . but if any think that the strict observance of these rules is a thing impossible ; in that case , the best advice that can be given is , not to go to law at all ; which is the surest side of the hedge . for as going to law hath abundance of difficulties and dangers in it , so to be sure he sins not , that wholly abstains from law suits . this the primitive christians consider'd ; and therefore athenagorus tells us , their custom was , not to go to law with any that had taken any thing from them , and the very heathens have commended it . and now i proceed to the second precept , whosoever shall compel thee to go a mile , go with him twain . having said so much to the first case , i shall need to say but very little to this . i shall only hint to you the reasonableness of this precept also . . this is an excellent way of making a friend of an enemy , such officiousness is very charming ; and if there be the least spark of good nature left in him , this extraordinary civility will blow the coals , and turn it into the fire of amity and kindness . whether it hath this effect upon a turbulent temper or no , its tendency is to make a better man of him . and what should not a good christian do , to convert a sinner from the error of his ways ? this is a very likely means , and consequently ought to be used ; and being a means of god's prescribing , we have the greater reason to hope for good success . . walking with such a person another mile , may administer occasion for good and pious discourses , which may have a very good effect upon a rough and stubborn temper ; especially if the excellent temper of christianity be represented to him . how kind , how civil , how obliging it makes a man ; how it takes away from him all sowreness of spirit , and teaches him to do good for evil , and to win men by kindnesses . we know , pious discourses have wrought sometimes upon men strangely untractable ; and who knows , but upon such a man , that shall compel us to go with him a mile , such discourses may make a very great alteration to the saving of his soul ? all that i shall say , by way of application , shall be only these items . . we use various masters to teach our children civility , and to instruct them how to behave themselves in company . let us teach them true christianity , and that will make them civil , courteous , obliging , friendly , and affable beyond all that dancing-masters , and masters of ceremonies can teach them ; such masters may teach them to dissemble , to flatter , to observe the punctilio's of state and honour ; but christianity will make them sincerely obliging , and kind , and modest , and friendly , and instill into them the best behaviour and deportment . . all that christ aims at in these commands is , to overcome the evil with good ; himself did so . he healed the ear of malchus , and fed his enemies with miracles of mercy . to the jews , who hated him , he was a mighty benefactor ; and though they sought his death , yet he purged their country from sins and devils . whatever injuries are offer'd us , either in our name , or goods , or liberty , let us ever remember what our master hath done before us , and say , i am a christian , and i must overcome evil with good. . if we mean to live up to the rules here prescrib'd , let us raise our hearts into a vehement desire to imitate christ in his sufferings . st. paul was fond of this , and why should not we ? that the apostle was earnestly desirous after a fellowship in christ ' s sufferings , you may read , phil. iii. . and till we get such a vehement desire , these excellent precepts of the text will seem strange , impertinent things to us . look unto the sufferings of christ , and be enamour'd with him , and firmly believe that immortality that christ hath brought to light ; and then the difficulty which seems to be in those commands will vanish . i conclude therefore with tim. ii . , . it is a faithful saying , if we be dead with him , we shall also live with him ; if we suffer we shall also reign with him . sermon xxxiii . st. matth. ch. v. ver. . give to him that asketh thee ; and from him that would borrow of thee , turn not thou away . this precept of our master looks as if we were commanded to undo our selves , to ruine our families , and to make our selves beggars , especially if it be compared with st. luke , ch. vi . . where it is , give to every man that asketh of thee . at this rate , some will say , we may give all away , for there will not be wanting men and people that will ask ; and if once it be known , that we are conscientious , and act according to this principle , our doors will soon be crowded with people that shall ask , and borrow all we have . in so wicked an age , where people make no conscience of repaying what they borrow , what can a man expect but beggary and poverty , if he must deny none that will borrow of him ? and at this rate none would be happier than those who have nothing to lend or to give ; because by this means they would escape , which others cannot , even mens importunities . but as great a paradox as this may seem to be , it will appear from the sequel , that there is nothing but reason and equity in it . the rule here laid down , consisting of two parts , i shall divide and consider , i. the duty of giving . ii. that of lending . i. of giving . give to him that asketh of thee . before i come to open the nature of this duty , i must premise , . we are not to think , that we are to give at no time but when we are asked . there may be very good christians , whose necessities we know , or upon enquiry may know , and who are loath to make them known ; in which case we are oblig'd to prevent their asking , as christ did the man who had been weak and lame eight and thirty years , wilt thou be made whole , said he , john v. . before he knew christ intended him any kindness . giving is a godlike thing . god is the great giver of every good and perfect gift , james i. . and he ordinarily gives before we ask , and showers down his blessings before our requests knock at the gate of mercy . and they must know nothing of christianity , that do not know their profession obliges them to imitate their father which is in heaven . . this command , to give to him that asketh us , must be compared with other precepts , and explained by them ; for this is a standing rule of interpretation , to compare spiritual things with spiritual , cor. ii . . for we must ever suppose , that god cannot contradict himself ; the whole scripture being given by the same spirit ; this spirit ever speaks things consistent with himself ; and therefore , if there be an expression in one place that sounds harsh , it must be soften'd and explain'd by another , in which there is no obscurity , no metaphor , no allegory ; and accordingly , if we compare this saying of our saviour with what we read , thess. iii . if any will not work , neither shall he eat , it will soon appear , that this precept doth not oblige us to give to them who ask , if idle , and lazy , and able to work and will not ; or spend what they get in riotous living ; and of this sort are many common beggars , who are strong , and vigorous , and of ability to work with their own hands , and to whom to give is to encourage them in idleness . this being premised , i shall now consider the import of this command ; and it 's briefly this . in general . it is to teach us , not to be churlish , or covetous , or ill-natur'd , or hard-hearted to the needy . it is intended to pull down that base , earthly , and worldly temper , which makes us selfish and unconcern'd about the affliction of joseph , nabal-like , shall i take my bread , and my water , and my flesh , that i have killed for my shearers , and give it unto men whom i know not whence they be , sam. xxv . . it is to oblige us to hearken to the complaints of the necessitous , to give attention to their cry , to hear patiently what they have to say , not to turn away from them in a proud , haughty , and undecent manner , as if their requests were not worthy of our regard , or as if we were too good to stand talking with such contemptible persons ; or as if it were below our rank , and quality , and station , to consider what persons , under such low circumstances , propose to our charitable consideration . for suppose it were impertinent , yet it is part of christian patience , to shew our selves gentle and courteous , even to a weak and silly petitioner ; not to mention , that it is a piece of gratitude to god to bear with such , it being an acknowledgement of his goodness , which hath given us a greater portion of reason and understanding , than to them . that which is particularly enjoyned here is , . to give chearfully , for as we all know , god loves a chearful giver , cor. ix . . to give grudgingly or unwillingly , or by force , or in anger and passion , is a worm that spoils the gift , and makes that which in another dress would have been a sweet odour , a very unacceptable sacrifice ; for though the needy brother be actually reliev'd by the gift , yet the giver can enjoy but little comfort of it , since that which should have made it amiable and pleasing to god is wanting . god doth not so much regard what we give , as with what heart we give . a ready mind , like a magnifying glass , makes even a cup of water , given to a disciple of christ , look great in the sight of god ; whereas a richer donative coming from us with an unwilling mind , looks mean and pitiful , and like objects seen through the wrong end of a perspective , dwarfish and inconsiderable . . give with simplicity , with holy , good and warrantable ends , and with pious intentions . this is the command rom. xii . . and we shall soon be convinc'd of the necessity of it , if we consider how it fared with the pharisees , whose sinister ends and designs in giving alms drew upon them the threatning christ speaks of , matth. vi . . verily they have their reward . to glorifie god with the gift , to express our gratitude to the donor of all we have , to testifie our compassion to our fellow-creatures , and fellow - christians in distress , to discharge our duty , and to express our obedience to the commands of our master , &c. these are ends good and laudable , and which a good man may take satisfaction in ; and i doubt not but we may lawfully have an eye to the future recompence in the resurrection of the just , as we may conclude from what christ saith , luke xiv . , , . but to think to cajole the almighty by the gift , and lull him into connivance at the sins we are unwilling to part with , or to hope for some temporal advantage by the donation , or to be able to give no better reason for our giving , than because persons of our rank and quality have done the like . such designs as they , are inconsistent with the maxims of our religion , so its needless to tell you , they must be laid aside , when the meanest capacity may easily conclude so much from the premises . . give with discretion ; this is requir'd , psal. xli . . where we read , blessed is he that considereth the poor . in the original it's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which imports wisdom and discretion in the distribution of our charitable gifts , mens necessities being various , some more urging , others more tolerable . some are in greater want than others ; the rank , and quality , and station of some makes them greater objects than those who were born to a poor and mean condition ; some grow providentially poor , others through debauchery and idleness ; some with their poverty are sincere , and good , and religious , others retain their insensibleness of things spiritual . sometimes our very parents and nearest relations crave our assistance , as well as persons recommended to us by our friends and acquaintance . all which circumstances require direction and prudence ; which vertue , though it be sometime made a cloak for covetousness , yet is a vertue still , and to be practis'd by the best of men , though it be made a shelter under which wicked men hide their sin and hypocrisie . . give proportionably . where god hath given much , remember to give much too , and let not selfishness tempt you to call that little , which all your neighbours and understanding men count a very large portion . and that you may be able to give much , abate abundance of things which are superfluous , and serve for nothing but to feed your luxury . it 's impossible , that he who hath much , should give much , if he be resolv'd to have every thing that the men of the world have , even all the fineries , and gaudies , and pomp , and retinue , and state , which other voluptuous sinners rejoyce in . if every one of us be to lay up in store for charitable uses , as god hath prospered and blessed him in this world , as we read cor. xvi . , . certainly we cannot satisfie our selves , that we give as we ought , if we give not proportionably . and the best guide to direct us in this proportion is love. the more fervent our love is to our distressed brethren , the more liberal we shall be . see how love wrought upon the macedonians , for they went not only beyond proportion , but beyond their power too , in giving relief to the churches of judaea , cor. viii . . . give to all sorts , not only to a christian , but to a heathen too , as there is occasion ; not only to a needy relation , but to a distressed stranger too ; not only to a a friend , but even to an enemy . the jews were abominably partial in their giving . to a jew , one of their own nation and religion , they were liberal , but a samaritan they thought no proper object of relief ; and therefore would not do the common offices of humanity to them , or shew them the least civility . our religion rests upon better principles , and another temper is requir'd of christians . and that 's the true import of that command , luke vi . . give to every man , or to all that ask of thee , i. e. to all sorts of men , confine not thy charity to persons of the same faith , and party , and opinion , but like god , disperse and scatter thy profits on all , both good and bad , whether just or unjust , and do not deny thy help , no not to sinners and publicans . these , without all peradventure , are the true qualifications of giving , but we are not to think , that all the duty requir'd here is incumbent on the giver . he that doth ask is to observe rules , as well as the giver , which , if he doth not , he makes himself incapable of receiving the gift of the giver . . give to him that asketh of thee , and is a proper object of charity . of this a hint was given before ; and if any necessitous persons are excluded from being objects , they must be such as spend what is given them in rioting and drunkenness , in idleness and laziness , and live useless and unprofitable in the world. i know abundance of covetous , niggardly , and narrow-hearted christians make this an excuse , and rashly censure all that ask of them , as people idle , and delighting in the common vices of the age , that they may have some colour for their backwardness in giving ; but in cases of this nature we are not to go by guesses , and fancies , and precarious imaginations , but by our certain knowledge ; and when we are ignorant of the manner and particulars of their lives and conversations , our judgment must be charitable and favourable ; where experience and common fame , and rational evidences do convince us of their dissolute way of living , we may lawfully with-hold our hands ; for in this case , we do not with-hold the good from those to whom it is due , prov. iii. . the persons we speak of falling under another notion , even of men to whom correction , and punishment , and the severity of a prison is due , and whom to lash into better manners , is a very good act of charity . . give to him that asketh , provided he doth ask modestly . we are not by this precept bound to satisfie the unreasonable desires of men. it 's true , a pound may be too little for an alexander to give , but a talent on the other side may be too much for a needy person to ask . our saviour here doth not determine the quantity , how much we are to give , nor oblige us to give whatsoever another asks , but leaves the quantity to our prudence and direction . in giving to him that asketh , we are to consider our ability , as well as the merit and need of him that doth ask ; and so to give , as not to be unjust to others , nor to wrong those whom by nature we are bound to do good to in the first place ; the neglect or omission of which makes us infidels , tim. v. . and so much of giving . ii. the second branch of our saviour's counsel is lending , from him that would borrow of thee turn not thou away . the general drift of which counsel is , for the most part , or ordinarily , to lend our neighbour such things as he stands in need of . most commands of this nature have respect to what ought to be the ordinary practice , supposing still there may be extraordinary cases wherein the thing may lawfully be superseded , or suspended . a loose debauch'd person , or a person who i know will pervert the thing i lend him , or he would borrow of me to very ill use . this law doth not oblige me to lend him . but for the most part between neighbour and neighbour , this ought to be the rule . and the same may be said of a person apparently dishonest , whose actions make us justly suspect , or give us just occasion to believe , that he intends not to repay us again . i cannot think that such persons come into the number of the borrowers christ aims at : for no doubt our saviour ties the borrower to honesty , as well as the lender to charity . so that the import of this command may be comprehended in these particulars . . do not think there lies no obligation on you to lend to your fellow - christians , who are in streights and necessities , and may by your lending raise themselves into a condition to live comfortably and honestly in the world. this is an act of christian love and charity , and such as we our selves may stand in need of ; and whatsoever you would have others do to you , do you the same to them , according to the rule , mat. vii . . . do not tell them that would borrow of you , that you have nothing to lend , when you have it ; for that would be to add lying to your uncharitableness , which is both against the nature of christian simplicity and sincerity , and against the express law , eph. iv . . . be willing to gratifie your honest neighbours in this request , when they would borrow of you , and overcome that uncharitableness , and mistrust of god's providence , or fear that you shall not receive your own again . for flesh and blood is apt to raise such objections , which must be subdu'd by that spirit which god hath given you ; if ye walk after the flesh ye shall dye ; but if ye through the spirit do mortifie the deeds of the body ye shall live . . from him that would borrow of thee do not turn away . yet so as to consider the circumstances of the person that would borrow of you . it is a wicked man's character , to borrow and not to pay , psal. xxxvii . . and when a man is known to be so , we may lawfully use christian prudence and wisdom . when men have the reputation of honesty , sincerity , and diligence , their industry deserves to be encouraged , and since lending is an encouragement to them , they ought not to be sent away with a refusal of their request . . lend not only to a person of the same religion , but to others also , god gave a law to the jews , deut. xv . . thou shalt open thy hand wide unto thy brother , and shalt surely lend him sufficient for his need , in that which he wanteth . this the jews restrain'd to their own sect , and to their friends ; but christianity being a profession of a larger charity , if even a person who is not of the same profession with you , would borrow of you , do not you turn away from him ; nay , if the person were an enemy ; this is evident from what follows in this chapter , but i say unto you , love your enemies , bless them that curse you , do good to them that hate you , and pray for them that despightfully use you , and persecute you . . lend sometimes , even to persons from whom you have no hopes of receiving any thing again . express your self-denial , your conquest of the flesh , your love to god , and your dependance upon his providence . this is agreeable to the command given , luke vi . . lend , hoping for nothing again . not that this is to be done at all times , and upon all occasions ; but sometimes , in order to overcome our love of this present world ; especially when persons are by providence , or by some extraordinary accident fallen into decay ; and particularly upon the account of a good conscience : to this purpose , luke vi . . see how ready god is to give to you , and to lend you what ye stand in need of ; and why so ? surely , that you should be ready to help others . these are the particulars to which this command hath particular relation ; and were men truly conscientious , no doubt this law would be sufficient to guide a christian in his temporal concerns ; but the wickedness and persidiousness of men is grown great and extravagant , which hath obliged magistrates to enact laws to regulate this lending , borrowing , and demanding what hath been lent , and to permit bonds and obligations to secure the lender of what he lends to another ; which , though a christian may in some cases make use of , yet let us remember , that we are not to make use of all the ways and means the law of the land permits to prevent greater evils . to keep on this side the law , and as near as we can , to conform to the law of our master christ jesus , is the safest way . and whereas the law of the land admits to arrest , and imprison borrowers that do not repay , all that can be said in this case is , he that shows most mercy is the better christian. inferences . all the application i shall make of this command is , to exhort you to real and actual charity one towards another . god gives you , that you may give to others ; and vouchsafes you means , that you may be able to assist and succour others in their needs . labour earnestly to eradicate that root of bitterness , even selfishness , which hinders you from doing many excellent acts , which must adorn your profession . it 's true , you are liable to be cheated , but who is not ? if your charity and christian kindness be abused , you are not the first , nor will be the last that are like to suffer in this kind . we must look higher than this world , the losses we meet with here will be perfect gain , if they lead us to secure the everlasting inheritance . the precepts of our great master are so order'd , and so laid , that the love of this world may be rooted out of our hearts ; and if this love be truly mortify'd , we are greater gainers , than if we gained the whole world , and lost our own souls . it is true , we would fain keep this present world , and all the enjoyments of it , and enjoy the bliss of the next too ; but he that goes by that principle , reckons without his host , and will find himself miserably mistaken , when he comes to set his accounts even with the sovereign judge of the world. to meet with ungrateful and unreasonable men , is no more than what our master and his disciples have met withal ; and to think we must fare better in this world than they , is to mistake the end of our vocation . let us do good , and rejoyce in the doing of it , and be confident we shall be no losers in the end ; he is faithful who hath promised , and he will perform it too . it is but a little while that we are to continue here , and the great question in the last day will be , not how rich , or how great we have been here , but whether we have made conscience of the rules our master hath left us . blessed are those servants whom their master when he comes shall find so doing . prosperity is so far from being a sign of god's children , or of our reconciliation to god , that a christian who enjoys much of it , hath very great reason to question his spiritual condition and interest in christ jesus . not but that it 's possible to be prosperous , and a true servant of god ; but where there is one that is so , there are multitudes that drown themselves in destruction and perdition . i shall conclude with st. paul's saying , tim. vi . , . charge them that are rich in this world , that they be not high-minded , nor trust in uncertain riches , but in the living god , who giveth us richly all things to enjoy . that they do good , that they be rich in good works , ready to distribute , willing to communicate . sermon xxxiv . st. matth. ch. v. ver. . ye have heard that it hath been said , thou shalt love thy neighbour , and hate thine enemy . for the right understanding of this passage , these following things will deserve consideration . i. by whom it was said , thou shalt love thy neighbour and hate thine enemy . ii. how agreeable this principle is to corrupt nature . iii. how contrary to the principles of reason , and the design of christianity . iv. what is the true import of love to our neighbour . v. whether in some sense it may not be a duty to love our neighbour , and hate our enemy . i. by whom it hath been said , thou shalt love thy neighbour , and hate thine enemy . and most certainly , . it hath not been said so by almighty god in the old law ; we have indeed a command , levit. xix . . thou shalt love thy neighbour as thy self , but we read no where , thou shalt hate thine enemy ; so far from it that there are express precepts against it , as exod. xxiii . , . when thou seest thine enemies oxe or ass going astray , thou shalt freely bring him back to him again ; and if thou shalt see the ass of him that hateth thee , lying under his burthen , and wouldst forbear to help him , thou shalt surely help with him . besides , the law god gave the jews , was never intended as a contradiction to the law of nature , it was to be a help to the better observance of it , but never design'd to reverse it , or any part of it ; and we are certain the law of nature enjoyns no such thing , but mercy rather than hatred to an enemy ; and this is evident from hence , not only because the law of nature bids us imitate god , who is kind to the unthankful , and to the evil ; but because we find , that the very heathens , from the dictates of this law of nature , have shewn mercy even to their greatest foes , not only by giving them decent burial after death , as hannibal and others ; but also by exercising acts of charity toward them while they were alive ; and therefore , god it could not be that said so , thou shalt love thy neighbour , and hate thine enemy . and therefore , . if god did not say so , then the men that said and taught so , must be the same men who had corrupted several other laws of god mention'd in this chapter , and detorted them from their original intent and design , to accommodate them to the sinful humours of men , and to the interest of the flesh , even the scribes and pharisees , and their ancestors , the ancient masters of the oral law , who , by their traditions , rendred the law of god of none effect . i have observ'd often in the preceding discourses , what false glosses and interpretations these men did put upon the sixth and seventh commandment , and the law of divorces and retaliation . in like manner , this precept of loving their neighbour , could not escape their sacrilegious hands ; for as their business was to make the moral law of god as easie to the flesh as they could ; and as they had made several experiments of that nature in others , so they dealt with this excellent precept . indeed many of them in christ's days made no great account of this duty ; for when they spoke of the summ of the law of god , they repeated part of the sixth chapter of deut. hear , o israel , the lord thy god is one god , and thou shalt love the lord thy god , with all thy heart , and with all thy soul , and with all thy might . this they said ( taking no notice of the precept of loving their neighbour ) was the summ of the law of god , and this they inscrib'd and writ upon their philacteries or parchments they tyed to their wrists and foreheads . which shews , that the lawyer who came to christ , to enquire of him , what he must do to inherit eternal life , luke x. . was more rational than the rest ; for when christ asked him , how readest thou ; he answered , thou shalt love the lord thy god with all thy heart , and with all thy soul , and with all thy strength , and thy neighbour as thy self . upon which our saviour tells him , that he had answer'd right or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as st. mark hath it , mark xii . . so that set aside some few judicious , thinking persons , the scribes and pharisees in general pretending warrant from tradition , had very slight and slender notions of loving their neighbour ; and though they granted , it was a command of god , and confessed their obligation to obey it , yet they had made so many restrictions of it , that in effect they had render'd it very insignificant . for , . by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or neighbour they understood a friend , or a person that was kind to them , or had obliged them ; the largest signification they would allow of , was that of a jew , or a person of the same tribe , and kindred , and family , and country , and religion with them ; insomuch , that they thought there lay no obligation upon them to be so much as civil , and do the common offices of humanity to a samaritan or a heathen , no not so much as to shew him the way to a town , or to a well of water , if he was dry , or spent with thirst. . from this narrow signification of the word neighbour , they flatter'd themselves , that if a man had wrong'd , or done them an injury , they were not oblig'd to love him , or that they might lawfully hate him , because he was no friend , no neighbour , no fit person to be call'd so , and that they stretcht this even to men of their own religion , is evident from v. of this chapter , and their ordinary practice . . because god had order'd their forefathers to destroy the seven nations of the land of canaan , and to root out the memory of amalek from under heaven , deut. xxv . . they inferr'd , that they might lawfully hate all nations that were not of their religion , a strange inference this ; for though god made them the executioners of his wrath and indignation , and intended them as instruments , whereby he meant to punish and remove those wicked men ; yet from thence it follow'd not , that they were to hate them in ordinary converse , or as they had occasion to meet them accidentally , or about business . in a just publick war they were order'd to destroy them , and not as they appear'd in a private capacity ; nor was their order to destroy them in a publick war , a sufficient warrant for them to hate them at other times ; no more than an executioner is bound to hate the person he hangs up , or beheads , or executes by order of the magistrate ; no more than a soldier who fights in the field and kills a publick enemy must needs be suppos'd to hate the person he kills , because he only executes the command of his general . yet such ill logicians they were , that from hence they inferr'd , . that all persons who were not of their religion , were their enemies . . that they might lawfully hate them , and do those things against them , if they had a fair opportunity , and could do it safely , whereby people commonly express their hatred . thus the pharisees taught them from tradition , and these were the men , even the ancient masters of tradition , from which the pharisees deriv'd their pedigree , who perverted this precept of loving their neighbour , and by whom it was said , thou shalt love thy neighbour , and hate thine enemy : a maxim very agreeable to corrupt nature . and the ii. thing i am to treat of , its agreeableness to humane nature , appears . from hence ; because corrupt nature loves its ease , it hates to be restrain'd . and this maxim is so far from confining it , that it gives it elbow-room , and leave to follow its course and natural inclination . take a person abstracted from the sanctifying grace of god , and that 's a stranger to the transforming work of god's spirit , if he may have his will , thus he will act , i. e. love his friend and hate his enemy . this is that he would have , and there the byass runs . here is no need of any self-denial , or swimming against the stream , no need of great consideration , or deliberation , or deep thoughts , it is as natural to an unregenerate man , as sucking is to a child . other things he cannot learn without taking pains , such as riding , fencing , painting , reading , writing , &c. but this he learns without a teacher , without going to school , without breeding , without the trouble of an academy , as easily as he doth aversion from goodness , and backwardness to vertue , and gratifying his brutish appetite . in a word , this loving his friend , and hating an enemy is no painful work ; and therefore very agreeable to corrupt nature . . with this principle a carnal man may justifie all the ill nature he exercises in converse , and all the ill offices he doth to his neighbour , he may excuse with this . that he loves his friend , and hates his enemy . cain's angry looks , and joab's secret grudges , and absalom's malice , and judas's envy , and the pharisees spleen , may all shelter themselves under this cover . with this maxim the vain man can baffle all the checks of an unruly conscience , put by its importunities , stop its mouth , dash its terrors , and silence its loud cries ; and all this is very agreeable to corrupt nature , and the person who teaches such pernicious doctrines must needs be very welcome to wicked men , and his words , as a lovely song of him that hath a pleasant voice , and that can play well upon an instrument . but how irrational this principle is , how contrary to the rules of reason , and the design of christianity , as it deserves enquiry , so it is the iii. particular i am to speak of . and here , . reason tells us , that man stands in such relations , one man to another , relations imparting love , and amity , and kindness , that hating even of an enemy is inconsistent with those relations . no man ever yet hated his own flesh ; this is an indubitable principle of reason . and now , let the enemy we have be never so inveterate , never so malicious or injurious , still he carries the same flesh and blood about him that we do . the same father made him , even god blessed for evermore . we are brethren , and god created us both after his own image . the same god maintains , feeds , and supports him that keeps our souls in life ; and though his hostile acts may be very great , yet still this consideration will oblige us not to hate him . not to mention , that reason bids us preferr the interest of the soul , before that of the flesh. and it 's evident , that by the enmity of others , our souls are signal gainers , as they have an opportunity to exercise the noblest vertue , which is self-conquest . caesar said , tully uses to forget nothing but injuries ; and aristotle makes it the character of a magnanimous man ; and it was well observ'd of that religious man in the lives of the fathers , that an enemy doth us a greater kindness than our friends ; and our souls thrive best when we have store of enemies . . the design of christianity is to raise , to polish , and to refine our natures , and to make us like god , and consequently hating an enemy must be contrary to this design ; for it doth not only keep our natures in a mean , pitiful , base , and groveling condition , but makes us very unlike god , who lets his sun shine upon the just and unjust ; and his rain drop upon the pastures of the good and bad . it 's true , god doth punish his enemies , but not to mention , that even this punishment is an act of charity , as it is an endeavour to reclaim them from the errors of their ways , this he doth not , till all other means prove fruitless and ineffectual . however , to be sure , in this life , on this side hell , in the midst of the execution of his wrath and vengeance , he heaps innumerable mercies upon them ; and that 's sufficient to prove what i intend , that we are not to hate an enemy , because the kindnesses we owe him , relate only to this present life : and to this may be added , that the injurious acts of an enemy bear no proportion to the acts of enmity we are guilty of against god , and we would not have god hate us , notwithstanding those acts , it follows , that there is no reason for our hating an enemy , upon the account of the injuries he doth , or hath done us . but this we shall have occasion to discuss more largely in the following verses . let 's go on and iv. enquire , what is the true import of loving our neighbour . and , . as by a neighbour in scripture is meant every man that stands in need of our help and assistance , and of whose help and assistance we may stand in need , as appears from the parable of the wounded man , luk. x. . so love to our neighbour imports a faithful discharge of all the duties of the second table ; which is the reason , that st. paul affirms of this love , that it is the fulfilling of the law , because love works no ill to his neighbour , no ill to princes , no ill to magistrates , no ill to parents or relations , no ill to high or low , rich or poor , no not to the meanest or poorest creature , rom. xiii . , , . . the measure of this love is set down by god himself , lev. xix . . thou shalt love thy neighbour as thy self , which properly denotes not the same degree of love , but the same sincerity ; and that we are to make our love to our selves the rule and standard whereby we are to love others , according to the several degrees of their relations , and the several degrees of goodness which appear in them ; for , no doubt , we are to be kinder to a father , than to a stranger , and more officious to a good man , than to a bad one , yet so , that neither the greatest strangers , nor the worst of men be altogether excluded from our kindness , or such acts of kindness , which we might rationally expect under the same circumstances . . this love to our neighbour , implies not only abstinence from wrongs and injuries , from dishonouring our parents , from murther , from adultery , from stealing , lying , bearing false-witness , and from coveting our neighbour's goods ; but all those positive acts of charity mention'd in cor. xiii . , , , . and pet. xi . , , . and matth. xxv . , . and these acts must flow from inward compassion : for as the spirit of man is the principle of all moral and spiritual acts ; so whatever acts of love we exercise toward our neighbour , they must come from the heart , and from a sence of our duty , and of the love of god ; and these acts must be so managed , that they become not accessary to other mens sins ; for it 's no love , to love another into sin , or sinful compliances , which is the reason , that the apostle pressing this peace , and love to our neighbour , makes holiness its inseparable companion . follow peace with all men , and holiness , without which no man shall see the lord , heb. xii . . and this love is called the royal law , jam. ii . . not because the king of kings gave it , but because this love to our neighbour is the queen of all graces , and he that excels in it reigns and rules over a thousand lusts and temptations . but , v. may it not be in some sence a duty to love our neighbour ? and to hate an enemy . that which makes me take notice of this point , is an observation of origen , who saith , this is very good divinity , if by the enemy we understand the devil . though its certain , that our saviour in these words , doth not directly aim at this , yet it must be confessed , that in this sence , that loose principle of the pharisees may bear a very good construction . indeed , the devil is the greatest enemy we are to hate . we have renounc'd him in our baptism , and we are sworn to that hatred . against him let 's boldly vent our hatred , even against all his works , and all his evil suggestions , which way soever they are presented to us , whether by the flesh , or by the world , or by evil men. here we need move no scruples , no cases of conscience , how far we may lawfully hate the devil . we are to hate him with a perfect hatred , and express it by trembling , and by abhorrency of all that 's pleasing to him , or offensive to god. it 's true , we see not the devil , but we feel him , and whatever evil thought , or desire , or motion appears in our minds , let 's firmly conclude , it comes either directly or indirectly from that enemy . to this enemy no kindness is to be shewn . no league , no peace , no confederacy , no not so much as a truce is to be made with him ; with him we are to wage war continually . he is no subject capable of making peace with , for peace with him is enmity against god , wounding our own soul , destroying the peace of our consciences , and descending into the chambers of hell. inferences . . if we take a view of the manners of men in the age we live in , one would think , that the pharisees are still alive , and instill the same principle into them , that they did into their disciples in christ's days , viz. love your friends , and hate your enemies . for the actions of men are so exactly conformable to this rule , that if a man were to measure christ's religion by the practices of his followers , he might go near to inferr , that christ taught this doctrine as well as the pharisees . to hate an enemy we look upon to be a very just and reasonable thing , and do him all the ill offices , as we have occasion ; to speak evil of him , to reproach him , to calumniate him , to invent lyes of him , and to report them too we generally make so light of , that we wonder at the man that offers to exhort us to better principles . among heathens and infidels this would not look very strange , among men who never heard of a jesus , or of the gospel , this might pass , though there is something even in the voice of nature which might teach them better things ; but among christians , who talk , and sing , and speak every day of god's loving them , when they were his enemies ; this is a huge paradox . christ exercised the greatest acts of love toward us , in dying for us , when we were enemies ; we confess it , and our churches ring of these glad tidings . how easie would be the inference ! hath god loved me when i was his enemy , and shall i hate my fellow-christian , because i look upon him as mine enemy ? is this my acknowledgement of god's love ? is this to express my gratitude for his goodness ? had god compassion on me when i was his enemy , and shall i have none on mine ? was god's love to me intended as a pattern for me to follow , and shall i overlook the design , and please my self in my hatred and ill-nature ? i am moved by the examples of great men , by the examples of good men , by the examples of my ordinary neighbours , and shall the greatest example , the example of god , the example of christ jesus make no impression upon me ? how easie a matter were it to draw such inferences from what we believe ! and what a damp would this be to our hatred ! and yet to see how careless , how regardless we are of it , and in despight of this great example , which we commend , and magnifie , justifie our animosities against those whom we look upon to be our enemies , would make a rational man conclude , and very justly too , that whatever we pretend , or talk of , we do not believe that christ died for us when we were god's enemies . what ? believe it , and have no sence of it ! or if we have a sence of it , not to gather our duty from it ! would any man think that we are of the number of those believers we read of heb. xi . ? their belief affected and wrought upon their hearts , and put them upon heroick actions ; and as god had done by them , so they did by others . this puts me in mind of the justice of that expostulation , and the proceedings we read of matth. xviii . , , . then his lord , after he had called him , said unto him , o thou wicked servant , i forgave thee all that debt , because thou desiredst me : shouldst not thou also have had compassion on thy fellow-servant , even as i had pity on thee ? and his lord was wroth , and deliver'd him to the tormentors , till he should pay all that was due unto him . do you make the application . ii. though the law of moses enjoyn'd this precept , to love our neighbour as our selves , yet the gospel presses it much more , and in greater instances too . as by our neighbours in the gospel are meant , not only our nearest friends and relatives , not only those who dwell near us , and about us ; not only those of the same church and religion with us , but all our fellow christians , and all persons who were redeemed with the blood of jesus , so our love is to extend to all these , and especially to them of the houshold of faith. to this purpose st. peter , honour all men , love the brotherhood . indeed , this love to our fellow - christians the apostles press with more than ordinary fervour . they lay the stress of religion upon it , and when they would describe christians , who thrive under the showers and irrigations of the gospel , they say , that their faith grows exceedingly , and the charity of every one toward each other abounds , thess. i. . this was the distinguishing character of the primitive believers , and their love one to another , their dear , their tender , their affectionate love one to another was taken notice of beyond any other vertue whatsoever . they called themselves brethren and sisters , and by the brotherhood or fraternity they meant the christian church , as appears from clemens romanus . their hospitality , their candour , their veracity , their beneficence , were the wonder of all spectators . their tenderness to the afflicted , to prisoners , to captives , to the sick and the lame , to the ignorant , and to their very enemies was unspeakable , insomuch , that julian the apostate saw there was no way to propagate heathenism , like that of imitating christians in their works and labours of love and charity . hereby shall all men know , that ye are my disciples , if ye love one another ; and so it was in those purer ages , and they were known more by their mutual love , than by their talking of christ jesus . how is this character inverted at this day , and one may say , hereby do all men know who are christians , even by their hating one another . i know not which is the harder task , whether love to god , or to our neighbour . sure i am , that many who pretend great love to god , are strangely defective in their love to their neighbours . what a stir do many men make about religion , and yet make nothing of slandering , abusing , deriding , undervaluing their neighbours . my brethren , doth a fountain at the same place send forth bitter water and sweet ? indeed , none is so fit to love god dearly , as he that doth exercise himself very much in love to his neighbour . it 's true , one must help the other , and love to god must influence that to our neighbours ; but still , great acts of love to our neighbours are the best preparatives for high degrees of love to god. the branches of this love to our neighbours are many and various , and he who abounds in these acts of love , gets a holy assurance , that he is neither barren nor unfruitful in the knowledge of our lord jesus christ. lord ! how do we confine our love to little sects and parties ? and from hence comes that bitterness of spirit of one party against another ; and how hard is it to find a christian of a truly catholick love and charity ? when shall we be wiser ! when shall that pristine unity and purity return ? when shall that admirable spirit , which shined so bright in the primitive believers revive again ? lord ! when shall thy kingdom come , that the whole multitude which believe shall be of one heart , and of one soul ? the spirit , and the bride say come ; and let him that hears say come . come thou god of love , thou prince of peace , thou lover of concord and unity , come , amen , even so come lord jesu ! sermon xxxv . st. matth. ch. v. ver. . but i say unto you , love your enemies , bless them that curse you , do good to them that hate you , and pray for them which despitefully use you , and persecute you . marcellinus writing to st. austin , tells him , that the great stumbling-blocks which lay in the way of the heathens of his time , especially of the wittier sort , and hindred them from embracing christianity , were chiefly these three , the incarnation of our lord , the meanness of his miracles , which they thought those of apollonius tyanaeus did equal , and the prescriptions of the text , love your enemies , bless them that curse you , &c. not to meddle with their first and second head , this last particularly they could not digest , they look'd upon 't as obliging men to work miracles , and thought it in a manner as easie to snatch a man from the embraces of the grave , as to receive an enemy into their own . what! love an enemy ? he might as well have bid us swallow poyson , and take toads and vipers into our bosoms . what! love a man that hath sought my life ? caress a wretch that hath attempted to ravish the pledges of my love ? take him into my arms that hath endeavour'd to snatch from me the dearest blessings i enjoy ? he might as well have bid us pull up mountains by the roots , transplant islands , touch the sun with our fingers , and empty the waters of the ocean . indeed , this seems to be the highest step of christianity , and he that is arrived to an habitual observance of this rule , may not unfitly be said to be come to the top of the mount of god. but still , whatever noise be made about it , it implies no such contradiction , as the heathens and sensual men did , or may imagine . for , . let us grant it's hard , but the harder the work is , the greater is the reward . he that gave this command , understood what reward was design'd for the votary . no marvel if heathens thought it strange who had but imperfect , and broken , and uncertain notions of another life . if the reward be proportion'd to the difficulty we see men refuse no pains . what is daily practis'd in martial or warlike exploits is a demonstration of it . the recompence christ designed for those who should chearfully obey this command , doth not only equal , but infinitely transcend the difficulty of the task ; and he that considers what is promised , must confess , that the work is not worthy to be compared with the grandeur of the recompence , and therefore there is nothing unreasonable in the injunction . . of all men , those who are in love with any vice , have no reason to talk against this precept ; for they practise what they condemn , and do things as unnatural as loving an enemy can be supposed to be . were it not for the lapsed condition of man , and the depravation of our faculties , sin would be a very unnatural thing to the soul. the blessed spirits , who have left mortality , and things below , and recover'd their primitive integrity and innocence , have as great an antipathy to sin , as men here on earth can have to a toad ; which shews , that sin is an enemy to a rational soul , and as contrary to right reason , as darkness is to light , or a chronical distemper is to health ; and that it is agreeable upon no other account , than cinders and ashes , and chalk are to some stomachs , because of their corruption : so that a vitious man really loves his enemy , nay , his greatest enemy : he loves the devil that prompts him to it , that devil whom at other times he doth abjure , and at whose presence he would tremble ; he loves damnation and eternal death ; for so we read , prov. viii . . and therefore of all men , such persons have no reason to speak against this rule as unreasonable . . what is commanded here hath been done , as i shall shew in the sequel ; how and which way , and by what means it hath been done ; how far the grace of god must concurr , what industry must be used , what impediments are to be removed , and how the whole concern is to be managed , i do not now enquire , but supposing that it hath been done , the inference is rational , that it may be done again . it 's true , they were saints and holy men who have done it ; but since it is very possible to be a saint , and to arrive to a state of holiness , it follows this precept is practicable , and far from being impossible . nay , . it hath been done with respect to some acts at least , by natural men , and upon the account of temporal interest , either in a bravado , or out of generosity , or to be talk'd of , and to have glory of men : examples and passages of this nature are frequent in history ; and if it were possible to do it upon a motive of temporal interest , why should it be thought impossible to be done upon a greater motive , even mens eternal welfare ? it is but changing the principle , which is the spring of motion , and the shining brass may become gold , the counterfeit a real vertue ; and the shew may turn into substance . and having thus removed the grand objection that lies against this precept , i now proceed to explain it . i. the general command . love your enemies . ii. the branches or the particulars of it . bless them , &c. i. the general command . love your enemies . and here i must note , . that christ doth not speak here of a publick , or professed , and open enemy of our country or nation that makes war upon us , and seeks the destruction of the community , or a subversion of the government ; for though there is an humanity to be shewn even to a publick enemy , by what the prophet elisha did to the host of syria , when he had enclosed them in samaria , the king of israel would have dispatch'd them with the sword. no saith the man of god , set bread and water before them , that they may eat and drink , and go to their master , kings vi . . and we know , that even heathen nations have allow'd decent burial to a publick enemy , when slain in battel ; yet these are not the persons christ directly aims at in these words . christ as he came not to reverse the laws of government , nor prescrib'd a model or platform of it , but left governments as he found them , supposing them to be agreeable to the law of nature , and the good of mankind ; so by this precept he did not forbid christian kings and princes entring into a just defensive war for the security of their country ; nor can it be imagin'd , that by this rule he would oblige magistrates and sovereigns so to love the publick enemy , as to let him rage , and ravage , and burn , and plunder , without any opposition . this precept being given to christians , consider'd as they live and converse together , we must conclude , that by the enemies who are to be loved are meant enemies in a more private capacity , such as we meet with in conversation , and in the places and stations we are in , whether they be high or low , whether superiors , or equals , or inferiors . nor , . must we think that this precept is given to magistrates , with respect to malefactors and publick offenders ; as if by vertue of this command they were not to punish them . this would be manifest injustice to the publick good , and we may be very confident , christ would not have us do evil , that good may come out of it ; nor obey one precept at the expence of another . though a magistrate , if he will act conscientiously , ought to behave himself as a father who loves his child when he doth chastise him , and therefore chastiseth him because he loves him ; so magistrates are to punish with pity and compassion ; and in private injuries , where their office is not concern'd , they are bound to forgive , and love their enemies as much as others , yet doth not this interfere with the necessary administration of publick justice ; not to mention , that it is said in the text , love your enemies ; but a publick malefactor or offender is not properly the magistrates enemy , i mean no enemy to his person or fortune , or relatives , but to the law of the land , and the common good ; and therefore if the magistrate doth punish him , he doth not punish him as his enemy , and therefore sins not against this precept , but as an enemy of the common-wealth in general . it 's possible the malefactor may be an enemy to the magistrate , consider'd in other circumstances ; in which case , the magistrate is bound to exercise all the acts of love here mention'd toward him , and , notwithstanding these , punish him according to law , and the duty of his place and calling . so that the office of a magistrate is not superseded by this command . nor , . doth this law of loving our enemies forbid us reproving an enemy for the sins he involves himself in by hating us ; much less doth it import , that we are to love his sins and follies , or flatter him in his undecencies and insolencies . there is no doubt , we may lawfully tell him of his faults in a meek and rational way , and seek to reduce him to a better temper ; and in doing so , we do nothing against that love we owe him ; so far from it , that it is an argument of hatred not to rebuke him , lev. xix . . thou shalt not hate thy brother in thy heart ; thou shalt in any wise rebuke thy neighbour , and not suffer sin upon him . nor , . doth this command import , that we are to make an enemy our bosom friend ; to whom we are to unburden our selves , and make him acquainted with the secrets of our souls . friendship in this strict sence is master of discretion more than duty ; nor is our love to our enemies prejudic'd by not making them friends in this sence . indeed , if by the coals of fire we heap upon their heads , if by the warmer kindnesses we shew them , we melt them into a tractable and docible temper , and then prove occasions of their becoming new men , we may , if we see it convenient , raise our love unto a higher degree , even to that of friendship , and make him that was an enemy , as our own soul ; but while he is an enemy , he is not a subject capable of entring into the bond of friendship with him , except by friendship we mean the acts of love , hereafter mention'd . . as an enemy is a person who cherisheth a secret spleen and malice against us in his heart , and as occasion serves , vents and expresses it either in his words or actions , either by reviling or abusing us , or doing unkindnesses , or attempting to betray or bespatter , or to ruine and undoe us , in which sence even a husband , a wife , and the nearest relatives may be enemies , so this love we owe them imports an inward affection to them , even bowels of mercy and compassion , and a certain tenderness within . the acts whereby our love to them is to be expressed , must have some root , and that root must be the heart , the true seat of love ; and let no man plead here , that love arising from the agreeableness of the object , it 's impossible there should be any real love in the heart toward an enemy , because of the disagreeableness of the object to our temper , and contrariety to our humour and interest ; for though there may be no agreeableness with respect to the wrong he doth , or hath done us , yet there are other respects , and those more weighty , and of greater concernment , in which a likeness and similitude appear , and consequently a suitable foundation for this love. for , . he is god's creature , and so are we . . he is a man , and so are we . . he is a neighbour still , nor doth the wrong he doth us , deprive him of that relation . . may be he is a christian too , and professes the same faith , the same god , the same jesus , and the same religion ; all which respects , make even an enemy an agreeable object of our love. nay , his very enmity doth formally dispose and qualifie him for our love ; for the nature of love is , that it is not easily provoked , cor. xiii . . and i need not tell you , that men are not provoked by kindnesses , but by injurious acts ; and these being the acts of an enemy , love not being easily provoked by such acts , the enemy must be a very proper object of our love. but let 's go on and consider , ii. the particular acts of this love , or , whereby this love is to be expressed . and the first is , . bless them that curse you . this is to give good language for bad , kind answers for revilings , praising the good that is in the enemy , for his denying that there is any in our selves , and gracious wishes for his base and horrid imprecations . the apostles did so , for being reviled , we bless ; being defamed , we entreat , saith st. paul , cor. iv . . this look'd great ! what a lovely excellent sight was this ! how pleasing to god , how pleasing to angels , how pleasing to all rational and understanding men ! do but take a serious view of it , you your selves cannot but like it , approve of it , and commend it . what harmony , what beauty , what sweetness , what evenness , what perfection must there be in such a soul ! what a command over his passions must we suppose in such a person ! and can any thing look more stately and magnificent ? and if there be such beauty in it , why are not we enamour'd with it ? why should we think much of it to cry , god bless you , when the enemy cries , god damn you ? is not the one as easily said as the other , and is there not far greater satisfaction in the one than in the other ? what if the brutish man do curse us , what hurt can his cursing do us , while we do not answer him according to his folly ? the curse may fall on his own head , but cannot singe a hair of ours . his ill language , doth it not look very odious in him , and doth it change its face or nature , if we use it by way of retaliation ? can that be lovely in us , which all men take to be deformity in him ? doth not the enemy sin grievously against god , when he doth revile or curse us ? and shall not we be concern'd at his sin ? how are we concern'd , if we do not mourn for it ? how do we mourn for it , if we do not pity him ? how do we pity him , if we do not endeavour to reform him ? how shall we reform him , except we shew him a good example ? how can we shew him a good example , if we do not let him see , that there is a better spirit in us ? and how shall he be convinc'd of that , if we do not return soft answers for his rough and insolent ones , even blessings for curses ? such christian returns god blesses sometimes with conversion of the enemy , and thinks himself concern'd to reward the self-denial with an extraordinary providence . to this purpose moschus tells us , that three religious men travelling , and losing their way , and thereupon belated , were forc'd to lie down on the ground , the night coming on , and the sky growing very dark . but so it happen'd , that ignorantly they laid themselves down at the edge or corner of a corn-field , whereby they pressed a portion of corn on the ground . early in the morning the owner of the field coming by , and seeing what was done , began to be in a passion , and cursed them bitterly , saying , you religious men ? if you had had the fear of god before you , you would not have done so . the innocent men let him run on , and then with all gentleness imaginable told him , truly you say right , if we had had the fear of god before us , we should never have done so . the man went on cursing and railing , and they still confessing their faults , and begging his pardon , which at last so wrought upon the cholerick man , that he left his oxen and his fields , and gave himself up to god , and the severities of religion . . do good to them that hate you . this is to do acts of beneficence to the enemy , to cloathe him , to feed him , to give him drink , to instruct him , to guide him , to direct him , to relieve him , to assist him in his necessities , when he is in want or perplexity , or stands in need of our help . so did christ jesus , for he healed the ear of malchus , who came out against him to apprehend him , and what were all the days of his ministry among the jews , but so many instances of doing good to his enemies ? even to those who call'd him all to nought . so did the apostles , so did the primitive believers . their enemies were the objects of their tenderness , when they were sick , or wanted their assistance , they watch'd with them , they visited them , they attended them , they ran for them , they dressed their sores , even then when they labour'd under the plague , and the tokens of god's anger . the very heathens saw , that this doing good for evil was necessary to the perfection of humane nature , which made phocion , when unjustly condemn'd by the athenians , being ask'd before his death , whether he had any command to his son , said , go and tell him , that i charge him to forget the injuries the athenians have done me . but instances of this nature were very rare among the heathens , and besides their principle was nought . but among the ancient christians this was a very common thing , and they strove to express their religion by this love. eusebius of samosata , an orthodox bishop , dying of his wound , which a furious arrian woman had given him , by throwing a great stone at his head , made it his request to the magistrate of the town , before he died , that the woman might not suffer , nor be any way molested for the fact. alexander , bishop of jerusalem , a servant of his having robb'd him of a considerable summ of money , when that servant came afterwards to be sold for a slave , the bishop hearing of it , sent and had him redeem'd , and paid down the price of his ransom . in a word , abundance of such instances there are in the christian church ; and therefore tertullian makes this the proper vertue of christians , taught by no religion in the world besides . and if this be the nature of our religion , to do good to them that hate us , how do we satisfie our selves without this ornament of our profession ? why do we stand reasoning and disputing about the hardness of the thing , and do not put our hand to the plough ? if this be our religion , why are we loath to put it in practice ? what! do we think it enough to be able to say , that there is such a precept in the pandects of our religion , in the body of our divinity , and take no farther care ? we take our selves to be very much enlighten'd to what former ages were , yet , for ought we see , the examples and instances of doing good for evil , are not so frequent now as they were in ages labouring under greater darkness . our chronicles tell us of richard i. king of england , that when a soldier , one gourdion , had purposely wounded him with an arrow , of which he died soon after ; the villain being taken prisoner , the king sent for him , desirous to know the reason of his barbarous attempt , who very resolutely told him , that the reason was , because the king had formerly killed his father , and two of his brothers , which words so mov'd the king , that he not only pardon'd and discharg'd him , but order'd him a hundred shillings . it was become a proverb in bishop cranmer's time , that if a man did do him a shrew'd turn , he was sure to have him for ever after for his friend . and of st. lewis the french king , we read , that when a woman had revil'd and reproach'd him upon some acts of government , not very pleasing to the people , he commanded his servants to carry her a reward , because she had given him an opportunity of exercising his patience . these instances i mention , not to set off the discourse , but to encourage you to follow them . and let 's but consider , which of the two is most likely to afford comfort upon a death-bed , revenge , or doing good for evil : i appeal to the most carnal person here , whether he do not think the latter to be the most reviving cordial . a cordial indeed ! for this gives confidence to the dying man , that god will do him good , for the evil he hath done against him , it being a standing rule , with what measure ye meet , it shall be measured to you again , luke vi . . . pray for them that persecute you , and despitefully use you . this is to offer up our supplications to god , our earnest supplications , desires , and repuests , that god would reform them , and pardon them , make them kind to us , and turn their hearts , and not lay their sin to their charge , but make it an opportunity to convert them , to bring them to a sence of their duty , their danger , and the necessity of holiness . thus our blessed master pray'd , luk. xxiii . . father forgive them , for they know not what they do . thus pray'd st. stephen , acts vii . . lord lay not this sin to their charge , and when he had said so , he fell asleep . surely , this good man died in charity . he gives a kiss of peace to his enemies , and with this olive-leaf in her mouth , his soul flies away to heaven . shall any of us , after all these motives , be loath to pray for his enemies ? shall we plead , that such a man's malice , and spight , and affronts , and the injuries he hath done us are so full of venom , and carry those aggravations with them , that they are not to be put up . are they greater than those which were offer'd to christ jesus , or the proto-martyr ? the greatest injury that can be done to a man is , taking away his life , for skin for skin , and all that a man hath , he gives for his life . yet see , how thy saviour pray'd for his crucifiers , for men that did not only rob him of the comforts of life , but put him to the most painful , and most ignominious death . st. stephen all bruised and torn with stones , streams of blood running down from his head and face , faint and languishing , and ready to expire , makes yet a shift to get upon his knees , and to pray for his murtherers . such prayers god gives solemn audience to , and blesses with miracles of mercy , and the enemies remember'd in such prayers receive considerable benefit . that three thousand souls were converted and prick'd at the heart by st. peter's sermon , is justly believ'd to have been the effect of christ's prayer for his enemies . and the father 's generally tell us , that st. stephen's prayer was the cause that st. paul was converted from a persecuter , from a blasphemer , to the faith , to holiness , and to be a preacher of that doctrine , which before he persecuted from city to city , and was exceeding mad against . such force have these prayers for our enemies , especially if coming from the heart : nor must we content our selves with prayers for our enemies in general ; but intercessions and groans unutterable must be particularly for that enemy , that man or woman who hath persecuted and despitefully used us , loaded us with the blackest calumnies , and offer'd the greatest violence to our persons . these must be named and specified in our prayers , both publick and private , and for the person who hath been injurious to us , our supplications must be put up , not only once and twice , but often , and importunately , and for ought we know , he that went out from us an enemy , may come home a friend , a friend to god and to religion , a friend to our persons and concerns , a friend to all that call on the name of the lord jesus . and having thus represented to you the commands of your master , i may justly expect , you should all with one heart , and with one voice , say as the israelites at the hearing of the conditions of the covenant , all that the lord our god hath said , we will do . if this be not the effect , remember you go home enemies of god , and of christ jesus . there is no medium , you must either be god's friends , or his enemies . if you are friends , you 'll stick at nothing he commands you . christ himself saith so , joh. xv . . if his commands be nauseous , or grievous , or a burthen to you , most certainly you love him not , and therefore are not his friends ; and if not his friends , what remains , but being his enemies ; and can you sit down quietly under such a fearful character , especially when you read , and consider what you read , luke xix . . as for those mine enemies , that would not that i should reign over them , bring them hither , and slay them before me . but how is all this to be done ? we live in an age wherein men do scarce love their friends , much less their enemies . such lovers are very rare , very few examples appear , and what encouragement is there to venture upon a duty so unpleasing , so distasteful to flesh and blood ? however , the duty looks fair and lovely , and reason says , it is a perfection which deserves our ambition and endeavour . but how is this excellent temper to be attain'd ? why ! easily enough , if you are not averse from wholsome counsel ; if besides the tempting reward that is before you , you are willing to be govern'd by the following directions . . represent not an enemy to your selves in those black characters you usually do . there are fairer and finer colours in which he may be drawn , and make use of these . . when ever a person doth you an injury ; look higher and believe , and perswade your selves , the almighty sent him , and providence order'd it ; and an all seeing god had a hand in it . david did so when shimei cursed him , and it quieted him . he look'd off from shimei and saw god in the calumny , not as the author of it , but as one that made use of it . he regarded shimei as god's executioner , as the instrument of his displeasure , and the rod of his anger ; and what a calm did this consideration produce in his soul , while abishai's fingers itch'd to take off his head. . look upon the enemy as thy physician . he is intended to bring salvation to thy house . he is sent to cure thy soul , and it will certainly appear and prove so , if thou make his wrongs and malice an opportunity to reflect upon the wrongs and injuries done to thy god , and repentest of them , and mak'st thy peace with him . the enemy is a preacher of patience , a teacher of submission , a school-master that is to instruct thee in the art of humility , and resisting temptations . if thou improve his snarlings and rude assaults , mak'st them occasions and incentives to prayer , to do good to his soul and body , thy soul will thrive , and thy spirit grow healthy , and his injuries will become gems , and jewels , and pretious stones , as that holy man said , whereby the foe pelts and drives thy soul to heaven . . look upon the enemy as blind , blind with rage , and fury , and envy , and malice ; and this will incline thy heart to pity him . who doth not commiserate a blind man ? and which is the greater blindness , corporal or spiritual ? the poor wretch sees not how sweet and how gracious the lord is , nor what the hope of his calling is , nor what the riches of his grace are . he hath no sence of the height , and breadth , and depth , and length of the love of jesus christ. he sees not the mighty obligations that lie upon him to love his neighbour as himself , and therefore he is blind , and and if blind he is miserable , and if miserable will you add misery to misery , and hate him who is already in a deplorable condition . nay , if he be miserable , doth not he deserve your prayers , your alms , and your charity ? . may be his nature is not changed , he is not converted , knows nothing of regeneration , nothing of the sanctifying grace of god , and wilt thou be angry with him for acting according to his nature ? why art not thou angry with the fire for barning the stuff that 's thrown into it ? an unconverted man acts according to his temper , and interest , and passion , according to his nature , as much as the sun , and rain , and wind. these move not thine anger , or thy rage , let them blow , and scorch , and wet , and why should the others acting according to his nature , stir up thy wrath and indignation ? . there is a promise , and a promise which if believed , and rely'd upon , will very much animate and encourage us to these acts of love. it is , prov. xvi . . if a man's ways please the lord , he will make his very enemies to be at peace with him , we have no more to do but still to be followers of that which is good , and god will turn and wind things for our advantage , and make an alteration even in the hearts of our enemies , as great as we see in esau , who before had threatned jacob with death , and on a sudden by a secret invisible hand is forced to fall into his brother's embraces , and though this may not always happen , yet the promise will certainly be fulfill'd in something greater and better than is hinted in the letter . . oblige your selves to this love in the holy sacrament of christ's supper , the fittest time and place to engage your selves to this work. though before we come to this ordinance , our endeavours must be strong and vigorous after the qualifications of the text ; yet the sacrament of the eucharist is both an excellent motive , and a very considerable help to fix and establish this love to our enemies . talk what you will , it is not philosophy , nor conversing with men of this age , nor being at court , nor seeing fashions , that will make you masters of this love. no , the school of the cross teaches this self-denial , and the sacrament is that school . there a crucify'd saviour , dying for his enemies is seen ; and what were all his prayers , and tears , and agonies , but kindnesses to enemies . these we contemplate in this ordinance , at least , they come to very little purpose that approach not with this consideration . here , to see his love and charity spread and diffuse it self with all the acts of love my text speaks of , and to believe all this must needs help to melt the heart , and make us willing to bless them that curse us , to do good to them that hate us , and to pray for them which despitefully use us . let the soul walk about the cross and think . behold the son of god whom i have promised to follow , and to imitate , even he who bleeds on the cross , he blessed me that had cursed him , did good to me that had hated him , and pray'd for me that had despitefully used him . if i am not like him , how shall i be washed with his blood ! the language of the gospel is , that i must be conformable to his image , and chang'd into it , and tread in his steps , if i mean to be partaker of his merits ; and shall not i consider the importance of this truth , and contrive that the same mind may be in me , which was also in christ jesus ! thy death , sweet jesu , must do it . thy death must kill my hatred and my rages . thy love must burn that dross away , and whenever my unruly passions rise against my enemy , i 'll t●row the whole weight of thy love upon them , that they may be crush'd to death , and expire . i conclude with a passage of st. john , and the rather , because he was the great preacher of this love , and st. jerom takes notice , that when he was very old , and his disciples came to visit him , still he would say , my little children love one another , and being ask'd , why he did repeat this so often , he said , this is all , love one another , as you ought to do , it is enough , you need no more . i conclude , i say , with john ii . , , . he that saith he is in the light , and hateth his brother is in darkness , even until now . he that loves his brother , abideth in the light , and there is none occasion of stumbling in him . but he that hateth his brother is in darkness , and walketh in darkness , and knows not whither he goes , because that darkness hath blinded his eyes . sermon xxxvi . st. matth. ch. v. ver. . that ye may be the children of your father which is in heaven ; for he makes the sun to rise on the evil and on the good , and sendeth rain on the just and unjust . our saviour having in the two foregoing verses endeavour'd to rectifie the wilful mistakes of men , the jews especially , about loving their neighbours , and hating their enemies , confuted their false maxims and notions , establish'd a standing law among his followers , and charged them , as they hop'd for the everlasting kingdom he promised and proclaim'd , to love their enemies , to bless them that curse them , to do good to them that hate them , &c. he lays down some motives and arguments in the text , which he thought would prevail with rational and considerate men , and such who had a serious sence of god and another life , prevail , i mean , if seriously thought of , and consider'd , and ponder'd in the heart . it 's thinking that puts men upon action , and we see with what violence and vehemence men fall to work , if they apprehend in it something that 's profitable , or pleasant , or preservative from evil ; and indeed , in in so great a work as loving our enemies , and doing good to them that hate us , a work so contrary to corrupt nature , and the receiv'd customs of men , the motives must not be survey'd slightly or superficially , but so regarded , that no objection , no temptation of flesh and blood may stop or hinder the votary from doing so ; carnal men may fancy , that no motive can be strong enough to effect it ; but if it were so , our blessed master would have been under a great mistake , which is impossible , yea , let god be true , and every man a lyar. he knew they would prevail , and no doubt they will prevail with men who are ambitious of things unseen , ambitious of the invisible future glory , ambitious of being children of their father which is in heaven ; for so we read , that you may be children of your father which is in heaven , for he lets the sun rise upon the evil and the good , and sendeth rain upon the just and unjust . concerning the phrases and expressions of the text , i have only this to observe , that for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 children , some ancient copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , like your father which is in heaven , which , it 's probable , was at first only a marginal note , and was afterward by the transcribers put into the text. however , the sence is the same , and to be children is to be like our father which is in heaven . in heaven , not that he is confined to that place , for he is not far from every one of us , act. xvii . . and the heaven , even the heaven of heavens , cannot contain thee , saith solomon , kings viii . . and , whither shall i go from thy spirit , or whither shall i flee from thy presence ? if i ascend into heaven thou art there ; if i make my bed in hell , behold thou art there ; if i take the wings of the morning and dwell in the uttermost parts of the sea , even there shall thy hand lead me , and thy right hand shall hold me , saith david , psal. cxxxix . , , . yet he is in heaven , because there is his court , his palace , his throne where he manifests himself in a most signal manner , and his power , goodness , mercy , influences , are felt and dispensed there infinitely beyond what is known here on earth . this is all i think necessary to observe concerning the expressions used here . the more material things may be resolv'd into these following propositions . i. men are made children of god , not born so . ii. the great design of the gospel is to make us like god , like our father , which is in heaven . iii. the greatness and vastness of god's bounty is to be seen in his letting the sun rise upon the evil and the good , and sending rain upon the just and unjust . i. men are not born children of god , but made so . that you may be the children of your father which is in heaven , which shews , there is something to be done , that they may become god's children , and come into the world with that privilege . indeed , if we consider god as the original cause of all things , as in him we all live , and move , and have our being , and as of one blood he hath made all nations of men , in that respect , he is the father of us all , and all are his children , and born so . but i do not take the expression in that lax signification here , but in a stricter sence ; for children which god not only creates , but loves , whom he delights in as well as give reason and understanding to , whose names he writes in heaven , and for whom he designs the everlasting inheritance , whom he adopts in christ jesus , and treats as his friends and favourites , and who are dear as well as related to him ; and to be sure men are not born such children , no more than a curious picture is the product of the garden or the field . man is born like a wild asses colt , saith job xi . . and according to the doctrine of our church we are born in sin , as david professes of himself , psal. li. . and are by nature children of wrath , eph. ii . . and if either a new principle be not put into us , or that principle be not improv'd , we become children of disobedience , eph. v. . and children of the devil , john iii. . cursed children , pet. ii . . strange children , hos. v. . foolish , disobedient , deceived , serving divers lusts and pleasures , living in envy and malice , hateful and hating one another . but after that the kindness of god our saviour appears , not by preceding works of righteousness , which we have done or which deserve it , but according to his mercy he saves us by the washing of regeneration , and by the renewing of the holy ghost which he sheds on us through our lord jesus christ , saith the apostle , tit. iii. , , . and thus we become the children of god. baptism prepares us , the word of god convinces us , the holy ghost changes us , the merits of christ jesus recommend us , our good works testifie of us , the grace of god accepts of us , and at last heaven receives us , and this is to be born of god , john iii. . or to be born from above , john iii. . or rather to be born again , and that not of corruptible , but of incorruptible seed , pet. i. . so that there is a great deal more requir'd to make a person a child of god , than bare nature or natural gifts . here grace is the chief ingredient , even grace scowring the heart with supernatural motions , or with motions of love , grace manifested not only in discourses , and speeches , and answers , but works and actions , divine and spiritual , and edifying , and in the eye of the world unreasonable , and contrary to the rules of good manners . from all which it clearly appears , that the nature and honour of a child of god doth not depend upon the ranks and qualities of men or outward respects and privileges . no , the poorest man is capable of it , as much as he that doth cloath himself with purple ; and he that feeds upon the crums that fall from dives's table may be a child of god , as well as the greatest prince , for god is no respecter of persons . and whoever believes in him , as he hath reveal'd himself in christ jesus , honours , respects , and loves , obeys , and trusts , and delights in him , as a good-natur'd child is his child , though with the infant saviour he should be forc'd to lie in a manger , though his bed were straw , and his attendants mules , and horses , and cows , and oxen , and such homely animals . if ever any thing deserv'd our care and industry , and seeking and looking after this , being a child , or children of god , deserves it . indeed , an ordinary diligence will yet procure this privilege . there is the same earnestness requisite here , which solomon requires in getting spiritual wisdom , prov. ii . . if thou cryest after it , and liftest up thy voice for it , if thou seekest it as silver , and searchest after it , as for hid treasures , the gate of mercy will fly open , and god will admit you into the glorious liberty of his children , and if children then heirs , heirs of heaven , and coheirs with christ , and all things must work together for your good . the right to honour and privilege , and title of a child of god , is the foundation of the greatest joy , and a true sence of it doth a man more good upon a death-bed , than all the drugs and medicines which either india or arabia yield . it comforts and supports in tribulation , in anguish , in persecutions , in crosses outward and inward , in poverty , in reproaches , in contempt . it is an argument of god's infinite condescention , and gives the soul a prospect of the future glory , and of her share in it , that let come what will she can stand like a rock at sea , undaunted , undisturbed , unshaken , firm , and joyful , and taking a view of the port and harbour of life and immortality . for behold what manner of love the father hath bestow'd upon us , that we should be call'd the sons of god , therefore the world knows us not , because it knew him not . beloved , now we are the sons of god , and it doth not yet appear what we shall be , but we know , that when he shall appear , we shall be like him , saith st. john , john iii. . but then it is impossible to be like him hereafter , except we endeavour to be like him here ; and to make us so , is the great design of our religion ; which brings in the ii. proposition . that the great design of our religion is to make us like god , or like our father which is in heaven . that you may be the children of your father , or like your father , as some old copies read it . i know there have been various vain pretences of men , of the stoicks of old particularly , who boasted of their philosophy , that it was able to make men like the deity in perfection ; nay , their vanity went so high , that they gloried not only of their wise man's likeness , but equality with the supream being ; and they were of opinion , that their wise man might be as perfect as god almighty , and was not beholding to him that sits in heaven for his vertue . in a word , jupiter and their wise man were fellows , and he enjoy'd an equal right with him who is over all . but what the apostle saith of the heathen sages in general , rom. i. . may be applied to the stoicks in particular ; because when they knew god , they glorified him not as god , neither were thankful , they became vain in their imaginations , and their foolish heart was darkned , professing themselves to be wise , they became fools . so far were their principles from making men equal with god , that they were not able to make them tolerably like him ; and all their boastings and phantastick conceits were meer bubbles , which broke and vanish'd with their own emptiness . we have known tyrannical princes affect a likeness too ; i mean a likeness to god almighty ; particularly nebuchadnezzar , of whom we read , es. xiv . , . that he said in his heart , i will ascend into heaven , i will exalt my throne above the stars of god. i will sit also upon the mount of the congregation , in the sides of the north. i will ascend above the heights of the clouds . i will be like the most high. and to this purpose , daniel told belshazzar his son , or grand-son , dan. v. . god gave thy father nebuchadnezzar such majesty , that before him , as before a god , all people , nations , and languages trembled , and feared , and like a god , whom he would be slew , and whom he would be kept alive , whom he would be set up , and whom he would be put down : but these are nothing but insolent affectations of the divine grandeur , follies , which prosperous and tyrannical princes are apt to fall into , through the flatteries of their slaves and parasites ; a likeness this , which our religion hath nothing to do with . there hath been a succession of men for many ages in the city built on seven hills , meer cheats , and fourbes , and impostors , who have pretended such another likeness ; and that they have power like god to root out and to pull down , to destroy and to throw down , to build and to plant , as it is said , jer. i. . a meer effect of intolerable pride and haughtiness , and the proper character of the man of sin , spoken of thess. ii . , . who exalts himself above all that is called god , i. e. above all kings and emperors , so that he as god sits in the temple of god , shewing himself , that he is god ; a likeness this , than which nothing is more contrary to the rules of the gospel and our religion . indeed , there are few sinners but what pretend a likeness and imitation of god ; for like god , they will take vengeance on those who affront them , nay , rather than there should be no likeness betwixt god and them , they 'll make god like themselves , false to his word , and who threatens without any intent to punish . these things hast thou done , saith god , and i kept silence , and thou thought'st that i was altogether such a one as thy self , psal. l. . i omit here the gibberish and phantastick conceits of enthusiasts , and quietists , the disciples of jacob behmen and molinos , and the indian joquies , who talk of such a likeness , that they pretend to be deify'd and absorb'd by the divine essence . such a likeness our gospel doth not teach , nor is this the intent of that excellent dispensation . the likeness our religion aims at is contempt of the riches , pomp , and glory of the world , the very thing we promise in our baptism , and afterward think of no more : admiring the glory of heaven , and of holiness above the outward gaieties ; contempt of sinful pleasures , hatred of sin , even of the least , and of the very appearances of evil , humility , and goodness , and patience , and mercy , and charity , and doing good , and being kind even to our enemies . to make us like god , like our father which is in heaven , in these particulars , is the true design of our religion : nor is this only an essay , an attempt , or empty wish , but it really and actually effects all this in honest and well disposed minds , and to compass it , . proposes to us an admirable pattern , even the lord jesus christ , who took our nature upon him , and did all this to let us see , that men who are his followers , may arrive to this excellent temper , and to these charming qualifications . and to encourage us to it , . it sets before us very excellent examples , even those of the holy apostles and primitive believers , who practis'd all this through christ that strengthen'd them , and did it willingly , heartily , chearfully . . it promises extraordinary assistances , helps , and influences from above , to enable us to arrive to this likeness ; assistances , which may be had upon groans unutterable , and strong cries , and importunate sollicitations . . it displays in lively colours the eternal reward , and bliss , and recompence , which shall fall to the share of all those who heartily imitate their father in heaven , in the aforesaid particulars . so that here you see your task , as you are christians , the work you are call'd to , even to be like your father which is in heaven . we see how fond and ambitious courtiers are to be like their kings ; nay , we have known and seen , and read of some that have imitated their princes , even to ridiculousness , in their lameness and defects , and thousands do in their sins and vices . nay , the examples of princes we see can make men good as well as vicious . you 'll say , so would god's example , if he could be seen , but he being invisible , it works not . but though god be invisible , the effects of his providence are not ; we see wicked men , who are god's enemies , they are not destroy'd , they live , and prosper , and waters of a full cup are wrung out to them , which as it could not come to pass without god's order and providence , so his patience , long-suffering , meekness , mercy , charity , and kindness even to enemies , is manifest in these instances . shall we call our selves children of this great king , and do nothing that 's truly like our father which is in heaven ? it 's a wonderful mistake to think , that all our religion is only to make us just and honest in our callings and dealings , or to help us to abstain from some grosser vices . if this were all , what need was there of the incarnation of the son of god ? what need of all the cost and charges of miracles , and the visible descent of the holy ghost ? what need of all the mighty manifestations of god we see , and read of , and pretend to believe ? no doubt , it is intended to make you greater men than heathens and infidels , greater , i mean , in goodness . and if it doth not , most certainly , you are strangers to the powers of it , and you have not yet learned the truth as it is in jesus , you are got no farther yet than the rudiments of it , and , like oyl , it is not entred yet into your bowels . it is not only to make you obedient to humane laws , but to elevate your souls above the ordinary level , that you may by your lives transcend those laws , and do more than those laws require . we see the vanity of princes who affect the title of grand or great . why , your religion will make you truly so , if you take courage to live up to the holy rules of it , greater than all the mighty conquerors , who while they have conquer'd cities , have continued slaves to their lusts and passions . behold here is a just object of your ambition . what is greater than god ? what greater than your father which is in heaven ? and in imitating him in the qualifications aforesaid , you 'll arrive to a greatness divine and godlike , and which will entitle you to the lofty names christ gives to them who follow him in the regeneration : for he makes them kings and priests to god and his father , rev. i. . and there is nothing can make us greater than being like him in kindness , even to the unthankful , and to the evil ; for he makes his sun rise on the evil and the good , which leads me to the third proposition . iii. prop. the greatness and vastness of god's bounty is to be seen in making his sun shine upon the evil and the good ; and sending his rain upon the just and unjust . a bounty infinite like himself , and not to be lookt upon but with admiration ; and that . upon the account of the insolencies of the wicked , and bad , and unjust . to see how god is affronted daily by oaths , by curses , by blasphemies , by lewdness , by perjuries , by profaneness , atheism , hypocrisie , and by sins , which a good man can scarce name without trembling ; yet on these wretches , whom , by right , hell-fire should devour , his sun doth shine , and his rain drops down . his sun warms them and revives them . his rain enriches their pastures . instead of sunshine , he might bury them in darkness ; and instead of rain to water their grounds , he might rain on them fire and brimstone , and a burning tempest , even the portion of the sinners cup. it 's true , he will do all this at last , when the measure of their impenitence is fulfilled ; but for the present his light smiles upon them , and his heaven distils gentle showers , to make their land fruitful , and doth not this shew the vastness of his bounty ? . upon the account of his power , it were as easie . without all peradventure , it were as easie to him to with-hold his sun and rain from the wicked , as it was to enlighten the land of goshen , while the egyptians were frighted with thick darkness ; or as it was to dry up the read-sea for the israelites , while pharaoh and his host were drowned in the waters ; or as it was to keep the flames of the furnace from burning the three young-men in daniel , those very flames which consumed the other men , who were thrown into the oven . but his mercy prevails above his power , and that shews the greatness of it . we must suppose god hath some farther design in these providences , than meerly to discover the profuseness of his bounty . . one reason is to engage them to love him who is so kind to them . love is so natural , so rational a return for kindnesses , that all who are munificent to others do expect it ; and how easie a matter were it , even for a wicked man , who is not irrecoverably stupid , to reflect when he lies basking in the sun , or lets in the splendor of that glorious planet into his rooms or sees , how it makes his trees , and plants , and flowers grow , and how it gilds his gardens and his fields ; how easie , i say , were it for him to reflect , whence comes this sun-shine , do not these rays descend from the father of lights , whose ways i have derided , whose words and ordinances i have despised , and whose precepts i have laugh'd at ? what ingratitude is this ? would i use a friend so ? and what ? put these indignities upon my best and greatest friend ? see how his love to me shines in that glorious sun , and shall i return hatred for his love ? the like reflections might easily be made upon the blessing of the rain . but i proceed : . it is to lead them to repentance . the sun which comforts the evil man , his body and his grounds , is to put him in mind of his duty , to warm his soul with serious considerations , till they melt his heart into remorse and compunction . and the rain , even the former and the latter rain , is a remembrancer , and points at the shower of tears he is to weep for his sins and offences . so that the sun and rain are school-masters to lead him to love and repentance ; and that these are the ends god hath in these dispensations , is evident from , hos. ii . . acts xiv . , , . acts xvii . . and oh ! that such of you as have hitherto been careless observers of these ends , would be perswaded to make this rain and sun-shine the ladder for your thoughts to rise , and your meditations to ascend , and contemplate the infinite goodness of god , who vouchsafes this sun and rain ; and in doing so , presents you with a powerful motive to offer him your reasonable service , that the sun of righteousness may shine upon you with healing under his wings ; and his warmer mercies may come down upon you as showers upon the mown grass . as common as these blessings are , they do not come by chance , but are gifts of the great soveraign of the world ; and if they be gifts , the least they deserve is acknowledgement ; and how do we acknowledge them if we dishonour god by our sins ? but this is not all ; besides these , god hath other ends in vouchsafing his rain and sun-shine , even to the worst of men , ends in which the pious , the serious , the religious are particularly concern'd . and , . it concerns us to admire the infinite patience of god ; his patience to the stubborn and obstinate , and his kindness and charity to them . not only to see and take notice of god in the providence , but to extol his munificence , to praise , to adore , to magnifie his universal compassion , and to speak of his wonderful works , to sing of his mercy , and to use this very instance of sun and rain , as an argument to unconverted sinners , to perswade them to a conscientious walking with god. indeed , here is a large field for our thoughts to expatiate in , and to make useful remarks on his power , wisdom , and goodness . . it concerns us to imitate the patience , and kindness , and charity of that god , who makes his sun rise upon the good and bad , and sends rain upon the just and unjust . this is the principal drift and design of our saviour in giving these instances , and it is to furnish us with antidotes against passion , and revenge , and hatred , and malice , and uncharitableness , when we apprehend our selves wrong'd , or injur'd , or unkindly dealt with ; i say , it is to furnish us with antidotes against passion and revenge from the most obvious and familiar objects and occurrences : so that whenever you are provok'd to uncharitable thoughts , and to a strange behaviour to those who have wrong'd you , you need go no farther than the sun that shines upon your heads , and the rain you see distil from the clouds . think this sun shines upon the greatest of god's enemies , and does good to their fields and persons , and shall i feel no warmth , no fire , no flames of compassion to my adversary ? the rain that falls here is god's rain , and the man that curses him to his face participates of the benefits of it ; and shall i be in a rage against the man who hath affronted me , and withdraw my charity from him ? god doth not , and why should i ? . it concerns us seriously to reflect on what god designs to do for his dear children hereafter , and from the blessings he bestows on the wicked here , to argue what treasures are laid up for men of a better temper . if god be so kind to his very enemies , what will he be to his friends ? if those that hate him enjoy so much of his bounty , what may those look for who love him ? if his goodness be so great to his foes , how great must be his kindness to his favourites ? great indeed ! how excellent is thy loving kindness , o lord , toward them that fear thee , and put their trust in thee before the sons of men ! they shall be abundantly satisfied with the fatness of thy house , and thou shalt make them drink of the rivers of thy pleasure ! for with thee is the fountain of life , and in thy light we shall see light. this must needs be a very comfortable consideration to all that by patient continuance in well-doing seek for glory , honour , and immortality . rain and sun-shine , and the common blessings of this life , are not the proper rewards god intends you . these are mercies design'd chiefly for his slaves and meaner servants . they are greater , richer , and nobler blessings that are appointed for his friends and children . eye hath not seen , and ear hath not heard , and heart cannot conceive what god hath prepared for them that love him . grieve not ye in whom the fruits of the spirit do appear , that god doth not give you the blessings of his left-hand , the blessings of men who have their portion in this life . if he should put you off with these , you would be miserable . the joys above , the triumphs of paradise , the felicity of angels , the festivals of heaven , the eternal enjoyments of god , the everlasting rest , the endless beatitude in your father's house . these are the portions of his children . this world indeed is inhabited by his friends , but the greater part of those who dwell in the earth are his enemies . among these good men live as strangers and pilgrims , but they are higher , larger , and loftier mansions , that are prepared for them , and when their earthly house of this tabernacle shall be dissolv'd , there will fall to their share a building of god , a house not made with hands , eternal in the heavens . sermon xxxvii . st. matth. ch. v. ver. , . for if you love them which love you , what reward have you ? do not even the publicans the same ? and if ye salute your brethren only , what do you more than others ? do not even the publicans so ? laws are best understood by the preamble , because that gives an account of the occasion , to these words , by the preceding . among the rules of holy living , prescrib'd by our saviour to his disciples in this chapter , that of loving our enemies , blessing them that curse us , and doing good to them that hate us , and praying for them which despitefully use us , is most remarkable . he was sensible flesh and blood would raise objections against this duty , and therefore he backs it with arguments great and powerful , to let us see how equitable and reasonable it is . in the preceding verse he sets before us the example of god , who receives greater affronts and injuries , and abuses from sinful men , than one man can possible receive from another . and yet as ill as that supream being is used , he lets his sun rise upon the evil and the good , and sends rain upon the just and unjust . the next motive is taken from the nature of the christian discipline , which transcends all other religions in the world , and whose very design it is to raise men above the common level of nature and education ; and consequently requires greater degrees of love and goodness to men , than natural men , heathens , and sinners , and publicans usually pay ; for if ye love them which love you , what reward have ye , do not even the publicans the same ; and if ye salute your brethren only , what do ye more than others , do not even the publicans so ? the publicans here mention'd were persons that sate at the receipt of custom , or receiv'd the customs due to the roman emperors in palestinae , from commodities imported or exported . such a one was matthew the writer of this gospel , matth. ix . . and zachaeus , luk. xix . . i. e. before they were converted ; for though tertullian will not allow , that any jews were custom-house men , or would suffer themselves to be employ'd in the receipt of customs , yet that in this point he is under a very great mistake , is evident from the examples of matthew and zacchaeus , who were both jews , and of the stock of abraham , mar. ii . . luk. xix . . it 's possible there might not be so many jews of that profession , as there were greeks or romans , yet that even the jews did sometimes court and accept of these employments , and personally discharg'd them , what has been alledg'd is as good as demonstration . these publicans were properly gatherers or receivers of the customs , or a kind of under-farmers . for the roman government , under which the jews at this time were , used to let the customs of the several countries under their dominion to farm , or to be farmed by the noblemen , knights , and gentlemen of rome . these undertook to pay the government a certain summ for the customs of such a country . and these farmers had officers under them , who either farmed the customs of them again , or were at the trouble of gathering and receiving them ; whereby they had great opportunities , and were under very great temptations to cheat and exact upon the merchants and others they had to deal with ; and such were the publicans in the text. and therefore they were commonly look'd upon as extortioners , unjust , unrighteous , and oppressors ; and among the jews particularly they had so ill a name , that they were called sinners by way of eminency ; and a heathen and a publican were with them convertible terms . nay , the pharisees seem'd to exclude them from all hopes of salvation , which was one great reason , i suppose , why many of them , i mean of these publicans , did so readily close and join with christ , when he preach'd to them repentance , and offer'd them the kingdom of heaven . but though they were guilty of great oppression and extortion , and false accusation , and lived by it , and by that means lay expos'd to other vices , as one sin seldom goes alone ; yet they were not so bad ( those who were jews especially ) as to neglect the common duties of religion , or the ordinary offices of civility and humanity , which makes our saviour say and affirm , that they loved those who were loving and friendly to them , and saluted those who were their brethren and acquaintance , and were civil to men of their own religion . this being premised , the observations the text affords , may be reduc'd to these three propositions . i. even wicked men do and may perform the common duties of religion and morality . ii. those who would be christians indeed , must do more than carnal men in matters of religion and morality . iii. if they do not , they have no reward . i begin with the first , which imports , that even wicked men do , and may perform the common duties of religion and morality , a truth plainly intimated in the text , for the publicans were men wicked and scandalous , who got their livelihood by cheating , lying , defrauding , false-accusation , &c. it 's true , there lay no necessity upon them to do so ; for st. john the baptist told some of them who came to him for advice , that they might continue in their calling , provided they would exact no more than was appointed them , luk. iii. . but greediness after gain , and a desire to be rich , temptted them to these infamous sins . notwithstanding all this , they were loving , and civil , and kind , and courteous , to those who were so to them , and without all peradventure went into the temple , and joined with the congregation ; for so we read , luk. xviii . . and they asked their neighbours , how they did , which is call'd saluting their brethren . and indeed , our own experience is sufficient witness of the truth of this observation : a man who gives himself to drinking , we see often is very just in his dealings , and would not wrong a child ; another who is cholerick and passionate , a slave to wrath and anger when provok'd , shall be very charitable ; another that , may be , lives in fornication and uncleanness , shall be ready to do kind offices to relations and others ; and he who cheats and defrauds men , whether in trade or otherwise , goes to church , and says his prayers , and may be will venture upon the tremendous ordinance of the eucharist ; and a very debauch'd person is very often very punctual to his word , and true to his promises ; all which is agreeable to what we read in scripture ; ahab , as wicked as he was , yet hearing elijah's threatning , he rent his cloaths , and put sack-cloath upon his flesh , and fasted , and lay in sack-cloath , and went softly , kings xxi . . the jews , jer. vii . , . they stole , they murder'd , they committed adultery , they swore falsly , and burnt incense to baal , yet came very orderly , and stood , and pray'd before the lord in the temple , and were very zealous for the church and temple . herod was a person wicked , with a witness ; yet when john the baptist reprov'd him , he did many things , observ'd , and fear'd the good man , and had a very great veneration for him ; nay , and made conscience of his oath , a sinful one , it 's true , yet an oath , mark vi . , . indeed , one would wonder how vice and vertue should lodge together in one breast , the rather because st. james says , chap. iii. . can a fountain at the same place send forth bitter water and sweet ? yet we see nothing is more common , and as the samaritans , kings xvii . . they feared the lord , and served their own gods ; so most wicked men serve both god and the devil , are votaries to the prince of darkness , and yet are willing to do something in religion and morality ; and the reasons of it are briefly these . . conviction . abundance of such men are convinc'd , that religion is necessary , and that they are not safe without something of it . whether it be , that they think that little devotion they have , will , like a spell , keep the devil from hurting them ; or whether they hope , that by that little sprinkling of morality , they shall compensate god , and make him amends for the sins they allow themselves ; something of it they think is necessary . for though they make a shift to stop the mouth of conscience , yet , like an importunate creditor , it will dunn them ; and therefore some shew they must make of religion , to satisfie its importunity . . it s interest . many times that is the cause of it . there happen to be times when religion is in fashion ; and we may remember when it was the way to get places and preferments . some worldly advantages are sometimes to be got by it , and it proves a security to their places , or trades , or employments . gehazi got considerably by it ; and being officious , and complaisant to his devout master , the syrian general presented him with silver , and raiments . religion is a thing pleasing to good men , even the very shadow of it ; and where they see something of devotion , it 's a motive to converse , and deal with the professors of it , though some vices be mingled with the profession . . care of their reputation , in another cause . as vitious as this age is , a man very vitious is a contemptible wretch . if he have an estate his flatterers and dependants may fawn upon him , and cringe to him , but men of consideration cannot but despise him in their hearts . something of vertue and goodness gives a man credit in the world , and his neighbours do ordinarily shew him more respect than otherwise they would do . the praise of men , as it is sometimes the cause of denying christ , so it is sometimes the cause of confessing him , and honour , and reputation , may make a man at least seemingly religious , when all the arguments of eternity cannot work upon him . . custom and education is another prevalent motive . this is as great an ingredient of those little shews of religion and morality in wicked men as any ; and if some looser people were ask'd , why they come to church , and say their prayers , and perform some other duties of religion , if they would answer seriously , they could give no other reason but this , because they have been educated into it , and it 's the custom of the country , from which to vary would be a little odd , and impertinent . so that from what hath been said , you may safely inferr , and carry this maxim home with you , and think , and ruminate upon it , that the external duties of religion , and a little smack of vertue does not excuse or free a man from the guilt of being wicked . it is your living in a sin which god hath peremptorily forbid in his word , and cherishing , making much of it , and keeping it warm , that makes you wicked ; and all the external services of prayer , hearing , coming to church , &c. you pay to god , cannot cover that sin , or make you pure in his sight , who is of purer eyes than to behold iniquity . for that sin you live in , makes you impure in the sight of god , and to the impure , and defiled , is nothing pure , tit. i. . that impurity dashes all that little goodness which is in you . it drowns the acts of devotion which you perform . it is a worm that kills all the seeming vertues that grow about you , i. e. makes them ineffectual . that sin you live in is maintaining rebellion against god ; and therefore all your pretended obedience is insignificant . it is presumption , and you 'll maintain it , come what will of it ; and how can god almighty like any thing you do ? it is enmity against god , and how can he be your friend ? it is like a rotten sheep , that infects the whole flock . it is an evil root that sends up a bitterness into all the boughs and branches that grow from it . it is true , god is a lover of goodness , but the sin you live in makes all your goodness counterfeit , and a sacrifice , which is abomination to the lord ; that very sin you will not part with , impoisons that morality , and those acts of religion you make a shew of . that very sin makes you wicked , and the seeming goodness that is about you , cannot change the nature of it . were it so , that an ounce of goodness could counter-balance a whole talent of wickedness , much might be said for blending and joining god and belial ; but we have not so learned christ : and if he that wilfully offends in one , is guilty of all , it cannot be that god will pass by that sin we allow our selves in , for , and in consideration of the acts of morality and religion we perform . it 's true , of charity it 's said , that it shall cover a multitude of sins , jam. v. , . but the meaning is not , that the charity or alms of a wicked man , shall blot out the multitude of sins he cherishes , but that the charity which a good christian exercises in the conversion of a sinner , is a means whereby the sinner is brought to a true repentance , and entitled to the grace and love of god in christ jesus , which pardons all his transgressions , and covers the multitude of his sins . all which shews , that a christian must do more , which leads me to the second proposition . ii. those who would be christians indeed , must do more than carnal men in matters of religion and morality . for if you salute your brethren only , what do you more than others ? saith our saviour here . were the former proposition duly consider'd , this would be practised better . it is a vulgar error , that a little religion goes a great way . and were it believ'd , that men escape not the brand of wicked men , by the formalities of religion they practice , while they espouse some forbidden lust or other , they would certainly do more than others . i am very sensible of the great mistakes that arise from comparing our selves with others ; but the reason of it is , because the comparisons are not rightly made . there are degrees of wickedness and impiety ; and i know abundance think because they are not quite so bad as others , they do more than others ; and because they do not run with others into the same excess of riot , they take themselves to be tolerable saints . but such comparisons are false as well as odious ; and there is nothing hinders men more from a vigorous progress in goodness , than these preposterous comparisons . all that can be inferr'd from another man's being more wicked than we , is only this , that there are degrees of sin ; but not , that i am therefore safe , because i am not come up to his excess and extravagance in offending god. when our saviour therefore obliges us to do more than heathens , more than carnal and natural men in matters of religion and morality , his meaning is not , that all we are to study is , to be less vitious than they ; for though this in some sence may be true , yet considering the nature of the gospel , we must needs conclude , christ in saying so had respect to the following particulars . . since departing from iniquity is made the character of a christian indeed , tim. ii . . no doubt this is the character too , which doth distinguish him from a carnal man ; and he doth more than they , if he actually departs from every sin forbidden by the gospel , for then he ceases to be carnal , and walks after the spirit , and as every christian ought to be , becomes a new creature , and departing in his affections from all iniquity forbidden , he doth more than those who depart may be only from some sins that would make them scandalous , and securely allow themselves in others . . a carnal man , in matters of religion and morality , acts for the most part according to his natural temper , interest , passion , and appetite ; in all which particulars we must do more than they , i. e. act contrary to all these . a carnal man is naturally , may be , envious or malicious , he continues so , there being no principle in him to turn the byass , we must do more than he ; and if our temper be so , it must be subdu'd and overcome with rejoycings at the good , and parts , and gifts , and abilities , and blessings of our neighbours . it is a carnal man's interest to comply with his potent neighbours when they curse , or swear , or talk lewdly . as much as it may be our interest to comply , we must shew our dislike and abhorrency . a carnal man his passion provokes him to bitter and reviling language ; whatever inclinations to passion we may have , no such corrupt communication must come out of our mouths . a carnal man's appetite inclines him to eat and drink immoderately , and to crave every thing which is pleasing to the flesh , and which he hath means to reach or come by . we must prescribe laws and bounds to those desires , and study moderation , and temperance , and modesty ; and decency , and then we do more than others . . in matters of religion , what external services a carnal man performs , our care must be , that our hearts and inward man be affected with them , that the inside be devout as well as the outside ; and that the mind perform it's part as well as the lips and hands ; and that an inward sence go along with the devotion we express without : a carnal man's lips only pray , our care must be to cry with our whole heart , psal. cxix . . and then we do more than others . . in matters of religion , what a carnal man does out of sinister ends , we must do for ends great and laudable , and acceptable to god , ver . . a carnal man receives the holy sacrament , may be , to satisfie the law , and to secure his employ or office , that 's the principal motive of his coming ; and if it had not been for such an occasion he had not come ; our care must be to receive it with an intent to inrich our hearts and lives with faith , and love , and good works , and courage against temptations , and then we do more than others . . in matters of religion , what a carnal man doth partially , and by halves , we must do with integrity and impartiality . this may justly be said of the religious services and moralities of a carnal man , all is done by halves . he either doth one duty , and neglects another , or shuns one sin , and wallows in another ; and even the vertue he makes a shew of , wants the better half , viz. a true principle of the love of god. an equal and uniform piety is that which is most rational , and consequently most pleasing to god ; and in this we are to do more than others . . particularly in love , and acts of charity and kindness . a carnal man loves those who love him , and is civil to those who are civil to him ; and he very rarely goes farther . our care must be to do good to those that do not love us , and to be civil even to those that are not so to us ; and all this because our light , our motives , our rewards , our revelations , and encouragements exceed , and go beyond what publicans , and natural men have , or ever had . and this is to do more than others . however , if this account be not satisfactory , i am sure the inquisitive christian may easily see and understand wherein he is to do more than others , if he will but impartially read , and take a view of this chapter . for as the precepts here given are levell'd against corrupt nature , so to live up to these rules is to do more than others , more than natural men , more than publicans and sinners . and what i have laid down here , ruines that common plea , why should i do more than others ? why ? as your circumstances and conditions are various , so they become motives to do more than others . because thou art a christian , thou ought'st to do more than others . because the son of god himself hath come and spoke to thee in his gospel , therefore thou ought'st to do more than heathens and infidels . because thou enjoyest greater mercies , and thine eyes have seen greater deliverances than others , thou ought'st to do more than thy neighbours , whose mercies are less , and whose deliverances are not so astonishing . because thou livest under richer means of grace than others : because thou hast had stronger and more powerful motions of god's spirit than others , therefore thou ought'st to do more than others . because thou mak'st a greater profession of religion than others , thou ought'st to do more than others . nay , thou hast obliged thy self in thy baptism , in the eucharist , upon a sick-bed , and on other occasions , to do more than others , to be sure , more than thy carnal careless neighbours do , that hear , and pray , and have some vertues mingled with their vices . you that have repented of a very lewd and flagitious life , and been converted from the power of satan unto god , ought particularly to do more than others , for you have sinn'd more than others , you expect more should be forgiven you ; you have formerly hated god more than others , and therefore ought to love him more than others . ye who have more time , more leisure than others , you ought to spend more in religious retirements than others . ye to whom god hath given greater means and estates than others , ought to express your charity to distressed christians in greater instances than others . in a word , the common duties of religion are to be distinguish'd from the greater . the common are such as both the light of nature , and the gospel command , and which infidels as well as we perform . the greater are those which the gospel doth particularly bind upon the consciences of christ's followers ; and these are the proper tasks of christians . upon a death-bed thou cry'st , i thank god i have wrong'd no body . do not even heathens and philosophers the same . thou rejoycest , thou pleasest thy self with this , that thou hast been just the honest in all thy dealings , do not even the brahmines and indians the same ? i do not deny , but these are good things ; but what is all this to christianity , which is a higher discipline , and a sublimer dispensation ? what is all this to faith in christ jesus , which is to purifie your hearts , and to make christ and his precepts , and promises , and ordinances , and the benefits of his death , resurrection , and ascension , and intercession sweet , and pleasant , and amiable to you ? we will allow , that you pay , and endeavour to pay every man their own , that you lend , and give , and are kind to your friends , and who do , and are so to you ; and that you wrong , and abuse , and injure no man that let 's you alone ; but in doing so , what do ye more than those who never heard of christ ? hath god given you suitable encouragements to do more than others , and will not angels , and good men , and your own consciences , cry shame upon you in the last day , because ye have not done more than others . nay , it were well , if many of us did but do so much as others , so much as honest heathens do , so much as innocent barbarians do , who love those that love them ; and are civil to those who are so to them ? how many of us are there who are ungrateful , base , inhumane , uncivil , unthankful to those who love them , and express their love in various acts of kindness to their souls and bodies ? and if the righteous be scarcely saved , where will the wicked and sinner appear ? but if all this will not prevail , i must try one motive more , which will lead me to the last proposition . iii. if those who would be , or think themselves good christians , do not more than carnal men in matters of religion and morality , they have no reward . for if ye love them which love you , what reward have you ? i need not tell you , that questions of this nature are equivalent to negatives , for this is a common way of speaking in all languages ; so we ordinarily say , if you will not work , who will take care of you ? i. e. no body will. when i say we have no reward , if we do not more than others , i do not mean a temporal reward , for this is given even to hypocrites ; and we may lawfully conclude , that the temporal deliverances , protections , and preservations , which happen to wicked men , came upon them for some good thing , they have done , either in religion or morality , or in promoting the glory of god , which in all probability is the reason why the mahometan religion , and particularly the ottoman empire hath flourish'd so long , because they have destroy'd idolatry in the world , and have done some other services to god's people . it 's the everlasting reward i treat of here ; and our saviour aims at no less . if we do not more than others , we shall have no greater reward than others ; if we do more , our reward will be greater . and here , for your encouragement to do more than others , according to the rules before laid down , more than carnal men ordinarily do , who mingle some acts of religion and morality with their wilful sins , give me leave to propose to you these following considerations . . then would ye be put off with a temporal reward ? what ? be put off with this , when you hear a pious david pray , to be deliver'd from men , who have their portion in this life , psal. xvii . . were there no other life , when this is ended , no marvel if a temporal recompence did content you . but when you profess and own an approaching eternity , to make a temporal reward only , the object of your hopes and desires , is strangely irrational . what! content your selves with corn , and wine , and oyl , when an everlasting kingdom is to be had ? when you see the crown of glory glittering a-far off , which the eternal god holds out to you as a motive ? what! content your selves with trash , when gates of pearl , and a city of gold is set before you ? . when you come to lie upon a death-bed , do not you desire an everlasting reward ? no doubt ye do , your ministers and your neighbours hear you say so . but how uncomfortable must be that desire , when your consciences shall fly in your faces , and tell you , that your desires are groundless , that this is desiring the end without the means , and the reward at night , and the favour of the good man of the house , when you have been loath to bear the heat and burden of the day . . if you do not more than others , is it not a certain sign that you do not heartily believe an eternal reward ? what! believe it , and do nothing for it ? yes , something ye do , as much as some of your indifferent neighbours do , but that 's the very thing christ finds fault with , because you stop there , where men of no great sence of religion stop . it 's true , all the doing in the world cannot deserve this everlasting reward ; but since doing more than publicans and sinners is the condition to which god hath annex'd this eternal reward , will you neglect the condition , without which you cannot be sure of that reward ? . when in the last day ye shall see those excluded from the kingdom of heaven , who were loath to step farther than their friends and acquaintance in the way to happiness , those particularly who thought it sufficient to be kind only to those who were kind to them : will not you wish that you had done more than they ? but what will wishes signifie in that day , when the time of sowing , and planting , and working is past ? now you have an opportunity of shewing your extraordinary zeal , and love , and fervour , and charity , and endeavours to do more than others . lay hold , and remember , we entreat you , in christ's stead , to lay hold on the present opportunity , and let the eternal reward tempt you , the reward invisible indeed ; but as sure , as certain , as infallible as the great god , who hath promised it . say not , this doing more than others is an endless thing ; for at this rate we must do more than every man we see or hear of , or converse withal , a thing enough to make a man distracted with religion . no my friends , there is no danger of that ; the persons beyond whom you are to go , are chiefly carnal , careless , indifferent men , who have a low opinion of religion , and do no more in these matters than is consistent with their interest , and honour , and reputation , and ease , and temper , and profit , and sensual pleasures . cross your selves in all these , and do more than flesh and blood , and nature , and custom , and education would prompt you to ; and as you excel others in temporal and spiritual advantages , labour still to do more than they , especially where you see they are defective ; and let all be done according to the directions of the text , and this chapter , not ceasing to implore god's powerful arm ; and the time will come , when you shall sing , and triumph , and rejoyce more than others , and when others shall be judged , disgraced , despised , and rejected , you will sit on thrones judging the tribes of israel . amen . sermon xxxviii . st. matth. ch. v. ver. , . for if ye love them which love you , what reward have you ? do not even the publicans the same ? and if ye salute your brethren only , what do you more than others ? do not even the publicans so ? i thought i had done with these words , but upon a review of the text , there appear several things which will require our farther disquisition and examination . our saviour's principal design in these words , i think i have sufficiently explain'd in the last discourse ; his principal design , i say , which is , to shew , that in matters of love , charity , kindness , and civility , we are to do more than others , more than heathens and infidels , more than carnal men , and according to the rules and measures of analogy , i extended the command to other collateral duties of religion and morality . but i find , that while i have pressed doing more than others , i have forgot to urge some of you at least , to do so much as others ; and while i have taught you to go beyond publicans and carnal men , i have overlook'd the duties and good things suppos'd in the text to be in publicans , and carnal men , which are loving those that love them , and being kind , and civil , and courteous to those who are so to them , and doing good to those who do good to them . indeed , to recommend to you such duties as these , seems to be a thing altogether needless and superfluous , as needless as to teach people to trade one with another , or to eat when they are hungry , or to drink when they are dry. but if we look abroad and consider the christian world , as it appears to us now , we shall find , that even these lesser duties are trampled upon as well as the greater ; and as impossible as it may seem to be , not to love those who love us , it will appear from the sequel , that there are not a few , even among our selves , christians such as they are , who break through the obligation of this duty , and may be justly charged with wilful omission and neglect , even of these common offices which nature , custom , and education teaches . indeed , it is a great disparagement to our religion , at least to the professors of it , that they , who for the time they have lived in the church , should be able to digest the strongest meat , should stand in need of milk ; the those who should be able to teach others , should have occasion , or lie under a necessity to be taught the common principles of heathen divinity . but so it is , and to that pass are things come , that we are forced to teach people the first rudiments of natural theology ; so incapable , or so unfit , are many to be instructed in the higher lessons of christianity . to love and do good to those , who love and do good to us , is a pure natural principle , and it looks a little impertinent to prove the necessity of it , because it is a point all men take for granted ; yet that i may not seem to leave out any thing that should have been said , and for your fuller conviction and satisfaction , i shall i. consider the reasonableness of this principle . ii. enquire what persons they are who act against this natural principle . iii. examine what it is that makes men sink so low beneath publicans and heathens , and act against this principle of nature . . the reasonableness of this principle of loving , and doing good to those who love and do good to us . and it will appear from the following particulars : . not to love those that love us , or not to be civil , kind , and courteous to those who are so to us , tends to the ruine and destruction of humane society . mutual and reciprocal kindnesses are the solder of humane life , and without these the world would soon become a habitation of savages ; trade and commerce would quickly cease , and the condition of mankind like the leviathan's state of nature , become a state of perpetual war : this would encrease animosities , and set at variance father and son , and the daughter against her mother , and the daughter-in-law against her mother-in-law , and open a gap to infinite quarrels and dissentions ; for as nothing sowres our spirits more than unkindnesses from those whom we have been kind to ; so if this proceeded to an universal custom , love and charity would be destroy'd , aud with that the peace and order of common-wealths or kingdoms . this would alienate mens affections one from another , and this would proceed to hatred , that hatred to revenge , that revenge to destruction . in a word , this would breed the greatest confusion in families , cities , and provinces , and nothing would be more miserable than the children of men. in the worst of times , when vice and impiety abounds , and triumphs , and religion is scorned and lies neglected . this principle of loving those who love us , doth yet uphold humane societies ; but were this cement abolish'd or abandon'd , the whole frame must fall into disorder , and break into a shapeless chaos . . to love those who love us , is a dictate not only of reason , but of instinct too ; and therefore instances of it are to be found even in beasts , and brutes , and irrational creatures . i am not very apt to believe all passages in history concerning beasts , and their wonderful kindnesses to those who have been kind to them , yet some are so well attested , that i cannot forbear giving credit to them . andronicus his lyon is famous , and what wolves , and tygers , and serpents have done to the holy hermites of old , are things not to be slighted . however , let 's cast our eyes upon what our own experience doth furnish us with ; we all know how wonderfully kind dogs are to those who feed them and make much of them ; and there are such examples of fidelity and love to their masters , in these animals , that many a man may blush to see himself outdone by those despicable creatures . nay , wild-beasts are serviceable and obliging to those of their own kind , that are so to them ; so that not to love those who love us , is to be worse than beasts and brutes , whom instinct , and the weight of sence forces into this duty . nay , . the devils themselves are kind to those who are so to them . and therefore one of them sent word to croesus , who complain'd of his unkindness , after he had fill'd his altar with frequent incence , that he had no reason to find fault with him for being unkind ; for when he , i. e. croesus , was to be burnt by the order of cyrus , he , i. e. the devil , raised a storm of wind and rain , and put out the fire ; and it 's probable he did so , if god gave him leave , being the prince of the air ; and therefore in a capacity of making alterations and changes in wind and weather . however , his kindness is very evident to those who do ordinarily serve him by their vices ; for to require their faithful service , he frights them not , molests them not , perhaps not all the days of their lives , but feeds them with pleasant fancies , gives them opportunity to fulfil their wicked desires , and to accomplish their lusts ; and sometimes as we read of pope silvester ii. helps them to considerable preferment . it 's true , these are dangerous kindnesses , yet they are taken for such by vitious men ; and it serves to prove , that the principle of the text is observ'd by the devils themselves ; and then what a strange creature must he be who is defective in this practice , seeing he is worse than beasts and devils . and the thing being so very bad , one would think none should be found at least among christians , who can be charged with this guilt ; but whether there be such persons , will appear from the second particular . ii. what persons they are who act against this natural principle . and here , . what do ye think of refractary , unnatural , and untowardly children , who reward the tender care of their parents , their love , and tenderness , and indulgence , with contempt of their advice and admonitions , and running into rioting and drunkenness , into chambering and wantonness , into strife and envy , and taking courses which tend to the undoing of their souls and bodies ? are there no such children ? if there are none , what 's the reason of the many daily complaints of this nature ? whether there be any such among us at this present , i know not , but if there were , i would shew them their faces in this glass , and let them see how ugly and deform'd they look . i would call to them in the language of st. john the baptist , o generation of vipers , why will not ye be warned , to flee from the wrath to come ? a generation of vipers indeed , that tear out the bowels of those who gave you life ! do not your parents love you ? do not they maintain , and feed , and educate you in the fear of god ? do not they entreat you to mind your everlasting interest ? do not they encourage you to goodness , dissuade you from vice , invite you to the house of god , to prayer , and to other exercises , which will give you peace in the end ? do not they plead , and reason , and argue with you , and warn you not to undo your selves ? and is not this love , and tenderness , and affection : but if you reject their holy counsels , despise their exhortations , and scorn their warmest expostulations , will run into company , which is your bane , rush into destruction , and venture into the chambers of death , is not this requiring their love with hatred , their kindness with baseness , and their charity with the greatest ingratitude ? and is not this sinking below publicans and heathens ; for they love those that love them ? tell me not , that you love their persons , though you hate their instructions ; for what doth love to their persons signifie , while you hate that wherein they do most of all express their love , and declare their tenderness and affection ? . the same may be said of hearers , with respect to their faithful pastors and teachers ; we admonish , we entreat , we reprove , we tell our people of their vices , and spare them not ; we represent to them their errors in their native colours , and all that they may amend their ways , and become favourites of heaven : and is not this tenderness , and love , and affection ? what else can be the reason of it ? it is true , our calling and profession obliges us to say something , but this we might do in general terms , without rubbing their sores , or lancing their wounds , or breaking their imposthumes . it 's kindness therefore that makes us tell them the truth , and lay open their defects , and assure them of the terrors of the lord , and all that their souls may live , and be blessed , and glorious , and enjoy the future glory . but yet we find , that some there are who hate us for our pains , call us rash and inconsiderate , and worse names , and bear a secret spleen to us , because we are so plain and downright , and so free in our censures ; and is not this hating those who love you ? st. chrysostom had large experience of these unkind returns ; and therefore in several of his homilies , he warns his auditors , and exhorts them not to suffer their faithful teachers to be slander'd or abus'd . some of the corinthians , cor. ix . . thought much of contributing to the maintenance of their pastors ; the apostle is surpriz'd at it : what , saith he , if we have sown unto you spiritual things , is it a great matter , if we reap your carnal things ? and he had reason to find fault with this mean spirit of theirs , as being contrary to this natural principle of loving those who love us . . the same may be said of all persons who have been signally oblig'd by others , and yet can hardly afford a good word to those from whom they have receiv'd such signal kindness , but carried away by faction or interest , speak evil of them , and revile them ; would to god such persons were as rare among us as african monsters are ; but even of such ungrateful wretches the age we live in gives us too many instances . david complained of them long ago . yea , mine own familiar friend , in whom i trusted , and who did eat of my bread , hath lift up his heel against me . psal. xxi . . and could any thing be more base or barbarous than for herod to go about to kill christ who had purged his country of devils and diseases , luke xiii . . and was it not a most inhumane attempt for those very soldiers , whose lives st. paul preserv'd from shipwrack , to consult to kill him with the rest of the prisoners , acts xxvii . , . and it seems this wicked generation doth last still . and what shall i say more , we cannot without grief , behold the many bold offences which are committed daily against this principle of nature , even in those relations , the very name of which speaks mutual and reciprocal kindnesses , such as husband , and wife , brothers and sisters , masters and servants , &c. who would suspect unkindness among those relatives , to those especially who study and seek their good , and are more than ordinarily concern'd to express their love and respect to them , and in whose mouth is the law of kindness ; yet even in this grass the serpent lies , and the snake doth hiss . after all , the rich and great offend against this law , such , i mean , as are morose , and proud , and self-conceited , and do not think a poor neighbour , their brother in christ , worthy of a civil salutation , a civility not denied by heathens and publicans to the meanest of their brethren ; and of this nature are those false salutations and pretended civilities of dissembling and hypocrital men , such as joab and others , whose words are softer than butter , but war is in their hearts ; who seem indeed to love those who love them , but it is from the teeth outward , for they hate them within . there needs no gospel to condemn such bold and daring sinners . the light of nature will serve to do it , though it is confess'd , that the gospel under which they live , and which teaches them greater and better things , will help to aggravate both their sin and punishment . and this will justifie our third enquiry . iii. how men come to sink so low , so much beneath heathens and publicans , as to act against this natural principle . and , . they have very weak , dull , and dark apprehensions of the worth and nature of christianity ; and indeed , of any religion ; some religion or other they must profess ; and since providence lets them stumble upon the christian , they embrace it , but cansider not what it imports , how holy its precepts are , how rich its promises , how ample its advantages , how clear its revelations , how great its excellencies , and how justly it requires greater strictnesses than either judaism or heathenism , or any other religion in the world. this consideration would make them dread offending against the law of nature , and make them asham'd to think , that they who are bound to do more than others , should not do so much as others . these things being no objects of their thoughts , they have a very low opinion of the religion they profess , and therefore are not concern'd nor frighted if they fall below the grandeur of it , lower than heathens and publicans , and consequently do not love those who love them . . their lusts are stronger than their religion . this natural principle of loving those who love them , is agreeable enough to their reason and speculation ; but some predominant lust , either avarice , or ambition , or pride , or envy , or lasciviousness , or delight in vain company , or something their sickly desires crave , and which they fancy their reciprocal love would hinder them from , some such lust , i say , reigning and domineering within it damps and drowns that reciprocal love they owe to those that love them . a man is tempted when he is drawn away of his own lust , and enticed , saith st. james ch. i. . as natural as it is to be kind to those who are so to us ; yet if a man gives way to some violent lust or desire , and le ts that have the upper-hand , it will draw and force the man away from the most easie , and most familiar , and most rational duty whatsoever . not to mention , that if the party who is or hath been kind , be defective in one act , if after nineteen kindnesses he fail to do the twentieth : this shall be thought by such persons an argument sufficient to justifie their want of reciprocal love and affection : but this shews the disingenuity of their temper , and that an evil spirit hath taken possession of their hearts , and committed a rape upon the dictates of their reason and understanding . and thus men come to act against principles which even heathens and publicans do observe . inferences . i. i observe here , that religion is not intended to make men clownish and uncivil . for our saviour in the text supposes saluting our brethren , to be not only lawful , but a natural duty which god expects of men as men. indeed , he would have us do more than this comes to , and extends it even to enemies , and to persons who have wrong'd , affronted , and abus'd us , but he doth not deny the lawfulness of it , but establishes this lower duty , which even heathens and publicans count reasonable . and therefore that sect which places religion in forbearing all external salutations , sins against a natural duty . the gospel doth not abolish , but exalt all natural duties , and sets them in a brighter light ; and that therefore if saluting our brethren , or fellow - christians be a natural duty , it must be much more a christian duty ; so that the spirit of the hat , seems rather a spirit of pride and delusion , than the spirit of god , which inclines the soul to assability , courteousness , and civility , and respect to superiors . nor must the condescention of superiors to the meanest capacity , or their humility , make us lay aside the respect we owe them ; for this is to give occasion that the way of truth is evil spoken of , and to bring an evil report upon the good land. it 's true , in christ , we are all equal , with respect to the privileges and advantages that come by christ , they being promised or tender'd to all ; but that doth not destroy the external respect , obeisance , and civility we owe to persons of different ranks and qualities , or to men whom providence hath raised above the common level in church or state. i grant , the men of this world will call that clownishness when a good man will not drink with them , nor comply with their sensualities , but reproves them either for their oaths , or other sensualities . but that clownishness , if it must be call'd so , is a duty . notwithstanding this , we may preserve the respect due to their places and elevations in the world , as we see in st. , paul who , though he did not comply with the sins of ananias the high-priest , and of festus the governour , yet paid them the respect their stations , and the figure they made in the world requir'd . ii. the text teaches us , how we are to aggravate our sins in our confessions to god. to commit sins , which the very heathens and publicans condemn and abhor , must needs be very dreadful in a christian , because he sins against the very principles of nature . in the same manner , to neglect that which heathens and publicans by the light of nature do find and affirm , and observe as necessary , must make the omission exceeding black in a christian , because he is without excuse . and therefore , if any of us have been unkind , disobliging , ill-nanatur'd , cross , and surly , and morose to those who are kind , and loving , and tender , and charitable to us , let 's not make light of the sin , which is so much the greater , by how much it is condemn'd by heathens and publicans . christians , the gospel obliges you to love your enemies , and will not ye love your friends ? not to love your enemies will bring the wrath of god upon you ; how much more your not loving those who love you ? the neglect of the more difficult task will make you miserable , and will not neglect of the easier cover your faces with confusion ? intemperance , drunkenness , cheating , defrauding , lying , extortion , profaneness , &c. are condemn'd by the very heathens , and will you ( from whom greater vertues are expected ) defile your selves with such sins as these ? the brighter the light is , the greater is the sin ; and therefore a christian who lives under a higher dispensation , if he neglects that , which the lesser was sufficient to instruct him in , sins with a witness , for he sins in the midst of sun-shine . in our confessions therefore , such sins must be particularly deplor'd , as exceeding others in heinousness : and o! let the greatness of the sin fright us for ever from venturing upon the like again ; and let 's bless god , that there is yet hopes of mercy , and vertue , the efficacy in the blood of jesus , to wash away sins , which bring more than ordinary guilt upon the soul. iii. since it is so unnatural and irrational a thing not to love those who love us , behold how irrational and unnatural a thing it must be not to love god , who loves us , and hath loved us into miracles and prodigies ? hath not he loved us ? dares any say , he hath not ? if he hath not loved us , what do our praises signifie ? why do we praise him , as it is in our liturgy , for our creation , preservation , and all the blessings of this life ? why do we publickly and privately praise him above all things , for the redemption of the world by our lord jesus christ ; for the means of grace , and for the hope of glory ? are not these signs of love ? can there be greater characters of his love ? do not we own , and confess , and acknowledge , that these are certain marks of love ? but why , christian , why art thou so unkind to that god who hath loved thee thus ? he keeps thee , he watches over thee , he is thy sun and thy shield , thy shade on thy right hand , daily and hourly he showers down blessings upon thee , and all the evils that befall other men , and which thou art preserved from ; it 's he that preserves thee from them . but why so disrespectful to that god , who incircles and crowns thee with loving kindnesses and tender mercies ? art not thou unkind to him when thou sin'st against him ? art not thou disrespectful to him when thou wilfully do'st that which he protests in his word is abomination in his eyes ? what iniquity do'st thou find in him , that a god so tender and so kind cannot attract or charm thy heart into reciprocal love ? why wilt thou suffer that tongue of thine to vent it self in frothy and corrupt communications , which was given thee to sing his praises ? why wilt thou dishonour him with those creatures which were intended for thy use and refreshment ? why wilt thou make those members of thy body instruments of unrighteousness , which were intended to be instruments of holiness ? why wilt thou make thy soul a sink and sty of impure and noisome lusts , which was intended to be a temple of the holy ghost ? why wilt thou make those mercies thou enjoyest weapons to fight against him , which were intended as silken strings to lead thee to his banqueting-house , the banner whereof is love ? he draws thee with cords of love , ( was ever greater gentleness used toward a child ? ) and canst thou find in thy heart to grieve such bowels of compassion ? behold what manner of love the father hath shewn to us , that we should be called the children of god ; and is this your gratitude to make your selves children of hell , and heirs of damnation ? there is that in the love of god , which would be an antidote against all sins whatsoever , had'st thou but courage to remember that love , and to set it before thee in lively characters . joseph remembred god lov'd him , and he resolutely resists the charms of his mistress ; how can i , saith he , commit this wickedness , and sin against god ? christian , were the love of god seriously remembred and thought of , thou could'st not sin. to offend him would go as much against thee , as drinking poyson , or a draught of gall and wormwood . we talk a thousand great things of love , what power it hath to charm rational souls . sirs , god hath given you rational souls , and you are sensible there is no love so great , so amazing , so wonderful , as the love of god to your souls and bodies . i beseech you therefore , brethren , by the mercies of god , by the love of god , by the charity of our lord jesus christ , that you present your souls and bodies living sacrifices , holy and acceptable unto god , which is your reasonable service . amen . sermon xxxix . st. matth. ch. v. ver. . be ye therefore perfect , even as your father , which is in heaven is perfect . that no man may be offended at this command of perfection , which some think utterly impossible on this side heaven , and others do as vainly boast of , as if they were arrived to it . give me leave to tell you , that it 's no unusual thing in scripture to meet with exhortations of that nature . it was god's order to abraham , gen. xvii . . walk before me , and be thou perfect ; and it seems , it is the design of the gospel , and of the preaching of it , that we may present every one perfect in christ jesus , coloss. i. . and to this purpose was the prayer of euphrates for the same colossians , that they might stand perfect and compleat in all the will of god , col. iv . . and accordingly st. paul entreats treats the corinthians to be perfect , cor. xiii.ii. and let us go on to perfection is the advice he gives to the hebrews , heb. vi . . and perfect love is expresly made a duty , john iv . . and the lord make you perfect is a common apprecation used by the apostles in the close of their epistles ; so that the command of endeavouring after perfection , is not among the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the phrases which are mention'd but once in scripture : all the question is , what is meant by it . there is an absolute perfection which excludes all spots , and blemish , and defect , and hath every thing that can be rationally wish'd or desir'd to render it an object of the greatest admiration ; and in this sence , the law of god is perfect , jam. i. . and according to this notion god is perfect who is all in all : but this is not the perfection man is exhorted to ; and though it be said in the text , be ye perfect , even as your father in heaven is perfect ; yet the particle as imports only a similitude , no equality , shewing rather , that it is our duty to imitate our heavenly father , and to come as near the original as our frailty will give leave , than that we are to do exactly according to the measure of the fulness of god. so that perfection , when requir'd of men and christians , is a limited perfection . by a perfect person , the holy ghost sometimes means one who is very excellent ; so he who doth not offend in word , is said to be a perfect man , jam. iii. . i. e. an excellent christian , who is arriv'd to a high degree of self-conquest and perfection . sometimes a perfect man is one that is well establish'd in the truth , to distinguish him from others who are weak in faith , as cor. ii . . and this is to be comparatively perfect , i. e. more perfect than others . sometimes the scripture stiles them perfect who are beginning to be so , and strenuously endeavour after perfection , as phil. iii. . sometimes to perfect a thing is to finish it , or to carry it on till it hath all its necessary qualifications , as thess. iii. . and jam. i. . so that the perfection we are capable of amounts to no more than sincerity , which is an evangelical perfection , and such as god , for christ's sake is willing to accept of ; and we are then perfect in goodness ; when no considerable ingredient of a holy life is wanting . the words of the text , be ye therefore perfect , as your father in heaven is perfect , relate either to the duty immediately preceding , or to all the vertues and self-denials pressed and recommended in this chapter . as they relate to the duty immediately preceding , they import an impartial and universal charity ; for the duty christ insisted upon but just before is being civil , kind , and courteous , charitable , and doing good , not only to our friends , and brethren , and relations , and to the inoffensive , but to our foes and enemies , and such as have wrong'd , and despitefully used us ; and then the meaning is , be perfectly kind , and follow your heavenly father's example who is kind to good and bad , to friends and foes , both to his children , and to strangers . if you love your friends only , your charity is not perfect , but wants the better half ; you then compleat it , and make it sincere and perfect , when you express it not only to those who love you , but even to those that hate you . as the command relates to all the vertues in this chapter , it imports , that we are to be sincere and conscientious in the practice of them all , of one as well as the other , as our father in heaven exercises all his perfections for the good of mankind , and the whole creation ; and particularly for the good of those that love him . and after all , we are to suppose , that christ's design is to teach us , not to content our selves with having begun well , but to go on to the end well ; for all this appertains to the perfection enjoyn'd here . all that hath been said may be resolved into this proposition , that a christians perfection consists in a chearful imitation of the perfections of his father which is in heaven . st. paul , therefore very sensible of this truth , earnestly entreats the ephesians to be followers of god , as dear children , eph. v. . indeed , there are some perfections in god , which we cannot , must not imitate , such as his omniscience , and being the searcher of all hearts , his self-sufficiency , and dwelling in a light inaccessible , and certain knowledge of the day and hour of the last judgment , and the number of his elect , his immortality , omnipotency , and being the object of religious adoration . in these we are to admire him , rather than imitate him . and yet it is as certain , that he is to be imitated in his other perfections , such as , . his charity and beneficence to the good and bad , to friends and foes . it 's true , the mercies shewn to both sorts are of a different nature . and the bad have not all the blessings which the good enjoy . yet both have experience of his acts of charity . our imitation of him in this particular is chiefly aimed at in the text ; and in my explication of the preceding verses i have again and again pressed it upon you with very moving and powerful arguments , even saluting , and being kind , and doing good to those who despitefully use you , as well as to your friends , and such as never offended you , a vertue this , which cannot be inculcated too often ; for there is nothing more universally neglected , the greater part thinking , there lies no obligation upon them to be civil or kind to an enemy , a temper very different from that of the excellent virgin in taulerus , who being asked , what way she took to arrive to that height of holiness , which appear'd in her , answer'd , those who were most offensive and troublesome , and injurious to me , i have endeavour'd ●o love with most ardent affection , and those who abused me most , and did me the greatest wrong ; upon them i have sometimes heaped the greatest kindnesses i was capable of , which i should not have done , if they had not dealt so disingenuously with me . st. chrysostom , in his homily upon these words , is very smart upon those who scorn to be civil to their enemies , except their enemies begin the civility , and salute them first . what folly , saith he , is it to expect , that thine enemy should salute thee first ; if he doth , thou get'st nothing by it ; if thou preventest him in these civilities , thou carriest away the crown . by preventing his salutations thou reapest profit from his pride ; his arrogance and haughtiness proves thy glory . thou blamest him because he doth not salute thee first ; and art not thou to be blamed as much as he for not preventing his salutation ? if he is to be blamed , why dost thou imitate him in that , for which thou findest fault with him ? we that are bound to suffer our selves to be struck on the cheek , and to go farther with an enemy than we are constrained ; and to lose our cloak , and coat , and garments , when we are abused , what hopes of mercy have we , if we will not so much as prevent an enemy in the point of civility and salutes ? thou say'st i shall be laugh'd at if i do so . mad-man , that thou may'st not be despis'd by men , dost thou offend thy god ? that thy fellow-servant may not jeer thee , dost thou dishonour thy creator and greatest benefactor ? the more thy fellow-creature despises thee for doing thy duty , the greater is thy reward ; for thou suffer'st that contempt for god's sake ; and let me tell you , that it 's greater and better to be despised for god's sake , than to be honour'd and caress'd by all the princes of the world. . another perfection which requires our imitation , is his patience . see how god bears with sinners ! see how loath he is to strike ; see how unwilling he is to afflict the children of men. they abuse him , and he lays by his rod ; they wrong him , and he with-holds his revenging arm. st. james , to engage his auditors to patience , sets the examples of the prophets before them , jam. v. . but we have a greater example to follow , even him that teaches his prophets wisdom . is god so patient , and shall we burn with rage and revenge , immediately upon an injury that 's offer'd to us . is this to be like our father which is in heaven ? we would not have god deal with us in this manner : foolish creatures ! and shall we deal thus with our brethren ? . in his veracity . god cannot lye , tit. i. . and we must not lye. wherefore putting away lying , speak every man truth to his neighbour , eph. iv . . it is our duty upon several accounts , but more particularly upon this , because our father in heaven , whose children we profess our selves to be , is a god of truth . how unlike god is that man who talks deceitfully to his neighbour , that tells him one thing and means another ? how contrary is this to the temper of our father which is in heaven , whose promises are steddy like pillars of brass ; and heaven and earth shall sooner perish , than the least tittle of his promise shall fail . when he saith the word , men may as firmly depend upon it , as if it were confirm'd with oaths . this must be our example , and a strict veracity must attend our speeches . he that in his words hath not a strict regard to truth , not only deviates from the temper of his father which is in heaven , but is like the devil , the father of lyes ; a likeness , from which good lord deliver us . . in his purity . to this purpose is the standing command , be ye holy as i am holy , pet. i. . god is a hater of sin , and so must we abhor that which is evil , rom. xii . . god is an enemy particularly to all uncleanness , lasciviousness , and unlawful mixtures ; and so must we , for this is the will of god , even your sanctification , that every one of you should know how to possess his vessel in sanctification and honour , thess. iv . , . and purity in our thoughts , desires , words , and actions , is the surest sign that we belong to him , who is of purer eyes than to behold iniquity . for i will be sanctified in all them that draw nigh unto me . and what shall i say more , god is a lover of good men , dwells with the humble and lowly , prizes holiness , and an active faith , beyond all the riches , and honours , and grandeur of the world ; esteems a saint before the most potent and unsanctified wretch ; condescends to persons of the meanest rank , executes judgment for the oppressed , relieves the fatherless and widow , takes care of the stranger , pities them that are in bonds , commiserates the needy , comforts the afflicted , counsels the stubborn , reclaims the impenitent , encourages the pious and serious , strengthens them that do stand , raises those that are fall'n ; he heals the broken in their heart , and binds up their wounds ; in all which particulars , our imitation of him becomes a necessary duty . and this is to be perfect , as our father which is in heaven is perfect . to imitate his perfection is our perfection , a duty necessary , because commanded ; and some other reasons which make it so , are these following : reasons . . in this imitation we cannot be mistaken : here we are sure we are in the right : were there danger of going astray , or falling into waters , or running upon precipices , it would be some discouragement . god can do nothing that 's evil. the perfections which are in him , are undoubtedly good and right . here is no fear of a false light , of an ignis fatuus , of a false teacher , of a barcacab , of a deceiver . god can deceive no man ; it is against his nature and his will. he is the fountain of goodness . he is good and doth good , and is a guide to them that walk in darkness . whatever he doth must be praise-worthy and commendable ; and in following his example , we cannot run into by-paths , into labyrinths , into dangerous gulfs . he is light , and in him is no darkness at all ; and therefore we have reason to walk in the light , even as he is in the light , for in following that light , we do , and cannot but do that which is holy and just , and agreeable to the rules of wisdom and righteousness , and which will lead us into the ways of peace , and satisfaction , and joy , and comfort , even to the still waters , to the fountain of living waters , whereof whoever drinks shall never thirst again . . our interest , our duty , our life , our breath , and being , and all the mercies we enjoy , oblige us to love him ; but how can we love him except we imitate him . love doth naturally incline to imitation . the ancient egyptians are said to have a mighty veneration for their kings , and that love so wrought upon them , that they would imitate their princes in their halting , lameness , and such other defects and infirmities . the persians had that love for cyrus , that they would even bow their childrens noses to make them aquiline , or like bills of eagles , because that of cyrus was so . so did alexander's courtiers hold their heads on one side , because alexander went so ; and the disciples of aristotle would go stooping out of love to their master who used that posture . if love hath that power with men , that it constrains to imitate those whom they love , even in their blemishes , and that with pain and uneasiness , can we talk of loving god , while our love works in us no imitation of his goodness , righteousness , veracity , mercy , clemency , &c. than which nothing is more profitable or edifying to our souls , and in which our very perfection consists . perfection is that which we very earnestly desire , and endeavour after in other things , perfect health , perfect strength , perfect liberty , &c. and is perfection in goodness no motive , no temptation ? . it is certain , we are to tread in our saviour's steps . it 's this that makes us christians . we have vow'd it , we have promis'd it , even to follow the lord jesus ; but how can this be done , except we imitate our father which is in heaven . christ himself did so . the son can do nothing but what he sees the father do ; for what things soever he doth , these also doth the son likewise , john v. . he loved as god loved , and was merciful as god was merciful . in a word , he was the express image of his person , not only of his nature , but of his perfections too ; and if this was our saviour's work , we cannot imitate that saviour , except we endeavour to be perfect , as our father which is in heaven is perfect . but i shall press this no farther . there are several weighty inferences which may be drawn from the premises for our instruction , and i must proceed to acquaint you with them . inferences . i. from this command of being perfect it doth not follow , that on this side heaven , we may arrive to a perfect freedom from all sin , great and small , which seems to have been the doctrine of pelagius , and his disciple . coelestius ; and if we may believe st. austin and cassian , they proceeded to that extravagance , as to affirm , that all this might be done by the meer strength and force of nature . they do indeed alledge , the examples of abel , of abraham , isaac , and jacob , and how god rewarded them with making them his friends , and gave them great instances of his love and favour . but all that can be inferr'd from thence , is only this , that he encourag'd their faith by gracious recompences , as a father doth a child otherwise faulty enough , upon some excellent act of obedience , but not that they were free from all sin ; there is not a just man upon earth , that doth good and sinneth not , saith solomon , eccles. vii . . and the just man falls seven times , i. e. sins by surprize very often , and rises up again , prov. xxiv . . we grant very readily what st. john says , john iii. . that the regenerate cannot sin , because the seed of god remains in them ; but if we compare that passage with other places of scripture , the sence must necessarily be this , that committing such sins as worldly and sensual men make nothing of , is against their temper and inclination , as joseph told his mistress , how can i commit this wickedness ? they cannot sin wilfully , or with delight , or allow themselves in any known sin , nor sin impenitently . it 's true , such men are call'd perfect , because they have a respect to all the commandments of god , and there is nothing remarkable in all the compass of vertue and goodness , which they do not heartily endeavour after , and their sincerity is called perfection ; but still , that 's no argument , that therefore they are not subject to accidental slips and failings , while they live among men , and converse with variety of persons , which they expiate by a renew'd and daily repentance , so that a man may be a perfect man , as the sun is a perfect light ; yet as that luminary hath its spots , and is subject to be clouded , so righteous men may have lesser faults , and be subject to inadvertencies , and yet be perfect still . ii. it follows from the premises , that both the saying in the text , and all the other oracles deliver'd in this sermon , are precepts , not counsels , duties which every christian is oblig'd to perform ; not meer heroick actions , which the religious only , and those who have entirely dedicated themselves to god's service , are oblig'd to mind , or to exercise themselves in the church of rome , by making a distinction betwixt counsels and precepts , cuts the sinews of a christian life ; and how pleasing soever this doctrine may seem to carnal men , in that it gives them hopes , that they may be excused from the severer and weightier duties of the law ; but that this doctrine is false , particularly with respect to the oracle of the text , and the rest in this chapter , is evident from hence , because christ speaks to all his disciples , and all that call themselves christians , own themselves to be so ; and therefore all must fall under the obligation . and are not we all fond of being children of our father which is in heaven ; and if the children of god are obliged to these self-denials , can any of us excuse our selves from the duty , since there are none of us , but what are desirous to be honour'd with that title . i will not deny , but there are some evangelical counsels , which all are not obliged to perform ; of this nature is celibacy , or a single life , whereof christ speaks , matth. xix . but then these counsels are so expressed , that we may know they are no peremptory commands to which all are obliged , as in the preceding instance of a single life , christ says , he that is able to receive it , let him receive it , matth. xix . . which differs very much from a commanding stile ; and besides , the sayings in this sermon of christ are enjoyn'd upon pain of damnation , and those who hear them , and neglect to do them , whoever they be , great or low , clergy-men or lay-men , are called fools , and miserable , and undone for ever . iii. we see here there is no standing still in religion , but he that will be saved must press on toward perfection . it is very common with some christians , when they are come to such a pitch of devotion , there to rest and grow secure , and maintain that formality , and think themselves sufficiently religious . but this must be a mistake , and it 's a sign they do not search their hearts , nor examine their lives , nor compare their behaviour with the particular rules of the gospel ; which if they did , they would find , that there is always something to reform , to amend , to rectifie , and to set in order ; something to remove , and something to plant , something to meliorate , and something to dislodge ; in a word , that some other vertues , besides those they have already , are to be objects of their love and delight . that person who contents himself with his being free from scandalous sins , stops there , and looks after no greater perfection , most certainly disobeys the words of the text ; for how doth he endeavour after perfection , that parts with one sin , and pleases himself with another ; and with the pharisee cries , i thank thee , o god , that i am not as other men , unjust , adulterous , &c. and all this while allows himself in pride , arrogance , censoriousness , and selfconceitedness : not to go on in religion , or not to perfect what is begun , or not to proceed from vertue to vertue is to go backward : and he that is at a stand , lies expos'd to the devils temptations , for we are not ignorant of his devices . he that stands still will not be long before he goes backward , he is next door to it ; for this gives the enemy a fair opportunity to lull him into a slumber , from whence he seldom awakes , till god calls upon him in a terrible accent : thou fool , this night thy soul shall be taken from thee ; and whose shall be what thou hast provided . iv. let 's earnestly labour after perfection , and that none may ask what perfection is , it is no other , no less , no meaner perfection , that what is pressed in the text : be ye therefore perfect , as your father which is in heaven is perfect . this perfection , to give a fuller account of it , relates , . to the kinds of graces . . to the degrees of grace . . to the kinds of graces . endeavour after perfection appears in nothing so visibly , as in our serious endeavours after the several graces which make up the wedding-garment spoken of in the gospel , and the charming ornament of christ's spouse . not only one , but all must appear very lovely in our eyes . if one seems amiable , and the rest are nauseated , the heart is not right with god. we must not content our selves with being liberal to the poor and needy , but meekness and humility , and love of enemies , and overcoming the evil with good , must be as heartily espoused as the other . to this purpose is that command of st. peter , pet. i. . add to your faith , vertue ; unto vertue , knowledge ; unto knowledge , temperance ; unto temperance , patience ; unto patience , godliness ; unto godliness , brotherly-kindness ; and unto brotherly-kindness , charity , &c. there is indeed a great stress on some particular vertues , and particularly on almsgiving ; and there are such lofty things said of it , that the unwary reader will be apt to think he need do no more in order to salvation . but though god's special favour and esteem of such a vertue is set down , by way of motive and encouragement ; yet it 's certain , it 's no where said , that such a vertue alone will suffice , in order to eternal happiness , and when the rest are injoyn'd with as great severity as this , it must necessarily follow , that the rest are equally necessary . the pharisees indeed had an opinion , that if a man did exercise himself in any one command , though he neglected the rest , he would not fail of a blessed portion in the life to come . but this plainly contradicts the christians rule , which is , ye are my friends , if ye do whatsoever i command you , john xv . . and it 's to be fear'd , that where the obedience is partial , the plant cannot be , or is not of our heavenly father's planting . the stoicks which held , that he who had one vertue had all the rest , were so far in the right , that he , who upon a good principle , out of love to goodness , applies himself to one vertue , is in a disposition to be master of the rest , if he pursues that principle ; but to think , that all the rest will fall in in course to him , who by frequent acts shews , he is pleased with one , is what experience confutes , and reason tells us cannot be , except the same industry be used , to attain to the rest that was used in the pusuit of that we have made a considerable progress in . . this perfection must be seen in the degree of those graces we are possessed of . a lower degree must be raised into a higher ; faith , which is like a grain of mustard-see , must be advanced into a spreading shrub ; so must hope , so must love , so must charity , so must other graces . the acts must be improv'd into habits , and the tender plant must become robust , till it can bear the injuries of wind and weather . the beginnings of a vertue are incouragements to proceed in it ; he that doth not , doth not grow strong in the lord , and consequently doth not endeavour after perfection . . this perfection reaches farther yet , even to doing of such things , as are more perfect . there are divers actions which seem to have no great hurt in them ; and yet it is certainly a more perfect act to abstain from them . this is to be observed particularly in eating and drinking , in dressing and cloathing , in speeches , and discourses , and visits , in conversation and company , in sports and recreations , &c. such a jest , eating of the other dish , drinking the third glass , playing for company 's sake , such a gaudy dress , &c. may seem harmless ; but it is greater perfection to forbear them ; so in doing good , it is many times greater perfection to do such an act of charity than to forbear it . in all which cases a christian who follows our saviour's rule in the text , will have a special regard to what is more perfect ; and therefore more pleasing to god. in such particulars as these consists the christian perfection , which here we are exhorted to labour after ; but i can have but little hopes , that you will exercise your selves toward this perfection , except you were very resolute to make use of the proper means , which are these following . . a mighty ambition after spiritual things ; as great an ambition to be truly good and holy as others have to be rich and great in the world. . a vigorous consideration of the future degrees of glory , according to the progress you make here . he that meditates much of these degrees , will find in himself a vehement desire after such degrees of sanctity as the most perfect persons have attain'd to . . a fervent love of the lord jesus , such a love as we find in st. paul , in st. john , in mary , the sister of martha , &c. a love which must rise from the strong impresses made upon the soul by the sufferings of christ , and his love in descending from heaven and dying for us . . a lively representation of what god hath done for us , both in spirituals and temporals ; for this will mightily inflame the soul , and put her upon doing any thing which he delights in . . an attentive consideration of the title in the text , where god is called , our father which is in heaven , an epithet often repeated , and therefore often to be thought of : if we are his children , what should we do but imitate him , that being the nature and duty of children , that do not bear that name in vain . he is in heaven , this speaks his greatness . we see how great men prevail with us , to do things even contrary to our inclination . and shall not he , who is the greatest of all , influence our resolution to be perfect , as he himself is perfect . moreover , he is in heaven , and from thence looks down upon us . it is his condescension that he doth so , and that condescention ought to be a motive to this perfection . he looks down upon us to see how we improve our talents ; if we do not , he notes our guilt in his book , where it will stand as a witness against us . and he is said to be in heaven , to let us see the place , which we are to be receiv'd into , if we be perfect , and truly endeavour after it . thither he intends to draw us , to the same kingdom where himself reigns , and where christ our head reigns . and is this no argument to stir us up to this perfection ? i do not mention prayer , as a means , because we still suppose , that what-ever helps we offer , all are insignificant without fervent prayer . and thus we have chalk'd out the way to christian perfection ; a perfection , to speak properly , begun on this side the grave , and which shall be perfected in heaven . and when that which is truly perfect is come , then that which is in part shall be done away . i conclude with st. peter's ardent wish , pet. v. . but the god of all grace , who hath called us to his eternal glory in christ jesus , after that ye have suffer'd a while , make you perfect , stablish , strengthen , settle you . to him be glory and dominion for ever . amen . finis . some books printed for brabazon aylmer , at the three pigeons in cornhil . the works of the most reverend dr. john tillotson , late lord arch-bishop of canterbury : containing fifty four sermons and discourses on several occasions . together with the rule of faith ; being all that were published by his grace himself , and now collected into one volume in folio . several sermons upon the fifth of st. matthew , being part of christ's sermon on the mount. by dr. horneck , late preacher at the savoy , the first vol. to which is added the life of the author , by richard lord bishop of bath and wells . in vo . a demonstration of the messias : in which the truth of the christian religion is proved , especially against the jews . part i. vo . twelve sermons preach'd upon several occasions . in vo . both by the right reverend father in god , richard lord bishop of bath and wells . a brief exposition on the creed , the lord's prayer , and ten commandments . to which is added , the doctrine of the sacraments . by isaac barrow , d. d. and late master of trinity college cambridge . this on the creed never before publish'd . the council of trent no free assembly : more fully discover'd by a collection of letters and papers of the learned dr. vargas and other great ministers , who assisted at the said synod in considerable posts . published from the original manuscripts in spanish , which were procur'd by the right honourable sir william trumbal's grandfather , envoy at brussels in the reign of king james the first . with an introductory discourse concerning councils , shewing how they were brought under bondage to the pope . by michael geddes , lld. and chancellor of the cathedral church of sarum . a conference with an anabaptist . being a defence of infant-baptism . in vo . price d. a theological discourse of last wills and testaments . in vo . price d. a discourse concerning a death-bed repentance , price d. a seasonable vindication of the b. trinity . being an answer to this question , why do you believe the doctrine of the trinity ? collected from the works of the most reverend dr. john tillotson , late lord archbishop of canterbury , and the right reverend dr. edward stillingfleet , now lord bishop of worcester , price d. a method of daily devotion , a method of devotion for the lord's-day . likewise several small books against debauchery , profaneness , blasphemy , cursing , and swearing , &c. s. price d. each , and something cheaper to them that give away numbers . all these by dr. asheton . an exposition on that most excellent prayer in the liturgy of the church of england , call'd the litany . wherein all or most of the exceptions that have been made against it , are fully answer'd . vo . stich'd , price d. advice to young persons , relating both to faith and practice . contain'd in some plain directions how to demean themselves . together with some few motives to the observation of what is here recommended . in vo . price d. notes, typically marginal, from the original text notes for div a -e euseb. hist. l. . c. . . vide lightf . in matth. ii . . maldon . in c. . matth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . epiph. l. . adv . haer. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . epiph. ibid. notes for div a -e i. e. contradictions . notes for div a -e vid. grot. in loc . notes for div a -e bishop sanderson . notes for div a -e numb . xii . , . notes for div a -e vid. lap. on joh. . . p. . the fire of the altar, or, certain directions how to raise the soul into holy flames before, at, and after receiving the blessed sacrament of the lords supper : with suitable prayers and devotions, to which is prefix'd a dialogue betwixt a christian and his own conscience : concerning the true nature of the christian religion, intended chiefly for the inhabitants of st. mary le strand, and the precinct of the savoy / by anthony horneck ... horneck, anthony, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing h estc r ocm this keyboarded and 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the fire of the altar, or, certain directions how to raise the soul into holy flames before, at, and after receiving the blessed sacrament of the lords supper : with suitable prayers and devotions, to which is prefix'd a dialogue betwixt a christian and his own conscience : concerning the true nature of the christian religion, intended chiefly for the inhabitants of st. mary le strand, and the precinct of the savoy / by anthony horneck ... horneck, anthony, - . [ ], , [ ] p., [ ] leaf of plates : ill. printed by t.n. for samuel lowndes ..., [london] : . advertisement: p. [ ]-[ ] at end. errata: p. . reproduction of original in the bodleian library. the true nature of the christian religion -- the fire of the altar, or, directions concerning the worthy receiving of the lords supper --prayers and devotions to be used before and after receiving of the holy sacrament of the lords supper. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng lord's supper -- exposition of elements -- early works to . lord's supper -- prayer-books and devotions -- english. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - haley pierson sampled and proofread - haley pierson text and markup reviewed and edited - pfs batch review (qc) and xml conversion 〈◊〉 this child is set for the fall and rising ●●ain of many in israel ; and for a signe ●hich shal be spoken against . luc. . . the fire of the altar : or , certain directions how to raise the soul into holy flames , before , at , and after the receiving the blessed sacrament of the lords supper . with suitable prayers and devotions . to which is prefix'd , a dialogue betwixt a christian and his own conscience ; concerning the true nature of the christian religion . intended chiefly for the inhabitants of st. mary le strand , and the precinct of the savoy . by anthony horneck d. d printed by t. n. for samuel lowndes , 〈◊〉 against exeter exchange in the strand . . to my beloved parishioners , the inhabitants of st. mary le strand , and the precinct of the savoy . though i intend you a larger treatise upon the sacrament of the lords supper , by the name and title of the crucified jesus ; yet i was willing to let these directions come forth , to prepare your hearts for those larger meditations ; not but that there are books enough already writ upon this subject , and by abler pens too ; but you having for some years past known my conversation , my temper , my exhortations , and my manner of speaking , and writing ; i thought something of this nature might be more useful to you , then other more elaborate lucubrations . there is nothing i am more afraid of , then that the generality of you , both young and old , either have not , or will not have right apprehensions of that christian religion , you profess , some being apt to place it in a careless , customary belief of the doctrine ; some in leaving a few notorious sins ; others in saying their prayers ; others in doing no body wrong ; others again in having good desires , and pious inlinations ; all which opinions are notorious mistakes of the nature and temper of christianity , which imports a change of nature , disposition , and acting contrary to the humours , passions , manners , customs , and deportment of the world ; and this is it i must see , and perceive in you , before i can conclude , that my pains , and labours among you , have not been in vain . brethren , my hearts desire and prayer to god for you , is , that you may be saved . i will assure you , this is no compliment , no form of speech , no words in course , but the ardent wish of my soul ; and my fervent prayers day and night ; this is the desire of my soul in private , and in publick ; for this i fill my mouth with arguments to that god , who heareth prayers , even then when you do not think of me ; for this i study , and take pains , and am willing to spend my self , and to be spent ; and your salvation is the great object of my care ; for this end i venture your anger , and caress yonr love ; for this end i walk blameless among you , and am tender of your welfare ; for this end i reprove , and exhort , and intreat you , and run , and spend my breath , and all , that you may be saved . i am not ignorant of the divels devices , i am sensible of the nature of sin , how apt it is to deceive you , and though i am not with you in all places , i see by the effects , how the enemy of your souls deals with you , and what will be the issue of a careless life . i consider the shrieks of the damn'd in hell , and would fain keep you from that dangerous gulph . i see you stand upon the brink of destruction , and cannot forbear calling to you , o do your selves no harm . the greatest kindness you can do me , the greatest gratitude you can express , the greatest civility and respect you can shew me , is to do according to the wholsome counsels , i do give you , whatever constructions some of you may put upon these adjurations ; the searcher of all hearts knows this to be true , that i would rejoyce in nothing so much , as in your obedience to the gospel . i would fain rejoyce with you in the great day of the lord jesus ; i would fain see you glorious saints in the everlasting mansions ; i would fain see you shine as stars in the firmament of heaven . i would see you triumph with angels , sing with cherubim , and joyn the celestial quire in eternal praises . think what a dismal sight it will be in that day to see some of your friends in the burning lake , that might have feasted with the son of god , in his fathers kingdom ; we that meet together in the church-militant here , what a happy , what a glorious fight would it be to meet all in the church-triumphant , when these bodies do drop from us ! it is no small grief to me , to see some of you , who have lived for some years under my ministry , given to the same sins , and inordinate desires , as drunkenness , swearing , lying , cheating , dissembling , malice , wrath , hatred , passion , carelesness , and neglect of the lords supper , quarrelling , foolish jesting , filthy talk , frothiness , pride , vncleanness , &c. they were formerly enamoured with ; certainly this must be an argument against you in that day , when god shall judge the secrets of men , by the everlasting gospel . o let 's not be forced to complain of you , that we would have healed you , and you would not be healed to this end i beseech you , . to make the rules in the following treatise familiar to you . there is nothing in it , but what you 'l find exactly agreeable to that word , on which you build your faith. by making them familiar to you , i do not only mean getting them by heart , but applying your selves to the serious practice of them , till you get a habit of those virtues . a single act now and then when you are in a religious humour will do no good ; but you must labour at them so long , till they come to be incorporated with your spirits , and mingle with your complexion , and constitution . to oblige your children , and servants to learn these rules without book , and to admonish them to try , and see , whether they observe them in their behaviour , and conversation ; to ask them often , whether their actions are agreeable to these rules , and whether they are not afraid of losing gods favour , by neglecting so great a salvation . but then you must shew them a good example ; for all your exhortations , will be but wind , while you do not express the possibility of living up to these rules , in your own lives . your example will make these christian virtues amiable , and your practice must shew , that you believe them necessary . and oh ! how comfortable will it be upon your death-beds , and what joy will this testimony of your conscience cause , that in godly simplicity and sincerity , not according to fleshly wisdom , but according to the grace of god , you have had your conversation in the world ; god will love you , even he , whose loving kindness is better then life it self . his love will close your eyes , his love will whisper the glad tidings of happiness in your ears . his love will be your guide through the shadow and valley of death , and this love will see you safe within the gates of a blessed eternity ; which love , that it may become your portion , and inheritance , is , and shall be the hearty wish , and prayer of your faithful friend , and minister in christ jesus , a. h. the true nature of the christian religion , in a dialogue betwixt a christian , and his own conscience . conscience . rouze , rouze thy self , and awake thou slumbering sinner , and think , what that religion means , thou dost profess , and tell me ingenuously , what it is to be a christian ? christian. it is not only to profess the doctrine of jesus christ , but also to live , as he lived ; to have the same mind and spirit in me , that was in him , to act upon the great principle of an unseen everlasting glory , and to neglect all things rather , then the salvation of my immortal soul , john . . phil. . . mat. . . heb. . , . consc. hast thou a soul , that 's in a possibility of being either eternally happy , or eternally miserable ? christ. i have , for my soul certainly is not of the same nature with my body , but is a spiritual substance , rational , and intelligent as angels are , and therefore incorruptible ; and signally differs from beasts , being capable of obeying , and disobeying god , mat. . . psal. . . rev. . , . isa. . , . consc. what if thy soul be capable of obeying , and disobeying god , doth that make it either happy , or miserable ? christ. yes , certainly : for to the obedient , god hath faithfully promised eternal life , and glory , when they leave this world ; and to the disobedient , he hath peremptorily threatned everlasting anguish , and torment , rom. . , , . heb. . . thes. . , , , , . consc. what must thou then do to be saved ? christ. i must necessarily obey the precepts , and commands of my lord and master , and saviour christ jesus , which he hath delivered , and enjoyn'd either with his own mouth , or by his apostles , john , , . john . . thess. . . consc. what precepts are those , thou art bound to obey in order to be saved ? christ , . i must necessarily curb mine anger and passion , and be very meek to all men in my speeches , answers , and actions , gentle , and not much concern'd under any affront , or injury done to my person , or when any thing is said , or done , which displeases me ; and be ready to forgive , and forget all injuries . i must not revile , when i am reviled , nor give ill language to them , that reproach me , nor revenge my self when it lies in my power , nor call men fools , and rogues , upon trivial occasions . i must so far love mine enemies , as to do good to them that hate me , if they either desire or want it , bless them that curse me , and pray for them that use me ill , mat. . , . tit. . . rom. . , . pet. . , . . i must be very humble , and have low and mean thoughts of my self , and of my worth , knowledg , fortune , dignity , riches , means , and condition in the world. i must when i address my self to god in prayer , or praises , be very vile and base in my own sight , and be ashamed to lift up my eyes and hands to god. i must esteem other men , in whom i see any goodness , better then my self . i must not commend my self , nor take it ill , if other people do not , nor be fond of worldly respect and honour , but must be civil , courteous , and obliging even to the meanest , and poorest , and regard the honour that comes of god more , then the honour which comes of men , mat. . . mark . . john . . gal. . . sam. . . . i must be kind and tender hearted , and compassionate , and love to do good to my neighbour , either by good advice , and counsel , or reproof , if he go on in any known sin ; or by my means , and money and goods , if he be in want ; or by my labour and industry , if i can do no more ; according as my ability , and his necessity require ; and if i know none , must seek out objects , upon whom , and to whom i may do good , gal. . , , . tim. . . . i must shun all foreseen , and known occasions of evil. if by looking on a man , or woman any dishonest lust , or desire rise in me , i must crush it , and look upon that person no more : i must not go into company , where i am sensible i shall be tempted , and drawn into sin , whether it be drunkenness , or swearing , or passion , or frothy , or filthy talk , or the like . i must not touch any thing that would raise any inordinate appetite in me , and must forbear gaudy cloathing , and other external ornam●●●● if they prove temptations to pri●● or loftiness , and vanity of spirit , mat , . , , . tim. . . pet. . , . . i must labour to be very patient under any temporal afflictions , whether sickness , or losses , or other crosses and disappointments , and neither murmur , nor repine , because god my heavenly father sends , it , and hath promised , that if i love him , to turn all these troubles unto my unspeakable good , and designs an infinite recompense in heaven , for my patience , jam. . . rom. . . heb. . , , . . i must study great simplicity in my thoughts , words , actions , garb , cloaths , furniture , houses , meat , drink , and the like , and avoid all things that may put a stop to my progress in a spiritual life ; and particularly , all such recreations , as may dull and damp good things in me , or bring upon me an aversion from that goodness and simplicity which was in christ and his apostles ▪ and the primitive christians , cor. ● ▪ . matth. . . phil. . . . 〈◊〉 . . . . i must in all places where-ever i am , watch over my thoughts and speeches , and expressions , and actions , because god hears , and sees me , and is every where present ; and take heed , that neither any temporal profit , nor pleasure , nor the favour of men make me say , or do , or comply with any thing , that is sinful , and i suspect to be so , psal. . , , . matth. . . col. . . thess. . , , . acts . . . i must not use equivocations , or mental reservations when i speak , or take an oath , or promise any thing , or make a bargain , nor te●●●●ye wittingly or wilfully , though i might gain all the riches of the world , or could save my life by it ; but speak the truth , whenever i think fit to speak , or give an answer , let the inconvenience be what it will , or the danger never so great , ephes. . , pet. . . . i must take special notice of the various dealings of god with my soul and body , and praise , and admire him for those providences , whether spiritual or temporal , as many as come within my cognisance . i must praise him when i rise , when i lye down , when i sit up , when i walk , when i eat , or drink , or get any lawful gain , or men are kind , and favourable to me , es. . , . psal. . , matth. . , , . cor. , . thess. . . . i must do the same kindnesses , favours , and services to other men , which i would have other men , who are in such circumstances , do to me , and therefore must be charitable , just , honest , faithful , sincere in all my dealings with them , and put a good construction on their doubtful actions , because i would have them be so , and do so to me , matth. . . cor. . , , , . rom. . , , . . according to the condition , calling , or relation i am in , i must discharge my duty belonging to that calling , condition , or relation , with very great conscientiousness ; as a servant i must be faithful , and respectful to my master , or mistriss . as a son , or daughter , very tender of my parents welfare , credit , and command ; as a subject , obedient and loyal to the king , and those who are in authority under him , in all lawful things , as a member of a publick church , careful to preserve its peace , and unity ; as a husband , or wife , loving , kind , and amiable to my yoke-fellow ; and in the lawful calling god hath placed me in , diligent and industrious pet. . , , . eph. . , , . col. . , , , , . col. . . rom. . . . i must delight to think of god , and delight to speak of spiritual things , and delight to do the will of god , and delight in all these , and in other good works , more then in the gaudes , pomp , glory , and vanity of this present world. i must use the world as if i used it not , and be very indifferent whether i have much of this worlds goods or no ; and my chief aim and design must be , to get a share in god's everlasting kingdom . matth. . . cor. . , , . psal. . . psal. . . psal. . . consc. why art thou obliged to do all this in order to salvation ? christ. partly because god my supreme governour , expresly commands these things to be done , partly because eternal happiness is promised to none but such , as in good earnest apply themselves to the performance of them ; partly because infinite glory is a thing of that consequence , that it deserves these pains , and this excellent temper , partly because the love of god to me is so great , that i can do no less in common gratitude . matth. . ● . matth. . . luc . . cor. . ●● . consc. what is that mighty love of god , that challenges such gratitude ? christ. when with the rest of mankind , i was lost , and undone in my first parents , depriv'd of all hopes of mercy and pardon , and salvation ; the eternal son of god to restore me to god's favour , and to make me capable of pardon , and eternal salvation , took my nature upon him , became man , suffered , and died for me ; and having by his death purchased this pardon , and salvation for me , offers me these mercies , upon condition of obeying the aforesaid precepts . joh. . . rom. . . . cor. . . consc. but what if thou hast not obeyed these precepts of the gospel , is there any remedy , or hopes to recover the favour of god ? christ. i must necessarily repent of my disobedience with all speed , and make it my business for the future , to live up to those rules , in despight of all commands and allurements from men to the contrary , and upon 〈◊〉 repentance , sincere resol●● 〈◊〉 ▪ and earnest endeavours to obey them ; i may certainly hope for pardon and salvation , because he hath promised it , matth. . , . es. . . joel . , , . consc. but is it possible , dost thou think , for any man to obey , and live up to these precepts ? christ. if it were not possible for me to obey them , i cannot imagine why god should peremtorily require it of me , and therefore i may certainly so far obey them , as not to act wittingly or wilfully , or deliberately against them , and so perform them , as to make them the setled rule of my thoughts , desires , words , and actions , if i will but use the means , god hath prescribed in order to this holy obedience , matth. . , , cor. . . joh. ' . consc. what are those means , whereby this holy obedience may be attained ? christ. they are eight , . consideration and thinking . . earnest prayer for the assistance of gods grace and spirit . . diligent hearing , and reading the word of god. . asking advice , and consulting with faithful ministers of the gospel . . self-examination . . a right apprehension of the nature of god , and of spiritual things . . humbling the soul with fasting . . a conscientious use of the two sacraments , the son of god hath instituted , and ordained . consc. how is consideration , and thinking to be managed ? christ. i must seriously and frequently retire , and think with my self , that surely gods promises , and threatnings will be fulfilled ; that upon the moment of my death , there depends eternity ; and what a sad and forlorn condition i should be in , should eternal anguish seize on my soul , when it leaves this world ; and though god be patient , yet he will not be mock'd ; that there is no soul in hell at this time , but would be glad to obey god , if they might be freed , and tryed once more here on earth ; that a work of that concern is not to be neglected for trifles ; that my death is very uncertain , and a death-bed is no place or time to bring my self to a habit of obedience , deut. . . ps. . . ps. . . consc. what is the nature of prayer , and earnest begging for grace and assistance of gods spirit ? christ. i must take care , that my heart and mind do pray as well as my lips ; i must be sensible of what i pray for , and fix my thoughts upon god in prayer , and earnestly long for his grace and mercy , and be importunate with him , pray often , and with fervour , like a person that am concern'd at the danger i am in ; i must watch against wandring thoughts , or expell them when they come in , and my soul must esteem and prize the grace of god , and assistance of gods spirit , above all the advantages of the world , and be restless till i get it , and take notice how god hears and answers my prayers , joh. . . ps. . . ps. . . ps. . . consc. what dost thou mean by diligent hearing and reading of the word of god ? christ. when i read , or hear it , i must read and hear it with attention , and resolution , to know gods will , that i may do it : before i read and hear it , i must beg of god to enlighten me , and to imprint those good lessons , i shall hear or read , upon my soul , and to make them effectual to me ; i must apply the general commands i read and hear , to mine own soul , and believe , that what god commands all men , as christians and believers , he commands me in particular . i must watch against worldly thoughts in reading , and hearing , and remember , i do sin if i do not mind what i read or hear , luc. . . marc. . . joh. . . ps. . . consc in what manner must thou ask advice of faithful ministers of the gospel ? christ. i must go to those who are very serious , or send for any of them , and ask them about the state and condition of my soul , and what i must do to secure gods favour , how i must go about the great work of salvation , and beg their direction in performing the will of god , and acquaint them how it is with me ; what temptations i am subject to , and what corruptions i am inclined to , and intreat them to tell me , how to be rid of them , and oblige them to help me with their prayers , and to encourage me to a vigorous pursuit of the everlasting riches ; and when i have done so , must follow their advice and counsel , acts . , , . marc. . . phil. . . consc. and what is to be done with self-examination ? christ. i must frequently look into my thoughts , words , and actions , and see whether they are agreeable to the rules of the gospel ; every night , i must take an account of my self , and consider what i have been doing in the day time , whether i have not told a lye , deceiv'd no body , broke forth into no passion ; done good , resisted temptations , been often with god in prayer , taken notice of gods providences , &c. that where i have done amiss , i may watch against it the next day , and where i have done well , i may admire the goodness of god , and praise him for it , ps. . . cor. . . lam. . . consc. what apprehensions must thou have of god , and spiritual things ? christ. i must believe . that god is a spirit omnipresent , omniscient , infinitely good , and wise , and holy , and just , and will be a rewarder to them that diligently seek him ; and punish the disobedient , either here , or hereafter , or both here and hereafter , heb. . . thess. . , . ps. . . ps. . . . that this god is our supream governour , and hath revealed himself to be father , son , and holy ghost , or our creator , redeemer , and sanctifier ; and that there is some resemblance of these three in one in the sun , in which is the light and heat , and beam , which three make but one sun , joh. . . matth. . . cor. . . . that all mankind fell in adam , the first man , and by that fall , moved god to withdraw his love and favour from them ; and that god the son in commiseration to our nature , became man of the virgin mary , suffered and died , and by his death , rendred god the father , or rather the whole trinity , kind and propitious to us , and willing to receive us into favour , and to give us pardon and everlasting life , upon the conditions of repentance , and unfeigned obedience , and therefore justly called christ jesus , i. e. the anointed saviour , rom. . , , . gal. . , . matth. . . . that the scripture where all this is revealed , is the word of god , because the men who revealed this in scripture , were inspired by the holy ghost , and in confirmation of it , wrought true miracles , miracles levell'd against the power of sin , and impossible to be done by humane strength ; the truth of which miracles hath been conveyed down to posterity , by multitudes of eye-witnesses , and from them received by all christian people , heb. . , , , . . that the promises and threatnings of the gospel , will infallibly be fulfilled sooner or later , because god cannot lie , tit. . . . that our soul is not our breath , nor our blood , nor the spirits of our blood , but a spiritual substance , able to live , and act without this gross body , we carry about us , and will immediately upon leaving this body , be obliged to appear before god , and to him give an account of its good and evil works , and according to the prevalency or predominancy of either , be made sensible of the sentence of absolution , or condemnation , which shall be pronounced at the day of judgment , luc. . , . . that at the end of this world , there will be a solemn day of judgment , wherein the bodies of all men shall rise , and be re-united to their souls , and their thoughts , words and actions , be brought to light , and judged , and sentence solemnly pronounced ; and the good commanded to take possession of eternal joys , and the bad to go into everlasting torments , cor. . . matth. . , . . that god requires no more of us , then we do of our children , and servants , and that 's love , and that this love , if it be true , and hearty , must necessarily discover it self in repentance , and sorrow for offending him , and a sincere endeavour to please and obey him for the future , luc. . . malach. . . . that though by nature we are generally more prone to evil , then to good , and have a stronger byass to sin then righteousness : yet god the holy ghost , by his power and influences , will certainly assist , and help us to abhor that which is evil , and to cleave to that which is good ; if so be , that by earnest prayer , fasting , and meditation , we long , and breathe for his help , and influences , luc. . . . that all the service , i offer to god , must be performed with my mind , will , and affections , or with my inward man , and with my heart , and that without my mind , have the greatest share in the service ; it is insignificant , and rejected by god , prov. . . matth. . . . that by believing in scripture for the most part , is meant nothing but obeying , and that he who obeys not the precepts of the gospel , doth not believe that they are either divine , or necessary to be obey'd , or that the gospel is infallibly true , acts . . heb. . , , . thess. . . . that that frame of spirit which fits a man for eternal happiness , is neither a customary frequenting of the ordinances of god , nor shunning the grosser sins and vices of the age we live in ; nor being master of a single virtue , but a spiritual temper of mind , which puts us upon doing all that 's necessary to be done in order to salvation , rom. . , . , . consc. what are the rules to be observed in humbling the soul with fasting ? christ. i must frequently , as often as my strength will bear it , give my self to fasting , and prayer , and on those fasts , wrestle with god for growth in grace , and strength against those sins , i am most prone and inclined to , and greater courage against temptations . i must give alms on that day , for the refreshing of some poor member of christ , and spend the day in supplications , and contemplations of my sins , and of the wrath of god , i have deserved , and of gods mercy to penitent sinners in christ jesus , and in holy resolutions , to be watchful over my heart for the future , that i may perform those duties i have formerly neglected , and imitate holy men and women in their virtuous practises , es. . , . matth. . , . cor. . . cor. . . consc. wherein doth the conscientious use of the holy sacraments consist ? christ. in entertaining right and sutable notions of the nature of these sacraments , and using them to those ends , and purposes , for which they are designed , matth. . . cor. . . consc. what notions must thou entertain about these sacraments ? christ. . that these sacraments are in the nature of solemn vows , and protestations ; that i will be faithful to god in christ jesus , by the assistance of the holy ghost , or in the nature of covenants , where god and man do mutually engage themselves one to another ; or in the nature of outward visible signs , whereby some spiritual thing is represented , rom. . . exod. . . pet. . . . . that these sacraments are ordained , and instituted by the son of god , my saviour ; and that baptism and the supper of the lord , are all the sacraments , that are either given by christ to the church , or need to be receiv'd by the church of christ , matth. . . cor. . . . that baptism is a significant ceremony , whereby children , men , and women are washed with water , which washing imports gods pardon of our sins , and our duty to keep our selves pure from sin for the future ; god promising the one , and we the other , pet. . . cor. . . . that though children can make no such promises , yet it 's fit they should be baptiz'd , because they are part of the nations which christ would have baptiz'd , and are disciples , and in the covenant of grace ; and it 's enough , that other persons promise for them , as their guardians , which promise they are bound to perform , when they come to be of age , acts . , . . that coming to the lords supper is the strongest engagement to a holy life , because i do there personally , freely , and solemnly remember the death of christ , and that my sins caused his death , and do protest to allow my self no longer in them , but to imitate christ jesus in his meekness , patience , humility , charity , and goodness , cor. . , . consc. how must these sacraments be used , in order to thy present and everlasting comfort ? christ. . as to baptism , i must be baptized but once , because that initiates , and admits me into the fellowship of christians , and gives me a right and title to the use of the means of grace ; and this need to be done but once : all that is to be done after this , is to keep a good conscience towards god , and towards man , in the use of those means , according to the promise made for me when i was washed with water , eph. . . . as to the supper of the lord , that requires my frequent coming , because i stand in need of frequent renewing , not only of my repentance , and love to god , and charity to my neighbours , but of the motives and enforcives to these graces ; whereof the remembrance of the love of god , in the death of christ is the greatest , and most remarkable , cor. . . the fire of the altar , or directions concerning the worthy receiving of the lords supper . conscience . is it not fit , o my soul thou shouldest pause a little on thy redeemers death , before thou goest to remember it with the congregation ? there are those charms in that death , which if rightly viewed , will be invincible motives to thee to die , to a sinful life , and to embrace the holy life of jesus . shouldst not thou think ? shouldst not thou cry ? o that i had wings like a dove , that i might fly away to golgotha , and behold the dreadful spectacle of god crucified , for the sins of the children of men ! a mighty mystery this ! to the jews a stumbling block , and to the greeks foolishness : what all the jewish rabbins could not see , what the greatest heathen sages could not find out , that hath god revealed . o god! thy ways are not as our ways , nor are thy thoughts as our thoughts . we entertain mean apprehensions of thee , such as our narrow understandings yield ; but thou lovest to do all things contrary to the measures , we poor mortals take . this hath been thy method , ever since thou hast thought fit to plant a church in the world ! thou didst send lot into sodom , and contrary to mens imagination didst preserve him from the infection of that beastly crew . in the midst of an idolatrous countrey , thou didst bid elijah stand up , and declare , thy name to the besotted israelites a place , where to own the true god , was fatal , and to make mention of thy worship , heresie ; where to profess thy faith was counted madness , and not to imitate the luxury of the age , a crime unpardonable ; among the wicked men of anat hoth : thou didst separate jeremiah for the prophetick office , and in the land of vz , crouded with pagans and infidels , gavest job a heart to fear thy providence . out of vz , the metropolis of chaldean superstition , thou didst call the beloved abraham , and vouchsafedst to him the knowledge of thy will , in a crooked and perverse generation ; thou didst fill the bashful moses with courage to talk to kings ; and a timorous aaron by thy order , can controul atheists , and idolaters . thou lovest to create a world out of nothing , and to call things that are , out of those which do not appear ; thou lovest to do things , which to us seem impossibilities ; and when the fig-tree doth not blossom , lovest to produce most pleasant fruit ; when calamities are become dangerous , and past remedy , thou lovest to shew thy healing hand ; and when no probabilities of help appear , declarest thy power and glory . thou lovest to bring forth grapes from thorns , and figs from thistles ; and out of a barren soil , or cursed ground , many times lettest the richest spices grow ; when all mankind lay in darkness , and was covered with the shadow of death ; when divels plaid about them , and the furies of the burning lake laid hold of them ; when the fiery dragon was ready to devour them , and the old serpent going to swallow up their souls ; behold , thy son appears from heaven , frights the powers of darkness , and all immediately disappear . ah! my dearest jesu ! meekest of kings , and fairer then all the children of men ! i behold thee reigning , and hanging on the cross ! reigning ? for in despight of all the reproaches of of thine enemies , thou wast still the everlasting king , and saints and angels bowed to thee , when thy body was torn , bruised , and wounded on the tree ; their reproaches could not dethrone thee , their virulent tongues could not make thee less then thou wert . these impotent wretches might bark at the sun , but could not ecclipse its glory . thou couldst have destroyed their tongues , but wouldst not , and it was a royal act , not to punish them , when thou hadst the greatest provocations . o my lord ! i see thee blotting out the hand-writing , which was against me ! how red were the characters ! how bloody were the lines ! yet thy blood makes them as white as snow . o my lord , i hear thy words sharper then any two edged sword , and piercing , to the dividing asunder of the bones , and marrow ; i hear thy complaints i mean , which broke the rocks , and shook the earth , and shall not my heart be moved at them ? for thee , the son of god , to cry out , my soul is exceeding sorrowful even unto death ! who can hear this ? who can think of it , and not stand confounded ! for omnipotence to sink thus ! for infinite perfection to faint thus ! for him that sate on the circle of the earth , and before whom all nations were as grashoppers ; for him thus to swound , thus to weep , thus to mourn ! what could be the reason ? oh thou prince of peace ! for the iniquity of thy people thou vast struck , for the sins of the world thou didst suffer banishment , and wast used , as if thou hadst not been anointed with oyl , or been guilty of the crimes thy foes accused thee of . the snares of death did encompass thee , thy friends forsook thee ! and thy heritage , like a lion out of the wood did roar against thee ! o my bowels , be ye troubled at this remembrance ! o my flinty heart , canst thou see thy lord , as it were crucified before thine eyes , and not break out into floods of tears ! o jesu ! thou cryest to thy father , and he hears thee not ! he seems to be cruel to his son , and deaf to thy lamentations ! the windows of heaven seem to be shut , and a vail to be drawn over all the joys , and comforts , and consolations , that formerly water'd and enrich'd thy soul ! see how dry , and barren , and burnt up , this precious soil appears . no showers from above come down , no sun shines upon it ; the stars of heaven with-hold their influence , and scarce an angel will stir to thy assistance . o thou who art all glorious within , and art thy self the glory of the universe ! were my sins laid in a ballance , they would weigh heavier then the sand on the sea-shore , and then , what need i wonder , that thou cryest so loud under the heavy load ? for the arrows of the lord stick in thee , and his hand presses thee sore . o blessed nazarite ! whiter then snow , brighter then the sky , purer then the sun ; how is thy face disfigured with grief ! how do thine eyes languish ! how dismal dost thou appear ! is this the face that was the perfection of beauty ? is this the face that was once the desire of all nations ? is this the face which so many prophets and righteous men have desired to see ? is this the face that abraham long'd to behold , and the patriarchs were ambitious to have a view of ? is this the face admired by angels , and dreaded by divels ? what is thy beloved more then another beloved , o thou fairest among women ! is this the mighty bridegroom of the church , who was once transfigured on the holy mount , and his face did shine as the sun , and his raiment became white as the light ? is this he , whom god anointed with the oil of gladness above his fellows ! whose garments smell of myrrhe , aloes , and cassia ; and cast such a scent , that the daughter of tyre came with a gift , and the rich among the people entreated his favour ! how is he alter'd ? how is his countenance chang'd ! how is the gold become dim , and the fine gold changed ! yet still thou art lovely to a soul that sees farther then the outside . still thou art a cordial to fainting spirits . still thou art a fountain of living waters . still thou art the joy of the whole earth , the light of heaven , and the song of sion . my thoughts , o lord , shall follow thee to the cross. methinks i see how thou art going to die ; thou lookest back on thine enemies , and notwithstanding all their affronts , offerest them mercy . o incomprehensible goodness ! even then when thou art lifted up to the infamous tree ; thou drawest and invitest all men to thee . thou preachest on the cross , and thy very wounds are sermons to the children of men , and thy blood trickling down , is an exhortation to repentance . surely it is good for me to adhere unto thee , and to count it death to be separated from thee ! o whether shall i go but to thee , who hast words of eternal life ! thou art my sun , by thee i shall be enlighten'd , by thee my soul shall be warm'd ; o how comfortable are thy beams ! what a progress must that soul make , on which thou shinest , and dartest thy glorious rays ! thou art that lofty cedar , whose boughs over-spread the believing world ! under the shadow of that tree will i rest ; it is for the healing of the nations . i will be glad in the lord , and rejoyce in my bleeding jesus ! while the world despises thee , i will honour thee ; while great men pass by and regard thee not , i that am poor and needy , will wait to be refreshed by thee ! go ye fools ! be enamoured with your trifles , admire your butterflies , doat on your sensual pleasures : here is one that looks charming in his tears , lovely in his blood , amiable in his wounds , and is more beautiful in the midst of all his distresses , then the brightest virgins face , adorned with all the glittering treasures of the east ! o my strength ! by thee i desire to be comforted , and supported . o anoint my eyes with thy sovereign eye-salve , and i shall see , and live . o that the clouds which dwell on my understanding were dispersed , that i might look upon thee sredfastly ! oh! then thou wouldst appear more lovely to me on the cross , then croesus in his throne , or solomon in all his glory . god forbid that i should glory in any thing , save in the cross of christ. in this lie hid vast treasures of sweetness ! o my jesus ! make me conformable to thy death , and give me leave to carry thy marks in my body ; let me be crucified with thee , and let christ for ever live in me . canst thou live in a soul , that hath abused thy mercy , slighted thy patience , and so often baffled the stratagems of thy compassion ! i believe lord ! o help mine unbelief ▪ thou camest to call not the righteous , but sinners to repentance . oh! then my husband will love me , my redeemer will come and live with me , for my repentings are kindled , i hate the sins that have defiled my soul ! away ye swine ! here are no divels to enter in . i am to receive my bridegroom into my heart . come lord jesu ! come quickly ! thou art the welcomest guest i know ! how happy shall i be , if thou wilt lodge in this earthly tabernacle ! happier , then if all the angels of heaven took up their habitation here ! o ye besotted jews , what makes you run so fast to kill the lord of life ? ye cannot live without him , and what evil spirit doth possess you to kill and murther him ? can you think of his miracles , and do so ? can you reflect upon his doctrine , and attempt such villanies ? can you remember how he taught you in the temple , even to astonishment , and venture on such proceedings ? can you call to mind how he hath purged your countrey of divels , and your sick of their diseases , and suffer the divel to enter into you ! o dreadful spectacle ! o that my head were water ! who will rise with me against the wicked ! o thou that art purer then the lillies , purge me with hysop , and i shall be clean ; wash me , and my filthiness shall not be seen ! o bathe me in the fountain open'd for the house of judah , and jerusalem ; and i shall look fairer then the children , which fed on the meat of the king of babylon's table . o my god i thirst for thee , as dry land after water . my soul flies and flutters about , like noah's dove , and can find no rest , till it gets into thy ark. great gate of mercy open to me , hide me from the wrath of an offended god , and make a covenant of peace with me . ah! who would not love thee , that hears thee pray for thy greatest enemies . o lovely bridegroom of my soul ! wound my heart , that it may be sick of love. how kind art thou , even to thy most hard-hearted foes ! what a motive is this to love thee ! what needest thou care what becomes of stubborn sinners ! why shouldst thou trouble thy self about wretches , that will have none of thee , that will have their dirt and dung , and trash , and husks , and prefer these trifles before heaven , and a sea of glory ? thou canst live without the society of men , at least , thou needest no such company , yet thou longest for their pardon and happiness , as if they had been thy greatest friends ! was ever goodness like this ? o that my thoughts and contemplations might be always busie about this love ! this is no vulgar love ! the love of david to jonathan , & the love of jacob to rachel , the love of brethren , sisters , friends , will bear no resemblance here ! moses his love to the israelites , for whose sake , and so they might but continue in gods favour , he was content to be blotted out of gods book , and st. pauls wish to be even accursed of christ , for his kinsmen of the jewish nation , these de monstrations of love come somewhat nearer ; but still thy love , my dearest lord , surpasses all these , as the light of the sun doth that of the moon , and the lesser stars . they borrow'd their love from thine , and lighted their candle by thy brighter fire ; that which was excess of love in them , was but a spark of that charity , which overspread thy larger soul. they did but wish to die for the people , thou didst actually exspire for their good ; their love was confined to a single nation , thine extended to the whole world ! these men were still their friends , that they wish'd to be miserable for ; but those , thou sufferest for , were thine enemies ! their love had great defects mingled with it , but thine was pure and spotless ; theirs had clouds and mists to darken it , thine was all light and glory ; theirs was a suddain transport , which might not last many days , but thine was constant to a miracle , and those whom thou lovedst , thou lovedst unto the end ! great emperour of souls ! thou hangest betwixt thieves , and not without reason , for thou stealest the heart away ! what heart can see thy beauty , and forbear being enamoured with it ! thou dost ravish my soul with thine eyes of pity . to see thee cast a favourable look on such a monster as i am , who can forbear falling in love with so much clemency ? i am a captive in this world. the law of my members makes me captive to the law of sin : o take me by force from that prison . o set me as a seal upon thy heart , rule thou in my members . erect a trophy over my head ! and rejoyce in conquering me . o let me be content to undergo the cross , and reproach with thee , that thou mayst remember me , now thou art in thy kingdom . o remember me with the favour , thou bearest unto thy people ! o my jesus ! who can hear thee cry , i thirst , and not wish for rivers of tears ! what canst thou thirst for , but the salvation of mankind ! thou camest for that purpose from heaven ! leftst those brighter mansions , to invite poor sinners to the mighty banquet there ! for this thou didst travel up and down , and enduredst cold and hunger , and weariness ; for this thou wroughtest miracles ; for this thou didst intreat , rebuke , preach the word in season , and out of season ; for this thou couldst be content to want a place , where to lay thy head ; for this thou taughtest daily in the temple , sometimes on the mount , sometimes in a ship , sometimes in a desart , for this thy soul did long ; for this thou sufferedst , for this thou wast buffeted , beaten , bruised , and wounded , even because , thou wouldst not give over calling poor deluded sinners , to a sense of their duty ! for this thou thirstest here ! the rude multitude fancies it is either water , or some cordial thou wishest for ! they measure thy condition by their own sensual appetite ! but they were purer desires that glow'd in thy breast ! it is water indeed , thou thirstest for , but such water , as david made his bed to swim in . the tears of a penitent soul are the wine thou longest for ; they are the drink the son of god , thirsts after . weep , weep mine eyes , that the lord jesus may drink and be satisfied ! o lord , i have given thee gall to drink , i have offered thee the cup of trembling , and astonishment . ah bitter , ah wretched drink ! worse then the foulest ditch-water ! drink my dearest lord , drink of the brook by the way . drink of these tears , drink of this holy water , i do shed . o it is the sweat of a grieved soul ; of a soul weary of sin , and heavy laden with the sense of it . my heart melts , my soul dissolves at the thoughts of my follies . drink up this heart of mine , and let it mingle with thy bowels of mercy . here lord ! accept of the vows i offer thee ! behold , and visit this vine , which thine own right hath planted . shine upon it lord , let it bring forth pleasant grapes , no more grapes of the vine of sodom , but grapes sweet , and which may cheer the heart of god , and man. the drink-offerings i bring to thee , are insatiable desires after thee , the most fervent breathings of my heart , after thy grace and mercy . o receive them graciously , and love me freely . i bring on rivers of oyl , no rams , no bullocks with horns and hoofs . thou desirest not sacrifice , else would i give it thee ; thou delightest not in burnt-offerings ! thou wilt take no bullock out of my house , nor he-goats out of my folds ; for every beast of the forest is thine , and so is the cattle upon a thousand hills . thou knowest all the fowls of the mountains , and the wild beasts of the field are thine : if thou wert hungry thou wouldst not tell me , for the world is thine , and the fulness thereof . thou wilt not eat the flesh of bulls , nor drink the blood of goats ; but the offerings thou expectest , are thanksgivings , and paying my humble vows to thy divine majesty , and calling upon thee in the day of trouble . o my god! my soul fainteth for thee ! when shall i come to appear before thee ! my soul is cast down within me ! when wilt thou comfort me ! i long for thy salvation ! i hunger and thirst after righteousness ; i see beauty , and splendor , and excellency in it , and would fain be cloathed with that ornament ! thou deservest my strongest desires , my most vigorous breathings , my most lively pantings after thee ! not to long after thee , is to be a stranger to real bliss ; not to follow hard after thee , is to be ignorant of thy riches , and the plenty of thy house ! but what do i talk of desires of a single heart ? would to god , that all mankind might offer unto thee their reasonable service ; thou deservest it , and deservest all the love of angels too . but thou desirest nothing so much , as the hearts of the children of men the angels are happy already , only mankind lies ingulfed in misery ; and so great is thy charity , that having taken their nature upon thee , thou wouldst willingly make them equal with angels . great darling of the holy trinity ! what haste dost thou make to dye ? how dost thou run to redeem the sons of men ! nothing can hold thee , nothing can restrain thee , not thine own greatness , not thy majesty , not thy being the son of god , not love to thine own preservation . thou didst love me better then thy self . how didst thou fly to my deliverance ! how dost thou leap in to prevent my hurt ! no divels can fright thee , no danger terrify thee , no pain discourage thee , no anguish make thee afraid . thou longest till the great work be done . the other malefactors that are crucified with thee ( what honour had these wretches , and yet were not sensible of it ! one at last opens his eyes , and sees it , and stands amazed ) these held out longer on the gibbet , but thou bidst death come away , and seize thy life ! it 's a pleasure to thee to die . oh surprizing mercy ! other men seek to escape death as long as they can ; they run away from the sight of the monster , if they do but see the shadow of it , they tremble and to them , death is truly a king of terrors . thou goest out to meet it , as that , which must put an end to thy sufferings , and my misery . it 's death to thee not to die . thou chidest it for staying ; t●●● hast a baptism to be baptized with , and oh what wouldst thou that it were accomplish'd ! ah! my lord , i see thy dying lips , from which dropt speeches sweeter then honey , and the honey-comb . death is going to close them up , yet o vouchsafe me a look that may refresh my soul. and now the glory is departed from israel . the saviour of the world gives up the ghost ! o let me die with thee ! o draw me after thee , and i shall live . i wonder not that the graves open at thy death , and the rocks rend , and the sun hides his face ; but i wonder the whole earth did not dissolve , and nature it self did not run into its primitive chaos , and confusion . o my crucified master ! how ill art thou rewarded for thy kindness ? thou wert eyes to the blind , and feet to the lame ; thou wert a father to the poor , and a staff to the aged . thou didst cause the widows heart to sing for joy . thou didst deliver the poor , that cryed the fatherless , and him , that had no helper . unto thee men gave ear , and waited , and kept silence at thy counsel ; after thy words they spake not again , and thy speech dropt upon them : the naked deck'd themselves with the wooll of thy sheep , and thy door was open to the weary traveller . but now they that are younger then thou , have thee in derision , and they that were children of fools , children of base men , men viler then the earth , gape upon thee . thou art their song , and art become their by-word ; they abhorr thee , and flee far from thee , and spare not to spit in thy face . they marr thy path , they set forward thy calamity . terrours are turned upon thee , they pursue thy soul as the wind , and thy welfare passes away as a cloud . o infinite patience ! yet these sinners are offered salvation by him , whom they abused thus . salvation ? what do i hear ? o then there is hopes for me , for i have been one of thy enemies . i have mock'd thee by by my sins ! i have derided thy sufferings by my contempt of thy laws ; i have scorned thee by preferring mine own will before thine ; i have spit upon thee by my filthy communications ; i have abused thee by sheltring my sins under thy cross ; i have dishonoured thee by my life , disgraced thee by my carelesness , buffeted thee by my impatience , affronted thee by my pride , made light of thy power and goodness by my mistrust of thy providence ; undervalued thy love , by my affection to vanity , and yet thou stretchest forth thine arm to lay hold on me , art loath to see me perish , unwilling to see me undone , and proclaimest mercy to a forlorn wretch ! blessed news ! o king of kings thou cryest , it is fulfilled ; the work is done , the vast work of redemption ; now thy fathers anger is broke , now the floodgates of indignation are shut ; now heaven stands open ; now thy fathers bosom is held out to all that thirst after thee . hear this all ye prisoners ! listen to this message ye guilty souls ! come all that are laden with a sense of sin ! open the door ! throw off your chains ! run to this rock ! make haste to this fountain ! kiss this sun ! make much of this light ! embrace this mercy . do ye dispute the thing ? do ye question whether ye shall do it or no ? is it possible you can stand out ? is it possible you can demur upon it ? is it possible your hearts do not turn within you ? can you refuse your cordial ? neglect the medicine that must recover you ? slight the remedy that must fetch you to life again ? o jesu ! thou hast done all things well ; thou hast made the blind to see , and the dumb to speak , and the deaf to hear . o open thou my lips and my mouth shall shew forth thy praise . open thou mine ears , and let me hear thy loving kindness betimes in the morning . o open thou mine eyes , and i shall see how sweet and gracious thou art . o my life ! thou diest , and dying , fulfillest thy fathers will ; for indeed it was fit that one man should die for the people , and that the whole nation perish not . ah! what would mankind have done , if thou hadst not paid the ransom ! whether must they have fled for refuge , if thou hadst not given thy self a sacrifice ? they must have wandred about in caves , and dens , destitute , tormented , afflicted , disconsolate , lived in perpetual fear of death , and the dreadful consequences of it . death must have been for ever a king of terrours to them , if they had but look'd upon that hell , that death would have open'd into . how could they but have lived in perpetual horror ! there could have been no hope of mercy , no probability of bliss , their souls would have been in eternal confusion , always doubting , always afraid , always upon the rack . o my jesus ! thou , through death hast deliver'd them , who through fear of death , were all their life-time subject unto bondage ! thou hast knock'd off their shackles ! loosed their bands ! freed their souls ! set their spirits at libery ! i feel the power of thy death . my heart takes courage ! o let me rise with thee to eternal ▪ life , o let me not lie in the mire , but set my feet upon a rock , and establish my goings ! i have gone astray like a lost sheep ; o seek thy servant , that i may not forget thy commandements thou art the bread which came down from heaven , and with the bread in thy sacred supper thou offerest me all the benefits of thy death and passion ; such a feast hast thou prepared for me ; such a table hast thou spread for me ; my soul is invited to sup with the lamb that was slain ! what an honour is this ! what a condescention is it ! in this sacrament thou erectest a banner for me , bidst me sit under thy vine , and strenghthen my self with the fruit that drops from it . were all the fishes of the sea , and all the fowls of the air , and all the beasts of the field , drest for my entertainment , it would not be so much , as this plain , but heavenly diet is . tell not me of belshazzer's banquet , nor of ahashuerus's feast , nor of the rich mans curious dishes ; they are all scraps and offals to this entertainment ! here my blessed redeemer courts my soul ; here he makes love to a miserable sinner ! here he presents me with the riches of his merits ! no african gold , no eastern pearls , no indian stones are to be compared with these . here the lord of glory offers to marry me , to unite me to him , to make an everlasting covenant with me , to be flesh of his flesh , and bones of his bones , promises to endow me with all his goods , puts a ring on my finger , and bids me lie in his bosom . this is honour , this is glory , this is preferment , which no royal courts can give , no solomon can afford , no emperour grant , no monarch conferr , no king bestow . this is the mighty wedding-feast , at which the blessed angels wait how should not they be there , when their master is president , and director of the banquet ? this puts me in mind of all the admirable things thou hast done for me ; in this bread are contracted all the dainties and delicacies imaginable . o wonderful love that wast not content to be known to me , but art willing to give thy self for food to me ! what pains dost thou take to melt my stubborn heart ! thou art willing to live in me , thou art willing to be one with me , that i may not warp from thee . thou art willing to be my meat and drink , not only my king to protect me , not only my father to tender me , not only my master to take care of me , not only my saviour to snatch me out of the burning lake , not only my mediator to secure me against heavens vengeance , but my diet too . thou seest my soul wants meat proper for her nature : alas ! the world cannot be that meat ! that 's a heterogeneous thing ! as well may angels feed on hay , or grass , as my soul on things that profit not . that which my soul must feed on , must be something spiritual . thou o jesu ! art that great spiritual object , my soul must fix on , nothing else will content it ; and when my thoughts contemplate thee , when my soul meditates of thy charity , when my affections love thee , when my desires long for thee , when my will submits to thy easie yoak ; when all my faculties delight in thee , when thou appearest lovely , and charming , and amiable to my mind , then , then my soul hath its proper food , then it 's like to live , then it 's in a way to thrive , then it prospers , then it grows , then it gets a cheerful look , then the angels visit it ; the world perfectly soures it ; sensual pleasures ruine it , carnal satisfactions make it meager . thou o lord , thou alone canst make it flourish like the palm-tree , and satisfy it with the rivers of thy pleasures . o my lord , how sweet is it to suck honey out of this rock ! thy bread strengthens to a miracle , and thy blood makes souls drunk . it is as the dew of hermon , and as the dew that descends on the mountains of zion ; for there the lord commanded the blessing , even life for evermore . o my god , i care not for abana , and pharpar now , nor for the rivers of damascus . i will stand under thy cross , and open my mouth . o do thou fill it ; while others go to rejoyce in their corn , and wine , and oyl , i will go to the supper of the lamb. here lord , here is my heart , ready to receive that heavenly food thou offerest me . awake thou eternal spirit , awake , blow upon my garden , that the spices may flow out ! o let this maenna satisfy my , taste , that i may forget the fleshpots of egypt . behold lord , here i make a vow , that if thou wilt give me this bread to eat , which endures to everlasting life , thou shalt be my god , i will serve no other gods but thee . thou shalt command my heart , my desires , and my affections , and without thee no passion shall lift up its hand or foot in all the land of goshen , i will set thee over all that i have , and all shall be at thy dispose . christ. i feel my heart warmed with this consideration . i will now turn aside and see this great sight , who it is that hangs upon the cross , and bleeds for my sins . oh! it is the son of god , he that was in the form of god , and thought it no robbery to be equal with god , but made himself of no reputation , and took upon him the form of a servant , and became obedient to the death of the cross , that i might be made the righteousness of god through him . consc. but is there nothing else to be done by way of preparation for this blessed sacrament ? christ o yes ! for i must , first , retire sometimes , and celebrate , and admire the love of god to me in christ jesus , in some such reflections as these . be astonish'd ye heavens , stand amazed ye quires of angels , at the condescension of my god. i have betray'd him to the philistines , yet he loves the miserable wretch , and so loves him , that he gives his son to redeem him . o god what dost thou see in me ? ? nothing but misery , nothing but rags , nothing but poverty , and yet thou lovest me . i am but dust and ashes , and will god vouchsafe a gracious look , to so mean an object ? o sovereign being , didst thou ever behold a viler creature then i am ! and wilt thou goe out of the common road of love , and spread thy garments over me , and offer me thy friendship ? o love ! which cherubim admire , and seraphim adore ! it passes understanding . it goes beyond my cognizance ; it confounds my reason , i admire the love of a prince to a subject , but that will bear no resemblance to this love ! god might have triumph'd in my groans , glorified his justice by my stripes ; but pity abounds in him , it hath no banks , it flows at large , it s extended even to the most abject creature , as i am . o love ! how humble art thou ! how violent art thou ! thou breakest through all the clouds of heaven to come down . thou forgoest the rules of greatness and majesty , to shew thy glory , that the eternal son of god should take flesh upon him , and dye to give life to the world ! oh where can i parallel this love ! i will sing of love , i will speak of love , i will think of love , my very dreams shall be employ'd about it . o that i could write panegyricks of it ! were not my tongue confined , it should do nothing else but talk of love. here is love , to which all natural sympathies must vail . i see no end thereof . the farther i go in the search , the more i lose my self . but how should a creature find out the end of that which is infinite ? where shall i find out the spring of this mighty stream ? where shall i find the beginning of it ? alas ! the line of reason is too short ! there is no fathoming of this depth . who can search into the recesses of eternity ? in that vast abysse , the head of this great river lies ; but who shall dive into it ? it 's enough that i am so happy as to be acquainted with it . it 's enough that the almighty hath revealed it unto babes . even so father it seemed good in thy sight . i can give no reason of it . thy love lord , was the cause of this love ; thy love was the motive . nothing else could be any inforcive . i am sensible thou art merciful , because thou wilt be merciful . o thou eternal wisdom , whom the lord possessed in the beginning of his way , before his works of old , who wast set up from everlasting , from the beginning , or ever the earth was ; when there were no depths thou wast brought forth , when there were no fountains abounding with water , before the mountains were setled ; before the hills wast thou brought forth , while as yet he had not made the earth , nor the fields , nor the highest part of the dust of the world , who wast there when he prepared the heavens , when he set a compass upon the face of the depth , when he establish'd the clouds above , when he strengthned the deep , when he gave to the sea his decree , that the waters should not pass his commandement ; o thou ! who wa st by him , as one brought up with him , who wast daily his delight , rejoycing always before him , enlighten my mind , that i may have clearer apprehensions of this charity ! arise my thoughts ! awake up my glory ! see o my soul how that love smiles upon thee ! see how bright , how clear , how charming it is ! see how divels tremble at it ! see how they grin , and fret to think , they must have no share in it ; see what glorious beams it darts on penitent sinners ! see how it warms their hearts ! see how it follows them , how loath it is to leave them ! see how it adjures them , and how importunate it is with them to suffer themselves to be conquer'd by it . . i must examine my self , not only what , and where , and when , and how i have ( especially of late ) been acting against god , and affronted his goodness , mercy , and patience ; and what sorrow , grief , and fear these particular offences have caused in me ; but whether i am unfeignedly resolved to part with all these particular sins , i am most prone , and inclined to ; whether my heart and purpose be fix'd to know the will of god , and to do it ; whether i do sincerely , and without reservation , intend for the future to prefer god's will before my will , and his favour before the favour of men ; and whether i do in good earnest design to forgoe my profit , gain , or interest in the world , rather then do any thing , that is displeasing to god ; whether i do truly prize the love of god above all the riches of this world , and see greater beauty in that holiness , to which i am invited by this love , then in all the gaudes and satisfactions of of the world. and if i do , and my conscience bears me witness of it , i may chearfully go to the lords table , and expect the benefits that are offered there . . if i have done any signal wrong to my neighbour , i must make him either restitution or satisfaction ; i must either restore to him , what i have cheated or wronged him in , or have secretly , and against his will taken away from him ; or if i am not able to restore , make confession of the fault , and beg his forgiveness . i must be reconciled to him , if i have offended him , or given him just occasion to be angry ; and if after that attempt , he will still keep his anger , i have deliver'd my own soul. i must let my neighbour know , that i do as truly forgive him , as i hope to be forgiven of christ jesus , and be as ready to give , as my neighbour to ask my pardon . i must remember how god hath entailed his pardon upon mine , and if i forgive not from my heart , neither will my heavenly father forgive my trespasses . if i have abused my neighbour , either in words or deeds , and he either hath receiv'd , or is like to receive any prejudice by it , i must not be ashamed to acknowledge my error , but prefer a quiet conscience before my reputation in the world. . i must survey the bitter sufferings of my blessed saviour , as they are laid down and described by the evangelists . i must follow him into the garden of gethsemane , and go up with him to the mount of olives , and there behold how his heart was troubled , and how the fears of death fell upon him ; how his soul was filled with sorrow , and how his life drew near unto the grave . how he trode the wine-press of gods anger alone , and humbled himself before his father . how , as man , he begg'd , that the cup might pass from him , and yet as mediator , freely consented to his fathers will. how distress and anguish came upon him , and in the midst of those miseries , the weary disciples fell asleep ; how he wept and mourned , and sweat drops of blood ; and how hell open'd her mouth upon him ; how he bore our griefs , and took the chastisement of our peace upon him . how he drank the bitter cup , and his heart within him became as melting wax . how he was led to annas , and he to whom all the angels in heaven bow'd , stood before a sinful man. how from annas he was dragg'd to caiphas , and like a lamb led to the slaughter . how he was accused before pontius pilate , and there bespattered with all the ill language that men or divels could invent . how he was set at nought by herod , and in scorn deck'd with a purple robe . how from thence he returned to pilate , and thereupon was scourged , and crowned with thorns . how after this he bore his cross , and was actually crucified . how he was made to drink gall and vinegar , and at last , bowed the head and died . but then i must not only barely survey these sufferings , but reflect at the same time upon my sins that procured them , and accuse not only my grosser sins , if i have been guilty of any , but my lesser errours of using the son of god so barbarously ; i must not reflect upon his bloody sweat , without thinking of my proud thoughts , and speeches , and actions that pulled it on him , nor upon his wounds , without beating my breast for my envy and malice , and revengful desires that caused them ; nor upon the crown of thorns , without detesting my intemperance , and sinister designs in doing good , and affectation of vain glory , that set it on his head ; nor on the nails that tore his flesh , without taking a view of my pettishness , and peevishness , and impatience , which struck them in ; nor upon the spear that opened his side , without entertaining some dismal thoughts of my neglect of meditation , and prayer , and fervency of spirit , and holy discourses , and bearing of injuries , and heavenly thoughts ; nor upon his tears , without looking stern upon my slight , and superficial performances ; for all these help'd towards his death and agonies . . i must shew my willingness to imitate christ jesus , by doing some good work , if health and strength do give me leave . this must be the first fruits of my future treading in his steps , and will make my coming to the holy sacrament more comfortable . i must in this , imitate the woman that poured out the ointment on christ's head , before his sufferings began ; and christ himself , who wash'd his disciples feet , before he refresh'd their souls with the holy sacrament . i must either free some prisoner , to testify my resentment of the mercy , christ shewed me , in freeing me from the bondage of the divel , or relieve some poor family , to express my sense of christ's relieving my soul in the greatest strait , or impart some good counsel to a wicked and careless neighbour , to shew how kind christ was in visiting me with his admonitions ; or visit some sick persons that are under great distress ; and comfort them , or help them , or give them , or procure them some physick that may do them good ; if they be needy ; to shew how sensible i am of christ's being my physician , or forgive some small debt , a poor man owes me , to shew how i rejoyce at christ's forgiving me ten thousand talents ; or visit a man that hates me , and behave my self most courteously to him , to see whether his heart will melt , and come to a better temper , thereby to express my sense of christ's love to me , that have been his enemy ; or give a good book to one that hath no money to buy one ; to shew my sense of christ's feeding me with the word of life ; or deny my self in a lawful recreation , or lawful ornament , or lawful meal , to shew , i am sensible how christ hath denied himself for mysake ; or pray earnestly for the conversion , of a person i have no acquaintance with , and whom i hear to be very vitious to express my sense of christ's care of my salvation . . i must frequently pray , that god would give me a heart to breathe and pant after him , and particularly , a heart to esteem and prize his love manifested in this sacrament , above all the pleasures of this world ; that he would give me a faith active and vigorous , and which may press through all impediments , and purify my heart and life , and forget what is behind it ; that he would give me a contrite spirit , and grace to tremble at his word , and threatnings ; that he would give me courage to undervalue , and despise the world , and the glories and vanities of it ; that he would give me a burning zeal to his glory , a transcendent love to his name , and ways , and ordinances ; that he would make me sincere in devotion , in prayer , and in all good works , and banish from me all sinister and worldly ends , and designs in holy performances ; that he would give me a firm resolution to imitate the saints of old , and the best examples at this day , and to stop my ears against all the suggestions of flesh and blood to the contrary ; that he would give me a mind which may delight in contemplating the divine goodness , and perfection , and would teach me the great art of self-resignation , of trusting him with my soul and body , and of relying intirely upon his providence . . i must resolve , and unfeignedly upon my bended knees , or in a very solemn manner resolve to watch and strive for the future against those particular sins and errors , and sinful inclinations i am most inclined to ; if i have neglected such a self-denial , to neglect it no more ; if i have been guilty of such acts of pride , and envy , and ill nature , to be guilty of them no more ; if i have been careless and slovenly in my prayers , to be so no more ; if i have pleased my self with vain thoughts , to please my self with them no more ; if i have delighted in fine cloaths , to delight in them no more ; if i have been false to my vows and promises , to be false to them no more ; if i have made nothing of ill names , and ill language , to dread it like poison for the future ; i must resolve to mortifie such a habit of sin with rigors , with being unkind to my flesh , with fasting , and with mulcts of money ; if i commit but a single act of the sin , i must resolve to use the proper means to subdue such a corruption ; i must resolve to avoid that company where i am , and have been apt to yield to a certain sin ; i must resolve to spend my time better , and if i have spent too much of it in dressing , in pleasure , in carding , and dice , &c. to do so no more , whatever disgrace , dis-respect , or frowns i may meet with from the world , or from mine acquaintance ; and if i have been careless of meditating , and being serious on the lords day , to make a better improvement of that day . and i must so resolve , as to think my self concerned to fulfil and perform my solemn resolution , unto which i have call'd god as a witness . . i must watch against all things that would discompose , and disorder my mind , put me into a rage or passion , and make me peevish and discontented , and consequently unfit for the worthy receiving of this sacrament : i must labour to preserve a calmness , and serenity of mind ; and that neither multitude of worldly business do distract me , nor injuries past and gone , discompose me , or put me into impatient thoughts , and expressions , nor present disappointments rob me of my quiet ? i must watch against impediments , that would tempt me to delay my coming to this table , and take heed i do not yield to temptations , that would make me neglect the opportunity , put into my hand , of making peace with god , and mine own conscience . i must reject suggestions of this nature , and regard more , the necessary concerns of my soul , then things , that at the best are but sensual satisfactions . consc. and what must thy thoughts be , and what frame must thy heart be in when thou comest to the holy table of the lord ? christ. i must , . employ my soul in holy ejaculations , such as these . o who will give me to drink of the water of the well of bethlehem ! wherewith shall i come before the lord ! how shall i bow my self before the most high ! shall i come before him with burnt-offerings , with calves of a year old ? o my lord ! thou hast shew'd me what is good , and what dost thou require of me , but to do justly , to shew mercy , and to walk humbly with my god! o my god , i bring an humble heart , a soul that desires to lye low before thee ; a soul that longs to be clean , and to be washed in the blood of the lamb ; a soul weary of sin , that sees no comfort , no satisfaction , no content in things below , but behold's afar off , the treasures of consolation , that lye hid in christ jesus ! these are things to be desired . these are mercies worth having . these enrich banckrupt souls , with these pardon is purchased , and heaven is procured . o give me a title to them , thou that art the true morning star ! o shine upon me ! o enlighten me ! o enlighten me ! o let me feel thy comfortable beams ! these burn not , these scorch not , but sanctify , and polish , and adorn . i have seen an end of all perfection , but thy merits are exceeding broad . they enlarge heaven , subue death , conquer hell , expel divels , and make god my friend . how have i doted on the vanities of this world ! they are bubbles all ; but thou sweet jesu art perfect beauty , a fountain of joy , which never wants water , never dries up , never fails , and never dies . how much better is it to be here in the courts of the lord , then in the tents of the proudest monarchs ! one day here is better then a thousand elsewhere . here god bows to poor sinners . here infinite majesty converses with dust and ashes . here the king of heaven is not ashamed to call such poor worms as we are , brethren ! how different are the ways of god from the ways of men ! they shun a lazarus , and a beggar ; god receives them , and the soul that 's sensible of her poverty , and begs to be enrich'd , is refresh'd by him , and invited into his bosom . how lovely art thou my great redeemer ! how amiable ! how kind ! how beautiful ! therefore do the virgins love thee . could there be greater love , then to spill thy blood for me ! could there be greater charity then to dye for me ! what miracles of mercy are these ! i come to beg an alms at thine hands ; it 's too great a gift for me to ask , but not too great for thee to give , for it is thy self i beg . o warm my heart ! touch it with a coal from the altar ! o kindle holy fire in my breast ! burn up the dross and tin there , and let nothing but pure gold remain . let love prevail . o change my heart into fesrvent love , and turn all my faculties into charity ! . i must joyn with the congregation in their prayers . i must put my perfumes into that common genser , that the holy smoak may go up with joyned force to the throne of mercy . i must not come behind my fellow-members in zeal , and earnestness . they pray for the prosperity of the universal church , that god would guide her by his holy spirit ; so must i. they pray for all christian kings and princes , that they may promote the glory of god , and the churches welfare ; so must i. they pray for the ministers of god's holy word , that they may be sound in the faith , and patterns of holiness ; so must i. they pray for all distressed members of christ , that the consolations of christ may abound in them ; so must i. they prostrate themselves in holy confessions of their sins , and pray for remission and pardon , and sanctification ; so must i. they pray to be made partakers of the benefits of christ's body and blood ; so must i. . i must shew my compassion to the poor , by contributing to their necessities , if i am able . i must remember how poor , how wretched , how naked , how miserable i was , when the son of god first took pity on me , being yet in the loins of my father adam . i must consider , that my self at this instant am lying at the pool of bethesda , waiting for the angel of the covenant to come down , and stir the waters that i may be healed . i must look upon my self as a person full of sores and sickness , and reflect , that i come to be cured for gods sake , by the great physitian of souls . from my self , i must look down on the poor , that want my help ; and as i would have my great master have compassion on me , so i must have compassion on my fellow-servants . . i must at this time resist all worldly thoughts , and did my oxen , and my farms , and my domestique affairs stand aloof like lepers , that must not come near a place so full of majesty , and a work so big with wonders . i must with mary chuse the better part , and look upon martha's serving as unseasonable . i must lay aside contrivances how to make a bargain with my neighbour , and know no other covenant , but what i am making with god in the blood of jesus . i must not think of my trade and trafick , but remember , it is for the pearl of price , that i am trading now , and laying out my strength , and labour . i must not be disturbed with a desperate debt that 's owing me , but remember the debts i owe to god ; and how i do expect that at this time they should be struck out , and cancell'd for ever . i must not now torment my self about a livelyhood , when i come to get a title to a life of everlasting glory . i must not now think how to get bread , and make provision for my family , but rather reflect with joy , what large provision the almighty makes for my soul , and what care he takes to make me a son of god , an heir of heaven , and coheir with christ. when sensual thoughts fly through my mind at this time , i must continue to say to them , arise , and depart , for here shall not be your rest . . i must now make some spiritual reflexions on the breaking of the bread , and upon pouring out of the holy wine . on the breaking of the bread. behold o my soul , thus was thy blessed saviour's body broken ; thus was his unspotted flesh torn asunder . o my sins , ye did this barbarous act . the jews were but the external instruments , ye were the fatal causes of that torture ; had it not been for you , the crown of thorns had never wounded that sacred head. break my heart , break , it is a dismal sight ! a broken heart is sacrifice , which he that was broke upon the account of thy sins , will not despise . nay , he will comfort the humble soul , and the contrite spirit ; he will pour wine and oyl into its wounds , supple it with balm , heal it with his death , and make it whole by his agonies . see here , o my soul , the bread which is broke , is it not the communion of the body of christ ; see how many broken pieces are here , which all make but one loaf . so thou , and thy fellow-believers , make one mystical body , whereof the crucified jesus is head , and governour , who influences the body by his spirit , and from his fulness dispences grace for grace . rejoyce , o my soul ! for now the waves and billows of gods wrath are laid , the storm of vengeance is husht , the thunder is gone , the clouds cleer up , thy broken saviour hath turn'd the sound of the trumpet of war into a still small voice . o break with him no more ! o preserve that friendship which was so dearly bought ! a friendship purchased by blood , sure must never dye . thou art his friend , o do not become his enemy again , for fear he be never friends with thee again . on the pouring out of the holy wine . thus , o my soul , thus flow'd the precious blood of the tormented jesus . in such streams it issued from his wounded body . thus was the costly juyce let out . thus the rich veins emptied themselves of their treasure , and all , that thou mightst mayst be clean . and o jerusalem , wilt not thou be clean , when shall it once be ? when god makes use of his own blood to purify thee , o my soul , wilt thou wallow still in thy dung , and nastiness ? this would be inexcusable . arise , wash thy self in this jordan , and thy flesh shall come again , like unto the flesh of a little child . o my soul ! had not this blood been shed , there had been no remission of sins . from the shedding of this blood , date thy happiness ; when god saw this blood , the tide turned , and thy offended father looked on thee with a merciful face . how sweet is this blood ! it nourishes into eternal life ! how high the value of it ! it redeemed a whole world ! how wholsom ! it expels all sicknesses . what pity was it , that the least drop of it should fall upon the ground ! it was fit to be receiv'd by the hands of angels ! but the earth on which sinful men walk'd , was defiled , and cursed , and therefore it must fall upon it , to take away the curse , man's sin had made it subject to . o precious blood ! drop , drop upon my soul ! let me feel thy virtue ! drive out the curse , water this barren ground , that hath brought forth briars , and thorns , and let it bring forth pleasant fruit again . . when i receive the holy bread , my mind must vent it self in some such breathings as these . either , o my lord , i do remember with joy and grief , that thy body was crucified for me , the meanest of thy servants . i remember it with joy , because thy love is wonderful . o how vehement , how violent was it to love an enemy , and by that love , to charm me into obedience ! i remember it with grief , because my sins were thy murtherers . o my lord , i will stand out against thy offers of grace no longer . here take my heart . i solemnly resolve to dedicate my self , and all i have to thy service . or , o god! this sacred bread puts me in mind , how the lamb of god was offered for me . do i believe this , and shall not my soul make thee her highest , and her chiefest good ? o my god , i take thee here , not only for my saviour , but for my king and master too . come holy spirit , rule my heart , for i will hence forward serve no other gods but the great jehovah alone , who loved me , and gave himself for me . or , o my jesus ! my life ! my joy ! my comfort ! thou diedst that i might live . i remember it , and adore thy majesty in misery . o make me thine , and as this bread doth mingle with my substance , so let thy spirit mingle with my soul , that the same mind may be in me , which was also in christ jesus . or , look upon this bread , o my soul , it represents the bleeding body of thy dearest lord. bleed , o my heart ! give thy self up to him that groaned for thee . it 's done , o god , neither death , nor life shall separate me from the love of god which is in christ jesus my lord. . when i receive the holy wine , my thoughts must still be at work , and address themselves to god in christ jesus , some such way as this . either , o jesu , i thankfully remember that thy blood was spilt for me ; what am i , and what is my fathers house , that thou hast brought me thus far ! thou hast loved me better than i have done my self . o my lord , give me thy sweet , thy tender , thy free , thy humble spirit , that i may be one with thee , and may admire none in heaven but thee , and desire nothing on earth besides thee . or , o blessed balsom of my wounded heart ! welcome thou sovereign salve ! how seasonable is this medicine ! i die if thy blood relieve me not . o wash me , and i shall be whiter than snow . i have deserved to drink the cup of trembling and astonishment , and thou holdest out to me the cup of salvation . o my soul , remember who it is that is so kind to thee . o esteem , adore , magnifie , and love him for ever . or , o thou blessed shepherd of my soul ! how ought i to blush when i think of thy blood , which my sins did spill ! thou hast turned my darkness into light , and my treason into an antidote , thou curest me by contradictions , and the blood my sins have drawn from thy flesh , is become the only refuge , i have in the day of wrath. o look upon thine own blood , and hide me in thy wounds . i know not how to prize thy favour ; o do thou teach me to do great things for thee , to deny my self , to take up my cross , and to follow thee . or , o my lord ! by thy tears , and by thy blood thou adjurest me this day to imitate thee in thy graces , in thy meekness , in thy patience , in thy humility , in thy charity , in thy contempt of the world , and in thy heavenlymindedness . my heart is fixed , o god! my heart is fixed , i will sing and give praise . thou shalt be my pattern . here under thy cross i promise obedience and conformity to thy graces . o do thou help me ! o assist me ! uphold me with thy free spirit , so shall i teach transgressors thy way , and sinners shall be converted unto thee . or , great bishop of my soul , who hast left the ninety and nine in the wilderness , and art come to seek this straying sheep ; behold lord , the prodigal is coming home again ! thou comest towards me bleeding , groaning dying , thou comest to receive him that hath forsaken thee , to draw him that hath fled from thee , to kiss him that did scourge thee , to crown him that did prick thee , to embrace him that did crucifie thee , to revive him that did kill thee , and to love him that did hate thee . o stupendous mercy ! henceforward no vain glory , no worldly pomp , no outward riches , no smiles of great men , no outward comfort , shall have so much of my heart as thy sweet self . o encrease my faith , my hope , my love , my charity ; make my soul a temple of the holy ghost : o come , come thou bridegroom of my soul , come and dwell in me for ever ! consc. and is this all that is to be observed upon this occasion ? christ. no. for after i have been made partaker of these mysteries and tokens of god's love , i must , . bless god for the opportunity i have had of going with the multitude to the house of god , with the voice of joy and praise , with the multitude which keeps holy-day . i must magnifie his goodness , who so loved the world as to give his only begotten son , to the end that all those that believe in him should not perish , but have everlasting life . i must summon my thoughts to enter into some such meditation as this ; whence is it that the king of kings and the lord of lords , in whose eyes the very angels are not pure , should come to visit such a wretch as i ? o my lord , ! to whom doest thou stoop ! what is that creature that thou bowest thus low to ? a den of thieves , a habitation of vipers , a vessel of dishonour ! o how often have i polluted my self , even after thou hast washed me ! is it possible that god will dwell in such a polluted house ! is it possible that god will come and feast and sup with such an unprofitable servant ! o my soul ! it is not only possible , but thy lord hath done it to day : thine eyes have seen the mighty works of thy redeemer . thou hast seen him converse to day with a wretch , that hath undone what god hath done , hath rendred him evil for good , and hatred for his good-will . thou hast seen thy lord this day vouchsafing to sit with one who is full of bruises and putrifying sores , and those not bound up , nor mollified with ointment . alass ! my lord ! i have abused the mighty creator to please a murtherer , affronted the great preserver of men to please a fiend , and undervalued him that call'd me to salvation , to please a usurping tyrant . i can give no reason why i have offended thee , except it be thy goodness and patience ; and could fair weather make me angry ? what didst thou see in me , lord ! that should attract thee , and make thee leave the highest heavens to descend into an abyss of misery ? o my jesus ! water my soul with the tears thou hast shed , anoint me with the myrrhe of thy grief and sorrow , tye me by thy bonds , let thy scourges soften my heart , let thy derisions strengthen me , let thy cross raise me ; reign over me , do with me what seems good to thy power , wisdom , and goodness . o let me never depart from thee ; let not the creature draw me more than the creator , vanity more than eternity , misery more than felicity , filthiness more than beauty , slavery more than greatness , bitterness more than sweetness . my beloved is mine , and i am his , he feeds among the lillies . o that thou wert as my brother , that suck'd the breasts of my mother , i would kiss thee , yea , i should not be despised . o lord ! all my desire is before thee , take away from me whatever doth displease thee . give me an humble heart , that i may be content to be counted as dung for thy sake : give me an obedient heart , that i may be entirely guided by thee : give me a strong heart , that i may cheerfully bear whatever thy hand lays upon me : give me a tender heart , that i may be kindly affectionate to my neighbour : give me a free heart , that nothing may hinder me from running to thee : give me a heart of flesh , that i may love thee perfectly . praise ye the lord , i will praise the lord with my whole heart in the assembly of the upright , and in the congregation . the works of the lord are great , sought out of all them that have pleasure therein : his work is honourable and glorious , and his righteousness endureth for ever . he hath made his wonderful works to be remembred . the lord is gracious and full of compassion , he hath given meat to them that fear him , he will ever be mindful of his covenant ; he hath shewed his people the power of his works , that he may give them the heritage of the heathen . the works of his hands are verity and judgment ; all his commandments are sure , they stand fast for ever and ever , and are done in truth and uprightness . he sent redemption unto his people . he hath commanded his covenant for ever . holy and reverend is his name . he raises the poor out of the dust , and lifts the needy out of the dunghill , that he may set him with princes , even with the princes of his people . praise ye the lord. . i must pray for the congregation , and my fellow christians , that do eat of the same bread , and drink of the same cup with me , that they may all be satisfied , as with marrow and fatness , and their souls may live . i must beg that none of them may receive the grace of god in vain , that they may keep and stand to the conditions of the covenant they have made or renew'd with god , that they may indeed fight for the future against the world , the flesh , and the devil , and be more than conquerors , through him that loved them , the lord jesus christ. my love to christ must constrain me to wish and beg that every man may love him , else he doth not appear truly lovely to me . i must entreat the father of mercies to dispense his spirit abundantly at this time , that the love of christ prevailing , may pull down in my fellow-receivers all the strong holds of iniquity , and all imaginations which exalt themselves against the obedience of christ jesus , that christ may reign victoriously in every one of them , live in them , act in them , govern them by his spirit , that they may indeed bring forth the fruits of the spirit , love , joy , peace , goodness , faith , gentleness , meekness , temperance , &c. i must be importunate with god to make them all partakers of the benefits of christ's death and passion , even of that pardon , and peace , and salvation he hath purchased , and cause them to walk worthy of it , like persons that are sensible of the greatness of the favour and the depth and breadth and length and height of the love of god , and consequently may be fill'd with all the fullness of god. . i must be thankful for the honor i have received at such a time . i must look upon 't as more than ordinary preferment that god hath vouchsafed me a place at his table , admitted me into the number of his children , made me partaker of the promises of the gospel , open'd his bosom to me , received me into favour , assisted me with his spirit , given me a right to the tree of life , and visited me with his salvation . here the words of david may justly be applied , my soul shall joy in thy strength , o lord , and in thy salvation how greatly may i rejoice ! thou hast given me my hearts desire , and hast not withholden the request of my lips ; thou hast prevented me with the blessings of goodness , thou settest a crown of pure gold on my head . i asked life of thee , and thou gavest it me , even length of days for ever and ever . my glory is great in thy salvation , honour and majesty hast thou laid upon me , for thou hast made me blessed for ever . thou hast made me exceeding glad with thy countenance . therefore will i trust in the lord , and through the mercy of the most high i shall not miscarry . thine hand shall find out all my spiritual enemies , thy right hand shall find out all those that hate thee . be thou exalted , lord , in thine own strength , so will we sing and praise thy power . . i must go home rejoicing , and praising god. praise is comely for the upright ; the poor cripple did so when he was healed , and have not i far greater reason to do so ? behold i am healed at this time from mine infirmity , and shall not his praise be continually in my mouth ? i must say in my heart , my soul doth magnifie the lord , and my spirit rejoices in god my salvation . i will extol thee , o god my king , and i will praise thy name for ever and ever . every day will i bless thee , and praise thy name for ever and ever . o all ye that fear the lord , come and i will tell you what he hath done for my soul. his love hath overcome my corruption , his fervent charity my coldness , his goodness my sins and follies . except the lord had been on my side , now might i say , if the lord had not been on my side , when temptations and corruptions rose up against me , then they had swallow'd me up quick , when their wrath was kindled against me , then the waters had overwhelm'd me , the stream had gone over my soul : blessed be the lord , who hath not given me over as a prey unto their teeth . my soul is escaped as a bird out of the snare of the fowlers , the snare is broken , and i am escaped . my help is in the name of the lord , who made heaven and earth . . being made whole , i must for the future take heed , and sin wilfully no more : having wash'd my feet , i must not defile them again . i must stand upon my watch , and shun those occasions , which formerly led me into sin. i must be cautious and afraid of an ill word , as much as of an evil action , and my very thoughts must be purged from that filth , that used to cleave to them . i must strangle an evil suggestion in its birth , and when i find any motion rising in my mind , that looks like envy , or pride , or desire of vain glory , or greediness after the world , i must check it upon its first appearance . i must bid an eternal farewel to unbelief , and mistrust of gods providence , and shun those sinful compliances with men , which heretofore i was used to be guilty of . i must not only watch against grosser sins , and such as jews and heathens can avoid , but against the secret disorders and errors of my heart , which none sees but god , who is over all , blessed for evermore . . i must frequently compare my actions and behaviour with the vow and promise , and solemn resolution i have made in the holy sacrament , whether my deportment be agreeable to those engagements ; whether i stand in awe of those vows and promises ; and whether they influence my thoughts and words , and practices ; whether my hatred of sin increases , and my love to holiness grows steady , and unmoveable ; whether i check my self , upon feeling an inclination , or propensity to a sinful act with such thoughts as these . is this the effect of my late vow ? is this to stand to the covenant , i lately made with god ? is it possible , i can be so perfidious as to break with god ? hath the cross of christ so little power with me ? shall it not restrain me from such a sin as this ? foolish creature ! shall a little profit or pleasure tempt me to please the divel , and wrong my immortal soul ? i am tied by a solemn promise made in a most solemn place , by a promise made to god , by a promise sealed with the blood of jesus , not to do it ; and shall i presume to do it , or hope for pardon , after this presumption ? i must take notice , whether the thoughts of christs death , make my passions weak ; whether they lessen the heat of them ; whether they repress their fierceness ; whether they work in me that contempt of the world , which was so signal in my dear lord and master . i must ever and anon look how my graces thrive , whether no weeds grow among them , that are like to choak the wholsome herbs . . i must now study self-denial , even in things lawful , and that seem to have no harm in them . self-denial in eating and drinking , in my cloaths , in my recreations , in my time , in my discourses , in my wit , in my reading , in my profit , in my ease , and in my sleep . i must now take heed , i do not eat and drink to satiety , but labour still to rise from my meals with an appetite . i must now and then humble my soul with a religious fast , and many times forbear eating of that dish , i have most mind to , to bring my sensual desires into order . i must not imitate every vain fashion , i see other people use , but must be very modest and decent in my garb ; and having means and opportunities to buy me better , reserve that money , i would have laid out upon a richer suit , for pious uses . i must not think every recreation lawful , because it 's commonly used by men , who are none of the worst . i must not encourage the vanity of men and women , that are in love with stage-plays by my example , as being things , i abjured in my baptisme , but my recreation must be such , as may fit me for spiritual devotions . i must not spend my time as some luxurious , and idle people do , in needless , and complemental visits , in playing at cards and dice , but in words , and actions , and discourses , as may be useful and profitable : either to the souls or bodies of my family , and my neighbours . i must not censure , or judge my neighbour rashly in my speeches and discourses , and not be easily drawn to give a verdict or judgment of people , except it be in their praise and commendation , if they do deserve it . i must not give my self too great liberty in jesting , but forbear blurting out a witty saying , if it be smutty or abusive of my neighbours credit , and reputation . i must not give my self to reading of romances , and such books as serve to render the mind vain , and the affections loose and regardless of spiritual things . i must express my gratitude to god , for the temporal gain and profit his hand sends me , by consecrating some part of it to good uses ; nor must i be fond of that profit which arises from undermining my neighbour . i must not study the ease of my flesh much , but take opportunities to use it to some hardships , that it may become more obedient to my reason . i must not stay at my sport so long as my sensual desires crave , but use only so much of it , as may render me serviceable to god and man. consc. and dost thou verily believe that this is the way to eternal life ? christ. yes certainly , for this is the way , that the primitive believers walked in . they did not think that heaven was to be gained at a cheaper rate , and why should i ? thus did the apostles , thus did their followers , and without such self-denial , they thought there was no arriving to happiness . besides , this is most agreeable to the precepts of the gospel ; and why should i think , that i may be-saved another way , then god himself hath appointed . consc. if thou art perswaded that this is the way , lord ! why dost not thou set about it ? why art thou so loth to come to it ? why dost thou act so contrary to it , when every moment thou art in danger of death , and upon thy death , there depends eternity ? christ. o this base , this wicked world hinders me , the ill examples of my careless neighbours , care of getting a livelyhood , the many crosses and disappointments i meet with , hopes of having more time hereafter ; the company i converse with , the people i have to deal with , fear of want , and the calling and condition i am in , are such impediments , i know not how to shake off ? consc. is it not possible to live in the world , and to keep thy self unspotted from it ? if it be not , live a beggar rather , live despised , live contemptible , live dis-regarded by all men , rather then not enter into these everlasting joys ! shall a pleasant sinful life hinder thee from the everlasting enjoyment of god! shall the fawnings , or applauses of men , hinder thee from the eternal applause of angels ! think , if thou wert standing at the great tribunal , trembling at the eternal horror thou art condemned too ; think whether thou wouldst not wish , that thou hadst lived in caves and holes , poor , destitute , afflicted , for a few years rather , then have come to this miserable end ? why should the examples of thy careless neighbors move thee , when thou knowest there are but few that will be saved ? canst not thou get a livelyhood , except thou art rich and greedy after the glories of the world ? if thou canst but get food and raiment , content thy self ; and that most certainly thou wilt get , if thou art industrious in thy lawful calling , and darest but trust god ▪ crosses , losses , and disappointments , are necessary for thee to drive thee from earth to heaven ; and if all this while thou dost not lose thy soul , thou art safe enough . do but look upon thy soul as worth more then a thousand worlds , and none of these things will deject thee ! thy hopes of having time to repent hereafter , is a meer cheat , and if thou trust to that , thou wilt never be saved . a spiritual life is a thing of labour , and pains , and circumspection , and canst thou be so silly as to think , a few careless prayers at last will plant it in thee ? alas ! these are childish reasonings . the company thou conversest withal , if they are thy bane , must be shaken off , whatever comes on 't . there is no dallying in a thing of this consequence ; and if other men will poison themselves , why shouldst thou ? let the people thou dealest with , be never so bad , tha't 's no example for thee to follow . if they are unreasonable , why shouldst thou lose thy wits , and thy salvation for their sakes ? if they cheat or abuse thee , they do themselves more wrong then thee ; nor will thy fuming and fretting at them , convert , or bring them into a better temper . why shouldst thou be afraid of want , when thou doest not see a bird starve , or die for want of food , and can want be grievous , when the author and captain of thy salvation was in want , and his followers were so too , and yet did live in heaven ? either thy calling is honest , or dishonest ; if dishonest , and an inevitable occasion of sinning , away with it , and turn ploughman , or servant rather , then live in it . if hohonest , do not involve thy self in too much business , for that will certainly hinder thee from frequent prayer and meditation : and looking after the concerns of thy soul ; and as for necessaries , thy god will not suffer thee to want them . lift up thine eyes , look upon this world. the greatest part of the men thou seest , will certainly be eternally miserable . why shouldst thou venture with them ? doest thou think that howling with them at last will give thee any comfort ? there is a prize put in thy hand ; why shouldst thou slight it , and lament thy contempt for ever ? neglect not the present time ; do not let this opportunity slip . thy god waits for thee . come in , before the door be shut , believe in good earnest , and nothing will seem difficult . christ. i am convinced , i yield , i have nothing to say against all this . great god! help me . draw me after thee , and i will run . up , up my lazy , idle , sleeping soul ! open thine eyes , put on resolution , wash away thy filth , shake off thy prison garments ; gird up thy loins ; make haste , run to god , break the chains of sin , and present thy heart to the living god. lift up thine eyes . look into heaven . listen with thine ears , view the holy angels , hearken to their hallelujah's ; chase away thy darkness , cleanse thy self , become an humble spouse of the lord jesus ! feed thy self with his beauty ! kiss him with the lips of faith ; make him thy darling , receive him into thy bosom ; quench thy thirst with his blood. hold him fast . do not let him goe . sing his praises . admire his love. meet him by repentance . keep him by holy fervours . honour his name . dare to speak for him . be not ashamed of him . confess him before men , and he will confess thee before his father , and his holy angels . prayers , and devotions to be used before and after receiving of the holy sacrament of the lords svpper . a confession to be said by way of preparation . o thou great creator , redeemer , and sanctifier of men ! when i reflect upon my life , how contrary to thy holy , and wholsome i aws , how unlike the lives of thy saints ; how unworthy of thy mercies , and favours it hath been ; how can i forbear blushing ! how can i forbear prostrating my self before thee ! how can i forbear falling into the humblest postures , my soul , and body is capable of ! how have i abused thy goodness ! how have i affronted thy charity ! how have i trespassed upon thy patience ! how have i resisted thy tender calls ! how hast thou waited for me while i have been stubborn ! how hast thou courted me while i have been vain ! how hast thou carress'd me while i have been careless ! how deep ought my contrition to be ! how profound my sorrow ! how profuse my tears ! i have mourned for a dead corps ; i have wept for a deceased relation ; i have griev'd to see the body of my friend left without a soul ! yet have not mourned for god's departing from me , nor wept for the deadness of my heart ; nor griev'd to see my self depriv'd of thy grace and mercy ! o my lord , i see my folly , i perceive i have gone astray , i am sensible i have dishonour'd thee ! how different do my sins appear to me now , from what they did before ! they look more dismal , more dreadful , more bloody , then once they did ! now i would mourn , now i would take on for them , now i would deplore them ! oh touch this frozen heart , that it may melt ! o jesu ! look upon these eyes of mine , that they may flow with water ! o behold me from the cross , that i may weep bitterly ! there is hopes , that if i mourn i shall be comforted ; if i weep , i shall laugh at last ; if i grieve i shall rejoyce . o my god , i long to hear thy joyful voice ; be of good cheer , thy sins are forgiven thee ! i long to rejoyce in thee ! i long to be blessed with the light of thy countenance ! but the sun will not shine out till after the rain . o then water this face of mine , speak the word , bid the waters flow , bid penitential showers enrich this barren ground , and i shall feel thy warmer beams , thy love will refresh me , thy presence will revive me , and my garments of heaviness will be turned into garments of praise , and exultation . o my jesus ! thou hangest naked on the cross , that i might be deck'd with thy purple robes ! thou wast wounded that i might be healed ! o heal me , and i shall be healed ! come dearest physitian , and thy servant shall be whole . behold lord ! here comes a poor prodigal quaking and trembling to thy throne ! i come from a far countrey , from the land of darkness , from the borders of the burning lake ; from the frontiers of hell. i come miserable and naked ! i come begging , that thou wouldst put a ring upon my finger , and betroth me unto thy self in righteousness , the mercy is too big for me to ask , but not for thee to grant . i have no merit , i can plead no desert . here thou seest nothing but filthy rags . o throw thy mantle over me ! i have heard , that thou lovest to manifest thy greatest power in the greatest weakness , thy greatest strength , in the greatest infirmity . i have heard thou lovest to spread thy skirts over those that are destitute , and afflicted that are cast abroad , have no eye to pity them , and know not where to address themselves for relief . thou hast promised to such to open rivers for them in high places and fountains in the midst of valleys ! when the needy and thirsty seek for water , thou the god of israel wilt not forsake them . o my lord ! if misery be a motive to mercy , here thou seest it in the highest degree ! what mighty , what marvellous things hast thou done for me ! yet have i run away from thee ! what haste have i made to get out of thy sight ! how afraid have i been of serving thee ! thou hast been my greatest friend , and i have used thee like an enemy ! how have i shunn'd thy counsels , as if they had been big with death and thunder ! ah foolish creature ! how have i forsaken thee , the fountain of living waters ! how fond have i been of broken cisterns ! how enamoured with muddy puddles ! ah my father , how didst thou pity me ! how didst thou bewail my blindess ! with what sorrowful eyes didst thou look upon my wilfulness ! behold my lord ! i do return . i return , that i may look upon thee , i return that thou mayst look upon me ! i return , oh do thou rejoyce over me , oh! let there be joy in the presence of thy holy angels over this sinner , who repents ! i am troubled , i am exceedingly troubled , that i have made no answerable returns to thy love ; that thy grace hath been bestowed upon me in vain ; that thy mercy hath been thrown away on such a wretch : oh the baseness ! oh the ingratitude ! oh the disingenuity , that i have been guilty of ! thou hast been my greatest benefactor ! how freely , how lovingly , how candidly hast thou visited me ! yet i have resisted thy power , despised thy wisdom , undervalued thy goodness ! thou wouldst have torn down my strong holds of iniquity , and i would not ! thou wouldst have taught me my duty to god and man , and i refused it ; thou wouldst have made me holy , as thou art holy , and i scorned it . ungrateful worm ! do i thus reward the lord my god! could i recompence such mercies with such sins ! such favours with such gross neglects ! thy condescension with pride , thy humiliation with envy , thy love with anger ; thy bounty with slight and slovenly performances ; thy bowels with disobedience ; thy charity with contempt of my neighbour ; thy blessings with revenge ; thy benefits with averseness from virtue and goodness ; thy munificence with vanity ; and the showers of thy grace with earthly-mindedness ! ah! how are my sins multiplied ! how like a heavy burthen , are they become ▪ too heavy for me to bear ! but oh my god! thy mercy is over all thy works ; thy mercy is greater then my sins ! my sins have taken hold upon me ! what shall i do ? i am a burthen to my self ! i am bow'd down with the weight of my transgressions ! whether , o my lord , should i go , but to thee , who hast the words of eternal life ! thou hast pity on sinners , thou conversest with them , thou eatest with them , receive me graciously , love me freely ; think upon thy mercy , think upon thy blood , think upon thy tears ; and accept of me ! i am surrounded with dangers , incompassed with enemies , encircled with hellish monsters , yet in the midst of these pressures , i hear thee saying , come to me all ye who are weary and heavy laden . shall i hide my self as adam did in paradise ! shall this word fright me away ? shall i refuse to come when thou callest in this still voice ? no , no , i will confess my transgression , and thou wilt forgive the iniquity of my sin. i will harden my heart no more ; i will turn a deaf ear to thee no more ; i will stand out no longer ; i will resist thy light no longer ; i will grieve thee no more , i will afflict and vex thy holy spirit no more . o infinite goodness ! o wonderful love ! though with the publican i dare not lift up my eyes to heaven ; yet with the humble magdalen i will come behind thee weeping , and wash thy feet with my tears , and kiss them . oh let me hear the blessed news of pardon from thy mouth ! thou camest , lord , thou camest not to call the righteous , but sinners to repentance ; and of these i am chief ! if thou wilt converse with sinners , here is one that wants thy help , and that stands in need of thy cure , full of diseases , full of sores , full of weakness , full of errours , full of infirmities , a prodigy of frailty . here lord ! here is work for thy strong hand , and for thy mighty arm. in this heart are divels that must be expelled by thy power . stretch forth thy hand and save me . here is an object to exercise thy omnipotent hand upon . my cure requires miracles . it 's no ordinary virtue , that will set me to rights again . thou , thou o lord , must come , and strike thy hand over the sore place , and my leprosie will be gone . thy prophet cries by thy order , return unto the lord your god , for he is gracious and merciful , slow to anger , and repents him of the evil ! i believe lord ! i believe ; my heart is wounded within me . i come , i come . father , i have sinn'd against heaven , and before thee , and am no more worthy to be called thy son ; make me as one of thy hired servants . but then i desire no other hire , no other wages , but thy self : thou art my exceeding great reward . oh! how bitter a thing is it to forsake thee ! what have i got by offending thee ! what have i gained by sinning against thee nothing but shame , and horror , and trembling , and confusion . darkness hath covered me , the shadow of death hath fallen upon me ! what fruit had i then in those things , whereof i am now asham'd ! my soul hath been divested of her innocence , her joy , her peace , her comfort , and her satisfaction . and oh my jesus , didst not thou stand my friend now ; great mediator , didst not thou stand in the gap now , and plead for me ; o my redeemer , didst not thou intercede for me ; i must be prostituted , and exposed to eternal laughter and derision ! good lord ! how pitiful , how wretched , how trivial , how impertinent , how inconsiderable was that pleasure , that profit , that thing , for which i did did affront , and dishonour thee ! when i look upon thy creatures , either above , or below ; i wonder how they were able to contain themselves , and not vindicate their masters honour , which they saw abused by me ; i wonder , they did not not fall upon me and crush me into perdition , when they saw how bold , how presumptuous this caitiff was ! o my lord ! for this my soul shall mourn in secret ; even for this that i have not loved thee better , that i have not sought thee , more , that i have not approach'd thee with greater veneration ! hence forward lord if all the pleasures , all the riches , all the honours of this world , were concentred in this sin , that formerly i lived in , it should be no temptation to me . i would tear the tyrant out of its seat . it should usurp thy place no more . i would pull it out of its throne , it should find no harbour in me . thy love should constrain me to part with it . i will crucify thee no more . i have trampled too long upon thy mercy . i will make light of it no more ! o my jesus ! remember thy agonies , remember thy pain , remember thy sufferings , remember thy death , and forget my sins . thy servant david cryed once , i have sinned , and thou didst presently take away his sin. my sighing is not hid from thee . o do not hide thy face from me ! manasseh look'd up to thee , and thou hadst respect unto his prayer . o give ear to my prayer too , that goes not out of feigned lips. the ninivites humbled themselves , and thou wast intreated . oh repent thy self of the evil , thou hast said , thou wouldst do unto me , and do it not . peter wept , and thou gavest him a gracious look . i water my couch with my tears ; oh smile upon me too , and say , i have redeem'd thee , thou art mine ! i love thee o lord , and would have every creature love thee . i would have all things that have breath praise the lord. i would have every creature shew forth thy glory ! thou hast loved me from all eternity ! was ever such love heard of , as thine was ! to come from the mansions of the blessed , into a valley of tears , to advance such a creature from death to life eternal ! thou hast made my death a harmless , nay a gainful thing . thy cross hath sweetned all ; there was death in the pot , but thou threwest in meal , and didst sweeten all . o blot out the very footsteps of my sins , and set me as a seal upon thy heart , so will i give thee thanks in the great congregation , my lips shall praise thee . o my life ! i would prefer thee above all thy creatures ! i would look upon all these outward comforts as a drop in the bucket , and on thee , as the ocean ! on these , as the small dust in the ballance ; on thee , as the rock of ages ! i would love thee with all my heart , i would love thee more then my self ! o that my whole mind were united to thee ! o that i might know nothing save jesus christ , and him crucified ! o that all the powers of my soul might embrace thee ! o that i might seek thy glory with stronger desires , then worldlings do their wealth , or the covetous the increase of their in-comes ! oh! that i could adhere unto thee inseparably ! o withdraw my heart from every evil way . incline my heart to all goodness . let not my affections be henceforth corrupted with the love of the creature ; let me not be weary of loving thee ! let nothing overcome my love ! let nothing damp it ! oh enable me to say , who shall separate me from the love of god! o draw my soul with cords of love , with this love wound , and pierce my heart , and make it sick , that it may insatiably long for thee ! oh! i would love thee without ceasing , love thee without bounds , love thee without measure ! oh let my soul melt with this fire , and purge away that filth which doth so easily beset me ! take away from me all that doth displease thee ; refine in me all that pleases thee ! be thou ever present with me ! live in me thou fountain of life ! and let me live in thee , and let that charity live in me , which suffers long , and is kind , which envies not , which vaunteth not it self , which is not puft up , which doth not behave it self unseemly , seeks not her own , is not easily provoked , thinks no evil , rejoyces not in iniquity , but rejoyces in the truth , bears all things , believes all things , hopeth all things , endureth all things , through jesus christ our lord , amen . a prayer for faith. o thou , from whom every good and perfect gift descends , who givest to all men liberally , and upbraidest not ; thou callest , seek ye my face ; thy face , lord , will i seek ! thou hast said , o lord , thy mouth hath spoken it , if ye had but faith as a grain of mustard-seed , ye should say unto this mountain , be thou removed , and cast into the sea , and it should obey you . o my lord ! i have rocks to be displaced , mountains to be removed , vast loads to be freed from ; rocks of unbelief , mountains of sin , loads of iniquity ! oh lend me thy helping hand . none can give relief , none can succour , none can do me any good , but thy self . how dark , how dull , how doubtful is my faith ! sometimes it blazes , then it disappears again , sometimes it 's vigorous , then slacks , and grows remiss again . i believe thee in sun-shine , and faint in a storm ; sometimes i get a sight of thy glory , then i lose it again . oh how uneven is my faith ! when thy candle shines over my head , and i wash my feet in butter , i believe , but where is my faith in the dark , when the fig-tree doth not blossom , when there is no fruit in the vine , when the labour of the olive doth fail ! oh how it sinks at such times , how weak it grows ! lord , i believe , help mine unbelief ! o thou sun of righteousness , thou bright morning-star ; thou mighty star of jacob , shine upon me , shine upon this dark soul of mine , press in by thy piercing beams , scatter the clouds of my unbelief ; dispel those mists , as chaff is driven away by the wind , so drive them away , o thou holy one of israel . i believe , but my faith doth not rouze me from my spiritual slumber ; i believe , but my faith doth not overcome difficulties ; i believe , but my faith doth not put me upon self-denial ; i believe , but my faith doth not engage me to that cautiousness of offending thee , which is necessary to salvation . i believe , but my faith doth not make me laborious , doth not make me strive , and fight , and work , and enter in at the strait gate ; i do not believe , as if i saw . my faith is not the substance of things unseen . i do not represent that future glory to my mind in such lively characters , as if it were present to my sight . i seem to rejoyce in thy promises , but when i am to apply them , what doubts , what scruples , what perplexities arise in my mind ! i believe thou hast overcome death , yet how do i tremble at its approaches ! i believe thou art present with me in affliction , yet how often do i lose thy image ! i believe my dearest lord , that thou camest from heaven to reveal to me thy fathers will , yet i do not so readily obey it , as i would . i believe , but am too often overcome by a passion , too often by a temptation , too often by the world ! o my lord ! give me an active faith , a working faith , a vigorous faith , a lively faith , an effectual faith ! a faith which may oblige me to shake off all dulness , all drousiness , all laziness , and which may make me awake to righteousness ; give me a faith , that may surmount all hardships , may be afraid of nothing , of no bear , no lion in the way ; give me a faith which may make me bold as a lion , couragious in danger , resolute in the greatest trials , and magnanimous under the greatest burthens ; a faith i want , which may make all that is within me stoop to the yoak of jesus , which may cross my flesh and blood , cruicfy my vain desires , and dash mine inordinate affections . o give me a faith , which may make me tender of thy glory , loth to do any thing that may be offensive to thee , unwilling to displease thee , the author of my being ; give me a faith which may oblige me to labour in thy vineyard , and work out my salvation with fear and trembling ; a faith , that may look into eternity , survey the glorious mansions prepared by the son of god ; live there , and converse there , and draw comforts and consolations from that perfection of glory ; a faith which may live upon thy promises , lay hold on them in despite of opposition , and claim them as my heritage for ever ; a faith , which may look death in the face , defy its power , support it self with christs victory , and sing with triumph over it ; oh death ! where is thy sting ? a faith , which may make affliction easy , my burthen light , and sweeten all my troubles ; a faith , which may purify my heart , constrain me to obedience , and compel me to a cheerful running at thy command , and order ; a faith , which may controul all my lusts , check my inordinate desires , bear down all before it , set up the lord jesus sovereign in my soul , and make every imagination subject to him , who must reign , till he hath put all enemies under his feet . o blessed light , which enlightnest every man that comes into the world ! direct my steps , illuminate my understanding , shew me the way i must walk in , that no errour may mislead me , no false doctrine corrupt me , no heresy deceive me , no false fire beguile me ; stretch forth thy hand , and hold thou up my goings in thy path , that i may get safe to my journeys end . i am a traveller and pilgrim here , goe thou before me , and i 'll follow thee ; lead me through this barren wilderness , and leave me not till i enter into canaan ; it is not , lord , of him that runs , nor of him that wills , but of thee who shewest mercy . as flesh and blood could not have revealed these things unto me , so thou alone must enable my faith to quench all the fiery darts of the divel . arise o god , and let thine enemies be scattered . o how am i beholding to thee ! what thanks , what praises do i owe thee , that thou hast call'd me to the light of thy gospel ! that thou hast discover'd to me those errours , which persons of other religions in the world lie involv'd in ! that i have liberty to read thy word , to peruse it , and to know the things belonging to my peace ! thou hast not dealt so with other persons , and as for thy judgments , they have not known them . but what will this knowledge profit me , if my practice be not sutable , or my belief strong , and firm , and vigorous ? i tremble to think , how many thousands are like to perish for want of this faith ! ah! how few do believe in good earnest ! how few believe with any lively affections ! how few act , and live , as if they did believe ! o most patient god , pity , pity that vast multitude of christian unbelievers ! see how hell hath open'd her mouth to swallow them up ! o thou that hast redeemed them with thy blood ! why should the enemy run away with thy purchase ! see how these poor creatures wander like sheep without a shepherd ! o gather them ! o seek them , that thou mayst find them ! undeceive them , let them see how far they are from the kingdom of god! o my lord , i believe , that thou art , and wilt be a rewarder to them , that diligently seek thee ! i believe , if any man will do thy will , he shall know of thy doctrine , whether it be of god or no! i believe , that not the least tittle of thy word shall fail ! o encrease my belief ! let not my faith rest upon thy doctrine only , but let it have regard to all thy laws ! o let me so believe an approaching eternity , as to be concerned at the thoughts of of it ! o let me not only talk of it , but let my belief rouze my affections from their slumber . o my jesus ! i believe thou wast crucified for my sins ! how then should i live in sin ! assure me , that if i do , i do but mock thee ! how can i believe my sin odious , while i embrace and cherish it ! how can i believe , it kill'd thee , while i make much of it ! how can i believe it drew sweats of blood from thee , while i water it , and keep it warm ! oh! i am weary of this vain belief ! rid me of it ! deliver me from it ! let all my neighbours see , that i believe these things indeed ! let the world see by my conversation , that these things work upon me ! oh! let me not only believe these great things , but live them over ! come forth my dearest lord , and meet me ! no man can come to thee , but he whom thou drawest to thee ! oh let me touch but the hem of thy garment , and i shall recover ! let me so believe in thee , that it may appear , thou livest in me , that i may at last obtain the end of my faith , even the salvation of my soul ; great author , and finisher of my faith , hear me for thy mercies sake , amen . a prayer for a lively hope . o thou in whom my fathers hoped ! they hoped in thee , and thou didst deliver them ; thou art all goodness , all sweetness , all clemency ; who would not hope in thee ! thy mercies bid me hope , thy promises bid me hope , and all thy revelations bid me hope ! o thou hope of israel ! here i am , here i lie prostrate before thy face ; here my soul intends to breath out her desires ! o my lord ! when will that happy day come , that glorious day which shall have no night , no clouds , no darkness ! thou hast spoke of it , thy prophets have seen visions of it ; thy apostles have declared it ; one was wrapt up above the clouds to take a view of it . the son that came out of thy bosom hath assured me of it . it is the bright day , when i shall enter inter into thy joy , be made a co-heir with christ ; be cloathed in white , shine as the stars , look upon thee and not be ashamed ! thou hast promised it , and shall not i hope for it ? oh my lord , that seest me , that art present with me , and knowest my heart , my sighs , my desires , thou knowest i hope for it ! oh let this hope be lively , let it be a hope which may purify me , even as god is pure . nay my very flesh shall rest in hope , and thou wilt not suffer my body to see everlasting corruption ; thou wilt raise me from the dust at last ; all my bones shall say , lord , who is like unto thee ! i know that my redeemer lives , and that he shall stand at the latter day upon the earth ; and though after my skin , worms destroy this body , yet in my flesh shall i see god , whom i shall see for my self , and mine eyes shall behold , and not another ; and having this hope , o assist me , o perswade me , o prompt me to cleanse my self from all filthiness both of flesh and spirit , and to perfect holiness in the fear of god deck my soul with humility with patience , with constancy , that no rods , no stripes , no prison , no torment , no shipwrack , no perils of waters , no perils of robbers , no perils among my own countrey-men , no perils among heathens , no perils in the city , no perils in the wilderness , no perils in the sea , no perils among false brethren , no weariness , no painfulness , no watchings , no hunger , no thirst , no cold , no nakedness , no weakness , no infirmity , no honour , or dishonour , no good report , or evil report may discourage me from trusting in thee ! though the lord should kill me , yet let me hope in him . if in this life only i have hope in christ , i am of all men most miserable . the lord is my light and my salvation , whom shall i fear ? the lord is the strength of my life , of whom shall i be afraid ? though an host should encamp against me , my heart shall not fear , though war should rise against me , in this will i be confident , for in the time of trouble he shall hide me in his pavilion , in the secret of his tabernacle he shall hide me , he shall set me up upon a rock . thou art he that took me out of the womb , thou didst make me hope , when i was upon my mothers breasts ; o let it not be in the power of men , or divels , to shake this hope ; let it be my anchor , sure , and stedfast , which no waves no billows , no storms , no tempests can move . whatever evils befall me , let me think they come from a fathers hand . let no prosperity , no sun-shine , no calmness , no smiling fortune subvert this hope in my soul. let me look upon all these outward comforts , as vanity , vanity of vanities , which can give no ease , no comfort , no satisfaction to a soul of a spiritual appetite . let me thirst after nothing so much , as after thy love , as after spiritual blessings , as after the hidden manna , as after the white stone which no man knows , save he , who receives it ▪ i will not hope in any creature , i will arise , and depart , for here is not my rest . why art thou cast down , o my soul , and why art thou disquieted within me ? hope thou in god , for i shall yet praise him , who is the health of my countenance , and my god. my soul , wait thou only upon god , for my expectation is from him ; he ony is my rock , and my salvation , he is my defence , i shall not be moved . in god is my salvation , and my glory , the rock of my strength , and my refuge is in god. trust in him at all times , ye people , pour out your hearts before him . thou hast been a shelter for me , and a strong tower from the enemy . from the end of the earth will i cry unto thee , when my heart is overwhelm'd ! o my god , my goodness extends not to thee ; the lord is the portion of my inheritance , and of my cup , thou maintainest my lot. who was ever confounded that trusted in thee ? who was ever forsaken that hoped in thee ? who was ever despised , that in good earnest called upon thee ? all hail my dearest lord , my hope , i love thee , i embrace thee , i renounce all those lesser goods , which are in the world , that i may make thee my highest , and my chiefest good. it 's true , lord , i am a sinner , and have been a very ungrateful wretch ; the least of thy mercies is more then i have deserved , my very righteousnesses have been as filthy rags , but i will not trust in my bow , neither is it my sword that shall save me , but thy mercy , o lord , thy mercy , and the palmes of thy hands , on which thou hast engraven my name , shall be my refuge . i have no merits , no deserts to trust to ; i can claim nothing as my right ; all i am , and all i have is thy charity ; what goodness there is in me , is entirely owing to thy grace , and compassion ; with this thou crownest me , with this thou enrichest me , with this thou anointest my head , that i may work in thy vineyard , and receive the penny at night ; i confide not in my works , i depend not upon my industry , i rest not in my own labours , but in thy blood , in thy sweat , in thy good pleasure , o glorious son of god! cursed is the man , that trusts in man , and makes flesh his arm. i will hope in thy mercy , my heart shall rejoyce in thy salvation . evening and morning , and at noon will i pray , and thou wilt hear my voice . thou hast said , ask , and ye shall have , seek , and ye shall find , knock , and it shall be open'd to you ; who would not hope after this ? who would not rely upon thee after such a promise ! o let me find grace in the sight of my lord ! i desire nothing else ; this is the height of my wishes ; this is it , which engrosses the faculties of my soul. thy grace is the jewel i want , the pearl i stand in need of , the crown my soul longs for . thou art my witness o lord , that my heart thinks so ; thou hast treasures of mercy , thy stores are large , and inexhaustible ! thou bidst me come , and buy without money , and without price , and my soul shall live ; thou dost promise me more then kings can promise , and no wonder , for thou art greater , and richer , then all the kings of the earth . thou givest rest to the weary soul , and strength to the faint ; therefore mine eyes shall be toward thee ! o let thine eyes be open , and thine ears attent unto the prayer of thy servant ! do thou chuse , and sanctify this house , that thy name may be there forever ! and let thine eyes , and thy heart be here perpetually . thy liberality and bounty is immense , and infinite ! i cannot but hope in thee ! oh my unbelieving heart ! couldst thou but trust him more , what great things wouldst thou see ! his mercy is upon thee according , as thou hopest in him . the more thou hopest , the greater is his mercy ! o my lord ! what stupendous gifts , dost thou present me with ! what amazing offers dost thou make to my soul ! thou art not only willing to impart thy graces to me , but in thy supper givest me thy self ! and here thou offerest to carry me in thy arms , to be my nursing father , and to be food to my hungry soul. may it be unto me according to thy word ! come lord ! lodge thou in my soul , make it thy dwelling place ; anoint it with the oil of mercy ; i will go , and take the cup of salvation , and call upon the name of the lord. thy loving kindness shall be before mine eyes , and i will walk in thy truth ; i will not sit with vain persons , neither will i go in with the dissemblers ; i will wash mine hands in innocency , so will i compass thine altar , o lord ! that i may publish with the voice of thanksgiving , and tell of all thy wondrous works : my heart shall be inditing a good matter , and i will speak of things touching the king of saints . into thy hands i commit my spirit , thou hast redeemed it o lord god of truth ! o make thy face to shine upon thy servant , and o let me hope unto the end , for the grace that is to be brought unto me , at the revelation of jesus christ , a men . a prayer for love and charity . o thou who hast so loved the world , as to give thine only son , to the end , that all that believe in him , should not perish , but have everlasting life ! what shall i do to love thee ! what shall i do to be united to thee ! what shall i do to get a place in thy bosom ! if i love thee not , i am undone ; if thou dost not look exceeding lovely in mine eyes , i am lost ; if my affections do not fix upon thee , i perish , i cannot be happy without loving thee ! my soul is destitute of her proper good , if thou be not the object of my delight ! i am perfectly miserable , if thou be not the center of my spirit . love is the greatest gist that 's given to poor creatures . love enriches their souls ; love makes their faces shine ; love must brighten their souls , and make them appear lovely in the eyes of god! o my lord ! thou hast given me faculties to love thee , understanding to contemplate thy beauty and mercy , and perfection , memory to retain the lively apprehensions of thy glory , and a will to prompt my whole man into sutable actions ! the more i love thee , the holier i am ! the more i love thee , the more i am with thee ! for where i love , there is my soul ! where my affections are , there is my spirit : where my treasure is , there will my heart be also who would look upon a dunghil that can view a glorious palace ! who would hear the screeches of owls , and night-ravens , that can hear melodious musick ! and why should i be taken with the pomp and glory of the world , which in comparison of thee is a meer dunghil ; or with the caresses and praises of mortal men , which are perfect howlings compared with the harmony , thy love doth make ! shall i love honour , and not love thee , who art the fountain of it ! shall i love pleasure , and not love thee , in whose presence there is fulness of joy ! who can be likened unto thee , o lord ! and if nothing can be likened unto thee , i must love nothing like thee ! and if i justly love that which is good , i must necessarily love thee more then all things in this world , for thou art infinitely better , then all things in this world ! there is nothing so good , nothing so precious , nothing so rich , nothing so amiable as thou art ! o my jesus ! how great was thy condescension ! thou knewest i could love nothing so well , as what was like me , and in compliance with my temper ( for thou knewest my frame ) thou becamest like me indeed : the immortal became mortal ; the eternal became an infant . if therefore i love man , who is naturally like me , how much more am i bound to love thee , who wroughst a miracle to become man , that thou mightst be like me ! love desires the presence of its delightful object , and can any thing be more present then thou art ? thou art in me , and with me , and without me , thou art present in all places , at all times , in all companies ; thou art willing to dwell in me , and to make thine abode in me ; thou art content never to depart from me . thou art strangely bountiful , who would not love thee ? who ever gave greater or larger gifts , either more in number , or more in quantity , or longer for duration , then thy liberal hand ! from thee every good and perfect gift comes down ; whatever gifts i receive from thy creatures , thou sendest them : the creatures are but the channels , or the pipes , through which they are conveyed , and shall not i love the fountain more then the channel , the spring more then the pipe , through which the water runs , and the great giver more then the messengers that carry it ? thou workest in all , thou inclinest the hearts of the bountiful ; thou openest their hands , thou turnest their hearts into charity ; thou seasonest their minds with thoughts of me , and thou bendest their wills to do me good ! and shall not i look up from the creature to the creator , and give him my dearest love ! i will love thee , o lord ! i must love thee , for thou art sweet beyond comparison , amiable without a parallel , lovely to a miracle ! thou art the true father of my soul , thou providest for me , thou takest care of me , thou art exceeding tender of me , thou bearest me on thy hands , on thy wings thou carriest me , as the eagle doth her young ; nay , thou offerest me to be thy brother , thy sister , and thy mother , for he that doth thy will , shall be all this in thy esteem ; he shall be as dear to thee , as these relations are to mortal men ! thou art my friend indeed ! o my lord , whether doth thy love carry thee ! thou layest aside thy glorious titles , and magnificent names , and becomest my friend ! and never was a truer friend then thou art , and hast been to me ! no vicissitude hath changed thee , no revolution hath altered thee , no accident hath estranged thy heart from me , my unworthiness doth not turn away thy affections from me ! though thou dwelle●● on high , yet thou humblest thy self to behold the ways of the children of men ! my sores do not make thee loath me , my infirmities do not move thee to cast me away , my vileness doth not tempt thee to despise me ! thou lovest at all times , if i am wounded , thou bindest up my wounds ; if i am broken , thou healest me , if i am grieved , thou refreshest me , if i am in danger thou deliverest me , if under pain , thou givest me ease , if under trouble , thou comfortest me ; o my jesus ! thou art gone up to thy father , and to my father , and hast made us friends ! thou hast reconciled him to my soul ! thou hast loved me before the foundation of the world ! how often hast thou in mercy look'd upon me ! how often hast thou pittied me ! i was unworthy of thy compassion , yet seeing me lye in my blood , thou saidst live , in thy blood live. what shall i say unto thee , o thou great preserver of men ? no words , no language will reach thy love , or give a tolerable description of it ; yet still this increases my obligations to love thee ! and what a mercy is it that thou wilt give me leave to love thee ! that this great , this glorious , this immense , this incomprehensible god will vouchsafe to be loved by a worm ; what a favour is it ! prize it , o my soul ! and think thou hearest every creature , that 's beneficial to thee , calling upon thee to love him ! the sun that shines upon thee , calls to thee , i give thee light , that thou mayst admire the father of light ; so doth the moon , so do the stars , so do all those things , whereby thou art fed , maintained , cloathed , and preserved in health , these all call , we serve thee , that thou mayst serve thy god , and do good to thee , that thou mayst love him , whose hand hath placed us in these stations . o my god! shall i have such monitors to love thee , and be deaf to the call ! how will all these rise in judgment against me one day , if i love thee not ! how justly do i fall a sacrifice to thy wrath , if under such exhortations i despise thy love ! how many souls have perish'd , and i am yet alive ! how many have been struck dead in their sins , and i am yet called to pentance ! how many do yet walk in darkness , and i have the honor to see thy marvellous light ! thou hast dealt more kindly by me , then thou hast done by others ! o how am i bound to love thee ! i see the odiousness of that sin , which others doat on ! i see the deformity of those vices , which others wallow in ! i see the beauty of that virtue , which others scorn ! i see the charms of that grace , which others laugh at ! i taste of those comforts , which others continue ignorant of ! i see the reasonableness of thy precepts , which others count an intolerable yoak ! i have some sense of another world , while thousands live , as if there were none ! i see the necessity of holiness , while others make a mock of sin ! what motives are these to love thee ! shall i be afraid , or ashamed after all this , to love thee ! every sense i have , bids me love thee ! i cannot smell to any thing , but i smell the fragrancy of thy love. i cannot taste any thing , but i must taste how sweet , and how gracious thou art ! i cannot look upon any thing , but i must see thy goodness ! the oil of thy love swims upon every creature , i touch or feel ! that soul deserves to dye , that doth not love thee ! in loving thee , i live ! thy love is better then life ! my days will have an end , my life ere long will pass from me ! my riches , my glory , my wealth , my health , my liberty , my ease , my friends , my acquaintance , they all will ere long expire ; but if i love thee , that will remain with me to eternity ! my love to thee makes me thine , and makes thee mine . by loving thee , i shew that i am not mine own : thou hast made me for thy self , and if i am not thine , i cannot be mine own ; for at that instant that i would be mine own , i cease to be thine ! thou art to me all that heart can wish , or reason can desire ! thou art my light , my pillow , my rest , my sun , my meat , my drink , my glory , my joy ; thou hast given me thy son , and in giving him , hast given me more then ten thousand worlds ! and if this be not enough , thou art ready to give me more ; shew me thy love , and it suffices me . thou hast wounded me with thy love ! i will follow thee ! o let me do thy will ; let me do that which thou wilt , and not what i will. despise me not , forsake me not ; o do not go far from me ! draw me after thee , and i shall run ! wo is me , that i must dwell in mesheck , and have my habitation in the tents of kedar . o leave me not to my self . i consecrate both my soul , and body , to thee ; employ them , o lord , as it shall please thee best ! o forget me not , and let me never forget thee ; let me rather die a thousand deaths , then live without thee ! o let me love thee so , that i may long to draw others to thy love ! let me be griev'd when men do not keep thy law. let it go to my heart to see thee dishonour'd and affronted ! thou threatnest me with eternal flames , if the flames of thy love cannot warm me now . i am not worthy to love thee , yet thou art most worthy to be loved by me ! o let me sigh , let me pant , let me breath after thee ! o my life , let me live to thee ! o my glory , let me be content to die for thee ! o my refuge , let me ever run to thee ! o thou eternal love , let me be always mindful of thee ! let me embrace thee , let me resolve not to let thee go , till thou hast brought me to that place , where i shall be for ever united to thee ! withdraw mine heart from the creature ! why should it go astray from thee ! i am sensible what hurt my love to the creature hath done me ! it hath alienated my heart from thee ! it hath made thy word a savour of death unto death to me ! it hath rendred thy promises insipid to me ! it hath made me slight thy service ! it hath made thy ways nauseous , and irksom to me ! it hath made thy laws tedious to me ! it hath made me forget the life , i am to live for ever . it hath made me weary of thy love , backward to self-denial , made me ashamed of christ , cool'd my zeal , damp'd my religious desires ; and shall i harbour the viper in my bosom any more ! o throw this enemy out of my soul. dispossess it of its habitation , expel it by thy power , make it vanish by thy presence ! i beg not grace to hate any thing that thou hast made , but thy assistance , that i may love the creature less then thee : i would not have this love of the creature engross my soul , i would not have it usurp authority in my heart . i would not have it take place of my love to thy sweet self ! i would not have it engross my affections ! i would have it subordinate to thy love . i would have it to be a servant to my love to thee ! i would not have it rule in me . i would not have it justle out thy love ! i know , my dearest lord ! i must love my neighbour too . i cannot love thee , without i love him with unfeigned love ! i lie , if i say i love thee , whom i have not seen , when i love not my brother , whom i see , but i would not love man better then thee ! i would not obey him more then thee ! i would not comply with him , to displease thee ! i would not prefer his smiles or frowns before thy favour , or thy indignation ; i would love him for thee , and in thee ; and o thou that hast loved me so as to die for me , grant me that charity , which is a necessary effect of my love to thee ! thou hast loved my neighbour , as well as my self ! my jesus ! thou hast died for him , as well as for my self ! though i must stand amazed at the particular mercy thou hast shewn to me , yet the light of thy favour hath shined upon my fellow-christians too ! o let me love them with a pure heart fervently ! hereby shall all men know , that we are thy disciples if we love one another ! o my lord ! i am resolved to be thy disciple , and therefore will not only love those that love me , but even those that hate me ! o make me tender-hearted , and compassionate to my neighbour ! make me ready to forgive , ready to bear with his infirmities , ready to relieve him , ready to assist him , ready to succour him : o let all clamour , and malice , and hatred , and evil-speaking , and censoriousness be put away from me ! rid me of all guile and hypocrisy , and dishonesty ! let it be known by my meek , and humble , and charitable temper , that the same mind is in me , which was also in christ jesus ! in vain do i call my self thy follower , if i tread not in thy steps , or do not render good for evil , and shew all meekness unto all men . when i am reviled , let me not revile again ! let there not be any root of bitterness in me ! banish from me base suspition ! teach me to put a favourable construction on other means actions , and to overcome evil with good. mortify in me , the itch of contradiction ! make me affable , courteous , kind , gentle , and let no provocation soure that disposition in me ! make me patient , and long-suffering , peaceable , and easie to be intreated ; give me a temper as may make me rejoyce in the prosperity of others ! let all pride , and envy die in me ! let me delight in works of mercy , in feeding the hungry , giving drink to the thirsty , cloathing the naked , visiting the sick , comforting the prisoners , counselling the weak , supporting the feeble , directing the erroneous , reproving the unwary , guiding the blind , using hospitality to strangers . make me circumspect in my speeches , that i offend not with my tongue ! give me presence of mind upon all occasions , that i may not speak , or act rashly to my neighbours prejudice ! o let thy love be always before me , that i may have compassion on my fellow-servant ! o let thy blood supple my heart , that it may melt at the sight of its wants , and necessities ! o let that word sound always in mine ears , that though i speak with the tongue of angels , and have no charity , it profits me nothing ! i shall see thy charity in the sacrament of thy supper ! i shall see what thou didst for me , and all the world ! i shall see what inconveniencies thou didst endure to procure our happiness ! i shall see how thou didst deny thy self for our sakes . i shall see how thou didst not count thine own life dear to save ours ! i shall see how gentle thou wast to thy enemies , how thou pray'dst for them that persecuted thee ; how thou didst bless them that did curse thee ! i shall see what pains thou tookest , what anguish thou enduredst to snatch us from damnation . oh let that charity prevail with me ! o let that goodness produce bowels of mercy in me , that as much as in me lies , i may keep the unity of the spirit in the bound of peace ! make me willing to decede from mine own right , for concords sake ! o root out that base selfishness which makes me so careless of my neighbours good. o thou eternal truth , thou hast promised to write thy laws in my heart ! o write this law of love there with thine own blood , and make the characters so lasting , that nothing may blot them out . o let me love my self less , that i may love thee and my neighbour more ! o let the fire of thy love put out the impure fire of my lusts , and corruptions ! o let that fire purify my soul from those inordinate passions , and desires , which too often endanger it . thou art the god that answerest by fire . let me feel thy fire , and the force of it . let it go through my soul , and scatter heat through every part , that i may be transformed , and changed into love ; let me love thee vehemently , ardently , superlatively , constantly , and my neighbour chastely , modestly , purely , sincerely , and inviolably . whatever thou deniest me , deny me not this love ; remember thy word unto thy servant , in which thou hast caused me to hope ; thou hast said i will give unto him that is a thirst , of the water of life freely . o give me this love , else i faint . o spare me a little that i may recover strength , before i go hence and be seen no more . o thou spirit of love , blow upon me , and these dry bones shall live . o jesu ! come and live in me , and if thou , who art love and charity it self , live in me , i shall love all that thou wouldst have me love , and be a monument of thy love , and share in thy everlasting love , amen . let the king of heaven hear when i call . a prayer for imitation of the holy life , and example of jesus . o thou , who art the way , the truth , and the life ! i know thee who thou art , the son of the living god! who shall lead me into edom ! who shall bring me into the strong city , into that city , which hath foundations , whose builder and maker is god. wilt not thou , o lord , strong , and mighty ! hear o my soul ! thy redeemer calls ; if any man serve me , let him follow me , and where i am , there shall also my servant be . o my lord ! i had need of a guide in this age , when the world lies in wickedness ! how many ways to ruin do i see ! how many nets do i see spread for me ! what a snare are even these outward comforts ! how do they entice , and draw the heart away ! o father of mercy ! how many thousands do i see beguiled by the riches and pleasures of this life ! how insensible do they grow of that life , they are to live for ever ! how forgetful of god! how enamoured with the gauds and glories of this world ! how does the beauty of their souls decay , and wither away ! and one teaches the other to go to hell ! o my god! what shall i do among so many enemies ! what shall i do in all this darkness ! what shall i do among all these precipices ! without thy light , i must needs be lost ! rise , rise thou glorious morning star ! that i may be able to see my way ! thou art the light of the world ! he that follows thee , cannot walk in darkness ! why should i be afraid of going astray ? thou art my way how can i be deceived ! thou art goodness it self ! how can i mistrust thee , when thou hast spilt thy blood for me ! though naturally thou dwellest in a light inaccessible , yet of invisible thou becamest visible , on purpose that i might follow , not the father of lies , not lucifer , not that enemy who transforms himself into an angel of light , but thee in whom all the treasures of wisdom and knowledge are . great physitian of souls ! thou camest down to prescribe me physick , and that i might not be afraid to take it , didst take it before me , and of god becamest man , that i might imitate thee in the holiness of thy humane nature ! this is it , o my lord , that my soul desires , even to set thee before mine eyes , to represent thee in lively colours before my mind , and to conform to thy great example ! o my jesus ! thy spirit i want , which may change me into thy image from glory to glory , from one degree of brightness to another , and enable me to comprehend with all saints , what is the depth and bredth , and height , and length of the love of god , and may be filled with the fulness of god! o my god! my soul longs to say with thy apostle , i live , yet not i , but christ lives in me . once thou didst create me , after thy image , but i defaced it , those curious lines i darknen'd , and dash'd , yet , thou hast given me hopes to recover that jewel , and o my lord ! do thou place it in its throne again ; how do i long to have my mind renew'd , and my soul transform'd , that i may mind the things of the spirit with sincerity and earnestness ! who but a fool would not tread in thy steps , my dearest lord ! yet such a fool , such a sot , such a beast i have been ! i have seen thee lighting me to heaven , and yet have loved darkness better than light ! o thou eternal wisdom ! i hate this folly ! i abhor this stupidity ! i will follow the lamb whether soever he goes . thy apostles follow'd thee , why should not i ? who le armies of primitive beleevers follow'd thee ! why should not i ? why should i become behind them ? why should i have a less esteem for thee than they had ? my very name obliges me to follow thee ! what am i a christian for , if i do not imitate thee ! o let me not blaspheme that worthy name whereby i am called ! i blaspheme it if by my vain conversation i give thine enemies occasion to speak ill of thy religion . do i call my self by thy name , and am loath to tread in thy steps ! my heart is stubborn ! my will perverse ! o do thou bow it ! make me ready , make me willing , make me expedite for this work. thou tookest up thy cross , oh let me not dream of beds of roses ! thou wast subject to thy parents , oh make me submissive to my superious ! thou didst resist temptations , o let me not be overcome by them ! thou didst despise the vvorld , oh let me not be enamoured with it ! thou wentest about doing good , o let me not be backward to works of charity ! thou didst deny thy self , o let me not indulge my vain desires . thou didst work while the day did last ; oh let me not harden my heart in this my day ! thou wast humble ; oh let the same humility take root in my soul ! thou wast meek , oh let this meekness be the rule of all my actions ! thou didst not aim at vain-glory ; oh let no such pitiful end defile my soul ! thou didst bear with the weak ; oh let me be tender-hearted , and gentle too ! thou didst patiently endure injuries ; oh let me not fret and murmure under them ! thou wast faithful in all thy fathers house ; oh let me be so in the duties of my calling , and relations ! thou didst receive , and embrace the penitent ; oh let me reioyce over those who are sorry for their faults ! thou didst encourage goodness , and holy inclinations ; oh let me cherish them , wheresoever i find them ! thou didst do thy fathers will ; oh let me not pretend impediments ! thou didst good for evil ; oh let me not recompence sin with sin ! a sense of gods goodness was meat and drink to thee ; oh let it be my diet too ! thou wast a pattern of gravity ; oh let me not be vain and foolish in my conversation ! thou didst spend thy self for the good of mankind ; oh let me not indulge my ease too much ! thou didst entirely resign thy self to thy fathers pleasure , under the severest trials ; oh teach me this art of self-resignation too ! thou wast zealous for the house of god ; oh let not luke-warmness spoil my soul ! thou wast not taken with the pomp and glory of the world ; oh let me not be gull'd with these empty shews ! the frowns and contempt of men could not make thee weary of being strictly conscientious ; oh let not these pitiful things make me ashamed of thee , and thy gospel ! o my jesus ! thy kingdom must suffer violence ; and whoever enters there , must force his way through all impediments ; and what if i offer violence to my lusts and passions for a time , how sweet will it be to lie encircled in thy arms one day , and to hear thee say , come ye blessed of my father , inherit the kingdom prepared for you . thou dost promise me , that if i will fight for thee , thou wilt give me to eat of the tree of life , and to sit down with thee in thy kingdom , at thy table , and to be a king , and a priest for ever ! do i believe this , and scruple fighting the good fight . do i believe this and am i afraid of the worlds frowns ? do i believe this and am i ashamed of the severities , thou callest me to ? why should i mistrust thee , when i see thee use the same mortifications thou biddest me chuse ! if a soldier see his king use the same pains , habit , and hard fare , which the meanest man in the army uses , what courage doth it infuse into him to endure hardship , and other difficulties that may attend the various enterprizes he is engaged in ! o my lord ! that very contempt of the world , that meekness and humility , that severity of life , that aversion from sensual pleasures , that enmity to sin , that hatred of vanity , that indignation against brutish delights , that sincerity , that simplicity thou requirest of me , thou didst observe , and practice , and perform thy self , so that thou layst the same burthen on my shoulders , that lay on thine ; and if i die with thee , i shall live with thee too ; if i suffer with thee , i shall reign with thee . oh then i will not tarry ! i will make haste and conform to thine example ! i shall not fare worse , then my king and master did ; and as i have born the image of the earthy , so i shall bear the image of the heavenly too . i will walk as my jesus walked ! o my lord ! make me holy , as thou art holy , perfect as my father , which is in heaven is perfect . o my lord , there is no other way to glory , but by thee ! thou being exceeding rich , becamest poor to enrich my soul ! thou camest not to do thine own will , but the will of him that sent thee ! put thine arms under me ; and i will not do mine own will. i will follow thee through fire and water ; i will follow thee through bryars and thorns , through good report and evil report . o chace away all slavish fear from my soul ! let me not be afraid of difficulties . what can be difficult , where thou art both the guide , and the encourager ? thou canst not deceive me . thou canst not delude me . it must be so as thou hast said . all things are possible to him that believes . i 'll chuse some hardship here , so i may rest in thy bosom hereafter . i 'll be content to pass through a dirty way for some time , that i may lye down in the green pastures of thy mercy for ever . the sight of thy cross in the holy sacrament shall be my motive . i 'll draw arguments from that remembrance of thy death , to die to the world . i will travel with thee , i will sail through the boisterous sea of this life with thee . and o my jesus , let me arrive safe at last in the everlasting harbour , amen , amen . a thanksgiving after receiving of the lords supper to be said , either at church , or at home . and now , what reward shall i render unto thee , o holy blessed , and incomprehensible trinity , for all the benefits , i have receiv'd at thy hands this day ! awake up my glory ! awake my outward , and inward man ! i will sing , and give praise ! whence is it , that so poor a wretch as i am , is crowned with all this mercy and loving kindness ! o my soul , thou hast been water'd this day with the streams that flow from the paradise of god! i that was worthy of gods hatred , how have i this day been advanced ! what great things hath god done for me ! what honour hath he laid upon me ! what majesty , what glory hath he conferr'd upon me ! i feel the fire of god within me ! my heart grows hot within me ! i will sing , and give praise ! who would not praise thee , that hath seen thy goings in the sanctuary , as i have seen them this day ! holy father , thou hast this day embraced me ! holy jesus thou hast this day poured out blessings upon me ! holy spirit , thou hast this day manifested thy self unto me ; holy , holy , holy lord god of hosts ! thou hast humbled thy self this day to a dead dog ! o how often have i returned to the vomit ! how often have i gone a whoring from thee ! yet behold , the lord instead of the bread of affliction , hath given me the bread , which came down from heaven ; instead of the cup of trembling , hath given me the cup of salvation ! i will remember thy name , o lord ! i will speak of thy wondrous works . o my lord ! i see thy hand is not shortned , neither is thy strength abated ! thou that hadst mercy on the vilest sinners formerly , extendest thy goodness to such miserable creatures still ! i have drawn water this day from the well of salvation , even from thy wounds , o crucified redeemer ! thou hast look'd upon this prodigal this day ; thou hast run , and fall'n on my neck , and kissed my polluted soul. oh honour ! oh dignity ! oh compassion ! oh charity ! oh love ! oh mercy ! oh goodness ! which the redeemed of the lord must speak of ! even they whom he hath redeemed from the hand of the enemy , and gathered them out of the lands from the east , and from the west , from the north , and from the south ; they wandred in the wilderness , in a solitary way , they found no city to dwell in , hungry and thirsty , their soul fainted in them ; then they cryed unto the lord in their trouble , and he deliver'd them out of their distresses , and he led them forth by the right way , that they might go to a city of habitation ! o that men would praise the lord for his goodness , and for his wonderful works to the children of men ! open to me the gates of righteousness , i will go into them , and i will praise the lord. this is the gate of the lord , into which the righteous shall enter , i will praise thee for thou hast heard me , and art become my salvation . the stone which the builders refused is become the head stone of the corner ! this is the lords doing , and it is marvellous in our eyes . if i forget thee o my jesus ! let my tongue cleave to the roof of my mouth ! thou hast regarded my tears , thou hast taken notice of my supplication ! thou hast given me my hearts desire , thou hast not withheld from me the requests of my lips. thou hast given me leave to come to thine altar this day , and to lift up mine hands towards thy holy oracle ! thou hast fed my soul this day with royal dainties , with peace and pardon , with a right to thy promises , and offers of eternal life , with assistances of thy holy spirit , and the riches of grace and mercy . this is the food , which the holy bread and wine have represented to me this day , and with this food thou hast blessed my soul. in this food will i glory , of this will i make my boast . this is food for immortal spirits ! this preserves souls through the power of god unto salvation ! this is bread which fades not away , this is wine which may be had without money , and without price . o my god! thou requirest no price , but a wounded heart ! no gold , no silver , no jewel , but an obedient soul ! i bring it , i offer it . i beg thou wouldst be pleased to accept of it ! thou deservest it ; thou may'st challenge it : it 's thine , thou gavest it me , thy spirit made it willing . thy grace did melt it . thy fire burnt away the dross . thy goodness purified it , and thou wilt cleanse it more and more . all the good i have is thine ! from thee it flows ! from thee it springs ! thou conveyest it to my soul. thou openest mine ears . thou awakenest me , every good thought i have is thine ; every good inclination , every good resolution , every good intention is thine ; thou influencest every good action i perform . my praise shall be of thee in the great congregation , i will declare thy faithfulness and salvation . o how good is god to israel , even to them , that are of a clean heart ! o make me clean , that i may feel thy goodness ! thou art my phisitian , i am thy patient , thou art my father , i am thy son , thou art my master , i am thy servant , thou art my teacher , i am thy disciple ; thy spirit is good , o lead me in the way everlasting ! god forbid , that i should glory in any thing , save in the cross of christ , and him crucified . o that the world were crucified to me , and i unto the world ! i will rejoice in thy love , my dearest lord ! i have seen thy power , wisdom and goodness ! i see what pains thou takest with my soul , to make it happy , to drive away the night of ignorance from it , and to make me know , there is no true bliss , no true comfort , but in thee ! thou teachest me to overcome my spiritual enemies ; blessed be the lord my strength , which teaches my hands to war , and my fingers to fight , my goodness , and my fortress , my high tower and my deliverer , my shield , and in whom i trust ! thou preventest me with thy grace ; thou givest me the earnest of eternal glory , by thy spirit i am sealed unto the day of redemption ! thou art my past , my present , and my future good ! let the people praise thee , o god , let all the people praise thee ! o that all men might know and love thee ! o that all mankind might feel thy power , and glory ! o thou who art the chiefest among ten thousand , the upright love thee ; and among these , i the unworthiest of thy servants presume to love thy name ! thou hast made me to walk upon mine high places , and in the bitterness of my soul hast refresh'd my spirit ; thou hast pardoned i hope all my sins , and blotted out mine iniquities as a thick cloud . i expect thou shouldst forgive me much , and therefore sure i must love thee much ! thou hast born my grief , and carried my sorrows , thy torments have given me ease , thy reproaches have procured my glory , and thy misery is the cause of all my happiness . therefore i will put on the lord jesus christ ! thou shalt be my garment , my crown , my diadem . i will sing unto thee as long as i live . i will sing praise unto my god , while i have my being . my meditation of thee shall be sweet ; i will be glad in the lord ! o my lord ! i rejoice to hear that every knee bows unto thee ! i would have all the world fall down before thee , and worship thee ! i rejoice in all the good things , that thou possessest , not that i expect thou shouldst make me partaker of all , but because they are in thee , and they are thine , and thou dost dispense them to thy creatures according to thy pleasure i rejoice , o lord in all the glorious gifts thou hast conferred on the head of the church , the man christ jesus . i rejoice in all the mercies , thou hast bestowed on the blessed angels , in that purity and innocence , in that brightness and splendor , in that bliss and felicity , they are crown'd withal , in their care of thy people , in their ministerial offices to those that shall be heirs of salvation . i rejoice in all the graces , thou hast dispensed to thy holy apostles , in their miraculous healing of the sick , in their powerful preaching , whereby the world was converted , in their knowledge , and illumination , in their zeal and fervour , in their patience , and humility in their watchfulness and heavenly mindedness , for in all these i see thy mighty arm , and thy strong hand , and the light of thy countenance , and all that they have done , and said , is written for my learning . i rejoice in all the blessings , thy saints enjoy , in thy calling them to thy marvellous light , in thy adorning their souls with so many resplendent vertues , in thy honouring of them with the lofty titles of children , and brethren , and friends , and kings , and priests , in thy visiting of them with thy salvation , in thy assisting of them with thy power , thy spirit , and thy influences in their dangers and necessities , in thy helping their infirmities , in thy purifying of their souls , in thy enlivening their spirits , that they may not be ashamed of the gospel of christ jesus , in thy keeping of them from all evil , in thy rescuing of them from temptations , in thy giving them a happy death , and promise of a glorious resurrection . i rejoice in all thy mercies to poor sinners , in thy calling of them , to repentance , in thy entreating , admonishing , and beseeching of them to be reconciled to god , in thy forbearing of them in thy patience , and long-suffering toward them , in thy waiting for their repentance , in thy adjuring of them by bowels of mercy , by the blood of jesus , by the wounds of a crucified redeemer , by the sweetest calls , and by the greatest motives to seriousness , and holiness , in thy receiving the penitent , in thy forgetting all their unkindnesses , and forgiving the affronts , they have offered unto thee , in thy remembring their sins no more , and drowning them in the depth of the sea , even in the blood of the lamb , which was slain from the foundation of the world. i rejoice in all thy loving kindnesses to thy church , in thy giving her thy word , thy ordinances , thy sacraments , in thy making her thy bride , thy spouse , and thy favourite , in thy ordaining the lord jesus to be her head , her husband , and her protector , and nursing-father . o jesu ! i rejoyce in thy incarnation , in the great mystery of godliness , god manifested in the flesh , justified in the spirit , seen of angels , preach'd in the world , believ'd on by the gentiles , receiv'd up into glory . i have reason to rejoyce in thy hypostatick union , in thy being the prince of men , and angels , and in that all the treasures of wisdom and knowledge are in thee ! i rejoyce in thy sending the comforter into the world ; in thy promises , in thy offers , in thy providences , in the provision thou hast made for our souls , and bodies . o give me a thankful heart for my right shape , for my health and strength , and temporal advantages ; o what a mercy is it , that thou hast caused me to be born in the light , in the true religion , in a religion free from notorious errours , and superstitions ! how am i beholding to thee , that thou hast kept me from so many opportunities of sinning against thee , from abundance of temptations , from innumerable occasions of evil ! how many have been snatcht away by sudden death ; and i am alive yet ! how many have been denyed the grace of repentance , which thou still offerest to me ! that i have a heart to pray and praise thy name , what a mighty token of thy love is this ! let heaven and earth praise the lord ; let all the angels in heaven praise him . let every thing that hath breath praise the lord , praise thou the lord o my soul ! i remember , o lord , how when i have gone through the water , thou hast been with me ; when i have passed through the fire , thou hast commanded the flames not to kindle upon me ! i remember , when for a small moment , thou hast hid thy face from me ; how with everlasting kindnesses thou hast visited me again ! o how often hast thou deliver'd me from the nethermost hell ! when i have been ready to sink in the mire , thou hast pulled me out of the horrible pit , cut of the miry clay , and set my feet upon a rock , and establish'd my goings ! when the snares of death have incompassed me , and the pains of hell laid hold on me , thou hast deliver'd my soul from death , mine eyes from tears , and my feet from falling . i will walk before the lord in the land of the living ; what reward shall i render unto thee for all thy benefits ! how loth hast thou been to behold my ruine ! how hast thou call'd after me , have mercy on thy self ! with what convictions hast thou follow'd me ! what checks of conscience hast thou given me ! o my lord ! thou shalt have all the glory . thou art worthy to receive blessing , and honour , and majesty , and dominion ! how precious are thy mercies ! how rich thy loving kindnesses ! to do so much for dust and ashes , for a worm , for a grashopper , for a creature that hath abused thee , and rebell'd against thee ; o what goodness is this ! my understanding is not big enough to comprehend it . i 'll acknowledge thee for my god , i 'll own thee for my redeemer ; thou shalt be my king , my master , my sovereign lord ! i will consecrate all my labours , all my services , all i have , and all i am to thy glory ! o what a favour is forgiveness of sin , which i trust i have received this day ! think o my soul , what a bondage thou art deliver'd from ! think what slavery thou art freed from ! now thou art at liberty , now thou mayst serve god chearfully ; now thou mayst freely go on from virtue to virtue . this is a day of thanksgiving ; this is a day of glad tidings ; this is a day which ought to be remembred ; o my jesus ! thou hast this day visited the earth , and watered it ! thou hast made it rich with thy showers , thy grace hath dropp'd upon me this day , like the rain on the mowen grass ! o order my steps according to thy word for the future ! let me see thee in every mercy ! teach me to admire thee in every blessing ! let nothing seduce my heart from thee ! when any afflictions come upon me , let me receive them with thanks and submission ! when i stumble , do thou support me ; when i fall , do thou raise me ; when i go astray , do thou seek me ; when i err , do thou direct me ; when i slacken in thy service , do thou strengthen me ! keep the door of my senses , that no impure thing may enter there ! let my heart be thy temple ! teach me to enquire daily , what progress i make in thy way ; let thy word be a lanthorn to my feet , and a light unto my paths ! let no evil company discourage me ! let thy providence direct me to persons that love thy law , and in these excellent ones , let all my delight and comfort be ! o my lord , my life is hid in thee ! but when thy glory shall appear , i shall be like thee ! speak lord , for thy servant hears ! let none of thy commandements be hence-forward grievous to me ! open thy hand and feed my soul ! when i am tempted , lay no more upon me , then i am able to bear ! give me courage to strive to enter in at the strait gate ! let me ever look at the things which are not seen , for the things which are seen are temporal , but the things which are not seen , are eternal ! thy kingdom , lord , is not in meat and drink , but in peace , and joy in the holy ghost ; give me a taste of it ! let eternity be always in my mind ! into thy hands i do commend my spirit , my body , and all the concerns of my life ! let thy grace come down upon me plentifully ! let me not do thy will negligently ! let me live in the thoughts of another life , and let those thoughts encourage me to follow after , that i may apprehend that , for which i am also apprehended of christ jesus ! o hear me ! o answer me ! o pity me ! o relieve me ! o come in ! o succour me , thou that art the god of my salvation , and my tongue shall talk of thy righteousness , all the day long ! let all those , that seek thee rejoyce , and be glad in thee , and let such as love thy salvation , say continually , let god be magnified ! i am poor and needy , make haste unto me , o god! thou art my help , and my deliverer : o lord , make no tarrying , amen , amen . errata . page . l. . read liberty . p. . l. r. repentance . what literal faults , or mistoppings may occur ; the reader is desired to mend with his pen. books printed for , and sold by samuel lowndes over against exeter exchange in the strand . clelia . an excellent new romance . parthanissa . that most fam'd romance . dr. greys compleat horseman , and expert farrier . two sermons preach'd at the cathedral church in norwich ; by b. rively . mr. glanvil's saducismus triumphatus , with the additions of dr. more , and dr. horneck . mr. glanvil's lux orientalis , or the opinion of the eastern sages , concerning the pre-existence of souls ; bishop rust of truth , and annotations on both . dr. horneck's great law of consideration . papismus regiae potestatis eversor . paul festeau's french grammar . maugers letters , in french and english . the mirror of fortune . the french rogue . cambridge jests , or witty alarms for melancholy spirits . kerhuel idea eloquentiae . the situation of paradise . the passion of our blessed lord and saviour jesus christ: or, cries of the son of god digested from the works of the late reverend dr. horneck. licens'd and enter'd according to order. horneck, anthony, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing h estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the passion of our blessed lord and saviour jesus christ: or, cries of the son of god digested from the works of the late reverend dr. horneck. licens'd and enter'd according to order. horneck, anthony, - . [ ] p. : ill. printed for s. bates in gilt-spur-street, london : [ ?] publication date conjectured by wing. running title reads: the cry of the son of god. signatures: a b⁴. reproduction of the original in the british library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -- passion -- early works to . - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - mona logarbo sampled and proofread - mona logarbo text and markup reviewed and edited - pfs batch review (qc) and xml conversion the passion of our blessed lord and saviour ▪ jesus christ : or , cries of the son of god. digested from the works of the late reverend dr. horneck . licens'd and enter'd according to order . london : printed for s. bates in gilt-spur-street . the love of a dying saviour what makes this dreadful sound , eli , eli , lamasabachthani ? what is it makes the earth to shake ? who is it makes the earth to quake ? jesus . ) 't is i , poor soul , that 's lifted up to drink my father's litter cup : 't is i must die the death o' th' slave , from sin and hell thy soul to save , look , see how i am crucify'd . behold im pierced thro' the side ! my tender head with thorns is crown'd , and with the jews encompass'd round . whilst dryed with grief 's my tender throat , and soldiers for my seemless coat cast lots . — father , thy will be done , forsak'st thou , why thine only son ? see , sinner , see my hands are nail'd , my trickling side , and legs , exhal'd from natures length ! can'st thou believe ? do and thou shalt mercy receive . soul ) ah , lord my trembling so●l relents , and with each faculty repents : lord , i believe , my unbelief help thou , and with the blessed thief , afford me mercy , lord , that i , may dwell with thee eternally . and since 't is so , to thee i 'll bring whole hecatombs of praise off'ring . my god , my god , why hast thou forsaken me ? the passion of our most blessed lord and saviour jesus christ : or , cries of the son of god. oh my soul , what anxious thoughts disturb thy peace ! why art thou cast down , and why art thou so disquieted within me ! is there no ground of hope left to cast the anchor of thy faith upon ? drop on holy jesus , who will uphold and sustain thee . nay tho' i have search'd all the city thro' , yet i can hear no tidings of him . arise , o my soul , come let 's up once more , make enquiry , perhaps he hath lain him down to sleep , till the morning break . watchmen , watchmen , did you see my beloved go this way ; tell me , tell me quickly , for my soul hath long desired to speak with him , and my heart thirsts after my love , my dove , and undefiled one. who is your beloved ; that we cannot but take notice of him , i pray now , what is your beloved more than another ; oh , my beloved is a bundle of myrrh , like a cluster of camphire in the valley of engiddi ! my beloved is fair , having dove's eyes , and is the chiefest of ten thousands . o that i had my beloved , i would not let him go , but he should lye all night betwixt my breasts . o therefore , tell me quickly , good watchmen , that i may find him whom my soul longs for , why truly , you seem to be much troubled , and we pity thee ; we must confess ; a rude multiude ran this way with staves , clubs , and halberts , and a candle and lantern , whispering as they went , but know not what they said or meant , but this we heard them say , he 's in the garden of gethsemane . aye , and are ye sure they said so ? then my beloved is there , i will follow hard after him , lest the rabbles find him whom my soul loves . hark , hark my soul , methinks i hear his voice most bitterly crying out lord , where art thou ; what are they a doing to thee ; o my soul run to his relief , aye , but whether ; 't is dark , and the voice comes from far , and i know not the way . o good watchmen , pray now lend me , tell me , or shew me the way . we can't go from our rounds , nor will we , to seek out we know not who , but keep on this road which leads to the garden of gethsemane , and you 'll find him , we believe . well , i will haste away as fast as i can . what , lord have i found thee overflow'd with bloody , sweat , pleeding with thy father , doth the heavy loads of grief overwhelm thy heart ; can'st not speak my dear lord ? why so sad , o holy jesus . who has injured my love ; what no comfort yet ? speak lord , i pray thee , lest i faint for want of one word proceeding from thy precious lips to my poor drooping soul. behold , sinners , see what i am now doing for thee . behold , every faculty and power of my body and soul is almost spent , in wrestling with my father for thy salvation ! but his wrath is great , and be my passion never so great , yet there is nothing will do ; nothing can make attonement but my life . the cup must not pass from me , my father's will must be doue ; and i am very ready it should be so ; nay , i the lord of life , am willing to stoop to death , hell , and the grave , to free thee from the just wrath of an angry god. look , sirs , behold the hour is come , wherein i must be betrayed ? gentlemen , who do ye want ? my name 's jesus of nazareth ; d' ye seek me ? hark ye , you have a sign whereby you know the person you want . come kiss . me : judas , for lo , i long till all be fulfilled . o my dear god , what shall i do ? i 'll go along with thee , o lord , where ever thou art , there let me be also . o wicked soldiers forbear ; what draw their swords ! lord , i fear they 'll kill thee . what judas hast thou no remorse of conscience at the betraying of thine own lord and master , who suffered thee to eat and drink with him at his sacred table ; thou wantedst not money , for thou hadst thy master's purse and all at dispose , therefore why didst thou s●ll him ? o covetous judas , for the lucre of money , thou hadst sold thy ever blessed jesus , and thy own salvation too ? better had it been if thou hadst never been born . and then malchus , can'st thou not believe it is the lord of life , the king of isreal , the king of glory , since thy ear is healed , but at the stretching out of his hand ? o lord , stretch forth thy hand , and put the finger of mercy into my soul , thro' the key-hole of my heart , that i may be healed of all my sins and infirmities ? lord , if thou wilt thou can'st make me clean . ah , soldiers , where are you hailing jesus ? peter wilt thou not go along with thy master ? what stand off , to deny him ; o come , and let us follow hard after him ? perhaps with our earnest cries and entreaties we may persuade him to let him go . well peter if thou wilt not go , i'l● go by my self . o blessed jesus , what art thou led as a lamb to the slaughter ! ( not by the way . that soul which would enjoy the blessings of a christ , must be contented to bear his cross. sure thou never didst offend or injure them in the least , for thou wert all meakness , when reviled , reviled not again . but my dear lord , where are we now ? what , vile rebels , smite your saviour , and spit i●●is face like bruits ! o lord , why dost thou not cut them off . peace , silly soul , ( saith christ ) know ye not that i have a baptism to be baptiz'd with ! and lo , how i long till it is accomplished ! thinkest thou not , if i would resist , i would pray to my father , and he would give me more than twelve legions of angels to rescue me ! but how then shall the scriptures be fulfilled , and his will be done ! all this is nothing to what i must undergo for thy salvation . ah , my dear god , my blessed jesus , let me participate of thy afflictions , let me resign up all to thee who art king over all , blessed for ever . but , my bless●d jesus , what hall is this we are in ! what the judgment-hall ! surely lord , their feet are swift to shed innocent blood , and their hearts thirst after destruction . o annas , thou high prist , what take counsel again jesus of nazareth , and deliver out of the treasury thirty pieces of silver to cursed judas , to betray his master ! better hadst thou delivered out of the treasury of thy heart , all thy evil corruptions , and implore mercy at his feet . and now my soul attend to their proceedings against thy lord , and see how unmercifully they are with him . first they carried him to annas , in order to get counsel against him ; but he finding the witnesses were not fully agreed , ( for one said this thing , another that , and a third quite contrary ) gave them longer time to confer about it , that they might one and all , bring in an accusation to the purpose . and the better to effect this he sends them to caiaphas the high priest. but he , upon examination , finding them confus'd in their evidence was willing to release him . upon this rusht into the assembly many false witnesses , but they contradicting one another also , made a very tumultuous uproar among them . at last came in some few who affirmed , that he raised lazarus from the grave after he had been four days dead and began to stink , which miracle drew many of the jews to believe on him , and this said they , we do not affirm only as a report , but matter of fact ; for some of us not only heard him say at the grave's mouth , lazarus , come forth bound hand and feet , with grave cloaths about him , and a napkin on his head. lo , this we have both seen and heard , with many other things besides . o my dear lord , what is it they witness against thee ? do they affirm thou raised lazarus from the grave ? what then , ye faithless and perverse generation , is it not lawful to do good rather than evil ? verily , your hearts are seared , otherwise they would not act contrary to law and reason . and o holy jesus , who raised up lazarus to life , raise thou my soul out of the grave of sin , to live the life of righteousness . then the chief priests and elders with the scribes and pharisees , farther consulted and said , what do we ? this man doth many miracles , and if we let him alone , all men will believe on him , and the romans will come and take away our place and nation . miserble jews how fearful are you lest any should venture on him , and believe , seeing his miracles ! lord , i will freely part with all for thy sake , yea , let who will come and possess this earthly substance , i am content , so i may enjoy the influence of thy blessed spirit , which none can rob me of . but caiaphas said unto them , ye know nothing at all , nor consider that it is expedient for us , that no man should die for the people , and that the nation perish not . and this he spake not of himself , but god ordered it so , that the prophecy should come out of his own mouth , to condemn him at the last day . and from that time forward , they took counsel to put him to death . hitherto all they did , could not accomplish their wicked designs . at last mad at heart , they , with a detestable and wicked resolution , contrived to hire two impudent soldiers to swear against him in the high priest's hall. accordingly the wretches came , and with loud voices and open mouths , cryed , saying , this fellow said , i am able to destroy the temple of god and raise it in three days . and so indeed he was ; for he sp●ke nothing but the truth , ( meaning his body as the apostle paul s●ys , our bodies are the temple of the holy ghost ) and that in three days he sh●●ld raise it ●●●m the grave . but neither these fellows , nor his judges had as yet known the scriptures , ●or power of g●d . then said the high priest. it is true what these t●o witness against thee ▪ ●ut jesus h●ld his peace . then said the high priest , i con●ure the● by the ●iving g●d to tell us whether thou art christ the s●n 〈◊〉 the living god. and jesus , when it was put 〈…〉 to him in these three great truths , art thou chr●●● the son of the living god! answered i am then the high priest rent his cloaths and said , what need we any farther witness against him ; ye have all heard how he hath blasphemed ; what think ye ; and they all with one consenting voi●e , c●ndemn'd him to be guilty of death . then they began to spit on him , and to buffet him , and strike him with the palms of their hands , reviling him as a seditous fellow , blindfolding and smiting him on the face , saying , prophecy now unto us , thou , christ , who is it that smote th●e . at last , finding they could not agree together , as to putting him to death , and to pass sentence on him , ( for they all agreed in the just merits of his condemnation ) yet he must first be sent to pontius pilate their chief governor . and now , o my soul , didst thou ever hear such arrogance , malice , and envy before ! could any imagine their hearts should be so hardened , who void of any pity and compassion , hunted and worried the lord of hosts from one place to another . well might he say , foxes have holes , and birds of the air have nests , but the son of man have no where to lay his head. o my soul , doth it not make thee tremble to see christ , thy god , king , and redeemer , haled by rude soldiers to condemnation . ah , my dear jesus , what made thee descend from heaven to earth , become man , and be born in an open stable , in such poverty and misery , but love , celestial love , to make satisfaction to thy father , for all my heinous sins committed against thy ever blessed majesty . o dear and wonderful lord , how shall i require thy love ! o let me never fall away from thee , nor thy faith , but be stedfast to the end ; and happy are all they that after they have denied with peter their redeemer , find a door of mercy open to receive them again . o peter , dost thou not remember thy master's words now ! what curse and swear you know him not , when but a little before you said , though i should dye with thee , yet will i not deny thee ! how hast thou forgotten thy own promise and ingagement made to thy departing and dying saviour ! now peter art thou in the gall of bitterness , and in the blood of iniquity doth not the arrows of the almighty wound thy soul , now thou seest thou art fallen ? o let him that standeth , be cautious lest he fail in the same manner as thou hast done ! and now , my soul , hark , what are they going to do ? o dear lord god , precious jesus , what will nothing appease the tumult , but thy death ? o pilate , proceed not to condemn thy redeemer , but rather suffer thy body to be torn in pieces by the multitude . and pilate , seeing nothing would avail , nor would they suffer him to be released , after he was scourged , buffetted , smitten , spit upon , reviled , mocked , and hist at , with his head crowned with sharp thorns , which like needles pierced his tender brain ; and his body is scorn cloathed with a purple robe . thus dealt with , they admitted no plea for him , but cryed out , release unto us barabbas , and crucify this seditious fellow jesus ; away with him , away with him . pilate seeing this , and that the uproar was great , called for water , and washing his hands , said , i am innocent of the blood of this just person , see you to it . then answered all the people , his blood — nay , hold gentlemen , ( saith pilate ) here your king stands , i have examined him , and endeavoured to trap him in his replies , and lo ! i find no fault at all in him . but they cried out the more outragiously , crucify him , crucify him : his blood be upon us , and on our children . then released he barabbas , and scourging jesus delivered him to be crucified . ah , cruel pilate , who hast thou condemned ? the lord of glory , the son of god , and redeemer of the world. see yonder , how he 's haled away from thee , stooping under the burden of his cross , and his feeble legs trembling by reason of its weight ; so that with the dust , dirt , crowd , sweat , blood , and want of sustenance , to revive his fatigued drooping spirits , the blessed jesus is ready to sink . can'st thou look after him , pilate , and see all this , and thy heart and soul not faint and bleed ? o lord , let me with the happy cyrenian , help to bear thy cross. and , after they had abused him , and put many indignities upon him , they led him towards golgotha to crucify him ? where they gave him vinegar and gall to drink , and when he had tasted thereof , he would not drink . and now , o blessed jesus , what eye can endure to see or behold thee ? how with rude , brawny fists , and sear'd hearts , they force , twist , pull , hale , and extend thy sacred hands , which were always doing good , and healing diseases , now nailing to the cross ? what heart cannot but mourn , and lament bitterly , as not being able to behold thee ? surely , our very souls must be pricked , and our hearts break within us , to see thy ever blessed side pierced , springing out streams of blood. nailed to the cross his arm out-stretch'd , thro ag●ny a sigh he fetch'd ; whose voice all thunders did out-do , rending the temple's vail in two ; making the earth to shake , and those who slept in graves , forthwith arose and after he aloud had cry'd , gave up the ghost , thus crucify'd between two thieves they did him rear , piercing his body with a spear , whilst soldiers thro' base avarice , do for his seamless coat cast dice . how , lord canst forbear ? when i consider every sigh , every groan , every cry and tear , every drop of blood , every pain , every twitch , besides g●nvulsions and extortions that thou endurest , are the products and effects of my sin ? lord let not a minute nor thought be spent in vain , now thou art dying and bleeding on the cross. and now , o holy jesus , help my poor crippled soul thro' the crowd , to lay it self at the foot of thy cross , to receive the drops of blood , as they come trickling down from thy wounds upon my defiled soul that not one drop of thy precious blood may spil on the ground , or the sacred liquor of eternal life be wasted or lost . o lord , who is able to behold thee longer ? o that i could bleed , dye , and pour out my very soul with thee . lord , remember me when thou comest into thy kingdom ! o lord , o lamb of god , and redeemer of the world , hear me ! remember me now thou art giving up thy precious life , and pouring out thy innocent , harmless ; and compassionate s●ul . but stay , o blessed jesus , what is it i perceive and see in this black and dismal hour ? lord , is it thee , in thine agony and bloody sweat ? it is so dark i can but just see thee . is it not finish'd yet ? what say'st thou lord , to a poor fainting , dying soul ? speak , lord , speak one word of comfort to me notwithstanding thine adversaries and implacable enemies about thee . wilt thou speak , lord , and my soul shall hear ? if thou art so faint thou can'st not ●●eak , let thy good prophet speak for thee . wherefore when i came , there was no man to h●lp : when i called there was none to hear ? do you think i am past saving you ? tho' you all forsake me in this hour of my crucifixion , yet i do not forsake you , my children , and my flock , my poor lambs , my redeemed and purchas'd of my soul : is my hand shortned at all , tho' nailed to the cross , that i cannot save , or that i cannot redeem ? beh●ld , at my rebuke i dry up the sea : and i , tho' dying at the cross , this moment make the earth to shake ; and it would immediately tumble down into the eternal bottomless pit , but that i bear up the pillars thereof . let the jews have as mean and vile thoughts of me as they please , yet it is i that makes the rocks to rent , the sun to gather paleness , and the moon to turn into blood. but to set at liberty the purchas'd of my soul , i freely give my back to the smiters , and my cheeks to them that pluck off my hair. up , o my soul , or else thou wilt lose the sight of thy saviour ; darkness hasten 〈◊〉 pace . o holy jesus , is it not thee ? let me wipe and drain my dim and almost spent eyes , and look again ; lord , it is thee : i still perceive the tears distilling down thy sacred face , the temples boyling out spirituous blood ; and thy sacred hands and feet blubbering up and venting from behind the nails great bladders of blood and froth from the expulsive ●●rts of the most exquisite torments . what from the sixth till almo●t the ninth hour , is my dear saviour in the heighth of this vehement agony , and not over yet ? what sin am i guilty of that is not atton'd yet ; that god is so incensed at , that he will not yet pardon ? o quickly , quickly help me , o my god , to find it out , that thou may'st no longer be extorted and convul●'d in these grievous torments . look upon me , jesus ; one glance , sweet jesus . what dost ●ook ? lord , that one languishing dying look has brought all to remembrance , lord , humbly resign it all up , that thou mayst be delivered from the t●rments and bondage of death , that my soul may be saved thereby . o but hark , hark my soul ! what 's that which sounds thus in my ear ? i am sure it is no usual cry : it can come from none but my tortur'd redeemer . silence , hark ! what is 't ? eli , eli , lameaesabac●hani : my god , my god , why hast thou f●rsak●n me ? o god , o lord , o ever blessed redeemer , o saviour , o son and lamb of god , where shall i ●ide my self from the wrath and dreadful displeasure of thy father ? if thou cry'st out so , what then can i do ? if the son of god cries our so bitterly , what must a poor , vile , wretched , miserable sinner do ? what , still persist , ye incredulous jews ! see , the lord of life prays for you , father forgive them for they know not what they do . do you begin to have some remorse ? doth your conscience smite you , and compel ye to cry out , surely this is the son of god! can't ye find in , ●our hearts to take him down bef●re ●is last breath expires ? behold his arms stretcht out along time to embrace sinners , and now he bows his head to kiss ' em ? lord , one sweet kiss before thou givest up the ghost . and when jesus cried with a loud voice , he said , father into thy hands i commit my spirit , and having thus said , he gave up the ghost . ah my soul , where is thy redeemer gone ? behold here hangs his body besmear'd with blood ! with skin all torn with knobs and wheals of stripes , hanging down his head , crown'd with a garland of thorns , trickling thro' his skull to the tender brain , and nailed to the cross. what so henious a fault could he do to deserve it ? what judge could be so cruel to put him to it ? what man could have so butcherly a mind as to deal so outragiously with him ? ah , dear love , where art thou ? thou art the comfort of my heart , the sola●e of my mind , the true content and joy of my afflicted soul , where art thou to be found ? let me but know , and thither speedily will i go ; for where thou art , there is all treasure , true peace , true rest and happiness to be had , how shall i find thee ? ah where shall i find thee , my dear lord ? when shall i requite thy labour ? how shall i be able to requite thy woful pain and death for me ? ah how shall i do something acceptable and grateful unto thee ? ah how shall i subsist without my life , or live without my love ? thou art my life and love ; and it is worse than death to me here to live , and not to live in thee . ah , love divine , shew now thy power , and carry me beyond my self ! o endless light , illuminate my understanding , to know what and where thou art ! o burning fire of endless flames of love , consume me quite , and let me hear no more what yet i am , but transform me to be somewhat like thy sweet self , that i may live in thee , both here and to all eternity . ah thou that excellest all the children of men in beauty ; in whose lips grace was shed so plentifully , yea even with god's own hand , where is that beauty of thine ? where is that grace of thy lips ? i find it not , i see it not ; fleshly eyes conceive not such a mystery ; open thou the eyes of my mind ; b●ing thy divine light ne●r ●o me , and give me power to look more wisely upon thee . i see it is jesus the son of god , the unspotted lamb , without sin , without fault , without offences , which took my wickedness upon him , to the intent that being set free from sin , might be again brought into god's favour ; rise again from my fall ; return home from banishment , and that which i deserv'd he suffered , and that which i could never attain unto he freely giveth . ah , me redeemer , deliverer and saviour , draw me to thee , that being always mindful of thy death , trusting always in thy goodness ; and being always thankful for thy unspeakable be●efits , i may be made a pertaker of so great a reward , and not seperated from thy body through my own unthankfulness , so as thou should'st have been born in vain in respect of me , and in vain have suffered so many torments , and most cruel death , of thine own accord , for my sake . and now raise up thy head , my soul , and look up to heaven , and behold the glory of thy crucified saviour , f●r why should my he●●t still dwell upon earth , since the treasure thereof is return'd to heaven ▪ and since my glorify'd jesus is ascended above , to prepare me a place in his own kingdom . o heaven ! to thee i lift up my languishing head , stretching ●ut my trembling hands to reach at thy g●ories , for so he that was dead , and laid in the grave low enough to prove himself m●n , is risen again , and asc●nded into heaven , high enough to prove himsel god. dr●w me , dear lord , af●er thee , and the odours of thy sw●etness , that i may run with delight th●o ▪ all the paths of thy pr●cious and pleasant c●mmands , and not crucify thee afresh daily in sinning against thy most sacred majesty . and , o my dear jesus , carry me safely through this word , and when i depart , let thy angels convey me to thy blissful throne , to behold thy glorious fa●e , and rejo●ce with thee in thy kingdom to all eternity . an hymn . and now , my soul , canst thou forget that thy whole life is one long debt of love to him , which on the tree paid back thee f●esh he took for thee . see how the streams of precious blood flow from five wo●nds into one fl●od . with these he washes all thy stains ; and by thy ease with his own pains . live , o for ever live and reign , blest lamb , whom thy own love hath slain , and m●y thy lost sheep live to be true followers of thy cross and thee . the conclusion . sing halleluiah to our lord , who nobly entertains his friends with bread of life , and wine that issu'd from his veins . he gave his body to be broke , and unto death bleed : that we his sacred blood may drink , and on his flesh might feed . a bitter cup with terror fill'd he drank off for our sake , that we might of these heav'nly sweets his table yields , partake o save us ; lord to thee we cry , from whence all blessings spring ; we on thy grace alone rely , alone thy glory sing . for 't is not this alone , nor that , thou hast bestow'd on me ; but all i have , and all i hope , i have and hope from thee . but more i have , and more i hope , than i ●an speak or think ; thy blessing first refresh , then fill , then overflow the brink . jesus sweet jesus is the name my heart shall still adore , sweet jesus is the charming word which doth my ●ife restore . live then , o christ , o lamb of god , thy throne establishd be ▪ for ever m●y all hearts and tongues 〈◊〉 p●a●ses unto thee . n●w glory to the eternal lord , thrice blessed three in one ; t●y name at all tim●s be ador'd , till time i●self be done . finis . notes, typically marginal, from the original text notes for div a -e the contrite heart of an humble soul falls in love with the excellency of jesus , and thirsteth after him . the answer of all. the soul finde its saviour praying and sweating in the garden . the great law of consideration: or a discourse, wherein the nature, usefulness, and absolute necessity of consideration, in order to a truly serious and religious life, is laid open: by anthony horneck, preacher at the savoy. horneck, anthony, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing h estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the great law of consideration: or a discourse, wherein the nature, usefulness, and absolute necessity of consideration, in order to a truly serious and religious life, is laid open: by anthony horneck, preacher at the savoy. horneck, anthony, - . [ ], xi, [ ], p., plate printed by t.n. for sam. lowndes near the savoy in the strand, london : m.dc.lxxvii. [ ] the words "nature, .. necessity" are bracketed together on title page. with an engraved frontispiece. reproduction of the original in the british library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng meditation -- early works to . contemplation -- early works to . - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion printed for sam : lownds neare y e sauoy . . the great law of consideration : or a discourse , wherein the nature , vsefulness , and absolute necessity of consideration in order to a truly serious and religious life , is laid open : by anthony horneck , preacher at the savoy . psal. . . i thought on my wayes , and turned my feet unto thy testimonies . lactant. lib. . instit. benè dicere ad paucos pertinet , benè autem vivere ad omnes . london , printed by t. n. for sam. lownds near the savoy in the strand . m.dc.lxxvii . imprimatur , octob. . . guli . sill r.p.d. henr. episc , lond. à sacris domesticis . to his grace christopher , lord duke of albemarle , &c. lord lieutenant of the counties of devon , and essex , gentleman of his majesties bedchamber , one of his majesties most honourable privy council , and knight of the most noble order of the garter , &c. my lord , may it please your grace , i dare not call this address presumption , the usual compliment men give to persons of honour in dedications of books , but duly , and the greatest service , i can pay you , it 's the cause of god , and the cause of mens immortal souls , i am defending in this treatise , a subject , which claims attention from all degrees of men , and wherein the most puissant prince is as much concern'd , as the meanest vassal . it is a future estate , and what becomes of men , when their bodies do drop from them , and what they must do to inherit that eternal glory , which a merciful god hath been pleas'd to promise them , that i intend to speak to ; and if there be such a thing , as a retribution after death , and our souls , when they leave their earthly tabernacles , must come to an after-reckoning , and appear before the dreadful tribunal of a just and infinite majesty , certainly that man is unjust to himself , and an enemy to his own preservation , that dares neglect his preparation for that great , and tremendous audit , and prefers not meditation on that last account before all the sensual enjoyments of this world. my lord , we are fall'n into an age , wherein some few daring men ( indeed their number is inconsiderable , compared with the more sober part of mankind ) have presumed to mock at a punishment after death , and term'd that a bugbear , deriv'd from the tales of priests , and the melancholy of contemplative men , which the wiser world heretofore was afraid to entertain , but with most serious reflections . when the ripest and most subact judgments for almost six thousand years together , by the instinct of nature , and conscience , have believ'd a future retribution , it 's pretty , to see a few raw youths , who have drown'd their reason in sensuality , and scarcely ever perus'd any books , but romances , and the lascivious rhapsodies of poets , assume to themselves a power to controul the universal sense , and consent of mankind ; think themselves wiser , than all the grave sages , that have liv'd before them ; and break jests in their riots and debauchery's , upon that , which not only christians , but jews , mahometans , and heathens , the subtilest , and most knowing of them , have ever since we have any record or history of their actions , and belief , profess'd , and embrac'd with all imaginable reverence . and are not things come to a fine pass , my lord , when christianity , the clearest revelation that was ever vouchsaf'd to men , hath been receiv'd , confirm'd , and approv'd of in the world above sixteen hundred years , and the greatest philosophers in many of those countries , where it hath taken root , have not dared to doubt of the truth of it , the convincing power that came along with it , proclaiming its divinity and majesty , that these bold attentates should now begin to arraign its authority , and put us upon proving the first principles of it , as if the world were return'd to its former barbarism , and we had once more to do with infidels , as if men had divested themselves of humanity , put on the nature of beasts , and were sent into the world to understand no more , but the matter , and motion of the malmsbury philosophy . i confess i have sometimes blamed my self for accusing these libertines of atheism , when i have understood , what mortal enemies they were to lying , and nonsence ; for how should not they believe a god , that cannot speak a sentence , but must swear by him , or the truth of the christian religion , that put so remarkable an emphasis upon 's wounds , and blood ; or another world , that do so often imprecate damnation to themselves , or the being of a devil , who do not seldom wish , he may confound them ? would not any man conclude , that persons who do so exclaim against every mistaken , and misplaced word , and are such perfect masters of sence , and value themselves so much upon their veracity , must needs believe the existence of those things , they make use of in their ingenious oaths and curses , the pompous ornaments which in this licentious age set off the glory , wit , and gallantry of such accomplish'd pretenders ? but though we must not be so unmannerly , as to accuse these wits of contradictions in their discourses , yet any man that doth not love darkness better than light , may soon perceive how faulty this way these scepticks are ; there being nothing more common with them , than to smile at the notion of that god , by whom they swore but just before ; and to raille that day of judgment , which they seem'd to acknowledge in their absurd wishes and imprecations . some have i known , who in a serious fit have been pleas'd to tell me , that if they could be sure , there was another world , and a retribution for good and evil , none should exceed them in strictness of conversation , and exact piety of life ; and i am so charitable to believe , that these spoke the sense of most of the rest , and that the imaginary want of certainty in this dubious point , diverts them from venturing on that innocence and purity , which was the glory of the primitive christians . but may it not be requisite to enquire , whether these doubters have ever taken the right way to be satisfied ? if one , that had never heard of such a city , as exeter , should be told , that a friend of his lately deceased there , had left him a thousand pound , and he should reply , that if he were certain , there were such a city , he would repair thither , and yet would not enquire of those , that are able to inform him , might it not be presumed , that such an one had no mind to be satisfied ? and i durst appeal to the consciences of these men , that doubt of an after-retribution , whether they did ever sincerely , and impartially desire or endeavor to be satisfied about it ? did they ever do , what every rational man ought to do , that is willing to be ascertained of the truth of a common report ? did they ever put themselves to half that trouble , to be convinced of the certainty of a future judgment , that they put themselves to , when they would know , whether the title of the estate , they would buy , be good or no. do not they trudge from lawyer to lawyer to advise about the evidences , that relate to it ? and by this we guess , that they are willing to be satisfied . to scoff at a notion of weight and moment before examination , is a great sign of indiscretion and folly in those that do it , whil'st the prudent man , that desires to know the truth of it , enquires what solidity there is in it , whether any wise men were ever of that opinion , what reason they had to think so , and what enticed , or moved them to embrace it ? he is so far from exclaiming against it at the first hearing , or arraigning those that receive it as too facile , and credulous , that he 'll consult with men , whom he may rationally , suppose to be at least as wise , and learned , as himself , and see , what arguments they can alledge for it , and whether those arguments be satisfactory , or no ; nor would i require more pains , or industry in the case in question , than such an application of prudence to be satisfied in the truth of a future state , and he that would thus proceed , must , be strangely stupid , if he be not convinced of the verity and rationality of it . but when i speak of enquiring into the truth of the notion before us , i do not mean a slight , or superficial survey of it , not a flash of conception , which like lightning ( to ufe plutarch's phrase ) dies as soon , as born , but a serious weighing , and pondering the matter ; for it would seem a strange effect of arrogance , and self conceitedness , to undertake at first sight , to comprehend , and refute all the reasons of a point , wherein very wise men have employ'd the contemplation , and study of many hours . in all disputes , there are topicks of greater , or lesser weight , and if some of these pregnant wits find themselves able to refel some of the waekest arguments , it 's ill lugick to infer , that threfore they can as easily answer the strongest , and most judicious ; and yet this is the usual method , whereby these vain men discipline themselves into unbelief ; they are careful to pick out such additional proofs , which men of reason super add to their weightiest observations , and these they take the boldness to cavil at , whilest they avoid those more material evidences , which would stagger their understandings , and write a mene mene tekel upharsin upon their lusts and passions , which careless disposition i can ascribe to nothing so much , as want of consideration . and indeed it 's lamentable to see men endued with reason , sink so much beheath it , and live in the reverse of those principles , which the supreme architect of heaven and earth hath engraven on their consciences . to reduce such and other sinful men to a serious consideration of their spiritual concerns , is the chief design of this work and all i shall request of your grace , is , that you will be pleas'd to peruse it sometimes at your hours of leisure , not that i pretend to have writ more or better on this subject , than far more learned authors have done before me , but as the mighty artaxerxes accepted of a cup of water from the hand of a peasant , so your grace will let the world see , how great a master you are in the art of condescension , by countenancing the poor present of , my lord , your graces most faithful , and most obedient servant , and chaplain , anthony horneck . the preface . the great foes of religion , which have in all ages oppos'd its progress , and undermin'd its glory , are hypocrisie and prophaness . between these two thieves , the jewel hangs , as its great master on the cross ; and they both revile it , the one under the character of a familiar friend , the other under that of an open enemy : which of these doth the greatest harm , is something difficult to determine . hypocrisie commonly ushers in prophaness , and as a lad thrust in at a window , opens the door to the greater monster ; for there is nothing more common , than for men , who are not very discerning , to contemn all piety , when they see the blackest crimes prosecuted under that silken mantle , and men with the temple of the lord in their mouths , abuse both the temple , and the god , that dwells in 't . people , whose understandings are weak , observing men to carry daggers under their bibles , and to make use of the noblest means for the worst , and basest ends are apt to think they may with authority laugh at all , that 's sacred , and fancy they are excused from all devotion , when they find the greatest pretenders make it only a trick to cheat the world . whether that prophaness , which hath too much of late incroach'd upon this western world , do not owe its original to such religious pretences of men , who under the name of justice and sanctity have dared to do that , which heathens would have trembled at , i leave to wiser men , than myself to judge . only i cannot but take notice of a strange effect , which our sermons have accidentally , as the sun doth snakes and serpents , when shining upon unclean dunghils , produced in the lives of too many , of whom we might justly have expected better returns in religion ; for while we have been discouraging them from hypocrisie , they have run out into debauchery ; and while we have endeavor'd to clear our church from such as have but a form of godliness , they have made our attempt an opportunity to indulge themselves in their lusts , and thought that the way to approve themselves true members of our church , was to drink , and swear , and be lewd , and to commit those sins openly , which the other may be did in secret ; excellent sons of the church ! that viper-like , tear up her bowels , and by their gallantry fetch'd from hell rail at their mother more , than shimei did at david . i may be bold to affirm , that there is no church this day in all the christian world , that in her doctrine doth either encourage real goodness more , or strives more to keep the balance even , that god may have the things which are gods , and man the things which are mans , than that we live in ; yet to our sorrow we find , that while we have given people leave to laugh at religious dissimulations , they have laught themselves into licentiousness ; and while they have taken liberty to cavil at a false religion , they have at last learn'd to be averse from all that looks like holiness . this hath made me some time admire , what these men do with their reason , and they that do not presently forswear buying any more pearls , because some there are , that sell counterfeit ones for true , strange ! they should to avoid one extreme run into another , and to shun deceptions in religion , run as far from it , as the devil can mislead them : how soon might the folly of both extremes be discover'd , if men were but willing to think more than they do ! but while they go on in a road of a few outward duties , and consider not , how unworthy of that church , and gospel they live , whose friends they profess themselves to be , no marvel , if they fright men away from our assemblies , and bring darkness upon all the land of goshen . the just indignation , i have taken , at the injuries , our church suffers from these scandalous men , hath been partly the occasion of this treatise . for i see mens cures lie within their own breasts , and that so many are sick unto death , and ready to perish , the reason is , because they will not reflect , what unreasonable men they are ; nor represent to themselves the wrong they do to their own souls by a lively consideration , as will evidently appear in the ensuing discourse . i confess , divers accomplishments , which render a book acceptable to curious palates , such as are , rhetorick , elegancy of stile , fancy , wit , and quotations of authors , &c. will be found wanting here , but as i profess no skill that way , so my design was not so much to fill mens heads with notions , as their hearts with fire . it was to engage the ignorant , and careless , to a substantial improvement of their reason ; and if what i have said , can prevail with those that have lived like beasts , to recover themselves into men again , i both undervalue the little censures of supercilious men , and content my self with that success . we cannot all shine as stars of the first magnitude in the wide firmament of the church ; those that cannot , must give such light , as they are able to dispense ; i envy not our eagles in divinity , that they see far more , than i , but thank god , i see so much ; and while the greater sages offer gold , and myrrhe , and frankincense , i am happy enough , if i may be allow'd to bring goats hair , and badgers skins , towards the accomplishment of the tabernacle . a critical eye may spy faults in this free-will offering , and i do not wonder at it , for my duller sight , now i have done , discovers more than i wish , there were in 't , but my discourse is fitted to my end . doing good is my intent ; if i succeed not , it 's no more , but what greater men have failed of . farewell . the contents of the chapters contained in this treatise . chap. i. the nature of our souls . the eternal state , they are design'd for . the means god hath made use of , to fit men for everlasting bliss . all these means ineffectual without consideration . chap. ii. consideration no transitory view of spiritual things , imports laying the heart and mind close unto spiritual concerns ; resembles magnifying glasses , which discover things imperceptible by the naked eye . the great ingredients of it , self-examinatian , expostulation , and strong resolution . chap. iii. the absolute necessity of consideration in order to a serious life . gods frequent commands to that purpose . our reason , and the power of consideration we are furnish'd , or endu'd with , prov'd to be given us for this end . without it , men have cause to suspect , that their reformation is counterfeit . chap. iv. of the various impediments and remora's of consideration . men fancy greater difficulty in 't , than there is indeed . are continually employ'd about sensual objects . loth to part with their sins . ignorant of the pleasure of consideration . reflect upon the danger of lasing their unlawful gain . fear they shall fall into , melancholy , or go distracted with so much seriousness . are of opinion , that conversion , in that sense the scripture speaks of it , is needless . mistake the nature of consideration . are discouraged by evil company . neglect consulting with ministers about this necessary work . delude themselves , with the notion of christ's dying for the sins of the world . chap. v. of the various mischiefs arising from neglect of consideration . the want of it prov'd to be the cause of most sins . some instances are given in atheism vnbelief , swearing , pride , carelesness in gods-service , lukewarmness , covetousness , &c. chap. vi. of the various advantages of serious consideation ; it 's that , which makes a man master of all christian duties ; it helps a man to improve sublunary objects into heavenly contemplations . it 's the greatest support under afflictions ; disposes a man to be a worthy receiver of the lords supper : prepares him for an angelical life on earth ; makes him prudent and discreet in secular affairs , and businesses . chap. vii . a pathetical exhortation to men , who are yet strangers to a serious , religious life , to consider their wayes ; the wilfulness of their neglect ; how dangerous it is ; how inexcusable they are ; how inhumane to god , and their own souls ; how reasonablel god's requests are , and how justly god may turn that power of consideration , he hath given them , into blindness , and hardness of heart , since they make so ill a use of it , &c. chap. viii . of retirement , and prayer , the two great helps to consideration . retirement proved to be necessary , to make consideration of our spiritual state more quick , and lively . prayer call in the assistance of gods spirit , and renders the work effectual . a form of prayer to be used upon this occasion . errata . page l. . for harden r. charm , p. . unseasonableness r. unreasonableness , p. . l. . not r. no. p. . l. . immediately r. mediately . p. . l. . tears r. teazes . p. . l. . prepares r. prepare . p. . l. . sleeping r. pleasing . p. . l. . blown-balls r. blow-balls . p. . l. . pass . r. compass . p. . l. . nearer , r. meaner . p. . l. . love god r. how ! god , p. . l , . wherein r. who is . p. . have perswaded r. have as well perswaded , p. . l. . in r. is . p. . l. . when r. where . ibid. then r. there . p. . l. r. saciety r. society . p. . l. friends r. fiends . p. . l. . reasons r. reason . p. . l. . zachans r. zachaeus . p. . l. . delivered r. deliveredst . other literal faults , and mlstoppings , the reader is desired to correct as he reads . consideration , the nature , usefulness and necessity of it , in order to a serious life . chap. i. the nature of our souls . the eternal state , they are design'd for . the means god hath made use of , to fit men for everlasting bliss . all these means ineffectual without consideration . that we are design'd for nobler employments , than eating , and drinking , and sleeping , and playing , and following our trades , and businesses in this world , a happiness which beasts arrive to as well as we ; the great souls which we carry in our breasts , do evidently demonstrate . these being capable of knowing god , of delighting in him , and conversing with him for ever , we may rationally suppose , that those , who suffer the profits and pleasures of this present world , to engross their affections , go astray , and err from the great end of their creation . while the atheist laughs at the immortality of his soul , and the prophane selis his better part to the devil , the religious , who will prove the onely wise man in the end , and who hath none of those clouds and mists , the other are troubled with , before his eyes , sees clearly what a treasure the bountiful hand of heaven hath bestow'd on him , in shedding so excellent , so angelical a being into his body . a soul that can build it's nest among the stars of heaven , walk through yonder mansions , and taste of the rivers which make glad the city of god. a soul which can wing it self into the clouds , and survey the crowns and scepters laid up for those that dare despise the world , and have their conversation in heaven . a soul which can enjoy a paradise , while the body is in trouble ; and rejoice in him , who is all in all , while the fierce winds are whistling about her ears . the vast reach of these souls , we have , their fitness to receive divine illumination their strong desires after immortality , their secret actings without the help of a body , their hopes of heaven , their fears of hell , all proclaim , the certainty of an eternal state or condition , they are intended for . this eternal state imprinted on our natures , discover'd to the gentiles , proclaim'd by the son of god , preach'd by angels , confirm'd by apostles , reveal'd to christians , believ'd in the world , as it relates either to bliss or misery , to joy or torment , to honor or dishonor ; so how to enjoy the one , and avoid the other , must in all probability be the great object which god design'd mens souls should be chiefly employ'd about . for as there cannot be a thing of greater moment than eternity ; so he must be a sot , a beast , that can imagine , that god , who ever intends the noblest creatures for the noblest ends , will give men leave to busie themselves altogether about picking of straws , and pleasing a few sensual lufts , when he hath given them souls capable not only of labouring and seeking after , but obtaining a kingdom which fades not away . and when we sweat , and toyle , and labour , to make provision for twenty , thirty , forty years , what do we do , but proclaim our obligation to be infinitely more concern'd , how to provide for that state , which must never have an end ? and as it was the goodness and wisdom of god to make us capable of an everlasting duration , so we should be injurious to both , if we did not suppose that god hath order'd and appointed means , whereby it 's possible to save our selves from the wrath to come . he that takes a view of gods proceedings , and dealings with men , ever since the creation of the world , cannot but stand amaz'd at the cost and labour , and pains , and means , and motives , and arguments , god hath us'd to make men sensible of their everlasting interest , and to engage them to a serious preparation for that world , they must live for ever in . this serious preparation must necessarily be a holy , blameless , spotless life , for the means must ever be sutable and agreeable to the nature of the end . and heaven being a holy place , perlect holiness reigning there , it 's not to be imagin'd , how perfection of holiness can be enter'd upon , without a considerable progress in holiness here , no man reaching the highest step of a ladder without the lowermost ; and one might as well flatter himself , that his trade by such a time will bring him in ten thousand pounds , when he is so far from minding his trade , that he contrives only how to run with others into excess of riot . and indeed to plant this holiness in men , the means have been so various , so numerous , so potent before the law , under the law , and under the gospel , that one may justly admire , the whole world doth not stand candidate for heaven , and all the inhabitants of the earth do not take the kingdom of god by violence . before the law , the continual pleadings of the long-liv'd patriarchs with sinful men , to improve the light of nature , that primar of divinity , the many visions , revelations , dreams , signs , wonders , voices from heaven , the ministry of angels , gods patience , forbearance , long-suffering , and sometimes exemplary justice , the examples of holy men , gods love to those that honour'd him , the signal blessings he bestow'd on those that made him their highest , and chiefest good , what were all these but so many calls and entreaties , that men would by holiness prepare for a future happiness . under the law , god was so far from being weary of using means , and taking pains with men in order to this end , that he seem'd to have reserv'd those ages for larger and fuller demonstrations of his power and munificence ; and if the people of lystra had any ground for their exclamation , the jews had far greater reason to cry out , that god was come down to them in the likeness of men . for while other countries were left in darkness , and like moles , suffer'd to wander in the shadow and vally of death , they , as if they had been made of purer clay , seem'd to be the darlings of providence , and the favourites of heaven . heaven bow'd to them , and under its protection they went , as under a canopy of state , and might , with greater reason than the sultan , have challeng'd that lofty title , the shadow of god : and with that persian emperor , stiled themselves , kinsmen of the stars . their eyes saw miracles almost every day ; and with their daily bread , they receiv'd daily prodigies ; and in the midst of their rebellion , god , like the sun when smiling through a cloud , shew'd them a merciful face ; not that he approv'd of their impiety . but because by these beams he would warm their hearts into obedience . their blessings came down upon them not in drops , but in showers ; and their prosperity , like the cinnamon tree , was so fragrant , that strangers might smell it a great way off , before they saw it . the waters of life were continually flowing into their bosomes ; and though god now and then frown'd upon them , ( what father would not sometimes chide his son ? ) yet his indignation , which , like flints , sent out fire , upon their penitential tears , strait way return'd to its former coldness . the rocks poured them out rivers of oyl , they wash'd their feet in butter ; and one might say of their land , as he * of the isle of rhodes , they were bless'd with a continual sunshine . their prophets , what mighty , what powerful men were they ? men that , like lamps , consum'd their own oyl , to light their auditors to heaven ; or like silkworms , spun out their own bowels , to deck their hearers with garments of righteousness . where words could not prevail , tears were the means to supple and affect them ; and , it seems , there is not stronger rhetorick in the world than these ? here one prophet spoke like an orator , there another like a logician . here one endeavour'd by eloquence to charm them , there another by clear reason to convince them . here one threatned , there another promis'd . here one wooed , there another thundred . here one came with a scepter of love , there another with a trumpet of war. here one offer'd his hand to save them , there another made bare his arm of revenge . here one offer'd an ark to those that desired mercy , there another rain'd down floods of curses to drown the obstinate . here one represented god with his sword drawn , a smoke going up out of his nostrils , and devouring fire out of his mouth , there another follow'd sinners to the very gates of hell , with offers of mercy in his hand ; and while vengeance was knocking at the door , and the sword was at their heatts , call'd to them , turn ye , turn ye , why will ye dye ? and what was all this , but to lay invincible obligations on men to reform , and by reformation of their lives , to arrive at last to that harbor of bliss and immortality , which the great preserver of men hath prepar'd for those that fear him . under the gospel , as if beyond this there were no other remedy to engage men to holiness , the son of god himself comes down from heaven , and turns preacher . he that commands all the powers of light and darkness , appears in a pulpit . he by whom the worlds were made , leaves the brightness of his fathers glory , to tell men , what a monster sin is , how odious , how loathsom in the eyes of god ; how lovely , how amiable , how beautiful the wayes of god are : confirms the sayings of all the prophets of old , assures men ( and certainly he could not tell a lye ) that all those messengers of old were in the right , when they profess'd , that iniquity would be mens ruine , and that at yonder gate no unclean thing should enter , and that god must be prefer'd before all the riches , honours and pleasures of this world , a favour for which we want expression , and which we must draw a vail over , as timantes the painter did over the face of iphigenia's father , because we cannot reach it with our colours . if a king should send a messenger with a pardon to a malefactor that 's ready to be turn'd off of the ladder , there is no man but a stranger to pity and compassion , but would speak in commendation of the royal mercy ; but should the king himself approach the place of execution , and absolve him , it 's like the unexpected bounty would cast the malefactor into a swoon . and then , when the great god of heaven and earth made his favor exstatical , went out of the common road of mercy , stept beyond all precedents and examples , encreas'd his kindness into perfect miracles , miracles which the ages before cannot parallel , and the son of god made his way through all the clouds of heaven , to tell men how god long'd for their society and happiness , we cannot suppose a possibility of greater condescention . and that which still encreases the wonder , this son of god entreats , wooes , and beseeches men to bethink themselves , and dress up their souls for the next worlds glory . he that might have come ( as one day most certainly he will ) with flames of fire , and taken vengeance on the obstinate , and terrified and startled them into seriousness , and might without a metaphor as it is , psal. . . girded his sword upon his thigh , and look'd stern on the rebels , that would not have him reign over them , and frown'd them into hell. that this son of god , this sovereign prince , whom all the elements serve , at whose command the waters drown , and the fire burns , and the earth swallows up , that he should come , and draw near the city , and instead of consuming , weep over it , as if he meant to quench the fire of gods indignation against it ; and instead of dooming it outright to eternal vengeance , wish , o that thou hadst known in this thy day , what belongs unto thy peace ! call like a tender compassionate father , how often would i have gather'd you , as a hen doth gather her chickens under her wings , and ye would not ! that he should bear affronts , and in the midst of those injuries , entreat men to be reconcil'd to him , and seek for a pardon ! that he should conjure mankind by tears , and wounds , and his own blood , by those very torments and agonies he endured for them , to have mercy on themselves , to take a view of the burning lake beneath , and run away to look upon the joyes above , and be ravish'd with the sight ! that he should court them by the sweetest invitations , and the kindest calls ; by the greatest offers , and the softest promises ; promises of assistance , and of his holy spirit , of peace and joy in the holy ghost ; and seal his strong desires and longings after their holiness with his own death , and after his death , being risen again , sends apostles , and whole armies of confessors and martyrs , to establish those desires , ordain a function of men , that might preach those desires in mens ears to the worlds end , this indeed is a condescention , which the great ministring spirits in heaven stand amaz'd at , and may justly be look'd upon to be one of those things , the angels desire to pry into . by such astonishing means hath the great immortal god endeavour'd to effect that holiness in men , that seriousness , that piety , that heavenly-mindedness which he hath appointed to be the only way to endless bliss . glorious means indeed ! but then they are no more but pearls thrown before swine where men consider not how far they are concern'd in the heavenly call. and what can be the meaning of all these arts and stratagems of divine compassion , and what should make god thus sollicitous and careful to procure mans happiness , and how dreadful it must be to neglect so great a salvation ? to lay all this labour and industry , and indefatigable pains of god before their eyes , where they will not fix their contemplations on the remedies intended for their recovery , what is it , but to make a learned oration to a flock of sheep , to talk to a blind man of colours , to discourse mathematicks to one in a fever , and to prepare elixirs , and cordials , for men depriv'd of life and sense ? without consideration , we have little but shape and speech left us , to distinguish us from beasts ; and god clearly loses the virtue of his exhortations and entreaties , except consideration sets them home , digests and applies them to the soul , and the inward thoughts , like sun-beams in a burning glass , unite and continue so long upon these spiritual objects , till they set the heart on fire . chap. ii. consideration no transitory view of spiritual things , imports laying the heart and mind close unto spiritual concerns ; resembles magnifying glasses , which discover things imperceptible by the naked eye . the great ingredients of it , self-examination , expostulation , and strong resolution . how consideration , thinking , pondering , meditation , contemplation do differ , is not material to enquire . consideration includes all these , and is nothing , but exercising and improving that rational faculty , the great architect hath bestowed on us , to the glory of god , and the felicity of our immortal souls . the character st. bernard gives of it , may help to illustrate this description . it distinguishes , saith he , things confus'd , collecteth such as lie dispers'd , searches and dives into such as are conceal'd and hid , examines probabilities , reflects upon what is done , resolves what to do , and presses towards the mark , for the prize of the high calling of god in christ jesus . the schoolmen are in the right , when they call it , employing the whole understanding about a thing ; for indeed a flash of thinking is no more consideration , than a few wandring sparks can be said to warm a spacious room : and as in cold weather men do not get themselves a heat by a step or two , but by such exercises , as put the body into a violent motion ; so neither will a careless thought now and then , heat the heart within , but consideration , which puts the soul into a strong and vigorous motion or agitation , is that which must kindle the holy fire , and shed life into all the faculties of the inward man. not to mention here , that the word was originally us'd to express the industry of astronomers , who , by diligent contemplation , and observation of the stars , their motion , position , conjunction , influences , &c. gave a judgment of the several phaenomena , or appearances they met withall , from whence it was afterward applied to men who seriously and attentively ponder things of moment , whether civil or sacred . the scripture usually expresses it , by laying our hearts close to our wayes , as if it were with consideration , as it is with mens listening to a confus'd noise , and laying their ears close to a wall , with design to get a more distinct knowledge of it . and indeed without consideration , eternal life , and our duties in order to it , appear no very great attractives . consideration clears up those notions , dispells the clouds and mists that dwell upon our reason , wipes away the dust , discovers unknown worlds , and makes even such things as were vulgar obvious before , look with a new face , they being found upon consideration things of greater consequence , of greater comfort , of greater necessity , of greater virtue and efficacy , than before they were believed to be . it is much with consideration , as it is with microscopes and magnifying glasses ; what contemptible creatures do some little animals ▪ and the smaller sorts of plants appear , while beheld with our naked eye , but view'd through dioptrical glasses , what curious fabricks do we spy ? how inconsiderable an insect is a flie ? how despicable a creature is a mite ? yet he that through such glasses , beholds in them all the perfections of the largest animals , the multiplicity of their parts , the variety of their motions , and how curiously every limb is wrought , how mathematically all their little members are framed , and set together , cannot but wonder at the spectacle , and break forth into admiration of the immense wisdom of their maker . consideration is that glass , which represents spiritual objects in other colours , than before were observ'd and detected in them . sin , that look'd but with a faint red before , through this glass , appears all scarlet , and crimson . gods laws , which before were hardly regarded so much as humane injunctions , through this glass , appear so beautiful , so rational , so wise , so wonderful , so suited to an intelligent nature , that a man with david cannot hold , but must cry out , o how i love thy law , it is my meditation all the day . the new jerusalem , which look'd but like an ordinary building before , when view'd through this glass , the towers and bulwarks of it are seen glittering afar off , the pearls and precious stones , it 's paved withall , shine with more than ordinary lustre ; and that which look'd but dull and weak before , now dazles the spectators eyes with its oriental brightness . but this will further appear , if we enquire into the essential parts , or necessary ingredients of these spiritual opticks . consideration , as it is the sun , that enlightens this microcosme man , and irradiates the benighted faculties of the soul so , that it may have this virtue , there is required ( and it cannot be consideration without it ) self-examination , expostulation , and strong resolution . i. self-examination . that man , who examines not his spiritual estate or condition , whether he is that sinner , that shall be everlastingly miserable ? whether the threatnings of the gospel concern him ? whether he finds those qualifications in himself , which the son of god requires of all that shall be heirs of glory ? whither he feels those things in his soul , which men that have a title to the great inheritance are sensible of ? and whither he walks in that strait way , and strives to enter in at that narrow gate , the holy ghost doth speak of ? he that with gallio , cares for none of these things , is so far from considering , that he doth not believe the immortality of his soul , or another world. for were his heart season'd with a sound belief of that future state , he could not but enter into his closet , and reflect . in this bible , in this book , which i do believe contains the oracles of god , and his peremptory will , concerning the salvation of men , i find stubborn , careless , unconverted sinners adjudg'd to eternal torments ; i find god protest , he will know none in the last day , so as to shew them favor , but such as dare deny themselves for heaven , and heartily endeavor to do the will of their father , which is in heaven ; i find god swear , that men who prefer their farms and oxen , and secular concerns , before his injunctions , and commands , shall never taste of the great supper of the lamb. am i one of these stubborn , unconverted , careless men or no ? why should i be afraid to ask such a question , when there is no less than eternity in the case ? if i am none of this number , what means the bleating of sheep , and the lowing of oxen in mine ears ? what means my earthly mindedness ? what means my living in wilful contempt of so many commands of the son of god ? i take no pains to be sav'd ; some little formalities and complements of religion serve my turn , and satisfie my conscience . i can put off the great god of heaven with the worlds leavings , and throw him a dull heartless prayer at night , when i have been wallowing in sin all day . i am for no devotion that 's either expensive or troublesom to flesh and blood , and such ejaculations as do not molest me in my pleasures ; and as my flesh can easily spare without any detriment in its satisfaction , i am willing to lay upon gods altar . i feel little or no sorrow for sin , no remorse , no compunctions , when i offend a gracious god. a temporal advantage affects and revives me more , than all the joyes of heaven . if i do sometimes resolve , to leave either my grosser vices , or my more secret iniquities , the next company or divertisement takes me off again ; and i make no more of breaking my solemn promises of better obedience , than if god were a meer stock , or stone , that takes no notice of affronts , and injuries . self-denial i am so great a stranger to , that i know not what it means . the graces and fruits of gods spirit , love , joy , peace , goodness , faith , temperance , meekness , patience , long-suffering , have so little of my desires and affections , that i think it but time and labour lost to bethink my self how to be master of any of them . why should i flatter and deceive my self ? why should i sooth my self into kind thoughts of my condition , that is so apparently dangerous ? thus it is with me , why should i deny it ? why should i call light darkness , and darkness light ; put bitter for sweet , and sweet for bitter ? whom do i cheat all this while , is it not my own soul ? and what shall i gain by it in the end ? shall i think my self sufficiently holy , when i am so little acquainted with the first rudiments of holiness ? shall i think my self a child of god , when that which i do , is fitter for a child of the devil , than for a favourite of heaven ? conversion , or turning to god , which the holy ghost doth so often and with that vehemence and earnestness inculcate , implies an universal change of my disposition , and inclinations . and where is that alteration , that renovation of the mind , will , and affections ? my affections are carried out after froth , and smoke as much as ever . my love is set on trifles , and is regardless of the highest and chiefest good , as much as ever . i hate seriousness , and delight in childish , impertinent gayeties as much as ever . the promises of the gospel are as inconsiderable in my eyes , and the riches of this world as glorious and ravishing as ever ; and i can dispense with the want of spiritual consolations , while i have but my share in these outward comforts . my feet run in the wayes of destruction , and my eyes are dazled with external pomp and grandeur as much as ever . an amorous song is more pleasing to me , than the most harmonious psalm . the word of god is but a dead letter to me , while a romance , or a book that treats of folly and vanity , transports me into more than ordinary content and satisfaction : and what i must eat ? and what i must drink ? and wherewithall i shall be cloathed ? are questions i have a far greater desire to be resolved in , than to know , what i must do to please god , and to be happy for ever ? if i have made light of the thunders and threatnings of scripture , i do so still . if i have prefer'd my secular interest , before gods honour and glory , i do so still . if i have feared men , more than god , i do so still . if i have been loth to do good with the temporal blessings god hath confer'd upon me , i am so still . and what sins i leave , it 's more because i have no inclination to them , or because i am afraid they 'll spoil and blemish my reputation in the world , than because i love that god who made me , and hath obliged me by a thousand favours to esteem and prize him above all . and is this the coat of the sons of god ? is this the livery of a christian indeed ? is this done like a man that lives upon gods bounty , is fed by his charity , supported by his alms , and maintain'd from his store-house , and cannot subsist one moment without his concourse , and hath not a better friend in all the world than him , who is the fountain of living waters ? consideration , one great design of it being to know how the case stands between god and our own souls , such a self-examination must of necessity be the corner stone of this spiritual building , and comparing our lives with the rules of the gospel , and the proper characters of such as are in a likely way to enjoy god for ever , may justly challenge the first seat in this intellectual paradise . but then as building of a stately gate without a house answerable to it , doth but expose the builder to derision and contempt ; so self-examination , without a serious expostulation with our own hearts , is but to make the accuser of our brethren laugh at our vain attempts , and god scorn the endeavour , that could be crusht in the bud , and tired before half its race is run . ii. expostulation rouzes the soul from her slumber , and drives it away from the soft doune it would have rested and repos'd it self upon , and gives the first blow ( for self-examination only threatens it ) to that tree of death , i mean , to the reigning power of sin ; and i see not how sin can shelter it self any longer , or what excuses it can make for its stay and continuance , where the soul doth summon it to appear before the bar of conscience , and enters into such reasonings and interrogations as these : are these things so , and do i stand trifling with my salvation ? do i run the hazard of everlasting flames , and do i lie playing in the suburbs of destruction ? either i believe an eternity of torments , that shall attend a careless sinful life , or i do not : if not , why dare not i profess my denial ? why do i play the hypocrite , and make the world think i do believe it ? what 's the reason that i cannot shake off the fears of it , if i would never so fain ? why does something within me check me , when i would be so profane as to deny it ? can i ever be serious , and not believe it ? but then if i believe it , what a mad man am i to loyter , when the candle i am allow'd to work by is almost burnt out , and i know not how soon it may please my great master to extinguish it ? do i lead a life which is the readiest way to eternal vengeance , and shall i not step back and prevent it ? can i imagine god will blow out that everlasting fire , to gratifie my vicious temper ? or destroy that tophet , out of tenderness to my lusts and corruptions ? can i conceive it possible , that god will go from his word , to please a stubborn sinner ? or prove a lyar , that i may go with greater ease to heaven ? do i know that i shall be miserable , if i continue in that course i have held on in hitherto , and am i in love with eternal ruine ? am i certain that iniquity will be my confusion , and am i resolv'd to dye ? i have all the reason in the world to believe , that it was the son of god that was the author of those threatnings and comminations i find in the gospel : do i believe him to be the son of god , and can i imagine that the least tittle of his words will perish ? i have run up and down in the world these many years , and hunted-after those vanities which sensual men do dote upon : but will these save me when i dye ? will not the remembrance of my eager pursuit after these butterflies and gaudes , fill me with anguish and sorrow ? have i liv'd in the world all this while , and am not i nearer heaven than i was some years ago ? must my body engross all my endeavours , and must my soul be starved ? i have a soul that cannot dye , and must not dye , and must shortly appear before gods tribunal , and shall not i study its safety and happiness as much as i am able ? lord god! should death arrest me before i have made my calling and election sure , how fearful , how wretched would my condition be ? should it fall to my share to howle in outward darkness , how should i curse the day that ever i was born ! should those tortures the damn'd feel be inflicted on me , how should i wish that i had liv'd all my dayes in desarts and wildernesses , and spent my whole time in praying and praising of god , and given all my goods to the poor , and liv'd upon bread and water , and undergone the greatest hardships and severities , outpray'd a saint , and out-fasted a hermit , rather than ventur'd my soul in so slight a bottom , as worldly mindedness must necessarily be ! should that burning lake be my habitation for ever , o how i should imprecate all my merry companions that did allure me to run with them into folly and vanity ! o how i should wish that my eyes had never seen them ; that my ears had never heard their names ; that my tongue had been torn into a thousand pieces , when first it entertain'd discourse with them ; that my arms had been cut off , when they embrac'd those pleasures , which like syrens cheat men into misery and calamity ! o how i should curse the place where my sins were committed , the persons that occasion'd them , the hour that ever i thought of them ! o how i should wish that i had improv'd those opportunities i do now make light of , and believed moses and the prophets that gave me warning , and turn'd to god , while the doors of grace stood open , and applied my self to the ministers of the gospel , and taken directions from them what i must do to be sav'd ! how should the possibility of such misery fright and terrifie me into watchfulness and seriousness ? is not eternity more to me , than a moment of time ? can that gold and silver i enjoy and do so much prize and adore , be any motive to the great judge of life and death to absolve me ? can the pleasures of sin be antidotes against sin ? or my jollities procure a pardon in that day , when god shall judge men according to the gospel ? what makes me thus stupid , that i should forgo the milk and honey of canaan , for the pitiful garlicks and onions of egypt ? what devil doth possess me , that i should prefer dancing and revelling for a few hours , before endless joy ? where is my reason ? what 's become of my understanding ? am i bewitch'd , besotted , beguil'd , that i should believe a few flattering motions of flesh , and blood , before all the oracles and inspirations of the holy ghost ? can there be any thing more reasonable than christs precepts ? what is there in them that should discourage me ? if god had commanded severer things , is not heaven recompence enough ? i that forbear the greatest delicacies , shun the choicest dainties , will not be tempted to eat of the most palatable dish , when i am sensible it will bring upon me the pain either of collic or strangury . nay , i that lying under a raging painful distemper , wish my self a beggar , or the poorest body alive , and would be content to stoop to the meanest offices , so i might be but freed from the malady which torments me , can i scruple to obey these laws , when it is to avoid an eternity of pain and flames ? was not dives as stubborn as i can be , and have not i reason to believe if he were on earth again , he would think the law of charity the easiest and the reasonablest law imaginable ? have not i reason to believe he would go beyond zachaeus , leave himself but just enough to live on , and study how to do good with the rest ? have not i reason to believe , that the lawes of christ would seem very facil and practicable to him ? can i think he would say , a little more sleep , and a little more slumber , and delay his obedience ? he that hath felt the misery of another world , would think nothing too good , nothing too dear , nothing too costly , to sacrifice to him who is the king immortal , invisible , blessed for evermore . god that gave me these laws , and hath entail'd everlasting bliss on my sincere obedience , certainly knew best what was fit and expedient for me ; and he ●hat is acquainted with my sitting down , and mine uprising , and had a hand in my frame , can i think he would prescribe me any thing prejudicial to my happiness ? these precepts , as they are effects of the greatest wisdom , so they cannot but be highly beneficial , and promote my spiritual interest , for they drop from a god that 's infinitely good , as well as infinitely wise ; so that not to submit to them , is not only to stand in my own light , and to hinder my soul from its proper food and nourishment , but to make my self wiser than the almighty , and to extol my reason above his omniscience , and to accuse his immense wisdom of rashness and folly , and shall i add blasphemy to my disobedience ? am i afraid god is not enrag'd enough against me , or that his anger is not red enough ? shall i throw brimstone into the flame , to make that consuming fire more terrible ? is it such a pleasure to have god my foe ? is it such a satisfaction to have him , that can destroy both soul and body into hell , for my adversary ? such labyrinths , such inconveniences do i cast my self into by my sinful life , and are these encouragements to continue in it ? is this the wedding garment i may triumph in ? shall i sing in chains , rejoyce in fetters , glory in my shackles , be proud of the devils service , boast of my slavery ? when is it that i intend to be clean , shall i delay it one moment longer , that know not but i may be in hell before the clock doth strike again ? dull blockish heart , what dost thou mean ? dost thou stand upon the brink of destruction , and art thou not afraid ? dost thou see a crucified jesus stretching forth his arms to embrace thee , and dost thou feel no warmth , no heat , no zeal , no affection ? dost thou see the great burning lake before thee , and dost not thou quake and tremble ? dost thou see the revenger of blood upon thy heels , and wilt not thou run into the city of refuge ? dost thou see the angel of the lord preparing to rain down fire and brimstone on thee , and wilt thou not save thy self in zoar ? what hinders thee ? what is it stops thy progress ? art thou still in love with that which will undo thee ? why should father and mother , wife and children , brethren and sisters , lands and houses make thee lose a crown ? hath gods favour no temptation ? is there no charm in his love ? hath heaven no beauty ? if thou must be miserable , hadst thou not better be so here , than hereafter ? shall the present food flatter thee into eternal hunger ? and because the tree is pleasant to the eye , wilt thou prepare for being expell'd out of paradise for ever ? will a few pleasant cups counterballance thy everlasting thirst ? wilt thou venture an everlasting storm , for a present calm ? and run the hazard ▪ of an endless tempest , for a few months recreation ? o wretch that i am ! the devil was never crucified for me , never spilt one drop of blood for me , never endured agonies for me ; he never wore a crown of thorns for me ; he never tasted of the shameful death of the cross for me , and shall i flie into his arms ? how often hath he disappointed me in my hopes and desires , and shall i fawn upon the enemy ? lay force upon his kingdom of darkness , in despight of all the bars and bolts , and guards which the great king of heaven puts between me and damnation ? i have been abused and cheated by sin these many years , and shall i be cheated still ? does not my blood rise at the very thoughts of it ? i that will not be cheated in my trade or dealings with men , shall i suffer my self to be imposed upon by a lying devil ? and when i study how to be revenged on him that hath sold me a peble for a pearl , a bristol stone for a diamond , and endeavour to prevent the like deception for the time to come , shall i in these great concerns of my soul , where the cheat is so apparent , where to discover it , i need do no more , but open my eyes , where god and his holy angels , and all the ministers of the gospel assure me of the fallacy , where the cheat is of that dangerous consequence too ▪ borders upon eternal damnation , shall i be so disgenerous , so base , so low-spirited , as to suffer my self to be thus grosly abused , and deceiv'd ? o monster ! why so cruel to my own soul ? why so barbarous to my immortal part ? why so inhumane to my spiritual interest ? why so mad to run into the fire ? why such an enemy to my own good ? have not i enemies enough , but i must make my self my greatest foe ? shall i join with that roaring lyon , and teach him how to devour me ? shall i give him advantages against my self , first let him deceive me , and then laugh at me ? first let him seduce me into the net , and then punish me for being taken ? i believe my children , if they tell me that they have seen such a house on fire ; and believe my neighbors , if they assure me there are thieves broke into my house ; and believe a physitian , who affirms , that such a powder or herb is perfect poyson ; and shall not i believe that god who hath prepar'd , and fore-ordain'd these everlasting burnings i hear and read of , and must needs know the terror of them , shall not i believe him , when he tells me , and protests upon the word of a god , that if i do not betake my self betimes to another course of life , i shall assuredly fall a prey to those endless burnings ? shall not i believe that god that feeds me , and protects me , and knows all things , and can do all things , and never intended me any harm , but hath given me such evidences of his kind inclinations to me , that i must deny my own being , if i question his willingness to have me come to the knowledge of the truth : i choose a present agony to keep off an after-evil , and am content to prolong torment , so i may but prolong this mortal life ; and shall not i , to avoid those endless tortures , mortifie a silly lust , subdue my extravagant desires , and inflict so much pennance on my self , as to cashier all darling and bosome iniquities ? what means my conscience , it 's not quiet under all the pleasures of sin , it 's ready to accuse me ; when it gets me alone , it twitches me , i find it is a hard matter to rock it asleep ; and when i think it 's fast , like a gyant it awakes again , and frights me with flashes of the next worlds flames , and shall i break through all those funeral torches , to invade damnation ? such expostulations , if the heart be not all rock and adamant , cannot but startle the sinner in his licentiousness , make him stamp with his feet , and force him into other resolutions , which is the third ingredient of this great art , consideration . iii. strong resolution . this is the necessary consequent of the preceding expostulations , if they be serious , and not used only out of formality ; and the soul , that is by this time stung into a sense of its danger , and cryes out , lord , what have i done ? will soon fall from thence into such resolutions as these . does the case stand thus , and must my sinful life expire into the worm that dies not ? must my frolicks dye into endless howlings ? and must my sport of sin be crusht into never dying anguish ? and my wilful contempt and neglect of gods will , be turned into chains of darkness for ever ? is it so as god hath told me ? ( and why should he tell me so , if it were not so ? why should he fright me with painted fire ? and how could it consist with his wisdom and integrity to deceive me with bugbears , and chimera's ? ) if this be the fate of a sinful life , then tell me no more of dalila's , tell me no more of impediments or excuses , or delays . if this be the fearful exit of sensuality and irreligiousness , there is no dallying with sin , i 'll get rid of it , whatever it cost me ; i 'll hearken to its soft airs no longer ; i 'll be charm'd no more with the lovely looks of that harlot ; its curious dresses , its trcacherous glances shall commit a rape upon my affections no longer . i will not for a few jolly hours neglect my eternal safety , eternity is not a thing to be made light of ; i believe there is such a thing , and why should i be such a changeling as not to provide for it with all imaginable care and industry ? i am gone . farewell applause and greatness of the world. farewell ye little shooting flames of sensual pleasures , which serve only to delude , not to revive or enlighten an immortal soul. farewell my old acquaintance , that cocker'd and helpt to please those lusts i now abhor . farewell ye dangerous friends , that would have drag'd me into hell , and would have had me kind to you even into eternal fire . farewell unhappy men , who would have had me venture on that burthen of gods anger , which devils cannot bear , and tempted me to be miserable for companies sake , i must either have no peace with god , or none with you . the friendship of god and the world are incompatible , and would you have me leave my god , my happiness , my joy , my comfort , my refuge , my hiding place , my riches , my treasure , to follow you to a place of endless torments . i see , i see , what all your follies will come to ; i am convinc'd , that if there be a happiness hereafter , as i am persuaded there is , the course ye take , cannot be the way to that paradise . molest me no more , i have sworn , and i will perform it , that i will keep gods righteous judgments . i see a city which hath foundations , whose builder and maker is god , i behold afar off a house made without hands , eternal in the heavens . farewell temptations , farewell corrupted deceitful heart , i 'll believe thy false suggestions no longer , i have a surer word of prophecy to lay hold of . how often hast thou taught me to cover my sins with plausible names , that i might not be forc'd to leave them ? how hast thou prompted me to call my pride , decency ; my covetousness , frugality ; my drunkenness , good fellowship ; my revenge , vindication of my honour ; my uncleanness and lasciviousness , impossibility of resisting the dictates of nature ; my slandering of others , saying , but what i hear : as if god did not see my inside , as well as outside , or could be deceiv'd with shadow and varnish , and were not resolv'd to wash away these curious colours with rivers of flaming brimstone . how often hast thou bid me call my greater enormities , little sins , and made me look on them , as men do on objects , through the wrong end of a perspective glass , as if god were altogether such an one as my self , and would therefore be contented to call my favourite vices peccadillo's , because my self was loth to call them by another name . how often hast thou flatter'd me with deceitful riches , if i would but give my self that liberty my irreligious neighbors use . how often hast thou tempted me with the famous examples of prosperous men , that have been strangers to seriousness , and heavenly-mindedness . how hast thou disparaged piety to me , as a sneaking qualification , and represented sin as the royal way to credit and reputation ? away with these fables , i 'll be trepann'd and sooth'd no more ; tell children of such bables , i know too much to be ravish'd with these borrow'd glories . how often hast thou promis'd me long life , and ease and plenty , if i would stream out my golden years in vanity , and brutish delight ; as if my youth had been too good for god ; and god , when he woo'd me to obedience , came but to torment me , like that evil spirit in the gospel , before my time , as if i were the great disposer of my time , and could command my age to flourish at fourscore . how hast thou bid me delay my repentance and seriousness , and given me hopes that i should find a convenient time hereafter , when i could keep sin and the world no longer ? as if repentance were in my own hands , and i could command it to attend me at my pleasure , and as if it were a work to be dispatch'd with a sigh or groan how hast thou tempted me to sin , under a pretence that none should see it ; or if the sin could not be kept secret , none should know that i had a hand in 't , as if god did not see by night as well as by day , and a private corner could keep out omnipotence ; or as if god sate like an idle pilot in heaven , without regarding how the great ship of this world is governed ? how hast thou , under the colour of a single sin , involv'd me into a necessity of adding another , and been restless till i have added more to support the rest ? and how treacherously hast thou bid me walk in the counsel of the ungodly , when it was but to engage me to stand in the way of sinners , and then to make me sit down in the seat of the scornful ? how hast thou prompted me to palliate my offences , and to lay them at other mens doors ? how hast thou bid me trust to broken reeds , and lean on props which were rotten and decay'd ? i have seen enough of thy falshood and inconstancy , i 'll be held no longer , i 'll stay no longer in sodom . these flowry meadows , this enamel'd grass shall make me lie down no more , i see there is death in the pot , and the great day will be upon me for all the seeming delay , before this poor besotted world is aware of . i come lord , i 'll stand out against thy calls no longer ; i do hear thy voice , and i 'll harden my heart no more . o my god , wilt thou receive a wretch that hath sin'd thus long , and trampled on thy laws , and played with the bread which should have nourish'd him for ever ? wilt thou take him into thy bosome , that hath been a rebel , a traytor against thee these many years ? i know the world will laugh at me for this resolution . but i 'll give them leave to mock ; if i can but get into yonder blessed and everlasting mansions , laugh on ye mad men , i have a god will honour me . if there be a future judgment , and men shall be rewarded according to their works , and god will be so severe against stubborn sinners as he hath threatned , ( and indeed he cannot be god without it , god , and not be true to his word , implies a contradiction : ) then sure i am , the rich , the voluptuous , the carnal men of this world , that make such provision for the flesh , to fulfill the lusts thereof , must certainly be in a more miserable condition than i. methinks i see how they tremble before the throne . they thought it below them here on earth to make religion their business , methinks i see how asham'd they are of their folly , how the wretches blush to see that god hath chosen the foolish things of the world to confound the wise . methinks i hear them cry out to rocks and mountains , fall on us , and hide us from the face of him that sits on the throne , and from the wrath of the lamb. o how their thoughts at that time will all be changed , and all their triumphs be turn'd into funerals ? i 'll be wise before it be too late , i will not hazard my soul as most men do , o how i blame my self for serving sin and the world thus long ? had god snatcht me away in that dismal service , how dreadful would my wages have been ? blessed be god , who hath been thus patient with me , i 'll trespass no longer upon his long-suffering . come ye ministers of the gospel , teach me what i must do to be saved ; lead me , direct me , i 'll follow , and neither men nor devils shall draw me away . i have done with these stolen waters ; i see no felicity that rises from bathing in those dangerous streams ; they may lull and harden for a while , but leave the soul empty . if any man had reason to find satisfaction in them , solomon had , who had riches and power , and lust enough to range where he pleas'd , yet when he had walk'd through the whole garden of sensual pleasures , cropt the choicest flowers , fed upon the most luscious fruits , left nothing unattempted to know the utmost reach of that fools paradise , search'd all the by-places and corners , where they said the treasures of satisfaction lay , unravel'd all the secret intrigues of sin , ransack'd all the hidden mysteries of it , when he had thus wander'd up and down , and almost lost himself in that unhappy labyrinth , the verdict he gives of all , is this , vanity of vanities , mighty nothings , perfect trouble and vexation of spirit ; and then protects , that the only satisfaction that 's solid , and like to last , lies in fearing god , and keeping his commandments . that 's it , i see , men are forc'd to confess at last , and too often when it is too late . i see most men are of another mind when they come to dye , to what they were in the time of their strength , and health , and liberty , and that seriousness , they formerly derided , they then wish for , when the sentence is passing upon them , cut them down , why do they cumber the ground ? the pearl they might formerly have had at a reasonable price , and would not , they now would purchase with ten thousand worlds , if they had them , and cannot . this it is , to turn the grace of god into wantonness , to play with the glorious message sent to them by the great bridegroom of their souls , and to make light of invitations to the supper of the lamb ! o folly ! o madness ! o monstrous stupidity ! o my soul , come not thou into their secret , unto their assembly mine honour be not thou united . i 'll take warning by these sad examples . their imprudence shall make me wise . their indiscretion shall make me take another course . i see there are snares laid for my soul. i am beset with temptations . if i tremble at the main ocean , a shallow puddle is offer'd me to drown my self in . what should make the devil so busie , so earnest , so industrious to draw my soul away from the fountain of living waters , without all peradventure he fees , what happiness it 's capable of , even of a happiness , which knows neither measure nor end . he sees the inclinations and propensions it hath to take up with god alone ; and to divert the stream , he dresses out sin in several garbs , that if one will not tempt me another may . but , o my god , sin shall insinuate into my favour no more , it shall creep into my bosome no more ; i 'll avoid all familiarity with it ; i 'll hugg the monster no more ; i 'll take it no longer for a harmless thing ; it shall be my darling , my benjamin no more , my eyes shall be no longer pleas'd with viewing of it , my tongue shall commend and praise it no more ; i 'll open my door to the fatal guest no more . my faint oppositions shall be turn'd into stronger resistances , i 'll call up my blood and courage to withstand its juggles ; i have resolv'd , and my heart shall be carried out after this idol no more . it was resolution made the three men , shadrach , meshech , and abednego , adventure into a fiery furnace . it was resolution made st. paul ready not to suffer only , but to dye at jerusalem for the name of jesus . it was resolution made david's worthies enter into the camp of the philistines , and draw water out of the well of bethlehem . it was resolution made ignatius despise fire , and sword , and wild beasts , to procure the favour of him whom his soul did love . it was resolution made that grecian * woman endure the rack , and when prompted by the executioner to confess her associates in the treason , bite her tongue to pieces , that she might not be in a possibility of betraying her partners in the conspiracy . it was resolution made * mutius stand still , and unconcern'd while his right hand burn'd . it was resolution made empedocles sacrifice himself to the flames of aetna . it was resolution made anaxarchus , when his bones were crusht , make sport with his torments , and cry out , break , break the carcass of anaxarchus , but his mind you shall never break . it was resolution made regulus fling himself into the merciless arms of his enemies , and suffer himself to be stung and prickt to death . it was resolution made job bear his losses and ulcers with invincible magnanimity , and as * he said , play with the worms that bred in his sores , and as they were crawling out , drive them back into the holes and pastures of his putrified flesh . it was resolulution made david run through a troop , and leap over walls , psal. . . it was his resolution made these words drop from him , i have sworn , and will perform it , that i will keep thy righteous judgments . i will speak of thy testimonies before kings , and will not be asham'd , and i will delight my self in thy commandments ; my hands will i lift up unto thy precepts which i have lov'd , and i will meditate in thy statutes , psal. . . . and why should not my resolution prompt me to the same generous enterprizes ? why should other men , to purchase an immortal same , resolve to lose their ease , and lives , and estates , and all that 's dear , and pleasing to them here below , and i not resolve to lose my sins , my lusts , my pleasures , to gain an everlasting inheritance ? my heart is ready , my heart is ready : a gracious god invites me , a loving saviour calls to me from his cross , wash ye , make ye clean , put away the evil of your doings from before mine eyes , cease to do evil , learn to do well , a holy sanctifying spirit beckens me . the great god that might laugh at my calamity , and mock when my fear comes , because he hath call'd ; and i refus'd , because he so often stretched forth his hands unto me , and i have not regarded , this great , this tender father , after all the wrongs , and injuries , and abuses , and insolencies i have offer'd him , is willing to receive me , provided i 'll be faithful to him , run no more after other lovers , and resign my self to be guided , govern'd , and directed by him . and can i resist that love ? can i harden my heart against these charms ? can i refuse this kindness ? spurn at this favor ? slight this stupendious blessing ? and provoke him to swear in his wrath , that i shall never enter into his rest ! . no , no , i yield , i render myself captive . i am convinc'd , that gods service is perfect freedom . he that enters upon it , is under the government of a lawful prince , his life is sweet and easie , he feels no tyranny , no oppression , the king with everlasting kindness visits him , and guides his feet into the wayes of peace , gives his angels charge to keep him in his going out , and his coming in , and will not suffer any of his bones to be broken . he is with him in distress , and when he weeps , holds a bottle under to catch his tears , psal. . . he binds up his wounds , and is a wall of brass to him , that mocks at the flashes of hell , and dashes all the fiery darts of the devil . here men are free from flavish fear , as being under the wings of a father . here nothing but love rules in their hearts , which makes their yoke easie , and their burthen light ; makes the strait gate pleasant , and the narrow way full of delight and satisfaction . here peace of conscience reigns , and the subjects of this kingdom are acquainted with joy in the holy ghost . here men are freed from the curse of the law , and their minds are employ'd in the noblest contemplations . here they dwell in the secret place of the most high , and abide , under the shadow of the almighty . here i 'll fix , here i 'll build tabernacles , for it 's good to be here . away with all suggestions that would make me unwilling or backward to this work . away with all thoughts that would discourage me . away with all imaginations that would possess me with misconstructions of the wayes of god. ye are all miserable comforters , ye seek not the good , but the loss and desolation of my soul. i 'll seek the things which are above , where christ sitteth on the right hand of god ; i 'll set my affections on things above , and not on things on earth ; i am dead to all these sublunary vanities , and my life is hid with christ in god ; and when christ , who is my life , shall appear , then shall i also appear with him in glory . without such resolutions as these , consideration is lame and feeble : it 's practical consideration that must do the work , and it is these resolutions make it so , the necessity of which consideration is the next thing i must endeavor to demonstrate . chap. iii. the absolute necessity of consideration in order to a serious life . gods frequent commands to that purpose . our reason and the power of consideration we are furnish'd , or endu'd with , prov'd to be given us for this end . without it , men have cause to suspect , that their reformation is counterfeit . what we have said hitherto , is not a thing indifferent , left to our liberty and discretion to mind or to neglect it , as we shall see occasion . if labouring after a better life , if endeavouring to get a share in the incorruptible crown of glory , if attempts to compass the eternal felicity of our souls , if studying how we may be admitted into the quire of angels , and enjoy the society of the first-born which are written in heaven , if contriving how we may arrive to that fulness of joy god hath both reveal'd and promis'd , be indispensably necessary , this consideration must be so too . if self-preservation be not a thing indifferent , consideration cannot possibly be so . for the great object of this consideration is , how we may preserve our selves from being undone for ever ; how we may guard our souls from everlasting perdition ; how we may avoid the second death ; and how we may make our happiness lasting and durable proof against the gates of hell , and the assaults of that roaring lyon , who walks about seeking whom he may devour . god that commands all the powers of light and darkness , and hath the same power over us , that the potter hath over his vessel , and hath made us capable of being govern'd by moral laws , and hath created us on purpose to be ready at his beck , and may force us into obedience by plagues and thunders , if we are loth to be courted by smiles and favours , and afar off sees all the dangers we are subject to , and knows what armies of enemies lie in ambush , and watch our fall ; it 's he that peremptorily commands this consideration . a sovereign prince expects to be obey'd , and he that dares refuse , or slight his reasonable command , is justly lookt upon as a stranger to loyal principles : and well may god , who is all-wise , and can do nothing that 's unreasonable , expect submission to a precept so great , so good , so advantagious both to soul and body , as will appear in the sequele . consider your wayes , is a law which god ( to shew he is in good earnest ) inculcates twice in the same prophecy , hagg. . , . and for that the dream is doubled , it is because the thing is establish'd by god , said joseph to pharaoh , gen. . . the same we may say of repeated exhortations . and indeed when the famous moses bids the people under his charge and care to keep the statutes and the commandments which god had graciously vouchsafed them , that it might go well with them , and with their children after them ; the great preparative he requires for this religious frame , is consideration , deut. . , . as if without this , all attempts of obedience were vain , and all endeavors to serve god in spirit and in truth , were no more but water spilt upon the ground . it was upon the same account , that st. paul , as quick-sighted as the other , peremptorily tells the romans , that they would never practically approve that good , and acceptable , and perfect will of god , without they were transform'd by the renewing of their mind , i. e. made a new improvement of their minds by consideration . for consideration rebuilds the house that 's fallen to the ground , makes the mind new , removes old prejudices against a serious life , and transforms the judgment into other thoughts and conceptions , carries away the rubbish which oppressed the soul , and leaves it not till it becomes a new creature , rom. . . what can st. peter , pet. . . mean , when he presses the christians of those dayes , to gird up the loins of their minds , but this great duty we discourse of ; consideration as it is a convocation of our thoughts , so it ties and unites those thoughts to the great object , the one thing necessary , and as it were girds the soul , that it may keep within the rules of the word of god , and may not run out into strange desires , or inordinate affections , but be more expedite and nimble in her travels to the land of promise . the truth is , from the mind , as from aarons head , the precious oyntment runs down to the skirts of our garments . this is the great wheel which sets the lesser orbs a going , and if that be impregnated with principles of goodness and seriousness , and these enlarg'd and spread by consideration , the will and the affections will soon be persuaded to follow that star , till it brings them to bethlehem , the house of mercy . in our civil affairs , it 's the mind must first be fully persuaded either of the necessity , or conveniency , or danger , or advantage of things , before any wise resolution can be taken ; and we may justly conclude that in spiritual concerns , men begin at the wrong end , if they do not season their minds with such reflections as may make a deep impression on the will and affections . for that these may resolve to follow god , and may be ravish'd with his love , and apply themselves to his wayes , and may hate every false path , and detest their former exorbitances and deviations , we must necessarily suppose there must be some spring to feed them , which spring can be nothing else but consideration . and because the more objects , the more flowers this consideration feeds upon , the more effectual it is , and the greater seriousness it produces , and the most signal change it works , the holy ghost therefore in order to this end , particularizes several things , and commands them to be taken in , as promoters of this excellent work . hence it is that we are sometimes call'd upon to consider our latter end , deutr. . . sometimes the works of god , eccles. . . sometimes the last judgment , or the great account men must give of their works , whether they have been good , or whether they have been evil , psal. . . sometimes the testimonies of god , the sweetness , beauty , perfection , worth and excellency of them , psal. . . sometimes the future reward that god hath promised to them that fear him , tim. . . sometimes the holy life , example , and christian constancy and magnanimity of christ jesus , hebr. . . sometimes gods correction and chastisement , together with our sins , hab. . . and all , because these will help consideration throughly to weigh a sinners spiritual condition , and to lay it in the balances together , as job expresses himself , job . . nay of that necessity doth the holy ghost make this consideration , that it seems , god ( such a lover he is of the happiness of mankind ) is not at ease without it . he is forc'd as it were to take humane passions upon him , to express his displeasure against the neglect of this sovereign medicine . he seems disconsolate , if men slight this balm , this water of life , this eye-falve . he calls to heaven and earth to mourn with him , because his people will not consider what they are a doing , and whither they are going , and what will become of them , es. . . he seems griev'd and dejected , because they consider not the operations of his hands , and what noble beings he hath given them ; how he hath made them but a little lower than the angels , crown'd them with glory and honour , and infus'd souls into them capable of living for ever under the beatifical vision and presence of almighty god , es. . . he seems to droop ; and he that is eternally happy in himself , takes on , as if his happiness , his joy , his satisfaction were interrupted , because men consider not that he remembers all their impieties ; that he sits on the battlements of heaven , and beholds all ; that there is not any creature that is not manifest in his sight , and that all things are naked and open unto the eyes of him with whom they have to do , hos. . . indeed god is resolved to deal with us as with rational creatures , not as with brutes and engines ; as with free agents , not as with machines , and works of mens hands , and that 's the reason why he is so earnest for this duty . without all peradventure , god could force men into seriousness ; and he that commanded light out of darkness , might take the sinner up in his arms , and carry him even against his will into that banquetting house , the banner whereof is love ; and might set mens souls , as the workman doth his clock , that they should not fail of running the race which is set before them . but then what would our reason signifie ? why should he make us capable of being wrought upon by arguments and moral persuasions ? why hath he given us faculties to discourse pro and con of things , and to argue , and debate the case with our selves ? why hath he given us a rule to try our actions by , and power to judge what is good , and what is evil , what can be said for the one , and what can be pleaded for the other ; which arguments are stronger , and which are weaker ; which are ponderous , and which are of no value . if god doth do nothing in vain , what can we imagine that this power of consideration is given for ? he that makes a curious vessel of gold , doth not intend it for a trough or washing tub. he that enamels a ring , doth not intend to throw it upon a dunghil . he that builds a house , doth not intend it for a habitation of owls and ravens , and birds of prey . he that plants a rich and kindly fruit tree , doth not intend it for timber in a hogs-stie . he that makes a rich carpet , doth not intend it for dish-clouts : and shall i think god more imprudent than man ? shall i imagine that god hath less foresight with him , than dust and ashes ? shall he plant in me an ability and power of consideration , and intend it for no higher use , than to teach and instruct me how to rake a little dung together , how to feed a poor corruptible body for the grave , and how to wallow with the swine in the mire . he that can have such low thoughts of god , deserves to be banish'd from all humane society , and to dwell with beasts of the wilderness . god could not bestow this power on me in vain , and if not in vain , it ought most certainly to be employ'd on things of the greatest concernment . and what things are there of greater concernment , than turning from the power of satan unto god , and laying up treasures there , where the moth cannot corrupt , and where thieves cannot break through and steal . nay , why should god assure the sinner , that his impenitence shall be punish'd with everlasting destruction , but that he would have him make use of his reason , and consider the truth and importance of this threatning , the uncertainty of his own life , and how sin will certainly harden him , if he doth not turn with all speed , and how soon ruine and destruction may seize on him , and how dear his pleasures may cost him , and how fearful it will be to fall into the hands of an angry god , whose patience hath been abused , whose words have been scorn'd , whose thunderbolts have been laught at , and whose compassion hath been lookt upon only as a shift or trick to ensnare men into rigorous severity . lord god! i am not bereft of my reason , when i hear the supreme governor of heaven and earth threaten me ; when i hear him who sits on the circle of the earth , denounce wrath and indignation against me , i have a tongue in my head , and can enquire of men wiser than my self , whether this be really the threatning of god or no ; and whether the great creator , when he threatens thus , be in good earnest or no : i have eyes to read , whether there be a mistake in such comminations or no : i have reason to argue and comprehend , what arguments are solid and weighty , and what are frivolous and impertinent ; whether the reasons for my turning from my evil wayes be stronger , than those which would dissuade me from it . i have reason to ponder , how many thousands have with shifts and excuses , and delayes , been the cause of their own ruine ; and i have power to reflect , how that if i am guilty of the same folly , i shall shortly be wrapt up in the same calamity with them ; and what poor , what inconsiderable comfort it will be , to find those men companions in eternal misery and calamity , that have been formerly companions to me in sin , and offending god. i have reason and power seriously to debate whether there be a future judgment or no , and with very little trouble may satisfie my self , that things are so , as the gospel represents them , and that there is no jesting with edg'd tools . i have power to reflect , that if there were no more but a possibility of eternal torments , if we could strain the notion no higher than to a may be , it would become a wise man to prepare for the worst , and to endeavor to be on the sure side of the hedge . and having reason to consider all this , power to weigh and ponder all this , and so to ponder it , that my understanding thus possess'd , may prevail with my will and affections , to resolve for contempt of sin and of the world , i must necessarily conclude , that god expects i should proceed , and come to that spiritual life this way . and let no man tell me here , that this is to make man independent from god , and to assert that men may convert themselves , and change their own hearts , and give themselves that repentance and faith which the scripture everywhere asserts to be the gift of god. for gods power and glory is so far from receiving any prejudice by this doctrine , that i know nothing can advance and promote it more than this way . it 's confess'd that conversion is the work of god , but then he expects i should do my part , and work according to the power he hath given me , and improve the talents he hath already bestow'd upon me , and trade with them , and make use of the faculties i have , and exercise them as much as i can , in order to a serious change of life , and in the use of such means god will be found , as we see in cornelius , acts . . and his holy spirit shall come down , and make the work effectual , and bless those honest endeavors with grace and mercy , and make the wheels go merrily , which went but heavy before ; and turn that piety which proceeded from fear of hell before , into a sincere love to god , and to the beauty of holiness , and make that obedience universal which was but partial , and by halves before , and that 's a kindly conversion . to indulge our selves in laziness and idleness , and weariness of gods service , upon pretence that we must wait gods time , and stay till god is pleased to work upon our hearts , is no better than mocking of god. for god who hath protested , that he 'll cast out none that will but come to him , and never left himself without witness , and is engag'd by promise to be a rewarder to them that diligently seek him , hath no where in his word promis'd to work upon our hearts , except we will use such means as he hath given us power to make use of in order to conversion ; and he that lets the power god hath given him for this use , lie dead , doth but imbezle the gift of god , and with that unprofitable servant , layes up his pound in a napkin , and consequently can expect no other answer , than was return'd to him , out of thine own mouth will i judge thee , thou wicked servant : thou knewest that i was an austere man , taking up that i laid not down , and reaping that i did not sowe . wherefore then gavest not thou my money into the bank , that at my coming i might have required mine own with usury ? therefore take from him the pound , and give it to him that hath ten pounds . and as for those mine enemies that would not that i should reign over them , ( and it seems , such are all those that will not improve those powers god hath given them , especially this of consideration , in order to be reclaim'd from the errors of their wayes ) bring them hither , and slay them before me , luke . , . and indeed , he that can sit down and consider what losses may befall him , what mischief may happen to him , if he keeps company with a turbulent , quarrelsome man , and thereupon shuns his society , will find in the last day , that he might as well have sate down , and consider'd , what evil a sinful life would bring upon him . his reason to be sure is capable of taking the one into consideration as well as the other ; and he that believes he hath a soul , must be supposed able to think of dangers that may befall his soul : and since consideration is that which represents all dangers in very lively colours , and by that means affects , and makes impressions upon the whole man , there is no person but may safely expect gods blessing upon such considerations , not upon the account of merit , but because god hath most freely , and most graciously promis'd his assistance , where men shew their willingness to work in his vineyard . and that 's the reason why conversion in scripture is sometimes attributed to man , and sometimes to the father of lights , from whom every good and perfect gift descends ; and why we read in the same prophet , make your selves a new heart and a new spirit , ezek. . . and i the lord will give you a new heart , and a new spirit will i put within you , ezek. . . because god expects the sinner should take his ways , and preposterous actions , and the danger which hangs over his head , into serious consideration , represent the odiousness and disingenuity , and unseasonableness of his sin to his mind , and muse upon that endless happiness , he may arrive to , weigh the comforts and consolations he may enjoy on this side heaven , and god will encourage him , gather the lambs with his arms , and carry them in his bosome , i. e. prosper those sincere endeavors , and water them with the dew of his benediction , till the byas of the soul is chang'd , and turned towards heaven . consideration is the bed where the incorruptible seed is sown , and on the ground thus prepared , the sun of righteousness doth shine , and by his warmth produces in the soul all manner of pleasant fruits , cant. . . consideration , like the pool of bethesda , draws the great angel of the covenant down , who stirs the pool , and gives it a healing virtue , and immediately the blind receive their sight , and the lame walk , and the lepers are cleansed , and the dead are rais'd up , matth. . . that god hath sometimes by miraculous means converted , and turn'd men from their irreligiousness and contempt of holiness we do not deny ; but though these miracles might be the occasion of their reformation , it was still consideration that digested these miraculous providences , and engaged these men to enquire what they meant , and for what end they were sent , and how they should escape if they neglected so great a salvation . it was this made them argue , that as these calls were great , and full of wonder , so they challeng'd entertainment and submission answerable to so great a mercy . it was this made them see the love of god , and wonder whence it should be , that god should overlook so many thousands , and knock at their gates ; pass by palaces , and be content to take up his rest in their poor habitations . it was this made them ponder , that after such admonitions and exhortations from heaven , there was no standing still , and that contempt of such extraordinary providences , must needs fall very heavy on the soul one day , and sink it into the nethermost hell ; upon which considerations and expostulations , they resolv'd to close with christ , and with the terms of the gospel . but all this will more fully appear , if we can prove , that without consideration , conversion or reformation of life cannot but be counterfeit , conversion being a change of the whole man , and loving god better than the world , or minding heaven more than earth , an immortal soul more than a frail dying body , there can nothing be imagin'd under god more likely to prevent our being deceiv'd with a form of godliness , than consideration . that the devil very ordinarily transforms himself into an angel of light , and imposes upon our minds by shadows of virtues , as it is his interest , so it is a thing as common as our yielding to temptations of that nature . daily experience is a sufficient witness , how men deceive themselves with a varnish and paint of piety , and flatter themselves , that they are ordain'd to eternal life , and in a way to those regions of bliss , when they are not . because they acknowledge and profess , that god is infinite , perfect , glorious , and the supreme governor of the world , and that in him we live and breathe , and have our being ; and that it 's he that rules the great wheel of providence , they conclude they love him better than their riches or pleasures here , when they do nothing less , indeed no more but what parrots may do , which being taught , can repeat the same words , and be never the nearer that wisdom which makes men wise unto salvation . we see how men because they have no inclination to some gross notorious sins that other men are guilty of , are apt to conclude that they mortifie their lusts , and put off the works of darkness , walking soberly as in the day-time ; and because they frequent the temple of the lord , they are presently true hearers of the word . because such a man is not drunk every day , but is sober now and then , he believes himself to be a very temperate man. another , because he doth not cheat so notoriously as his neighbors , concludes he is just , honest , upright , and fair in his dealings . another , because he works hard in his calling , and doth no body wrong , fancies he doth all that 's fit for a christian to do . another , because he hath sometimes a good thought of god , and can send up a short ejaculation to heaven , is very confident he meditates and contemplates the almighty . another , because he hath some faint breathings after him , knows nothing to the contrary , but he is as zealous for gods glory , as any of his acquaintance can be . another , because he hath now and then a melancholy thought of his sins , and confesses them to almighty god , concludes he doth repent as well as the best ; and because he often wishes for salvation , and hath a good opinion of holiness and goodness , he doubts not but he is made partaker of the divine nature . that these are cheats and delusions , is evident to any rational man. the gospel doth not offer heaven on these terms , and it is not partial but universal obedience that christ requires of his followers . he is resolved heaven shall cost them more than these little services come to , and they shall not impose upon god , however they may deceive themselves . but then how shall these , or any other cheats be discover'd and avoided , but by consideration ? true conversion consists in resisting and conquering such delusions , but how shall they be resisted , if they be not known ? how shall they be known , if men consider not whether the course they take , be either agreeable to the way god hath prescrib'd , or like to bring them to that happiness they aim at . it 's consideration must manifest which is god , and which is the cloud ; which is gold , and which is but guilt ; which are the waters of jordan , and which are the rivers of damascus ; which is corn , and which are tares ; which are the fiery tongues , and which is the glow-worm light ; which are jacob's hands , and which are the hands of esau. there are not a few sins which look very much like virtues ; complying with mens impieties looks so like humility , flattery so like that charity which bears all things , and hopes all things , and believes all things , and endures all things , reviling again when we are revil'd so like doing justice , worldly mindedness so like providing for our families , lying for profits sake so like a work of necessity , and self-preservation , and bearing a grudge to him that hath offended us , without discovering it in our actions , so like curbing our passions , that few men will think themselves concern'd to part with them , except they consider which is the pure , and which the sophisticate mettle . how like saving knowledge doth that knowledge of god look , which puffs up the soul , and tempts men to despise others that are not arriv'd to the same measure of the stature of the fulness of christ. there is no distinguishing of them , but by the effects ; and how shall the effects be discriminated , but by consideration . i cannot avoid being deceiv'd , if i do not sit down and reflect . lord ! i pretend to knowledge of the cross of christ , but doth this knowledge make me humble and vile in mine own eyes ? doth it discover to me my spiritual poverty , and make me prefer others before my self ? doth it make me prize christ above all ? and doth it engage me to count all things dross and dung , for the excellency of the knowledge of christ ? doth it make me stand under the cross of christ , and breathe and pant after his precious blood , like a man truly sensible both of the worth and want of it ? doth it produce that mind in me , which was in christ jesus ? dost thou feel this o my soul ? how happy art thou , if thou art sensible of these operations ? do not deceive thy self , doth not this knowledge thou pretendest to , make thee secure and careless ? doth it not make thee sit down contented without the life of religion ? doth it not persuade thee to believe that thou art a christian , though thou dost not imitate christ in his holy life and conversation ? does it not make thee proud and self-conceited , and think more highly of thy self than thou oughtest to think , and like the pharisees , look between anger and scorn on those that know not the law ; if so , how is the knowledge of christ jesus in thee ? the same may be said of faith , it 's consideration must separate it from presumption , and satisfie me whether it be of the true eagle-kind or no ; it 's impossible to know whether my faith be of the right stamp or no , without i make such inquisition as this . faith is a gift or fruit of the spirit , which i am apt to believe god hath blessed and enrich'd my soul withall , and i thank him that i am not born an heathen or infidel . but what power hath my faith upon my affections ? doth it purifie my heart , and drive away those lusts that have taken up their residence there ? doth it make me cut off my right hand , pull out my right eye when they do offend me ? doth it make me live like a person that believes the omnipresence , and omniscience of god ? doth it make me cautious and afraid of offending that god whom i believe of purer eyes than to behold iniquity ? doth it make me embrace christ both as my redeemer and governor , both as my saviour and my king ? doth it engage me to resign my will to his will , and to receive the kingdom of god , as a little child , without disputing his commands , or contradicting his injunctions ? doth it work by love ? and doth it drive me to give god my dearest and tenderest love ? doth it work by charity too , by good works ? and doth it make me cast my bread upon the water , give away freely and chearfully , though i have no prospect , and see no probability of a recompence here on earth ? doth it make me despise the world , and overcome it , and use it only as my servant , while god alone is my master ? doth it make me resist the devil , and grapple with powers and principalities , with the rulers of darkness , and with spiritual wickednesses in high places ? eph. . . doth it make me pray with fervency and importunity ? doth it transport my soul into ravishments upon the sight of yonder glorious things , god hath laid up and prepared for those that love him ? doth it make me rejoyce in that saviour i have not seen with joy unspeakable and full of glory ? does it make me trust god in adversity , even then when the fig-tree doth not blossom , when there is no fruit in the vines , when the labour of the olive fails , and the field does yield no meat , when the flock is cut off from the fold , and when there are no herds in the stalls ? hab. . . doth it make me take notice of gods gracious dealings and providences , and admire gods wisdom and greatness , and power and goodness in all ? doth it make me prize the promises of the gospel above all riches , and doth it make me willing to suffer for christ ? rejoyce , o my soul , if faith hath thus warm'd thy heart , and if thou findest these footsteps of god within thee ! these are ornaments sit for thee to appear in before the great tribunal . on the other side , what ease , what quiet canst thou enjoy , if thy faith be dead and dull , and unactive , if it doth not touch thy tongue with a coal from the altar , and doth not make thee break forth into celebrations and admiration of the height and breadth , and length , and depth of the love of god ? if thou feelest no holy force in thy soul , to shake off every weight and every sin which doth so easily beset thee ? if thy faith does not make thee stand upon thy watch , and break through all discouragements and oppositions , to obtain the end of thy faith , even thy salvation . if it doth not make thy corruptions abate , and thy extravagant desires and passions fall . if it doth not chase discontent in a great measure from thy thoughts , and doth not give thee bowels of compassion to ministers , to the servants of god , to christs distressed members . if it doth not drive thee into heaven , into contemplations of a glorious eternity , which shall make amends for all the losses , troubles , perils , miseries and difficulties thou undergoest here . if it doth not make thee prefer christs honour and will before the vain allurements of flesh and blood , and the society of those who delight in god , before familiarity with the richest and greatest who cast gods laws behind them . if it works no patience in afflictions , no humility , no self-denial , no meekness under curses and injuries , and persecutions , no courage to stand up for god , and for his glory , no delight in the word and wayes of god , no sincere endeavors to practise what thou hearest , no relish in spiritual things , no holy revenge upon thy corruptions , no indignation against thy former sins , no carefulness to please god , no vehement desires after him who is fairer than the children of men . faith thus consider'd , if it be but a painted fire , will quickly betray it self , and this consideration will soon give an item to the sinner , that this is no good foundation to build eternal salvation on . in this manner we are obliged to proceed in our prayers and supplications . consideration must acquaint us whether it be the desires of our hearts , or the desires of our lips only , that we offer unto god ; whether it be a deep sense of our spiritual wants and necessities , and of the greatness , majesty , purity , holiness , mercy and goodness of god that makes us pray , or custom , and education , and civility to our unruly consciences . so in our distributions to the necessities of others , consideration must acquaint us , whether we give enough or no , whether we fulfill those rules christ and his apostles have deliver'd concerning it , and whether it be vain glory and the applause of men , that makes us both liberal , and speak of our liberality , or an honest design to advance the glory of god , and the good of our neighbour . so in fasting , consideration must acquaint us , whether it be the outward performance we do regard more , than the inward frame of the soul ? whether it be a real , sincere resolution to mortifie sin , that engages us to this severity , or an intent of giving god satisfaction for the affronts we have offer'd him , and whether the austerity makes sin truly bitter to us , and works an eternal detestation of it in our hearts , or whether it disposes us to fall on afresh , and tempts us upon the credit of that piece of mortification , to venture into new sins and enormities . so in our zeal for god , consideration must acquaint us , whether we are more passionate in things , which concern the honour of god , than in promoting of our own interest , whether it be a zeal according unto knowledge , and kindled by the sun of righteousness , or furious and lighted by the flames of the burning lake , and whether we are zealous for the greater as well as for the lesser matters of the law , for judgment , faith and mercy , as well as for paying tythe of mint and cummin , and anise . without consideration , our souls must necessarily remain under very great darkness and mistakes , and consequently run the hazard of being cheated in the work of conversion . how should these cheats be discover'd but by our reason ? how shall our reason judge of them , but by consideration ? for consideration calls them to an account , layes them open , examines their rise and progress , discovers them to be dross , and spies out the danger they involve the soul in , and by that means works it into a faithful resolution to take another course . chap. iv of the various impediments and remora's of consideration . men fancy greater difficulty in 't , that there is indeed . are continually employ'd about sensual objects . loth to part with their sins . ignorant of the pleasure of consideration . reflect upon the danger of losing their unlawful gain . fear they shall fall into melancholy , or go distracted with so much seriousness . are of opinion , that conversion , in that sense the scripture speaks of it , is needless . mistake the nature of consideration . are discouraged by evil company . neglect consulting with ministers about this necessary work . delude themselves with the notion of christ's dying for the sins of the world . consideration , a duty so great , so noble , so necessary , one would think should find sutable entertainment with all men that pretend to reason , or wisdom , or discretion , the guest being so beneficial , who can imagine to the contrary , but every man will spread open his doors , and let it in ? how ? lock the gates against a good angel ? keep out a messenger that brings glad tydings ? darken the room that i may not see the sun ? consideration , that directs me , how i may be a friend of god , get room in his bosome , sing with angels , triumph with seraphins , sit at the right hand of a glorified jesus , stand before the throne of god , serve him day and night in his temple , and be freed from all possibility of sin and misery , from all discontent , and vexation of spirit ! is it possible a messenger of that worth and beauty , and excellency , can want a lodging ? is it possible it should fare no better than the great jesus , be destitute of a place where to lay its head ? does not every man desire to be happy ? did ever any man hate his own flesh ? was ever any man in love with torment ? is it not every mans interest to study how to prevent it ? and then sure , consideration cannot but have the love and embraces of all persons , that do not make sport with casting fire-brands , and death , and arrows , prov. . , . so an impartial , serious man would think , yet to our grief and sorrow we find , that men run away from it , as from the plague , and do as carefully avoid it , as they would do rats-bane , or sublimate , or night-shade . this will oblige me in the next place to enquire what are the remora's or impediments that make men neglect this panacaea , and like mad dogs , shun the water that would cure them , and slight the remedy that would infallibly recover them . it 's natural for men to enquire into the reasons of any decay . if a tree do not thrive , if flowers do wither in the bud , if a child do not grow , or if the water of a river fails , the first thing we do , is to enquire where the stop is , and what the causes of the defect are , and why things do not prosper according to expectation ? and he that hath a vineyard in a very fruitful hill , and fences it , and gathers the stones out of it , and plants it with the choicest vine , and builds a tower in the midst of it , and makes a wine-press therein , may well ask the question , wherefore when i look'd that it should bring forth grapes , brought it forth wild grapes , isa. . , , , . the clogs and impediments of consideration are numberless , for indeed it 's the devils study and contrivance day and night , which way to prevent it . where a person dares extricate himself from the snares of sense , and venture upon this work , the enemy justly fears he shall lose a subject ; and a soul will be snatcht out of his clutches , and he shall not be able to hold the sinner in his egypt , or hinder him from sacrificing to the lord his god. and being a spirit that lives upon envy , enjoyes his malice , and finds his greatest satisfaction in destroying mens souls , we must suppose he leaves no stone unturn'd , no stratagem untry'd , no means unattempted , to hinder men from a serious recollection of their thoughts and imaginations . there is such beauty , such loveliness in the wayes of god , notwithstanding the coarse outside , that should a person by serious consideration , be tempted to lift up the vail , and see what is behind it , remove the sackcloth and ashes , and take a view of that which is underneath , open the iron gate , and behold the gold within , unlock the cabinet , and see the jewels there , he would most certainly be ravish'd with the sight , and not stay one hour longer in the chambers of death . this the devil knows , he is sensible , that consideration is a tree of life , therefore least men put forth their hands , and take of the tree , and eat and live for ever , we may rationally believe , he 'll cross their endeavors to the uttermost ; so that we may suppose as many impediments of consideration , as the devil can invent stumbling blocks to throw in the way to this duty : however let 's take a view of some of the principal . i. the fancied difficulty of it . i say fancied , for there is not that hardship in 't men imagine . but such enemies are the generality of men to their own happiness , that they will fancy difficulties in things they are loth to do , and they therefore cry out , that they are hard , and not to be compassed but with infinite deal of trouble , because they would be excus'd from the performance or practice of them . it 's ordinary for school-boyes to plead difficulty of the task their master sets them , when they have a greater mind to play , than to learn , much like solomon's sloathful man , proa . . . there is a lion in the way , there is a lyon in the streets . vain man ! there are no lions but in his own brain , no considerable difficulties , but what are of his own making . so here men fancy , that this serious consideration of their wayes , is a thing which none but scholars , and men of learning can reach , and none are obliged to mind but men of letters , and such as are bookish , and read much , and have large capacities , are men of great judgment , and can wholly give or dedicate themselves to this study , a conceit as false , as god is true , and which we cannot reflect upon without indignation . there is no man that 's sensible , that gold is better than glasses and rattles , or that pearls ought to be priz'd and valued more than pebles . there is no man that is capable of apprehending that three and three makes six , or can contrive and plot , which way a dangerous pond , or a dreadful fire may be avoided , but may consider , whether the things the scripture speaks of be true or no , whether the promises and threatnings of the gospel are things that belong to him or no , whether he lives up to the precepts of christ or no , and what will be the consequence of his contempt of mercy , and what may be the means of escaping the wrath to come , and whether an endless glory be not infinitely better than a few hours pageantry , and everlasting enjoyment more satisfactory than momentary pleasures , and eternal rest more desirable than a transitory titillation . what difficulty is there in this consideration , what rocks , what precipices are there here , that must be ventur'd on to bring it about . i see a whole street on fire , and am struck into amazement , and cannot i consider how dreadful everlasting fire must be . i consider , it 's worth sitting up late , and rising early , and running up and down to get a livelihood , and cannot i consider , how far more rational it is to sweat , and toyle , and labour for an everlasting inheritance . i can consider with delight , how much ease and content i shall enjoy , when such an estate i have the reversion of , doth fall . and cannot i consider how happy those must be , that after their patient continuance in well-doing , shall be possess'd of glory and honour , and immortality , and eternal life . i can consider how pleasant , how glorious a thing it is to live in the good opinion of my prince , under the smiles and gracious looks of my benefactor . and cannot i consider what a felicity doth attend them , that enjoy the light of gods countenance . here is but changing the object . and i that can consider , how disingenious , and sordid a thing it is to act against a man , that hath rais'd me out of dust , and advanc'd me to great dignity and preferment , cannot i consider , what baseness , and disgenerous ingratitude it must be to provoke that god who maintains me , and preserves me , and without whom i cannot breathe or move ? i that can consider the reasonableness of sorrow and grief where i have offended , and done a signal injury to my superior , cannot i consider how just and equitable it is when i look on that saviour , whom my sins have pierc'd , to mourn as heartily , as one that mourns for his onely son ? why should not my understanding serve me to consider the one as well as the other ? spiritual things are the most adequate and most proper objects of my understanding . they are the proper fuel for that flame which cherish and feed it , and make it rise , and soar to heaven . whatever concerns provision for the flesh , or for this present life , is but a secondary object , more by favour and permission , than by design . for gods design in giving us understandings , was , that they might be receptacles of spiritual truths , storehouses of invisible treasures . contrivances , how we may get our bodily wants and necessities supplied , for ought i know may be perform'd , and order'd by sense alone , without reason , without this sublime faculty of understanding , as we see in beasts and ignobler animals , which being strangers to this priviledge , and directed only by sense , furnish themselves with necessaries , conveniencies , and superfluities : go to the ant , thou sluggard , consider her wayes , and be wise , which having no guide , overseer or ruler , provideth her meat in the summer , and gathereth her food in the harvest , prov. . , , . but what will not men call difficult , if they are unwilling to do what they should : and who sees not that this is but a shift to satisfie their consciences , that they may not twitch them for the omission ; and they must have some plea , left they should sin bare-faced , and seem to affront god without cause or instigation . and indeed this plea is a true stroke of the devil , for though the way to destruction be far more craggy , and infinitely fuller of precipices , than the way to life , witness mens breaking through infamy , the hatred of their friends , the displeasure of their relations , the fences of modesty , the scorn of angels , the indignation of a consuming fire , to get at sin , witness their venturing sometimes their fortunes , sometimes their lives , sometimes their reputation , sometimes the ruine of their families , to please the devil , yet the broad way being down , whereas the strait is up the hill , his persuasion prevails the sooner , that the former is infinitely more facile and easie , and thus he brings an evil report upon the good land , particularly upon consideration , the great ladder whereby we must climb to heaven , and hard it must be , though nothing be more easie : it 's a thing portable , and is alwayes to be had ; it 's alwayes in season , always at hand , alwayes within call , no burthen in a journey , no load in a voyage , men may carry it with them wherever they go ; when they are travelling , when they stay at home ; in company , and out of company ; when they are walking , when they are sitting down ; when they go to bed , when they rise ; they need not run beyond sea to fetch it , nor evolve many books to be masters of it ; they need not fail to the antipodes to compass it , nor dig under-ground to find it ; they need not ransack the indies to enrich themselves with it , nor venture shipwracks to bring it home ; they need not sell lands and houses to purchase it , nor run the hazard of sword and fire to secure it ; they need not clamber mountains to possess it , nor wade through rivers to inherit it . they carry this treasure in their hearts , and it must be meer sluggishness , if they let it lie there , and make no use of it . the fire is hid under the ashes , and they need but stir it , and blow it , and it will soon flame out ; and god hath made the duty so easie on purpose , that men might not be deluded by the devil , into a belief of its impossibility . strange stupidity ! they do not think it hard to carry talents of lead , or mountains of sin on their backs , and yet they think consideration hard ; even that consideration , which like a faithful friend would tell them how to be rid of that heavy load they bear , a load , which would immediately sink them into hell , but that the devil puts under his shoulder , and helps them to carry it , and so they feel it not . they do not think it hard to dig into hell , and yet they think consideration hard , which would teach them a way how to quench that fire . they do not think it hard to be oppress'd by a most bloody usurper , and yet they think consideration hard , which would shew them how they might shake off that yoke which neither they nor their forefathers were ever able to bear . they do not think it hard to obey every little slave , every silly lust , every common soldier , in that camp of which themselves might be the generals , and yet they think consideration hard , which would free them from that tyranny , and acquaint them with a way how they might be kings and priests unto god , and shine as the stars in the firmament for ever . o men unwise , and flow of heart , to believe all that the prophets have spoken ; you that have courage to meet an army in the field , and , to use job's expression , have confidence to laugh at the glittering spear and the shield , job . . you that have courage to plough the sea , to face a cannon , to mock a shower of arrows , to stand under a volley of shot , to fight duels , to expose your lives , to lay siege to a fort , to endure the noise of guns , to hear the clashing of swords , to lie on the cold ground many nights together , or to have an arm or leg cut off , to preserve the founder parts of your bodies , you that have courage to do all this , and do not think it hard , shall you think consideration hard ? even that consideration that would make you live like men , and free you from the ●ubbish , the lapsed posterity of adam lies groaning under : you that do things every day almost much harder , and much more difficult than consideration is , will you scruple that which may be perform'd with greater ease , and which you are more obliged to , than adventuring on the dangers i have mention'd ? ii. impediment . ii. love of the world , and being continually employ'd about sensual objects . this is another impediment of consideration . and indeed we need not wonder to see men neglectful and careless of this great and necessary work , when the world takes up their hearts , and engrosses their affections ; when we see how all their plots , designs , contrivances , desires are for the world , and when they mind onely fleshly things , as the apostles phrase is , phil. . . what i mean by the world , none can be ignorant of , that hath either read what wise men have written concerning it , or hath heard the word of the gospel sounding in his ears : for indeed , it 's not the least part of our commission to dehort and dissuade men from fixing their affections on these sublunary objects , and but that continual inculcating of the same thing would make our auditors nauseate the most wholsom lessons , we could not do them greater service , than by making such dehortations the perpetual subject of our sermons . all that is in the world , is the lust of the flesh , and the lust of the eyes , and the pride of life , saith the great divine , joh. . . whatever outward object serves to gratifie sense , whatever here below is most commonly desired and lusted after , whatever makes for satisfaction of the flesh , or of our sensual appetite , all is comprehended under this name . and indeed it is with these worldly comforts , as it was with the garden of eden ; some are for food , some for tryal ; some to keep our bodies serviceable to our souls ; some to prove our souls , whether they 'll rest on these broken reeds , or seek their rest and acquiescence in him , that is the creator of all . and accordingly the almighty thought fit to limit the use of these terrestrial felicities , and to signifie in his word , that his intent in giving them , was , that they should be our servants , not our masters ; that he design'd them as advantages to us , not hinderances in admiring and adoring the immense goodness and bounty of god , and that he appointed them for our use no farther , than they would serve to promote his glory , and the eternal felicity of our immortal souls . but here we find men generally live the reverse of gods designs and intentions , and instead of using these visible comforts in order to a greater end , make that their home , which was intended only for their inn , and are for erecting tabernacles to dwell there , which god design'd only as a thorow-fare . and to this unhappiness , preposterous education , which most men are subject to , doth very much contribute . for whereas we should be educated into reason , and a right apprehension of things , we are usually educated into sense and deceptions ; and those that have the care of us , and should teach us self-denial in these outward things , and by that means , engage our souls to fix on nobler objects , do commonly present us with nothing but sensual satisfactions . all their discourses to us are of the world , and of the magnificence , greatness , splendor , and ravishing aspects of these outward gayeties ; and the first principles they teach us , are how to please sense , and to pamper our appetite ; and though now and then they teach us some little notions of divinity , yet it is in such a sensual way , that it amounts to no more , than a formality and divertisement , and being a thing that 's taught by the by , it makes little or no impression upon our affections . but whatever disadvantages men lie under upon the account of their sensual education , one would think when they come to the full use of their reason , and are capable of understanding the vanity , emptiness , unconstancy of these lower objects , and of apprehending that they were only intended as ladders , to raise us into contemplations of our great benefactor in heaven , when they arrive to this ripeness of understanding , come out of their apprenticeship , set up for themselves , become as it were their own masters , and enter upon the possession of that estate , which before was managed by others , one would think , i say , they should then begin ( as there is commonly an alteration of our temper , upon the alteration of our fortunes ) to rectifie those sensual principles , which their nurses and tutors have shed into them , and wash away the stains those fond masters ( as indeed men may be kill'd by kindnesses , and like that olympian victor , be stifled with posies ) have unluckily imprinted on their souls . but alas ! there are so very few , that having gone thus far , stop and attempt to captivate their appetites to the obedience of reason and religion , or seek to elevate their souls above the dung and trouble of the world , according to the intent of their maker , that most men sink deeper and deeper into the gulf of sensual desires , open the gates wider , make the door larger for sensual satisfaction to enter in , nay , if it be modest and loth to enter , compel it to come in , and to give their spirits an infusion of carnality , to water and keep warm the seed of worldly inclinations , and find out wayes to encrease their thirst , to add heat to their fever , to provoke their sensual appetite to enlarge it self as hell , and fearing they have not been sufficiently , or faithfully enough instructed in the enjoyment of these worldly felicities , they try experiments and conclusions to find out new satisfactions , and thus plunge themselves into the main sea , being charmed by the sunbeams playing and glittering upon the water , and the curling of the waves . and the impressions which were made on the wax when soft and tractable , remain when it 's grown harder , by a continual hurry of worldly cares and businesses , which they are content to admit of , they make their souls the least object of their solicitude , and were they ask'd as that profane duke , what they think of heaven ? it's like they would answer in his language , or think so , or at least act as if they thought so , that they have so much business on earth , that they cannot think of heaven . thus their very spirits become flesh , and their souls turn to earth , as well as their bodies . whence it comes to pass , that their minds being altogether sensual , impregnated with worldly cares and satisfactions , and all their faculties employ'd in contriving how to get a greater share of earth than they have already , or at least to keep and preserve what they have , there is no room for this consideration of their spiritual estate or condition . they hearken to nothing with any zeal or attention , or life , that doth not carry either some worldly profit or pleasure with it , and that which charms or wins them , must be the musick of temporal interest . consideration how they shall be saved hereafter ! there is no lands to be bought with it , no mannors to be purchas'd , no houses to be built , no countries to be conquer'd , no honours to be got by it . it brings in no riches , it fills not their coffers with gold and silver , it doth not give them respect and credit with princes , and men of quality , it doth not cover their tables with dainties and delicacies , it doth not furnish them with portions for their children . it doth not feed their bellies , nor put them into a condition to lie on beds of ivory , or to be clad like dives , with silk and purple . it doth not maintain their great retinue , nor present them with soft airs . it doth not provide for their families , nor keep up their pomp and grandeur ; were it such a powerful thing as the philosophers stone is fabled to be , and did it enable them to turn their iron into gold , and did it make their trade to flourish , and did it make their garners full , affording all manner of store , and cause such fruitfulness among their flocks , that their sheep might bring forth thousands , and ten thousands in their streets ? did it raise them to the power of senacherib , to the magnificence of nebuchadnezar , to the pleasures of solomon ? did it promise a kingdom , and whisper in their ears , that they should enjoy ease and plenty , without all peradventure nothing should have so much of their care or hearts , as consideration of their wayes : but having none of these baits , and their hearts being fix'd on the world , they can find no time for this exercise . cannot , did i say ? they will not allow themselves time to retire and consider , that they have such things as souls , or that these souls are capable of punishment and glory , when they shake hands with their old companions , their bodies . they think that time mispent , that is bestow'd upon consideration of another world , and what minutes or hours are taken from their fleshly satisfactions , or from prosecuting their worldly concerns , they look upon as flung away . by worldly concerns , i do not only mean businesses which an estate , or trade , or family , or office or sensual pleasures cause , but business of study and learning too ; and one may be as much taken up with his study , as another is with his trade , and consequently be very loth to allow any time for this consideration we speak of . to be studious , and yet inconsiderate , implies no contradiction , and a man may contemplate god and heaven , and the whole creation , and yet not contemplate them in order to a holy preparation for another life , or with an intent to mortifie his sins and corruptions , and to imitate god in holiness , without which it cannot be consideration , and the best name we can give it , is an empty speculation , so that a spiritual meditation may be but a worldly business , if that which puts me upon it be my profession , whereby i get a livelihood ; if that which makes me study and meditate , be temporal profit , or honour , or applause ; if it be not undertaken with an intent to edifie my own soul , as well as the souls of others ; if it be done either to please the fancy , or to please the gentle reader , by publishing it to the world . and indeed where worldly concerns fill all the channels of the soul , there can be but very little employment for serious consideration . a continunl hurry of business sheds darkness upon the soul , thrusts out that eye , whereby it should reflect upon it self , and makes it intent only on things which tickle and please the flesh , and like felix , when any motions to serious consideration arise , replies , go thy way for this time , and when i have a convenient season , i will call for thee , acts . . it fares much with consideration , as with that princes invitation , luc. . . worldly cares and businesses like those guests when the soul feels any suggestions or invitations to consideration , are presently ready with excuses , and a thousand things are pretended why they cannot come , or stoop to the gracious message or vocation , and these bryars and thorns choak the good seed that 's thrown among them . thus earth keeps out heaven , and the world , like shutters of a window , excludes the light that would irradiate the room , not but that the business of our worldly callings may lawfully be performed and follow'd , and men ought to work with labour , and travel night and day , rather than be chargeable to others , thess. . . but where the world is made god , and fills mens minds as well as their hands , and all the time that can be got , is spent in embracing and grasping of it , it 's impossible consideration should find entertainment there ; it 's like a heartless prayer may , for that can be hudled up , and requires not much time , and leaves them as worldly as it finds them , and doth not hinder or cross them in their fondness to the world , which they are afraid consideration will do . and indeed they guess aright , for consideration would shake their love , make them unquiet in their amours , and unsettle their affections , pull down that high esteem they have of the world , and make them see that there is not that beauty , that glory , or that happiness in things below , which their sickly fancy dream'd of before ; it would shew them that all these gaudes are but a pit cover'd with curious flowers , where people may irrecoverably perish , if taken with the treacherous flowers they smell on them , and admire their odour and fragrancy . it would shew them the vanity of heaping up riches , when they know not who shall inherit them ; and represent unto them ●he folly of flattering their souls with an ede , bibe , lude , soul , take thine ease , eat , drink , and be merry , thou hast much goods laid up for many years . it would shew them how false , how perishable all these outward comforts are , and that they have something more than this deceitful world to look after . consideration , like a faithful counsellor , would undeceive them in their fond opinions of this treacherous friend , discover to them his base designs , the mischiefs he drives at under all his smiles , the serpent that lies under those green herbs , and bid them beware of him . but such is the love they bear to the world , that they are jealous of all things that would subvert their love , and hate consideration as an enemy , because they are afraid it will discompose those embraces , and break the league between them , and these earthly satisfactions , and put their hearts that lie close to the world , out of their place , dispossess them of their earthly mindedness , and prompt them to lay up in store for themselves a good foundation against the time to come , and lay hold on eternal life : a strange fondness this ! which doth not only marry the heart unto the world , and makes them two one flesh , but sends out spies to watch against all the endeavors of this faithful monitor , viz. consideration , that it may not break the match , or dissolve the bond , or make the heart sensible of its adulteries . o god! how is thy similitude in man defaced ? how is that glorious image thou didst once shed into his breast , blotted and defiled ? is this the man that receiv'd a soul to mind heaven most ? is this the man , over whom thou didst spread thy skirts , whose nakedness thou didst cover , and with whom thou didst enter into an everlasting covenant , whom thou dost draw by cords of love , whose soul thou didst betroth unto thee for ever in righteousness , and in judgment , and in loving kindness and in mercies ? hos. . . false treacherous man ! is the world become his master ? is his servant become his sovereign ? and is that which was intended for his footstool , become his throne , whereon he braves all the messages of grace and pardon ? shall so great a soul be married to so mean a slave ? so great a spirit join'd to so pitiful a vassal ? and shall that which was design'd for him to trample on , and despise , domineer , and use him like a prisoner , put fetters about his feet , and shackle his soul , that it may not return to that husband to whom it hath sworn fidelity , and promised allegiance and subjection ? how art thou fallen from heaven , o lucifer , son of the morning , and thou who hadst once power given thee to ascend into heaven , and without a metaphor to exalt thy throne above the stars of god , to ascend above the heights of the clouds , and to be like unto the most high , how art thou brought down to hell , to the sides of the pit ? how art thou cut down to the ground ? how is thy pomp brought down to the grave ? isa. . , , . iii. impediment . iii. vnwillingness to part with their sins . this certainly is the greatest impediment of consideration , and the chief cause of mens neglecting this most useful work . their consciences , or their hearts give them , that consideration will discover the deformity and odiousness of their vices , and will put them upon forsaking their darling lusts ; they are afraid it will raise doubts and jealousies in their heads about their present condition , disturb them in their slumber , discompose them in their golden dreams , drive them from their softs and ease , and make their candle burn dim and blew , which for the present gives a very delightful shine , and therefore they are loth to apply themselves to it . i have heard of some rude and savage indians , who being decently cloathed by our merchants ( for in their own countrey it seems they knew no other ornaments , but dung and guts of beasts about their naked bodies ) and brought over into england with an intent to civilize them , and make them instruments , upon their return to teach their own nation , modesty and decency , as they were walking about the streets of london , and beholding the stately houses that adorn'd that goodly city , they were observed to sigh and groan , and to look very melancholy ; those that took notice of them , charitably believ'd , that their dejected looks were no other but characters of their mourning at their unhappy countreymen , who were strangers to such edifices , such pomp , such glory , such plenty , such magnificence and gallantry . but being sent over into their own countrey again , they quickly betray'd the reason of their sighs , and soon discovered that their melancholy was caused by their being delivered from their nastiness , and beastly way of living . for they were no sooner come to shore , but they tore off their cloaths with indignation , fell about the necks of their countreymen with joy , and betook themselves to their dung and guts again , and in these ornaments they came triumphing to the english. there cannot certainly be a fitter emblem of sin , where men are enamor'd with it . they delight in their plague-sores , rejoyce in their wounds and bruises , wounds not bound up nor mollified with oyntment . they are afraid of plaisters , and do so desire to be let alone in their misery , that they are jealous of a cure , and dread a physitian . their filth is so pleasing to them , their itch so amiable , that he that offers to free them from it , attempts tearing of their bowels from them , and that 's it makes them afraid of consideration . for indeed consideration would anatomize their sin , shew them the venome that 's spread through every part , shew them who that god is who professes himself offended at it ; shew them , that he who is provok'd by it , is that god who breath'd into their nostrils the breath of life , and gives them the meat they eat , the drink they drink , and the cloaths they put on , that hath the same power over them , which the potter hath over his vessel , and can create and destroy them at his pleasure , that sits on the circle of the earth , and before whom all nations are as a drop of a bucket , and are counted as the small dust of the ballance , before whom they are as nothing , yea , less than nothing and vanity , from whom all their spiritual and temporal mercies do descend , without whom they could not be one moment out of hell , who is their best , their greatest , and most constant benefactor , who lets his sun shine upon them , and his rain drop down on their fields and pastures , who sends his holy angels to watch their steps , and to keep them in their wayes , who hears the heavens for them , and makes the heavens hear the earth , and the earth to hear the corn , the wine , and the oyl , and commands all these to relieve them , who preserves them from danger , prevents their being hurt , and charges all the elements to spare them , who keeps them by his providence , supports them by his wisdom , protects them by his power , and thinks nothing too good for them , if they will but approve themselves obedient children , and live like persons who are sensible of the obligations of the highest . consideration would let them see , that this god who could undo them , wooes them to repentance , and that there is nothing in the world god hates more than sin , and that this is it his soul abhors , being holiness it self , and of infinite purity ; consideration would let them see , that their sin controlls the will and wisdom of that god , who feeds them , sets up laws of its own making in opposition to those commands , which the holy angels dare not mention without trembling . this would let them see the majesty and glory of that god whom they do affront , a god who charges his angels with folly , and on whose brightness those blessed ministers cannot look , without covering their faces with their wings , and crying out in amazement , holy , holy , holy lord god of hosts . consideration would represent to them the various mercies and opportunities they do slight , and how hard it will be for them to kick against the pricks ; this would shew them what resisting their own mercies means , and what fighting against their own happiness imports ; how blessings slighted will turn to a curse , and mercies abus'd will aggravate their g●ilt ; how stubbornness makes god weary of shewing mercy ; and how refusing to come in , while the gates are open , provokes the master of the house to protest , that the invited guests shall neuer taste of his supper ; how opportunities of being serious , if neglected , may be snatcht away , and the scepter of grace , if look'd upon with contempt and scorn , may never be stretcht forth again . consideration would let them see , what grief their sins do cause in heaven ; how they make the eternal god complain ; how loathsom , how abominable they make them in the sight of god , and how they treasure up unto the owners wrath against the day of wrath , and revelation of the righteous judgment of god. this would shew them christ jesus on the cross ; this would bespeak them in the language of the prophet , who is this that comes from edom , with died garments from bozrah ? wherefore is he red in his apparel , and his garments like him that treads in the wine-fat ? isa. . , . this would shew them , that the blood which trickled down from that sacred head , trickled down upon the account of their follies and transgressions , that their oaths and curses , and blasphemies , were the thorns that prickt his head ; that their lasciviousness and fornications , and adulteries , were the spears that open'd his side ; that their boldness in sinning , their resolutions to be damn'd , made the tears gush from his eyes ; that their hatred , their malice , their envy , their revengeful desires were the hands that did buffet him ; that their covetousness , and worldly-mindedness , and neglect of their duty towards god and man , were the rods that smote him ; that their evil thoughts , and idle words , and extravagant actions , were the furies that spit into his face ; that their perfidiousness , their treacheries , their hypocrisies were the nails that were struck through his hands and feet ; that their labouring after hell , their endeavors to be miserable , their contempt of the goodness of god , made him sweat drops of blood in the garden of gethsemane ; that their delight in abusing god , and in trampling on his laws , was that which made him shreek out , to the amazement of heaven and earth , my god , my god , why hast thou forsaken me ? that the heat of their lusts was the cause of his drought , and proved the gall and vinegar that was given him to drink ; that their sinful lives kill'd him , and their deadness in duty murther'd him ; that their impatience and unbelief haled him to the cross , and their impenitence was the cause of that purple flood , which the angels , for the rarity and strangeness of it , descended from heaven to behold . consideration would lay before them all the curses of the law , the terror , the consumption , the sorrow of heart , that anguish that attends sin in the end , the troubles of conscience it will raise ere long , the frights , the disquiet it will produce . this would represent to them the flames that dives felt , and made the wretch cry out for a drop of water to cool his burning tongue . this would shew them what blackness sin doth cast on their understandings , and that their being baptized into the christian faith , doth signifie little , except they leave their sins ; and that they do name the name of christ in vain , without they depart form iniquity . this would shew them their error in flattering themselves with the hopes of gods mercy , and demonstrate to them , how ridiculous it is to believe , that god will pardon them , because they pardon themselves ; or that he will forgive them , because they are loth to suffer . this would shew them , that god sees and hears them , and will judge them , and set their transgressions in order before them , for all the seeming delay of his vengeance . consideration would discover to them the pardon and reconciliation they must go without , if they do not speedily return ; the blessings they deprive themselves of , the comforts they bid defiance to , the light , the favor of god , and the mercy of christ jesus they must for ever want , and be destitute of , if they flie not into his arms with the greatest expedition and alacrity . this would aggravate their sins , make them appear in their proper colours , and shew that they are no better than cockatrices eggs , and spiders webs . have not you seen the crafty spider weave a net , and then lie close in an ambush , till the silly fly , dazled perhaps with the curiosity of the net , hastens to those unhappy labyrinths ; but while she is sporting her self in those chambers of death , out comes the murtherer , and leads the captive wretch in triumph home . consideration would shew them , that thus it is with sin , & that with much fair speech , as that harlot , prov. . , , . it causes the sinner to yield , with the flattering of her lips , she forces him . he goes after her straightway , as an oxe goes to the slaughter , or a fool to the correction of the stocks : till a dart strike through his liver , as a bird hastes to the snare , not knowing that it is for life . this kindness consideration would do them . thus and thus it would tell them ; and this is it men are afraid of , and therefore care not for entertaining it . their sins afford them present satisfaction , and the pleasure they promise is brisk and lusty on their fancies ; their body feels it , their eyes see it , their ears hear it , their tongue tastes it , it tickles all their senses , it makes them merry and jovial , and makes their blood frisk and dance in their veins . it makes them forget their sorrows , and puts the evil day far from them . frequent converse and long acquaintance , hath made their friendship with sin inviolable . and though it is really the greatest evil , and the cause of all evils in the world ; though it murthers while it laughs , and poysons while it smiles and cringes ; though it is so merciless , that not contented to kill the body , it attempts the soul too ; yet having like the prophets ewe lamb , sam. . . been nourish'd , and kept by its owners for many years , and being grown up together with them , and having eaten of their meat , and drank of their cup , and lay'n in their bosoms , and been to them as a child , the fondness is grown so great , that nothing can make them willing to part with it . hence it is , that consideration is look'd upon as a sawcy , ill-bred , unmannerly messenger , that would part the dearest friends , divide sin from their souls , and cause a civil war in their bowels , destroy the reigning power of vice , attempt its strong holds , and storm its fortifications . they lie encircled in its arms ; and though they hang all this while over hell-fire by a twin'd thread , though god all this while shakes his rod over them , and while they hug the sin , is preparing the instruments of death , and whetting his sword , and bending his bowe , and making it ready , yet it seems such is the present hearts-ease sin affords , so sweet is the sleep it yields , that men care not for being awak'd by consideration ! we should wonder to see a man that 's ready to starve for want of food , refuse the bread or meat which we offer him ; and wonder to see a person that 's ready to perish with cold , reject the fire and cloathing we have prepared for him ; and wonder to see one who is blind , scorn the help of him that would certainly restore him to his sight ; and wonder to see one who is fallen among thieves and robbers make light of the assistance of a prince who offers to rescue him out of their hands . and dost not thou wonder , o my soul , at the insufferable stupidity of sinful men , that entic'd with the milk and butter swimming in a lordly dish , enter into a tent , where they will certainly meet with a nail and hammer , and yet are afraid of that which would assuredly prevent their being pierc'd and stricken through their temples ? mourn over them , lament their wretchedness , grieve for them , that will not grieve for themselves , call for rivers of tears , wish for a fountain of water ! behold sin hath blinded them , consideration would open their eyes , but they love darkness better than light . sin doth expose them naked to the contempt and scorn of god , and his holy angels , and they rejoyce under that weight . sin deprives them of the bread of life , and their souls are ready to die for want of the hidden manna , and they laugh under their want and misery . what changelings doth sin make men ! lord ! how it doth unman them ! how much below themselves doth it make them live ! unto god , and his holy angels they appear perfectly distracted , as the poor wretches in bedlam seem to us ; only herein their wretchedness exceeds the others misery , that they may be releas'd of their distractedness , and will not , the other if they would , cannot ; the former deliration is voluntary , the other forc'd ; the former hath malice in 't , the other weakness only ; and whereas the latter challenges pity and compassion , the former deserves nothing but wrath and indignation . iv. impediment . iv. ignorance of the pleasure of consideration , is another impediment . it 's ignorance of the price of pearls that makes the idiot slight them . it 's ignorance of the worth of diamonds , that makes the fool choose a peble before them . it 's ignorance of the satisfaction learning affords , that makes the peasant despise and laugh at it , and we see very ordinarily how men tread and trample on those plants , which are the greatest restoratives , because they know not the virtue of them ; and the same may justly be affirm'd of consideration , the reason why men meddle no more with it , is , because they are not acquainted with the pleasantness of the task . there is certainly such a thing as pleasure of the mind , and all delight consisteth not in sensual satisfaction . we see with what pleasure men spend their time in the study of the mathematicks ; the professors of it could live and dye in those studies , and desire no greater satisfaction on this side heaven ; their minds are so pleas'd with that harmony , symmetry , order , proportion , they spie in things , that they could dispense with the coarsest dyet , so they might but have leave to enjoy that mental pleasure . and indeed if knowledge be a pleasure , if to be acquainted with our selves be satisfactory , if to discover the impostures , falshood , designs , and ambuscadoes of a dangerous enemy be delightful , consideration must needs be so ; for this gives us an insight into our hearts , let 's us see what we are , points at the nets which are spread for us , and manifests the temptations of the devil , which like lime-twigs are design'd to catch us into death and ruine . that the devil , or rather his emissaries , the evil spirits that are under his power and dominion , are daily walking to and fro , and observing our actions and designs , and behaviour , the company we converse withall , the circumstances we are under , our constitutions , complexions and dispositions , and seeking whom they may devour , the holy ghost hath made so evident , and our own experience does so clearly demonstrate , that he that doubts of it , must be a man that 's altogether guided by sense , and takes notice of things no more than the beasts that perish ; these evil spirits , whenever they tempt , they tempt with a design to hurt ; they try men to do mischief , and provoke them to actions as may pull down the wrath of god upon their heads . and as the instruments or engines they make use of in their temptations are various , sometimes prosperity , sometimes adversity , sometimes our own corrupted hearts giving them advantage to spur us on to sin , so the temptations vary according to the several degrees and conditions , and tempers of men ; for it 's certain , all men will not be dragged or seduced into hell the same way , and a temptation which will fit one , will not fit another ; and a motion which one will contentedly swallow , will not go down with another ; several constitutions , must have several suggestions ; and according as men change , the temptation changes , and the devil takes other measures . david cannot be persuaded the same way that saul is wrought upon , and the arguments which prevail with the former , are of no great force with the latter . paul is not tempted the same way that judas , nor peter the same way that herod . the drunkards temptations differ from those of the abstemious , and the adulterers from the suggestions of him that 's dull and phlegmatick , and hath not inclination to vices of that nature . the melancholy man is oppress'd with imaginations different from those , which the merry and jovial meets withall ; and we cannot suppose that the prodigal is tormented with the same suggestions that the covetous acts by : 't is true , in the end , all these temptations agree , the intended end being destruction , and offending god ; but still they are of different kinds and complexions , and how pleasant must it be to see through all these wiles and devices of the devil , a prospect which consideration alone can afford . there are many temptations which seem to sollicit to good , when indeed they provoke to evil ; as when a man , who wallows in sin and uncleanness , is prompted to trust to gods mercy , and to lay hold on the merits of christ ▪ and to apply to himself the comforts of the gospel . the things he is tempted to are good in themselves , but the design of the temptation being to render the sinner secure and presumptuous , and careless of a serious life , it cannot but be a pleasure to any man that 's sensible of his spiritual interest , to discover the cheat , and this discovery is made by consideration of the nature , design and tendency of the flattering motion , men are not only provoked to commission of sin , but too often to neglect of their duty towards god and toward man. and he that is not tempted to murther , to theft , to adultery , to fornication , to contempt of his parents , to bearing false witness against his neighbour , is yet enticed to idleness , to flesh-pleasing , to neglect of prayer , of meditation , of charity , of faith , of hope , of confidence in god , of zeal , of fervency , of speaking for christ , of vindicating his honour when abus'd , of improving his time to gods glory , and his own eternal good . the young man rejoyces in his youth , and lets his heart cheer him in the dayes of his youth , and walks in the way of his heart , and in the sight of his eyes , hates gravity and seriousness , and admits of such motions as these : the precepts of the gospel sure were not intended for me , who have youth and blood , and spirit , to fit me for recreations , i have heard young saints make old devils , and i believe it ; for when in their riper years they reflect what time they have lost ; and how they have spent that age which was fittest for pleasure , in retired devotion ; they cannot but turn profane out of despight , and strive to redeem the time they have mispent , in following the advice of melancholy scholars . religion is a thing fit only for those who are either discontented , or grown weary of the world , for men who can sin no more , and whom age hath mortified into forsaking of their vices ; shall i forbear my mirth and amorous songs , and witty talk , my railleries , and modish accomplishments , for i know not what ? the men in black speak for their own interest , and god sure is kinder to men , than to give them an appetite to sensual satisfactions , and then forbid them to use it ; what needs this haste , and why should i apply my self to a religious life so early , when i have some forty , fifty , threescore years before me , and can shake off my follies any time hereafter ? thus the weak youngster pleads , and embraces these motions , as cordials for his sickly passions , as elixirs for his heated blood ; consideration would let him see that these temptations are messengers of the devil , threads to lead him into darkness , into captivity , into perfect slavery , and none but a mad man could forbear rejoycing at so happy a discovery . when the gray and hoary head from his great age infers the greatness of his graces , and from the multitude of his years concludes the multitude of his virtues ; flatters himself that god loves him , because he hath had little or no affliction in the world ; and from his impunity here , draws an argument to prove his impunity hereafter , and sooths himself with gods favour upon this account chiefly , because he never discover'd his anger in signal judgments , and bids his soul trust to it , that he stands fair in the good opinion and esteem of god , because his labours in the world have been crown'd with success ; and because he hath a garden of eden here , securely promises himself a paradise hereafter ; and will not be persuaded to the contrary , but that his plenty here , is but an earnest of a fuller vintage , and richer granary intended for him in the land of canaan ; and that his long life on earth , is a pledge of his eternal life in heaven : what are these but temptations which consideration would discover to be impostures , and consequently shed both light and joy into the soul. when the poor from their outward conclude their spiritual poverty , and will needs think that they are in a state of grace , because they are in a state of want ; and fancy they may securely pilfer , because god hath made no other provision for them ; and that they shall receive their good things in the next world , because they received their evil things in this ; that they shall be rich in heaven , because they were destitute of conveniences here on earth ; that they must necessarily be lords hereafter , because they were beggars here ; and shall certainly rejoyce in the nex life , because they mourn'd in this valley of tears ; and cannot but be blessed for ever , because they had a very large measure of misery here . when the rich from their prerogative on earth , conclude their prerogative in heaven ; and because they are advanc'd above other men , think they may use greater liberty in offending god than others ; and because they have greater estates than the meaner sort , may therefore sin more boldly , and more considently than they . when from their power they infer the lawfulness of their extravigances , and because they can stand it out , and brave the world , fancy , they may oppress the poorer sort , and may swear and curse more boldly than their tenants , and resent and affront and revenge injuries , with greater justice than clowns and peasants ; when from the custom of the age , they infer their priviledge of being more sensual than other men ; and because persons of the same quality are not , argue that they need not be so cautious and circumspect in their words and ways , as other men . when the gentiler sort of people feel inclinations in themselves to be ashamed of the gospel , and to forbear professing any zeal or fervency for religion in company ; where christs blood and wounds are abus'd , where god and heaven are rallied , where the precepts of the almighty are laught at , and the gospel turn'd into ridicule ; when they find an unwillingness seize upon their spirits , to reprove either their equals or inferiors , for some notorious impiety they commit . when they think it is below them to pray with their families , to exhort their servants to seriousness , and to shew a good example to those that are under their charge ; when they find a disposition to comply with lewd society , to laugh and smile , and consent to their frothy speeches , and abusive reflections , and to conceal the truth , where it ought to be professed and spoken . when the tradesman thinks of putting off his naughty commodities to the ignorant chapman , and of circumventing , and deceiving his neighbor , where his neighbor understands not what he buys ; when he is willing to put off his devotion , upon every trivial worldly business that comes in his way ; and to create business rather , than obey the checks of his conscience , that chides him for not minding his spiritual concerns more . when he is loth to do acts of charity , because he hath a wife and family to maintain , and is afraid he may want himself . when he thinks , that piety may procure poverty , and strictness of life may lose him his customers , and following the ways of god may make his acquaintance leave him , and that to be idle in his shop , is better than reading or meditating , or employing his mind in contemplations of gods goodness and mercy , and the various blessings he hath bestow'd upon him . when parents are unwilling to correct and admonish their children , are persuaded to let them take their course , abuse others , despise those they have a grudge against . when they are loth to instruct them in the fear of god , loth to initiate them in the love of their faithful creator , are apt to be more angry with their children and servants for neglecting their commands , than the service of god ; and apt to be delighted more with their industry and pains in temporal concerns , than with their attempts in the affairs of their everlasting salvation , apter to teach them how to maintain the punctilio's of their honour , than assert the glory of god ; and apter to encourage them in vindicating their credit and reputation , than in securing their everlasting treasures , or making their calling and election sure . when children ( provided they are able ) are loth to relieve their parents , loth to administer unto them necessaries if in want , unwilling to obey those wholsome counsels , which their parents guided and encourag'd by the word of god , impart to them , unwilling to imitate them in their seriousness and heavenly-mindedness , are apt to obey their parents more than god , and apt to do evil , because their parents bid them , though god enjoins the contrary ; when they sind in themselves an inclination to mourn more for displeasing their parents , than offending a gracious god ; and to be more pleased with the smiles of those which have the government of them , than with the light of gods countenance . when servants are moved to backbite , and revile their masters according to the flesh , find an unwillingness upon their spirits to honour the froward as well as the gentle , are apt to be unfaithful to them , to imbezel their goods , and to wrong them in things they have committed to their charge , when thoughts of revealing the secrets of the family meerly to sport themselves , arise in their minds ; when they find inclinations to be industrious in their masters presence , careless and lazy in their absence , to put them off with eye-service as men-pleasers , to murmur against their lawful injunctions , to answer again if rebuked for their faults , and to conspire against them by way of revenge . what are all these motions and inclinations , but temptations of the great destroyer of mens souls . these are some of the ginns and stratagems , whereby he doth insensibly ruine the greatest part of mankind ; and we may confidently affirm , that whatever thought , reason , argument , suggestion , proposition , imagination would discourage us from a close adherence unto god , from a fervent love to our gracious redeemer , from earnest breathings and pantings after him , from relying on him , and obeying him , and encourage us to any thing that 's displeasing to god , or contrary to christs rules and injunctions , or prejudicial to the honour of god , or to the welfare of our neighbor , or to a good conscience , whether the suggestion be immediately like lightning shot and darted into the mind , or conveyed immediately by our corrupted hearts , or by the world , or be adversity , or by prosperity , or by good report , or by evil report , they are temptations of the enemy , which how plausible soever , design nothing but our decay in goodness , and in the favour of god , and the loss of our spiritual comfort and refreshment . consideration examines the end of all these motions , and finding out the mischief they drive at , discovering the tempest they aim at , it cannot but give great satisfaction to a rational man , that would not be a stranger to himself . indeed none are more sensible of the pleasure of this consideration , than those whom gods spirit hath rais'd from the death of sin , and who have escap'd the pollutions of the world through lust . these reflect with more than ordinary delight on the snares , from which they have in a great measure been deliver'd . and though they are still subject to temptations , yet that which very much contents them , is , that they are not ignorant of satans devices . they see the windings and turnings of the enemy , and can laugh at the miserable shifts he uses to deceive them . they see his goings and his ways , and can trace the foe in all his stratagems . they see his juggles , and how he tears the sinner day and night . look , o my soul , look upon yonder sinner , that hath renounc'd his follies , and yet goes drooping under the burthen of his sins . dost not thou see the enemy behind him ? the foe can make him presume no longer , and therefore he seeks to drive him to despair ; and he that before told the wretch of gardens , and walks , and pleasures , now shews him nothing but hell , and a burning lake . he that before represented god to him as a mighty sardanapalus , one that doth not mind such little things , as sins , now sets out god , array'd in a habit of vengeance , and as one who doth but watch for an opportunity to condemn him . he that before made the burthen lighter than straw and stubble , now makes his little finger heavier than his loins , and assures him , that what seem'd but a cloud before , is all hill and mountain now . he that before talk'd of nothing but mercy seats , now changes his note , and knows of no other remedies , but tribunals of judgment . he that before made the silly wretch believe that god had no voice but that of mercy , no sceptre but that of love , makes god all thunder and lightning now . judas believes him , and is lost ; mary magdalen sees the imposture , and escapes ; she rests upon christs word , and is convinc'd , that there is no sin that 's capable of true repentance , but is capable of pardon too ; and that christ is so far from casting those away that come to him with an humble and contrite spirit , that the greatest ease and refreshment is their portion . she sees that the poor in spirit have a right to the kingdom of heaven ; and that those that mourn , shall never be destitute of comfort . she is sensible , how happy that person is , that feels his heart bleeding and melting upon the account of his former sins , and can make his bed to swim with tears . she is sensible the holy ghost moves upon these waters , and that such a person is indeed baptized with water , and the holy ghost . this she beholds , and beholds with pleasure . consideration gives her a prospect of the devils subtilty , and her eyes gush out with tears of joy . and certainly , if it be a greater pleasure to see than to grope in the dark ; a greater pleasure to know the precipices i am hurried into , than to have them hid from mine eyes ; a greater pleasure to see the brink of destruction i do stand upon , than to be ignorant of it ; consideration must be a pleasure , for this shews me the steep rock temptation , this ignis fatuus , would have led me to ; the ditch this false light would have flatter'd me into ; the fatal sea this false star would have seduc'd me into . how have i seen a traveller rejoyce , when waking in the morning , he hath seen the water , or the mine , he must have necessarily tumbled into , if he had gone but one step farther , and had not stopt where he did ; how doth he admire the providence which hath preserv'd him , and how doth he go on in his way rejoycing , that he hath seen the gulph he might have rusht into , and escap'd it ! and o sinner , dost not thou think thou shouldst rejoyce , to find by consideration , that thy aversness from religion , thy backwardness to devotion , thy unwillingness to spend time in private meditations , thy excusations of sin , thy palliations of extravagant desires , thy pleadings for licentiousness , thy apologies for pleasing the lusts of thy flesh , thy eagerness to run into evil company , thy desires to wallow in uncleanness , thy longings after things gods word forbids , thy inclination to unbelief , that all these are temptations of the devil , corn which that fowler spreads and scatters before the unwary birds to kill , and to destroy them . consideration would dismantle satan , pull off his mask and vizard , and convince thee that the sweetness of the potion , is but to make the poyson go down more glib ; and however the pill may be gilded , it is but to dazle thee into love with eternal ruine . v. impediment . v. danger of losing their unlawful gain ▪ it 's a thing not unusual for men to thrive by sin , and to prosper by iniquity ; to grow rich by oppression , and to advance in wealth by unlawful callings ; to get money by pleasing other men in their lusts , and to procure a livelihood by injustice , and complying with the vices of the age we live in . the devil must have some rewards to bestow , else his kingdom would soon expire ; and though his rewards as well as temptations are deceitful , yet rewards they are , and being present and visible , and consequently apt to make the deeper impressions , they invite more strongly , and caress men into desire and appetite . men many times would not venture on sin , but that they believe it is the way to gain , and the known road to advantage and emolument . and as sin is judged to be the way to profit , so they look upon 't as the onely means to preserve what they have got and acquired . if absolom had not had a kingdom in his eye , he would hardly have dared to rebel , and viper-like , to prey upon the bowels that did feed and nourish him . demas sees how plentifully the heathen priests did live , what credit , what honour , what wealth and glory they enjoy'd , and that makes him forsake christianity , and embrace their wayes . it was gain made demetrius so zealous for the worship of diana , and the masters of that damsel that had a familiar spirit so earnest for telling of fortunes , and unlawful divinations . and we know who they were that told the prophet jeremy , as for the word that thou hast spoken unto us in the name of the lord , we will not hearken unto thee : but we will certainly do whatsoever thing goes forth out of our own mouth , to burn incense unto the queen of heaven , and to pour out drink-offerings unto her , for then we had plenty of victuals , and were well , and saw no evil . but since we left off to burn incense to the queen of heaven , and to pour out drink-offerings unto her , we have wanted all things , and have been consum'd by the sword , and by the famine , jer. . , , . and indeed , this principle , that a sinful life , is the only profitable life doth so spread , and infect the hearts of men , that most are afraid to sit down and consider their ways , for fear consideration should make them weary of a sinful life , and consequently make them quit and cashier the gain and profit , they do reap by it . profit is the great goddess the world adores , and to preserve that , men employ their strength and friends , and make use of all opportunities to secure it ; it 's that which they are truly jealous of , and which is as dear to them , as their lives , and which makes them climb rocks , and clamber mountains , and fight their way through all impediments that would oppose and cross it : touch that , and you touch the apple of their eye ; and whatever cause they are zealous for , though other reasons may be pretended , yet profit and interest commonly is the true cause that inflames their passions , and makes their spirits fervent ; and they seldom matter whether it be by lawful , or unlawful ways , that they have made their fortunes , so they be but made and advanc'd to such a pitch , they 'll be sure to protect , what they have purchas'd , and it is not an easie matter , shall snatch it out of their clutches . consideration that unruly faculty would create ill thoughts of such gain in their minds , and therefore as men that are loth to meet their creditors , and when they see them afar off , turn out of the way , that they may have no occasion to speak to them ; so the generality of men do carefully shun consideration , as an unhappy remembrancer , that will put them in mind of things they do not desire to hear , and touch the sore they would not have handled or medled withall , and search into those wounds they would not have healed up , or come under the hand of a physitian . i do but think , what a world of religious men we should have , how men would flock to christ from all corners , what a number of pious souls would appear in all places , if we could assure them , that a serious life will for certain furnish them with an estate answerable to their luxurious appetite ; and i am apt to believe , were men confident , and could they trust to it , that they should get an estate of or l. per annum , by frequent reading , praying , meditating , and obedience to christs commands , the greatest part would make a hard shift to consider how to leave their sins and vices , and apply themselves to reformation , we should hear no more of the excuses they now make , that they have no time , or that their condition is such , that they cannot serve god , as they should . the impossibilities they now pretend , would all vanish ; and they that now rack and torment , and tire themselves for a little profit , upon prospect of so considerable an advantage , would turn their pains and labour another way , and become very devout worshippers of the holy jesus , and find no such trouble in a circumspect life , as now they do . should christ appear in a visible shape from heaven to the swearer , or drunkard , or fornicator , or adulterer , or covetous , or any other of the sinful herd , with vast glittering treasures in his hand , nay , could we the ministers of the gospel secure such a lo●dship , such a principality , such a kingdom , such an empire , to any of these sinners , upon condition , they would part with their vices , sure , it would be a mighty temptation to them , to shake hands with their darling impieties ; for i see they sell their souls to the devil , for , , or l. many times ; and i am so charitable as to think , they would save them for a far more considerable sum . it 's like some would be so brutish , so swinish , so sottish , ( and yet but very few neither ) that would rather starve , than leave their sins ; dwell rather in a hogs-stie , than renounce wallowing in the mire of their follies ; and live upon bread and water rather , than deny their lustful desires ; and stoop to the meanest , lowest , and most sordid condition in the world rather , than bow to the noble commands of christ jesus ; but one might engage safely for the generality of sinners , profit and riches being the great loadstone , that makes men willing to do any thing . i see , how if a prince , or other great person , men depend or hope for something from , dislike such a sin , they are guilty of , they can forbear it , and comply with their princes will and devotion . i see how a person of quality can frown all his family into seriousness ; and the most vicious servant he hath , for fear of losing his masters favour , and the good place he hath under him , will find a way for profits sake to subdue his inclinations , and take leave of a sinful pleasure , since it is so that he cannot enjoy that and his masters good will together . and therefore could we promise temporal crowns and scepters , and estates , and were we able to perform our promise upon mens quitting of their sins , it 's very probable , holiness and seriousness would be mainly embrac'd and follow'd , and what is now out of fashion , would be as much the mode then ; and a person that would not conform to the rules and orders of a serious life , would look like an antick as much , as he doth now , that dares be truly good in a sinful , and adulterous generation . but seeing all the divinity we teach , cannot increase their trade , and make their rocks drop with honey , and sill their trunks with shining clay , they look upon that holiness , we press and recommend to them , as a very beggarly business , and mind it only on the by , when they have nothing else to do . and this is it , confirms them in their fancy , that a loose and vicious life is the only gainful life , a maxim notoriously false , and which consideration would soon scatter , were it but call'd in to do its office ; this would represent to them , how their gain , which hath so ill a foundation , must necessarily be a moth in their estates ; and how promising soever their gettings may be for the present , they will soon bring a consumption on their fortune , and prepares for their greater sorrow and vexation . this would represent to them , how such gain doth purchase the wrath of god , and procures treasures of gods indignation , how it prognosticates a more plentiful condemnation , and is a presage of richer flames hereafter . this would lay before them that saying of christ , matth. . . what shall it profit a man , if he gain the whole world , and lose his own soul ? or what shall a man give in exchange for his soul ? this would shew them their stupendious folly , in venturing eternal torment for a little trash ; and discover to them , how dear they buy their plenty . consideration would let them see , that a serious life is , in despite of all the suggestions of the devil to the contrary , the way to the greatest gain , and yields the most durable profit , and lays a foundation for riches , which grow not old , and fade not away ; and that peace with god. is a far greater treasure , than all the gold of ophir ; and reconciliation by the blood of jesus , a nobler possession , than all the jewels and pearls of the indian monarchs ; and that the apostle was in the right , when he counted all things but loss and dung for the excellency of the knowledge of christ , phil. . . this would shew them , that friendship with god , and fellowship with the father , and his son jesus christ , is worth more than ten thousand worlds , and represent to them the groans of the damn'd in hell , who , were they to live over their days again , would sell all they had to purchase this pearl , and give ten thousand millions of gold , if they had them , for this friendship , because this friendship would blow out their flames , and cool their burning tongues , which all that mass of wealth will not do . consideration would lay open all the riches , a serious life procures ; it would let them see , that the intercession of christ jesus is entail'd upon 't , a blessing inconsiderable in the eyes of the world , but which men will one day set a higher price upon , when it is too late . to have an advocate in heaven , who answers all the cavils and exceptions , and accusations of the devil against our sincere endeavours , who controlls the rage and malice of the enemy , steps in , while the foe is arguing against us , shews his merits , his wounds , and the marks of his nails , and makes our imperfect services pass for current coin in the court of the highest , covers the weaknesses and infirmities of our duties , perfumes our devotions with the precious odors of his satisfaction , offers up our prayers in his golden censer , throws his garment over us , stops the lyons mouth that 's open'd against us , contrives our happiness , promotes our interest with god , and pleads , not to cast us away from his presence , nor to take his holy spirit from us ; what profit there is in having such an intercessor , none will ere long be more sensible of , than those who have been destitute of the benefit of this intercession , and indeed none share in that mercy , but men that dare apply themselves to that serious life , whereof consideration is the key . consideration would shew them , that this serious life gains the assistance and illumination of gods spirit . and indeed , to have the mind so purged , as to see the vanity and emptiness of all sublunary objects , the beauty of holiness , the odiousness and loathsomness of sin , the transcendent excellency of god , the designs of gods providence , the methods of gods mercy , the reasonableness and equity of his proceedings , and to be so assisted from above , as to dare to oppose the most pleasing temptations , though they charm never so wisely ; and to esteem one hours communion with god , above all the preferments and glories of the world ; ( for in this manner the holy ghost assists those that apply themselves to a serious circumspect life ) he that sees no profit , no gain , no advantages in this priviledge , may justly be supposed to be quite blinded by the god of this world . consideration would let them see , that the promises of the gospel are other gets riches , than plenty of corn and wine , and oyl ; that there is no distress , no calamity , no misery , wherein these promises cannot hold a believers head , and support him against fainting ; that these can give content , when nothing in the world can quiet the soul ; and that these can make men triumph , when they are made as the filth of the world , and as the off-scowring of all things . consideration would let them see the unspeakable gain which attends the serious , sincere , and self-denying christian when he comes to dye . this would shew them , that the immarcessible crown of glory , the reward of a serious life , doth infinitely transcend all that the world can imagine advantageous and profitable . nay , consideration would discover to them , that a serious , circumspect life , entitles men to temporal gain , as well as to spiritual and eternal advantages . this would shew them , that more men are ruined in their estates , by a vicious , than there are by a religious conversation ; and that drunkards , whoremongers , adulterers , ambitious , and quarrelsom men , break sooner and oftner in the world , than those whose business it is to keep a conscience void of offence towards god and man. this would shew them , that this worlds goods are not ingrossed , or possessed altogether by men , who slight god and their own souls ; but that even many of those , who truly fear god , have a very large share in temporal plenty and prosperity ; and that many times men thrive the better for a serious life , and a secret blessing attends them , plenty steals upon them beyond expectation ; and as if some good angel were at work for them , riches flow insensibly upon them , and every thing they undertake doth prosper , insomuch that themselves cannot but wonder at their increase . this would convince them , that many men who during their ungodly conversation , could not thrive , have signally prospered in the world , as soon as they have applied themselves to a serious life ; and that a serious man is best qualified for getting profit , and encreasing an estate ; and that the generality of men had rather deal with a conscientious man , than with a person who is careless of all things , but his own interest , as knowing , that being conscientious , he dares not cheat , or deceive them , but will think himself obliged to deal justly and honestly with them , and do by them , as he would have others do by him ; and that this is the great misfortune of ungodliness , and the glory of a serious life , in that one wicked man dares not trust another , but both good and bad dare trust him , who stands in awe of god , and makes it his great care and study , how to please him . this would shew them , that the serious man in being charitable , takes the readiest way to prosper in his secular concerns ; and that as great a paradox as it may seem to sensual men , there is not a greater truth in the world , than that which solomon speaks of , prov. . . there is he that scattereth , and yet encreases . this would lay before them the examples of men , who by consecrating a great part of their estate and incomes to pious and charitable uses , have enlarged their fortunes , and by casting their bread upon the water , have found it again with interest after many dayes , who have denied themselves in their superfluities , and yet are grown rich , given away , and gotten more than they had in times past . this would lead them into the pleasant field of gods providence , and shew them how that wise and gracious god wheels and turns things about for the good of those that dare trust him for a recompence , and makes that money which was laid out for the use of the needy , return with advantage and usury . consideration would let them see , how various gods temporal blessings are , which very often light on the head of a serious religious man ; and though he hath no trade , which stands in need of augmentation , but a standing revenue , how yet god may watch over him so , that he shall lose little , and all he undertakes shall prosper ; that his houses shall be preserv'd from fire , and his cattle from decay ; that his fields shall bring forth plentifully , and his lands be as the garden of the lord ; that he shall see his posterity advance in wealth and honour , and his childrens children grow as the lillies , and spread their branches as the cedars in lebanon . consideration would let them see , how a whole kingdom thrives , where seriousness and the fear of god is encourag'd with vigor and sincerity . what a darling a serious prince is to his subjects , how well they love him , how highly they esteem him , and how plentifully and contentedly they live under his shadow . this would refresh their memories , how upon a publick humiliation god hath been entreated , and the judgments under which a nation groan'd , have been averted ; and the heavens which before were turn'd into brass , have visited the earth again with showers , and the former scarcity hath been transform'd into plenty and abundance ; and how god hath seen their works , that they turn'd from their evil ways , and hath repented himself of the evil he had said , he would do unto them , and hath not done it . consideration would let them see , that though a serious man should decay in the world , and his conscientiousness be the cause of his ruine , yet he would have more to support him under his losses than another man , and it could not but be a very great satisfaction to him , that it was not any vice of licentiousness , that broke him , but a good conscience , which is its own reward , and the best preservative , against murmuring , repining , and despair , and very often a presage , that god will set him up again , and as it was in job's case , make the latter part of his life more prosperous than the former . by such representations as these , consideration would scatter this suggestion of the devil , that a sinful life , is the onely gainful and advantageous life . but what argument can prevail against experience ; and where men have found already , that their sins have prov'd profitable , and that their carelesness of religion hath procur'd them no small advantages ? their great care and study now must be , that they do not put themselves into a way of losing them ; and therefore exhort them to consider , what the end of these things will be , and whether this be a likely course , to get a title to the inheritance incorruptible reserv'd in heaven for believers ; they 'll be ready to reply , what , part with my livelihood ? quit that which must support my family ? would you have me starve and perish ? will your religiousness give me bread ? would you have me precipitate my self into ruine ? will nothing less serve the turn , than leaving all , and following christ ? why should i despair , when god blesses me ; and think ill of my way of living , when god , by prospering my endeavors , declares his approbation of my deportment ? my gain is his mercy ; and if he did not allow of what i did , he would with-hold his benediction . his giving success to what i do , shews his love ; and i have reason to believe he is not angry with me for taking this course , because he never cross'd it by his thunders . god would have me live in the world , and since i have no other way to thrive but this , i must suppose it 's that which god hath call'd me to . my industry is in obedience to his command , and why should i fright my self with his indignation , when my prosperous fortunes speak his smiles and sun-shine ! consideration would let them see , that god doth not bless them for their sins , but doth it to invite them to amendment . nay , this would suggest to them , that it may not be god that blesses them , but the devil ; and that he that is permitted to shew them all the kingdoms of the world , and the glories of them in a moment , hath power also to reward iniquity ; and that prosperity which is acquir'd by sin , cannot be of gods making , but is an effect of the devils bounty , who never gives , but with an intent to murther ; and makes presents for no other end , but to make the soul a prey to his fury ; who gives , like the grecians , onely to overcome ; and seems kind , onely to get an interest in the sinner , and to take advantage against him , when there shall be occasion ; who blesses with a design to curse , and rewards to harden men in their contempt of the almighty , who lets men reap profit , that they may venture confidently on sin , and is contented , they should have something for their pains , that they may dedicate themselves more entirely to his service . but what can you expect from men , that are resolv'd not to s●e , and are so wedded to their gain , that they are frighted with the very thoughts of a remedy , that would clear their sight , and shew them the fatal hand , that gives them their prosperity , and discover to them , the fiend , that conveys the gain , they get , into their houses , and bribes them into everlasting tortures . o poor besotted sinners ! and do you lose heaven for this ? is it for this , you leap into destruction ? is it for this , you hazard the favour of god ? is it for this , you scorn the gold of the sanctuary ? is it for this , that the riches of grace and mercy , are vile and mean , and despicable in your eyes ? would any man think , you had rational , immortal souls within you , that sees you live thus ? would any man imagine that you believe a reward to come , that sees you so greedy after a present recompence ? so greedy , that you fight your way through oaths , curses , lyes , oppression , extortion , injustice , covetousness , uncleanness , blasphemy , flatteries , railings , slanders , abuses , drunkenness , and through the most sneaking , most sordid , and most disingenuous sins , to get it ? to see this , what sober man would not bless himself ? what man of reason would envy such advantages ? pity you he may , but he can never wish for your happiness , for that which you call happiness , is misery in grain , and must shortly die into endless lamentations , verily i say unto you , you have your reward , mat. . . vi. impediment . vi. fear of being melancholy with so much seriousness , is another impediment . and as the devil ceases not day and night to instill this principle into mens minds , so it usually prevails with the jolly crew , and such as are all for mirth and raillery , and hate sadness as their most deadly enemy . consideration they are afraid will strike them into dumps , and a view of the odiousness and loathsomness of their sinful life , deprive them for ever of that merry temper , kind nature hath bestow'd on them . consideration of their danger , they fear , will put them in mind of the severe duties of religion , and suggest something to them that will lie gnawing within , and make them , that they shall never enjoy a merry hour again . they look upon men abroad , who have applied themselves to consideration of their wayes , and studied how they shall be happy after death , and find , it had spoil'd their triumphs , and caus'd them to walk about discouraged , and dejected . they see how some , that think much of their salvation , hang down their heads , like a bulrush , fold their arms , and spend their days in tears , and weeping . they see how uncomfortable consideration hath made their lives , how it hath fill'd their hearts with sorrow , and grief , and anguish , and they are afraid , this will be their fate , and the effects it hath wrought in others , fright them , lest they should be as disconsolate as they . while they maintain their jolly temper , they can live quietly , and with content ; and while they have little or nothing to do with those serious things , divines do talk of , they feel no disturbance ; and why should they meddle with consideration , which will certainly infuse sad thoughts into their minds , and give them gall and vinegar to drink ? and are not these excellent arguments against consideration ? are not these very lofty and pregnant reasons , to confute the necessity of so great a duty ? wretched , deluded men ! consideration would let you see , that there is a great difference between melancholy and seriousness ; and that every man that looks grave and sober , is not therefore dejected , and discompos'd within ; and that it 's possible for men not to rant , and tear , and swagger , and yet to enjoy great calm and quietness in their souls . that a man is not therefore sad , because he will not swear and drink , nor therefore hypocondriack , because his conscience will not digest those sins which you can swallow down without chewing . consideration would let you see , that you who allow your selves in sin and vanity , of all men have least reason to be merry , who have the king immortal and invisible , for your enemy , and the blood of jesus speaking against you , and gods spirit bearing witness of your disobedience , and know not how soon god will open the flood gates of his anger , and how soon your portion will be in outward darkness ; who have no title to the benefits of christs passion , and are dead while you live ; who have your understandings darkned , your inward and outward man polluted , and your garments spotted by the flesh . consideration would let you see , that your joy and mirth is but slight and superficial , so far from being solid , that oftentimes in your very laughter , your heart is sorrowful ; and as fair as you carry things outwardly , your consciences cannot but fright you with an approaching storm sometimes ; and as merry as you seem to be , you now and then feel terrors , which make you flee , when no man pursues you . this would let you see , how short your mirth and pleasures are , and how they perish in the very enjoyment , and are no better than butterflies ; which when you have with great labour and industry got into your hands , their curious colours decay with a touch , and you can boast of nothing but a squalid worm . this would shew you how weak a thing it is with lysimachus , for a cup of cold water to lose a kingdom , and to hazard an eternity of joy for mirth , which at the best is but as a morning cloud , and as the early dew , which soon passes away . consideration would let you see , that your mirth is worse than sadness and sorrow , because it proceeds from a stupified soul , and from a hard heart ; and that it is rather a mans felicity to be a stranger to your mirth , than unhappiness , because your mirth is so vain , your delight so frothy , and your joy usually hath such a fearful end , an end , much like that of belshazzar , who made a feast to his lords , drank wine before them , and to make the deboshe complete , and to make the blood of the grapes drink with greater briskness , call'd for the golden vessels , which his father had taken out of the temple of jerusalem , as if it encreas'd the pleasure of drink to profane those vessels by drunkenness , which were consecrated to god , and wine out of a bowl of the sanctuary , gave greater life to the spirits , and reviv'd the heart more than a common cup. but while their hearts danc'd and leapt for joy , an unknown hand from heaven writes the dreadful mene mene tekel , vpharsin , upon the wall , and on a sudden , the kings countenance changes , and his thoughts trouble him , so that the joints of his loins were loosen'd , and his knees smote one against another , dan. . . consideration would let you see , that your joy doth not deserve the name of joy , and that your mirth is nothing but wantonness , and how much below a great spirit such pleasures are , how unworthy of a man created after gods image and similitude , how empty they leave your souls , and how like the sea when ebbing in muddy places , leave nothing but stink and filth , and nastiness behind them . consideration would let you see , that none can rejoyce so heartily as those , who make it their business to please god , and to be happy for ever . this would shew you , that light is sown for the righteous , and gladness for the upright in heart , psal. . . and that no persons in the world have greater reason to rejoyce than they , whose great care and study , is first to seek the kingdom of god , and his righteousness , as being persons , who are acquainted with a lively faith , and know by blessed experience what that hope means , whereby men purifie themselves even as god is pure , and what it is to be strengthen'd with all might unto all patience , and long-suffering , and what the constraining love of god implies , and what it is to be married to him , who is altogether lovely , and what it is to have union and communion with him . consideration would shew you , that peace of conscience , and honour with god , and the spirits making intercession for us with groans unutterable , and pardon of sins , priviledges which attend a serious preparation for a better world , are a continual feast , and consequently afford matter for greater joy , than all the rarities and curiosities of this present life . this would let you see , that that one blessing , pardon of sin , which a serious man enjoys , is a mercy which he may justly rejoyce and triumph in , more than the greatest monarch of this world in his boundless empire . this would lead your thoughts to take a view of the present condition of the unhappy spirits in hell , to whom pardon of sin would be a greater comfort and refreshment , than all the pleasures of this world distill'd into quintessence . should a proclamation be made in that dismal vault , by some angel sent from heaven , that all the prisoners are freed from their guilt , by the new and living way , even by the blood of jesus , and that god hath condescended at last , and is prevail'd withall to forgive their iniquities , what leaping , what dancing , what joy , what gladness , what exultation of spirit , what serenity of face , what a chearful air would appear in every corner of that loathsom prison ! how would one wretch jog the other , and bid him break out into praises and celebrations of his maker , for so great a favour ! how like heaven would hell look on a sudden , and all their exclamations which grief and anguish did draw from them , change into exclamations of gladness ! how would their hearts swell , and dilate themselves , and transport them into an extasie of joy ! how sordid , how mean , how pitiful , how inconsiderable would all their former sensual delights seem to this pleasure or satisfaction ! consideration would let you see , that whatever men that are become vain in their imaginations , may prate , there is no pleasure , no felicity like that which flows from walking in the wayes of god ; that in this garden are the sweetest roses , the most odoriferous flowers , the most fragrant plants , roses which have no prickles underneath , like your carnal delights , flowers which wither not away , like that frothy mirth which the laughter of fools affords , plants which feed , and nourish , and heal , and poyson not , like those airy satisfactions which flow from making provision for the flesh . this would represent to your minds the examples of millions of saints , who are able from their own experience to affirm , that the ways of seriousness , are truly ways of pleasantness ; and that all her paths are peace ; that they have found more satisfaction in being door-keepers in the house of god , than they have done in being masters of the most glorious tents of wickedness ; that they have had more joy from contemplation of heavens glory , and from reflecting on the beauty of holiness , in one hour , than ever they received from running up and down many years together , after the things the vain world is enamor'd withall ; that they would not be in that miserable , unregenerate estate again , if they might have whole kingdoms to entice them ; and that there is no condition in all the world so full of bryars and thorns , and anguish , and pain , and disquietness , and trouble , and vexation , as a sinful life , and an unconverted state . consideration would let you see , that those serious persons who look dejected and melancholy , have joyes within which no stranger intermeddles withall , and as little shew as they make of chearfulness , they carry that within their breasts , as can make their life a perpetual jubilee . so far is consideration from making men melancholy , that it points at the things where the greatest joy is to be found ; and as consideration it self is a pleasure , as we prov'd before , so it is a guide to lead men into such a paradise , as they would be content to lose themselves in , and desire no greater felicity on this side heaven . vii . impediment . vii . fear of going distracted with poring on things too high for their capacities . the aversness from a truly , serious , circumspect life , in most men is so very great , that they 'll entertain the absurdest , silliest , and most childish pretences , rather than be persuaded to that course , god and his holy angels , scripture , conscience , ministers , and all the providences of god do call and invite them to . and such a shift is that we have before us , a plea so impertinent , that we might justly ask the question , whether those that make use of it , are not distracted already ? men had as good give us a downright answer , and tell us plainly , that they will not take their everlasting state into consideration , and will have nothing to do with salvation , as make us conclude so much from their unsteddiness and tergiversations . they love to leave god and themselves , and their neighbors in the dark ; and we find , they halt between two opinions , unresolv'd , whether they shall follow god or baal . they would neither , displease god , nor the devil . the devils favour they keep , and maintain by their secret aversness from a serious preparation for another life , and gods good will they court , by pretending that they would follow him , were it not for such and such obstacles and impediments . and indeed their flesh does no sooner suggest an excuse to their minds , but they presently flatter themselves , that that shift will be a sufficient apology for neglect of their duty . and though going distracted with consideration , be a thing very unlikely , next to impossible , yet a pitiful shift being better than none , this comes in with the rest , and helps to rock the soul into a sleeping slumber ; it seems their brains are strong enough to contrive , how to promote their own fall , but will not serve them to ponder , how to keep themselves from ruine . one would think they could not be worse mad than they are already , and therefore they might venture upon a serious consideration of their wayes without danger . take a view of thy actions , sinner ! go into houses where mad men are kept , and see whether thy deportment and practice be not as like theirs , as one thing can be like another : it 's the character of mad men to choose means altogether unsutable to the end , they design , if they offer to kindle a fire with shining brass , or attempt to build a house without materials , or think that a net will secure them against the bitterest frost , or hope to be masters of a trade without learning of it , or talk of being acquainted with such a language , when they have neither books nor men to converse withall , we justly look up on them as distracted , and would not one think thou art besides thy wits , that hears thee hope for heaven , without taking the way that leads to it ? and talk of being saved , when thy actions savor only of preparation for eternal misery ? to hope to be saved by following the dictates of thy flesh , is as wise an act , as to hope to be warm by sitting upon ice , or by surrounding thy self with snow-balls . thou wouldst take that man to be besides himself , that should choose to lie all night in mire and dirt , when there is a convenient bed provided for him ; or that should-prefer sleeping on a dunghil , before reposing himself upon a cleanly couch . and dost not thou act the same madness , when thou preferrest lying in the arms of an enemy , before resting in the bosome of a gracious redeemer ? and hadst rather rest in sin , more odious and loathsome to god than any dunghil , than delight thy self in him , whose service is perfect freedom . can there be greater madness , than to prefer stone before bread , and a serpent before a fish ? and is not thy distraction as great , to esteem a sinful pleasure more , than the favour of god ? and set by the dross and dung of this world more , than by the excellency of the knowledge of christ ? is this thy wisdom , to neglect thy weightiest concerns , and spend thy time in admiring bubbles ? is this thy wisdom , to prefer a few drops , before an immense ocean of blessedness , an atom before an infinite , and the small dust upon the balance , before mount zion , which can never be mov'd ? is this thy wisdom , to thrust away salvation with both arms , and to oppose the endeavours of that god , that would even compel thee to come to the supper of the lamb ? is this thy wisdom , to lie in a dungeon , when a palace is prepared for thy reception ? and to be enamor'd with deformity it self , when thou art courted by him , who is altogether lovely ? is this thy wisdom , to relie on broken reeds , rather than on the rock of ages ? and to trust more to castles in the air , than to him , who is the ancient of dayes , and hath promis'd neither to leave nor to forsake those that call upon him faithfully ? and when the case stands thus with thee , when thou art as mad as thou canst well be , sure thou needest not be afraid , that consideration of thy wayes will make thee so . consideration ? why this would make thee sober : this would bring thee to thy right senses again . this would make thee live like a rational man again . this would restore thee to thy wits again . this would cure the distempers of thy brain . this would be so far from promoting , that it would chase away all madness and distraction . this would clear thy understanding , and rectifie thy will and affections , and make all thy faculties move more orderly . consideration would let thee see , what madness it is to despise him , whom thou standest most in need of ; and to neglect that now , which upon thy death-bed thou wilt wish , thou hadst minded day and night . this would shew thee , what a folly it is to slight the fountain of living waters , and to hunt after broken cisterns , which can hold no water ; and to esteem a wilderness , a land of desarts , and of pits , a land of drought , and of the shadow of death ; a land which no man passes through , and where no man dwells , infinitely more than a plentiful countrey , jer. . . this would shew thee , what a folly it is to forfeit the favour of him , that must be thy judge one day ; and to make him thy foe , without whose mercy , thou must fall a prey to hellish furies ; to scorn that provision now , the crums whereof thou wilt be glad to gather one day ; and to mock his kindness now , when one day thou wouldst rejoyce at the least smile of his countenance , if thou couldst but have it . this would shew thee what a folly it is to be ravish'd more with a painted coronet , than with the real glories of a kingdom ; and to rejoyce more , in the present pomp and adoration of a stage , than in thy right to the reversion of a crown ; and what distraction it is to think , that the great god , who changes not , will make those blessed , who renounce his bliss ; and quench hell-fire for men , because they are resolved to run into it ; to make those like unto the angels of god , that will live like beasts here ; and prefer those to this throne , that would not have him to reign over them . this would shew thee what a folly it is to make merry at the brow of a pit ; and to sing care away , when thy sins call for mourning and lamentation . consideration , sinner , would let thee see , that there is no wisdom like that wisdom , which makes men wise unto salvation ; and that those who deny all ungodliness , and worldly lusts , living soberly , righteously and godly in this present world , looking for that blessed hope , and that glorious appearing of the great god , and our saviour jesus christ , are the only men , that are in their wits ; and that the rest who forget their calling , and walk not worthy of the vocation wherewith they are call'd , do really unman themselves , and live below their reason . this would let thee see , that those who give all diligence to add to their faith , virtue ; and to virtue , knowledge ; and to knowledge , temperance ; and to temperance , patience ; and to patience , godliness ; and to godliness , brotherly kindness ; and to brotherly kindness , charity ; and are not barren nor unfruitful in the knowledge of our lord jesus christ , are the men that choose the fittest means for the greatest end ; and that he that works to day in gods vineyard , and so numbers his dayes , that he may apply his heart unto wisdom ; and lives like a person , that remembers he hath a soul to be saved , is the man , who governs his affairs with discretion . this would let thee see , that men do pretend to learning in vain , while they are ignorant of mortification of their members , which are upon the earth ; and of that spiritual life , which is every mans greatest interest . that the logician , who resolves all knotty arguments , is but a fool , while he knows not , how to keep himself from the snares of the devil ; and that the grammarian , who rectifies the errors of speech , is but a mad man , while he takes no care to rectifie the errors of his life . that the astronomer who tells the stars , and calls them by their names , is vain in his imaginations , while he hath not his conversation in heaven . that the metaphysitian that speculates things above sense and nature , is but a very indiscreet person , while he takes no heed to make god his highest comfort and delight . that all opticks are nonsence , which do not teach men to behold the mighty god that made them . and all geometry but confusion , which leaves men ignorant of the heighth and depth of the love of god. consideration would discover to thee , how irrational a thing sin is , what strange , unmanly actions it puts men upon , actions which they must be asham'd of , if ever they are saved ; and must renounce , and detest , when they have done them , if ever they arrive to inward peace and satisfaction . this would set before thee the euges , the applause , the honour , god bestows on those , who are so wise , as to take their leave of sin , before sin leaves them ; and exercise themselves unto godliness , that they may attain unto eternal life . but what will not prejudice do ? it was that which made the jews call christ a samaritan , a devil , a wine-bibber , a friend of publicans and sinners . it was that made them hale the apostles to their governors , and cry out , away with them , it 's not fit they should live upon the earth . it 's this sets men against consideration of their wayes , and makes them give out , that it will crack their brains , and disorder their understandings , indeed it will cause a tumult in the soul , a conflict between the spirit and the flesh , between christ and belial , but such a strife , as will end in a glorious calm . when consideration enters , madness vanishes , as wild beasts do creep into their dens at the approach of day-light . the world may make men go besides themselves , consideration reduces the whole man to sobriety . consideration indeed may put men upon actions , which in the worlds apprehension may be madness , but of this none can judge , so well as he that is the fountain of wisdom , even that god who is wisdom it self ; and if he set the mark of wisdom on them , the verdict of the world is to be regarded no more , than the judgment a blind man gives of colours . i know , he that will deny himself in sensual pleasures , trembles at a sin , which others laugh at , and is afraid of offending god even in smaller matters , and prayes with all prayer and supplication , watching thereunto with all perseverance , passes for a mad man , with men whose consciences are defiled ; but such mens tongues are no slanders : and consideration would shew , that nothing is more agreeable to the rules of wisdom and prudence , than to live in conformity to the will and pleasure of him , who is the great sovereign of the world , and hath given us souls capable of being govern'd by moral laws , and precepts , and is resolv'd to scourge him with scorpions , that knows his masters will , and doth it not . it was sin , made the prodigal distracted ; and in this he discover'd his folly , that he left his fathers house , and travell'd into a far countrey , as far from heaven and holiness as he could , and there wasted his substance with riotous living , whence it came to pass , that a famine arising in the land , he would fain have fill'd his belly with the husks the swine did eat , and no man would vouchsafe them to him . consideration brought him to himself , and to his happiness again , and his pondering , how many servants of my father have bread enough , and to spare , and i perish with hunger ? i will arise , and go to my father , and will say unto him , father , i have sinn'd against heaven , and before thee , and am no more worthy to be call'd thy son , make me as one of thy hired servants , luke . , , . this , i say , brought his reason into order again , and consequently prepared for his quiet and happiness . and indeed the confession of men , who put off the old , and put on the new man , created after god in righteousness , and true holiness , shews what we are to think of consideration . when they come in good earnest to reflect on their former sinful life , they are ready to call themselves a thousand fools , and beasts , and sots , and wonder how it was possible for them to live so long directly contrary to reason , and to all the principles of gratitude and humility . consideration sets all to rights again , and they would not for any thing , but that they had ruminated on their folly , and compared it with the interest of their souls , and the will of god , in order to a just aggravation of their madness ; for now they are sensible , that before they understood nothing to any purpose , and acted but like changelings , contrary to all the dictates of the law of nature , and their own consciences . thus consideration , as ananias did to saul , comes in , and immediately there fall from the sinners eyes , as it were scales , and he receives sight forthwith , and arises , and is strengthned , acts . and wisdom enters into his heart , such wisdom as before he was a stranger to : the merchandize of it , is better than the merchandize of silver , and the gain thereof than fine gold : she is more precious than rubies , and all the things thou canst desire are not to be compared unto her : she is a tree of life to them that lay hold upon her , and happy is every one that retains her , prov. . , , , . viii . impediment . viii . an opinion , that conversion , or turning to god , as divines do represent it , is not necessary to salvation . we may charitably believe , that most men , who are averse from consideration , come to sermons , and we may suppose , that as careless as they are in hearing the word of the living god , sometimes before they are aware , something strikes their hearts , and sticks with them ; which when they are any way sober , or free from business , will goad and sting them into consideration of their ways , and not seldom with agrippa , they are almost persuaded to take their sinful lives into serious consideration , and feel good purposes , and wishes , and intentions , and desires in their souls to set time apart for pondering how they may be converted , and dedicate themselves sincerely to gods service , in order to their everlasting bliss . but in such cases , either the devil , or their corrupt hearts are ready to whisper in their ears , that conversion is not so operose , so laborious , so dreadful a thing , as is described in publick discourses ; and that the men that preach , stretch it farther than needs ; and consequently consideration , how to get into that state , that 's recommended to them , is altogether needless ; for if that strictness , and close walking with god be not necessary , why should any man break his brains with consideration how to attain to that humble , self-denying , circumspect life , as is said to be the essential ingredient of conversion . i know not how conversion can be made more necessary , than christ hath made it . it 's that which heaven is entailed on , and without which , men ( if they dare take the word of that jesus , whom they do believe to be the son of god ) can look for nothing else but everlasting destruction : except ye be converted , and become as little children , ye shall not enter into the kingdom of heaven , matth. . . are the express words of him , who came from heaven , to reveal his fathers will , words , which do not only import the absolute necessity , but represent the nature and manner of true conversion . and if the words added by way of explication , be thorowly weigh'd , it will appear to any rational man , that that laborious conversion , which the ministers of the gospel press , and recommend , is no other , but what christ requires in order to salvation ; for what can be the meaning of this phrase , becoming as little children , but that men must learn to be children in malice , cor. . . pull down their passions , watch over their inordinate affections , overcome themselves , and harbor no grudge , no hatred , no revengeful thoughts in their hearts , against those that have offended them , and like new born babes , desire the sincere milk of the word , that they may grow thereby , pet. . . i. e. with all humility and alacrity submit themselves to be guided , and ruled , and govern'd by the precepts and injunctions of christ in the gospel , without disputing or contradicting his commands , though levell'd against flesh and blood , as much as children leave themselves to the guidance and direction of their nurses , and have neither strength , nor will , nor malice , to oppose the will or order of those that do lead them ; not that christ forbids examining either the divinity , or reasonableness of his doctrines and injunctions : no , god is not afraid to have his will tried and examin'd by right reason ; for as it is the effect of the highest reason , so it must needs be most agreeable to reason , it being impossible , that truth can be inconsistent with truth ; and therefore christ doth so little discourage men from trying the divinity of his sayings and commands , by the rule of right reason , that in several places he bids the pharisees , and whoever were his adversaries , to judge impartially of the arguments he gave for the divine original of his doctrine . and without all peradventure , this liberty every man hath to examine , and satisfie himself , whether the injunctions of christ and his apostles , were things that dropt from heaven or no. but then where men are convinc'd , or have sufficient reason to be convinc'd , that these precepts are the peremptory will of god concerning their salvation ( as any person who is not a changeling , or meer natural , may find upon due examination and inquiry , if he will ) there god expects most justly , that all pretences , and excuses , and carnal reasonings should fall , and the soul submit readily to the yoke of christ , and resign its will to christs will ( though it cannot for the present comprehend the true reason of some commands ) and suffer itself to be acted , and guided by these laws , without contradiction , or opposition , or tergiversation , denying and renouncing every apprehension , or suggestion , that would sollicit or tempt it to start aside from sincere obedience , and all discourses , that would dash or impede its willingness and readiness to embrace them . and indeed this is all we mean by true conversion , viz. ceasing to obey the dictates of the world , the flesh , and the devil , and endeavouring seriously to live up to the precepts of the gospel , without asking our lusts , or vain desires , whether they are willing to it , or no ; a sincere resolution to get from under the yoke of sin , and to make the lord jesus , who bought us with his own blood , our supreme ruler , and governor . and since there can be no government without laws , and we never heard of any other laws christ gave , but what we have in the gospel , we cannot , and dare not but conclude , that to live up to these laws of the gospel , is true conversion . and indeed the primitive christians took no person to be converted , that did not make these laws the great rule of his life ; and shew'd by his actions , that he priz'd and esteem'd , and valu'd these laws , above all the orders , and decrees , and constitutions of the greatest monarchs . when we do entreat and admonish men to be converted , what do we do , but persuade them to mortifie their members which are upon the earth , fornication , uncleanness , inordinate affection , evil concupiscence , and covetousness , which is idolatry ; and to put off anger , wrath , malice , blasphemy , and filthy communication of their mouths ; and to put on bowels of mercy , kindness , humbleness of mind , meekness , long-suffering , so as to forbear one another , and forgive one another . to let the word of christ dwell in them richly , in all wisdom , teaching and admonishing one another in psalms , and hymns , and spiritual songs , singing with grace in their hearts unto the lord ; and whatever they do in word , or deed , to do it all in the name of the lord jesus christ , giving thanks unto god and the father through him . to be poor in spirit , to be meek , to hunger and thirst after righteousness , to purifie their hearts , to follow peace with all men as much as in them lies . to be patient under slanders , reproaches , and persecutions . to live in a sense of future joyes , and of an everlasting recompence . to avoid all apparent occasions of evil , even things that are harmless in themselves , if they provoke , or tempt to sin. to avoid swearing in their ordinary discourses , and communications ; to love their enemies , to do good to them that hate them , to pray for them which persecute them , and despitefully use them . to give alms without any sinister ends , to pray without affectation of vain applause , or laying any stress upon the length of their prayers . to fast without ostentation , to lay up their treasure in heaven , to trust gods providence in their respective callings and conditions , to love him better than the world , to use the world as if they used it not , to seek first gods kingdom and his righteousness . not to judge rashly , but to forsake their greater sins , before they find fault with the lesser transgressions of their neighbors . to walk in the strait way , and take pains for heaven . to avoid hypocrisie , and to manifest their profession by their lives ; both to hear and to do what they hear , and to bring forth fruits mete for repentance ; and to let their light so shine before men , that they may see their good works , and glorifie their father which is in heaven . to be faithful unto death , and to hold out to the end ; and to suffer for the testimony of jesus , if god think fit to call them to it ; and to do good , though they have no prospect of a present recompence . to feed the hungry , and cloath the naked , and visit the sick ; and to hope , and to believe , that they shall be rewarded at the resurrection of the just. these are the great lessons we beg of men , that they would hearken to , these are the things , we would have them labour after , when we entreat them to turn , or to be converted unto god ; and what are all these performances , but duties enjoin'd by our lord and master , upon pain of damnation . he hath protested , that those who wilfully neglect these laws , and do not think themselves obliged to obey them , when yet they profess themselves to be his disciples , shall find by woful experience , what it is to tread under foot the son of god , and to turn away from him , that speaks from heaven . he is unchangeably resolved , where men make light of his invitation , and slight these reasonable terms of salvation , and entertain his message with contempt , and neither repent of that contempt , nor testifie their repentance by tears , and sorrow , and reformation , and obedience for the future , to let them have that eternal misery , that unquenchable fire , whereby he thought to fright and wean them from their lusts , and to drive them into paradise , and which is so far from terrifying of them , that they run into it most greedily , seem to invade those flames , and be in love with endless agonies . and now let any man in his wits judge , whether coversion , in that sense we speak of it , both in publick and private , be not indispensably necessary ? and whether consideration how to be converted , fall not under the same necessity ? our natures are not so very prone to goodness , that we may yield to these laws , without examining , and thinking what way we ought to take , to work our hearts into a holy willingness to submit ; for its swimming against the stream , climbing up a hill , running counter to our inclinations , and therefore the soul had need be season'd with thoughts of the admirable contrivance , goodness , profit , benefit , and advantages of these laws , and of the love and compassion of god that shines in them , and of the harmony , order , calmness , peace , and satisfaction obedience causes , before we can conform our wills to his will , who is resolv'd that dogs and swine shall not enter into heaven . but what shall we say ? when men are resolved to live like swine , and will not believe that god demands that holiness of them the scripture speaks of , when they believe god to be altogether such an one as they themselves , a friend to sin , and false in his threatnings , when they believe , that discourses of divines about conversion , are no more but talk , a cast of their office , and that themselves give no credit to the things , they preach to others , when they believe , that god denies them nothing , that their nature prompts them to , and is pleas'd with their frolicks , and divertisements . when they believe , that the great end of their creation , is to get money ; and that they have a being given them in this world , to fill their bellies with all the dainties they can get ; when they do not heartily believe a judgment to come , and look upon the flames of tophet , but as painted fire ; when they take worldly felicity for their heaven , and wish there were no other beatitude after this life , but mahomet's paradise . when they do so , we had as good tempt them to knock their heads against a wall , as persuade them into a serious consideration of their wayes . without all peradventure , its worth considering , that god intends something by the aforesaid precepts , and that they are not design'd for beasts and irrational creatures ; that god doth not think so light of them , as we do ; and hath a sense of honour , and will not let a wilful contempt of things so sacred , and so venerable , go unpunish'd ; that obedience makes men like unto god , and causes them in some measure to approach the holiness of his nature ; that those certainly must be in a better condition , when they come to dye , who follow these rules , than the other , that know no laws , but the dictates of their own licentiousness ; that these laws enjoin nothing , but what agrees with , and promotes the prosperity of mankind ; and that if we believe god to be jealous of his glory , to obey these laws , must in all probability be the most likely way to please him ; that these precepts do signally advance the dignity of humane nature , and shew the generosity and greatness of a mans soul , who dares live above the common level of mankind ; that to become subject to these laws , is the safest course , and a man can lose nothing considerable , by that subjection , if there were no other world ; that all those that submit to these laws , cannot be fools , and if the wisest of men close with these injunctions , it must , to speak moderately , be very great imprudence to laugh at them . but where conversion is thought a thing superfluous , no marvel if consideration be look'd upon , as a task fit only for men , who have nothing else to employ their time in . when people despise the house , they 'll have no great value for the porch . and when the end seems needless , they 'll not trouble themselves much about using the means that lead to it . and such persons we must leave to be convinced of the necessity of conversion , by their punishment . since reason cannot persuade them , judgment must take away the vail from their eyes . what exhortation cannot effect , thunder must produce . what they will not believe upon the word of god , they must be forc'd to give assent to , by the flames they shall ere long feel the rage and fury of ; and god who could not be glorified in their conversion , must glorifie himself in their everlasting confusion ? ix . impediment . ix . mistaking the nature of consideration . as the way to life is but one , so the ways that lead to destruction are infinite , and without number . and such root doth a sinful life , if not check'd betimes , take in men , that if they can but find the shadow of an excuse , they will not fail to lay hold of it , that they may not part with what they love so dearly . it 's from hence , that all their little attempts to perform their duties , pass with them for the duties themselves , as if lifting up or moving a piece of lead , were as much as carrying of it from one place to another . they would be angry with their servants , if demanded what work they have done , they should reply , that they have executed their masters commands , when they have only touch'd the plow with a finger , or play'd with it , to divert them , and take it very ill of a waterman , that should ask money of them for carrying them to the place they intended for , if he should but give a stroke or two with his oar , and so give over , and laugh at that person , that should pretend he hath made them a fire , when he hath laid but two or three sticks together . the folly they find fault with in others , they practise themselves , and while they attempt to take the mote out of their brothers eye , they are insensible of the beam that is in their own ; for thus , we find , they do proceed , when exhorted to a serious consideration of their ways ; they take every sad thought of their spiritual concerns for consideration , and a rambling imagination of their danger , passes for contemplation of their spiritual wretchedness . because now and then , when some loss , or afflictions befall them , a melancholy conceit steals into their minds , and when some great man hath cast them off , or their friends are displeas'd with them , they do slightly reflect on the never fading compassion of god , and cast a careless look on their sins , that may have deserved the trouble they are under , they give out , they consider the things that belong unto their peace , and if those flashes do not produce these effects in them , the holy ghost expects , they are apt to charge consideration with insufficiency , and cry out against it , as a means improper to produce that seriousness of life , which god requires of them , in order to everlasting happiness , wherein they appear to me like young and hasty chymists , that are impatient , and will not let the menstruum stand long enough , but would have the experiment perfect , before the matter be ripe for operation , and thus they come to miscarry . to think how men play the fool with religion , how aukwardly they go about it , and how silly the apologies are , they make for this neglect , cannot but make a sober man admire , how it 's possible for them to sink into such simplicity , or fondness rather , to delude their own souls . they know it is not a stroke , or two that will fell a tree , nor knocking twice or thrice , that will pull down a house , nor blowing slightly , that will make green wood burn ; and yet that they should be so sottish , so impertinent , so abominably careless in the greatest concern of their lives , and fancy , that a few careless thoughts now and then , will produce that circumspect life , god commands and urges , betrays so great a shallowness of reason , and is an act so weak , that i know not , how to give it a name disparaging , and low enough . alas ! consideration , as hath been hinted before , is a frequent reiterated lively representation of the danger of a sinful life ; and sinner , didst not thou go about it like a man that is in jest , thou wouldst see , what wonders it doth cause . didst thou set upon this thoughtful task in sober sadness , and if the first and second , and third consideration , would not weaken the fortifications , or strong holds of iniquity , assault them with fresh supplies of thoughts , and aggravate the sins thou wouldst be rid of , and 〈◊〉 how often slighted convictions border upon the sin against the holy ghost , and move god to swear in his wrath , that such men shall never enter into his rest , thou wouldst not find that relish in sin , which now thou dost ; thou wouldst find it hath more of the gall and wormwood in it , than of the honey . thy sensual appetite would lose much of its heat , and fury , and thy passions would be brought into a cooler temper . one great error men lie under , is this , that they consider the pleasures of sin more , than the benefits of a serious religious life ; and whatever hath most of my consideration , must necessarily prevail most with me . let but the concerns of your souls have more of your contemplations , than the satisfactions of the flesh , and you 'll see other effects . but where men suffer the sensual satisfaction , they have either felt , or heard of , to play upon their fancy , and to sport itself with their imagination , where they dandle the soft conceit , and call the smiling pleasure to mind oftner , than the real , and solid pleasures of holiness ; there the former cannot but get the better , and play the sovereign , and rule the soul , as will appear ( to mention no more ) from these two instances . such a man is troubled with lascivious thoughts , and lustful desires ; when the sinful thought shoots first into the mind , if he do presently call in considerations of gods prohibition , and anger , and of everlasting burnings , and set before his eyes the fate of sodom and gomorra , the brevity and transitoriness of these fleshly satisfactions , the tears , the anguish , the grief it must cost him , if ever god should accept of him ; the uncertainty of his life , the hazard he runs of being cut off , before he may have a heart to repent ; the multitude and variety of sins , his lusts will engage him in ; the diseases and infirmities he may procure ; the unquietness of conscience he shall pull down upon himself , &c. and resolve to enlarge upon these discouragements , and do it , as often as he finds his flesh grow unruly and troublesome , he 'll certainly get the victory , and captivate his lusts to the obedience of christ jesus . but when these considerations are call'd in onely for formalities sake , and that which gratifies his sickly passions , suffer'd to be the chief guest of his understanding ; when instead of arguments against these lusts , he layes out for topicks ▪ and considerations , which may diminish and take off from the greatness of the sin , as , that god will not be angry for one sin ; and that sure , god remembers how frail and weak his nature is , and that he doth not intend to allow himself long in it , and that he would fain avoid it but cannot , and that the strength of his passion will excuse the heinousness of his crime , and that most men have had their frolicks in their younger dayes , &c. where he suffers the circumstances of his last nights revelling to roul in his mind , how soft such embraces were , how kind the person was that lov'd him , how sweet her addresses were , how melting her smiles and favors , how pleasing what she said and did , how merry the meeting was , how easie he was under those sensual raptures , how glad other persons would be to have such an opportunity as he had , how he was heighten'd by such a cup , how elevated with that curious drink , how that liquor with the strange name dispos'd him for caresses , how such an one applauded him for his wit , how taking that jest was , how delighted the company was with his railery , &c. where , i say , the mind dwells upon such light , and frothy conceptions , and what ever would dash them , is but shewn as it were to the mind , is not suffered to enter in , to take possession , beats only against the fancy , is not permitted to mingle with it , or if it enter , is quickly thrust out again , if it be allow'd a seat there , is soon dismiss'd , and turn'd away again ; there certainly the man must continue a slave to his corruptions and passionate desires , and the considerations which were to produce seriousness , and obedience in him , cannot but be ineffectual , because they do not lie on long enough , as salted meat will not lose much of its saltish taste , if but dipt in water , nor cloth imbibe a tincture , that is but sprinkled upon 't . another receives a signal injury , the affront he suffers , is great and notorious ; on a sudden his passions are up , represent to his mind the sweetness of revenge , the dismal aspect of the indignity , the unsufferableness of the disgrace , the wayes and means how to compass the vindictive design , the shame that 's thrown upon his honour , the baseness of the injury , the sordidness of the action , the ingratitude that 's shewn in it , the uncivility the offender hath discover'd , the verdicts of his acquaintance , in case he doth not reward the offender according to his work , the blot that will be upon his family for ever , the various advantages he formerly had against the wretch , which yet he scorn'd to take , &c. and while his mind is fill'd with these imaginations , it 's possible , reflections on the folly of his anger , on the charity he owes to all mankind , the example of christ , and his apostles , praying for their persecutors , the generosity of pardoning an offence , and forbearing of revenge , when it lies in our power to be even with the offender ; such thoughts as these , i say , may strike his mind , but if he suffer the motives to revenge to lodge more quietly in his mind , than the motives to patience and forgiveness , it 's soon guessed which of these will be conquerors . let but his mind ruminate and enlarge more upon the great duty of forbearing revenge , than upon the pleasure of taking revenge ; and the thoughts which inflamed his spirits , and made the blood boil in his veins will cool by degrees , and the motions of the flesh will give ground to those of the spirit . the same may be said of all other sins , which he that names the name of christ is obliged to depart from ; he that would be rid of them , must not let the transitory satisfaction those sins afford , hover in his mind more , than the great worth of an immortal soul ; where the latter is made the most frequent-object of our thoughts , the other will dwindle away , and at last expire . to make this appear , we need no other proof , but common experience ; and though after a man hath ruminated on the odiousness of a darling bosome sin , he may fall into it again , yet the arguments , which make against it , and prompt him to part with it , being called in again , and again , and laid on afresh , and as they wear out , or decay , renewed and strengthen'd with greater enforcives , it will be found , that he who sin'd with courage , and confidence before , begins now to sin with trembling , and reluctancy of mind , and at last is mov'd to bid an eternal farewell to it . the frequent thinking on these reasons , the renewed and reiterated contemplations of the horrid ingratitude against god , and of the shame and sorrow , the sin must end in , first weaken , and loosen the tree , then break it , and at last do quite root it up , and destroy it . x. impediment . x. converse with evil company . there is not certainly a greater encouragement to real holiness , than religious society , and good examples . that innocence , we see , makes deeper impressions on our hearts , than that we hear of , and our eyes afford greater motives to imitation , than our ears . a religious friend charms me into that piety , he embraces , and his kindness instills his devotion into my soul. i am apt to imbibe his principles of virtue , with his kind expressions , and frequent converse , makes his goodness as familiar to me as his person . the severest mortifications , if i see them perform'd by those , i love , lose much of their rigor , and dismal aspect , and become amiable , and as unpleasing a thing , as self-denial is , it looks more easie , and facil , when he i am intimately acquainted withall , shews me , that it is practicable . there is no sense works upon the affections , like that of sight , it makes the object live in the understanding , and from thence the will and affections are sollicited into embraces of it . this was the reason , why the christians of old , when they would in sober sadness apply themselves to a truly christian life , retired into desarts , where some devout hermits had their cells , that by looking on their exemplary devotion , they might be tempted into a chearful imitation of their goodness . and as it is with religious society , it both makes the task of the greater and weightier matters of the law less difficult , and kindles desires in our breasts to follow so excellent a pattern , so evil company on the other side doth as much discourage men from performances , as are somewhat troublesom to flesh and blood , and hereof consideration of their wayes , is not the least . this implies some self-denial , and the sound of the words imports making war with the soft , and sickly desires of their flesh , and having wrought their own hearts into a detestation of this duty , they fright others from it , as from some medusa's head , which will certainly turn them into stones , or insensible creatures ; they care not for sincere devotion themselves , and would not have others live stricter and preciser than their neighbors ; they have a low esteem of the wayes of god , and would not have others prize them at a higher rate . they delight in sensual satisfactions , and look upon other mens discourses concerning spiritual delight , as nonsence . they are averse from subjecting themselves to the will of god , and would have others as disobedient as themselves . they think , it was a far better world , when there was not so much praying , and preaching as there is now , and would have others slight christs invitation to the supper of the lamb , as much as themselves . he that makes such his familiars , and looks upon them as discreet and rational men , must necessarily continue a stranger to consideration of his spiritual and everlasting concerns ; for as they are no admirers of discourses , which may advance the welfare of a soul , and seldom take the name of god in their mouths , except it be in their oaths and curses ; so to be sure , they 'll tell very dismal , and doleful stories of religion upon all occasions , and represent the severer performances of piety in such an antick dress , that he , who prizes their company or acquaintance , shall applaud their invention , admire them for their witty conceits , and despise all serious thoughts concerning things of everlasting consequence . the age we live in hath taught the world , to vend profaness under the name of wit , and to contemn religion under the mantle of repartee , and quickness of fancy ; and he that loves to be with these beaux esprits , will , in all probability , learn to be as careless , and as secure as they . evil company , where a man delights in it , will infect him do what he can ; it he have any good in him , they 'll waste , and consume it ; if he be destitute of virtuous principles , they 'll keep out all considerations , as shall either discompose him in his folly , or shed resolutions into his soul to come away , and seek a better kingdom ; insomuch , that it may be truly said of such a man , as of him in the gospel , who travelled from jerusalem to jericho , that he is fallen among robbers , who strip him of all , and leave him miserable , luc. . . evil companions are the devils agents , whom he sends abroad into the world to debauch virtue , and to advance his kingdom ; these are his factors , and by these he draws men into eternal darkness . by these he pecks up all the good seed , that 's sown in us , and infuses bad qualities into our better part . these laugh men into destruction , and damn them in kindness . these fawn men into misery , and tickle them into an eternity of torments . these turn religion into jests , and make the precepts of the gospel , matter for raillery . these are true devils , that delight in the murther of souls , and sinking into the bottomless pit , pull down their adherents with them . and what likelihood is there , that a man should consider the interest of his soul , that consorts with persons , who do as much as lies in them , depretiate the value of it , and strive to put all serious contemplations out of his head ? what probability , that a man should sit down , and set before him the terror of the lord , and be transformed by the renewing of his mind , who when the holy ghost exhorts him to prove what is the holy , acceptable , and perfect will of god , to be fervent in spirit , serving the lord , to rejoyce in hope , to be patient in tribulation , to continue instant in prayer , to bless them , which persecute him , rom. . , . gets presently after into company , where all those lessons are derided , where the contrary vices are commended , where consideration , how to be master of these graces , is exploded , as a thing fit only for almsmen , and hospital boyes , where these serious exhortations are drown'd in laughter , and such things suggested , as render a man wise onely for the world , and for the flesh , and make him sagacious , how to gratifie his head-strong passions , and inordinate affections ? he that considers his wayes , and yet frequents such society , imitates a foolish gardener , that after he hath sown his seed , and sees it come up , le ts in hogs to devour , and tear it away . consideration ( as i shall prove in the sequele ) requires separation ; and when god calls , come out of babylon , o my people ; it is not only , that they may not participate of their punishment , but that they may not share in their sin , and consequently , that they may be at leisure to consider how to prevent , and avoid both . i do not deny , but men may deal and traffick with men of a loose conversation , and not lose their seriousness , nor be discouraged from a holy preparation for a better life ; but there is a great difference between travelling through aethiopia , and dwelling there ; the former may not change the complexion , but the latter will infallibly do it . i wrote unto you in an epistle , not to company with fornicators , yet not altogether with the fornicators of this world , or with the covetous , or extortioners , or with idolaters , for then you must needs go out of the world ; but now i have written to you , not to keep company ; if any man , that is call'd a brother , be a fornicator , or covetous , or an idolater , or a railer , or a drunkard , or an extortioner , with such an one , not to eat , saith the apostle , cor. . , , . it 's one thing to converse with a man , as with a stranger , another to converse with him , as with a brother ; one thing to pay the duty of civility to him , another to admit him into the number of my friends ; one thing to be necessitated to discourse with him , another to delight in it ; one thing to go into such company with cautiousness , and circumspection , another to rush into it without fear , or wit : the former doth not import a necessity of pollution , the other makes the infection inevitable . society in sin strangely takes off from the heinousness of it ; it makes the sin appear with a fainter red ; it doth not look so dreadful , when men have companions in their offences ; they think , there is some comfort in having associates in misery , and dare to sin more freely , when the are not alone in the transgression . they are afraid , their single valor will never be able to dwell gods wrath , and indignation , but having others join'd with them , they may make a shift to weather out the tempest of his anger . they hope god will not damn a multitude of poor creatures together , and fancy the great number of sinners may fright the almighty into compassion ; if they suffer , they think , they shall not fare worse , than their neighbors ; and if they smart for their rebellion , they shall be able to bear it , as well as their confederates in the iniquity . ill example draws out the inward corruption into action , and the inbred evil concupiscence may be , would lie quiet , or dye , if such patterns did not put it into fermentation . many children would be modest , did not their parents behavior seduce them into love of their vices . some servants have ingenuity in them , and durst not venture so far into sin , as they do , did not their masters example encourage them . adam sins for companies sake , and it 's like would have continued stedfast in his innocence , if he had not seen the woman eat of the forbidden tree , and been sollicited to imitate her desperate enterprize . the israelites being mingled among the heathen , learn their works ; and having convers'd long with the egyptians , who were great worshippers of oxen , erect a calf in the wilderness of sina . joseph comes to be familiarly acquainted with pharaoh's courtier , and an oath , by the life of pharaoh , goes down with him without bogling , or reluctancy . lot had lived among men , who made nothing of the vilest uncleannesses imaginable , and soon after consents to an incestuous copulation . solomon by his intimacy with his concubines , learns to worship devils , and his son rehoboam , by making the young gallants at court his familiars , grows rash , even to his own destruction . had not peter gone into the high priests hall , it 's like he would never have been persuaded into cursings , and imprecations . converse with drunkards , by degrees causes approbation of the sin , and at last delight in it . and thus it must needs be in the case before us . inconsiderate men , make others as supine , and negligent as themselves ; and he that lets his acquaintance with them , grow into familiarity , will be apt to think , that sure he may neglect consideration of his wayes , as well as they , if they venture , why may not he ? and if they think not the omission prejudicial to their spiritual interest , why should he terrifie himself with counterfeit thunder ? if they hope to do well after all this , why may not he ? and if they fear no revenging arm , why should he make his life miserable , by thinking of punishment ? imprudent men indeed ! you may have seen others hang , or drown , or burn themselves , but is this a temptation to you to follow them ? because such a man ruines himself and his family , have you a mind to do so too ? because such a one doth not mind his trade , but lies in ale-houses and taverns , must you necessarily make him your pattern ? because such a man disregards the favor of his friends , that are both able and willing to assist him , is that an argument , that you must learn his wayes ? because such a one lets his garden run to weeds , must you therefore fill yours with bryars and thorns ? because such a one imbezles his estate , must you therefore spend yours in riotous living ? and will you storm the gates of hell , because others are so desperate , as to do it ? will you howl with devils , because others delight in that musick ? will you scorn the offers of salvation , because others will not be drawn by cords of love ? will you run the hazard of losing the light of gods countenance for ever , because others know not , how to prize it ? o my soul , be not thou tempted by these weak arguments , follow not a multitude to do evil . let not the way that leads to destruction invite thee , because many there be that find it ; company , whatever refreshment it may be in chains , or prisons here , can afford but little consolation in eternal flames . company there , will rather increase mens sorrows , and society heighten their woes and torments , in that one will not be able to help the other ; and the shreeks of him that was seduced into sin , will but aggravate the groans and anguish of the seducer , when he must remember , that he was that devil , that drag'd the other into endless tortures . strive , strive , o my soul , to walk in the strait way . let not the small number of travellers fright thee ; it 's the likelier way to heaven , because the great , the mighty , the wise men of this world , will not stoop to this narrow gate ; for gods wayes , are not our wayes ; nor are his thoughts , as our thoughts ; what the world admires , he despises ; and what sensual men make light of , he crowns with glory and splendor , and immortality : so thou canst but be saved , no matter , how small the number is of those that arrive to happiness . as small as it is , to these belongs the promise , fear not thou little flock , for it is your fathers good pleasure to give you the kingdom of heaven , luke . . xi . impediment . xi . neglect of consulting with the ministers of the gospel about this necessary work . it was gods command of old , the priests lips should keep knowledge , and they should seek the law at his mouth , for he is the messenger of the lord of hosts , mat. . . how mean soever the age , we live in , thinks of this function of men , as if they were needless members of a commonwealth , yet there was never any nation so barbarous , bur after they were civiliz'd into societies and government , judged these men most useful , and most necessary , for the preservation of their commonwealth , for kingdom . and indeed the great eternal god , ever since he hath vouchsafed to plant a church in the world , hath been pleas'd to make it one great character , and mark of his favor and bounty to her , to give her teachers and prophets , and evangelists . and the commission he hath granted these men , the titles , and the honours he hath confer'd on them , and love , and reverence he hath commanded all men to express towards them , evidently declare , that they are ambassadors of the great king of heaven , which in christs stead , beseech men to be reconciled unto god ; and that he that receives the word , they deliver from the mouth of god , receives him that sent them . in these gospel-dayes it 's true , there is shed abroad a larger measure of gods spirit , than was formerly known under the jewish oeconomy , and men under the new covenant are promis'd to be taught of the lord. they shall not teach every man his neighbor , and every man his brother , saying , know the lord , for all shall know me from the least to the greatest , hebr. . . yet that doth not make this function of men needless , but enforces rather the absolute , and indispensable necessity of their office , and authority . for besides , that this promise doth eminently relate to the primitive christians , who were made partakers of the miraculous effusion of the holy ghost , and had their knowledge and learning from above , thereby to fit them the better for the propagation of a new religion ; if we suppose , that the prophecy must extend to all , that profess themselves christians , the meaning of it can be no more , but this , that god will use a more gentle way in converting men under the gospel , and in that conversion , or inclining their hearts to his commands , give such lively representations of the reasonableness of them , and so convince them of their agreeableness to the law of nature , or the law written in their hearts , that they shall not need to be put in mind by their neighbors of their justice , and equity , and spirituality . but then this gracious promise doth not exclude , but presupposes still , the means of conversion , of which the ministry of the word , is not the least ; and if the ministry of the word be intended as a standing ordinance , in order to those kindly operations of gods spirit , in the heart of those that shall be converted ; and god be peremptorily resolv'd by the preaching of the word to work on the souls of men , none hath reason to find fault with the contrivance of the almighty , but rather to admire his wisdom and goodness , that shines through this dispensation ; not to mention , that as god under the gospel obliges men to greater knowledge than formerly , so it 's fit , there should be men eminent for knowledge and piety to instruct others , and who like candles set on a candlestick , may light the rest , and by the vrim and thummim , of their doctrine , and purity , lead them , and encourage them to prepare for heaven . and if notwithstanding the prodigious gifts of the holy ghost poured out in the primitive times upon all flesh , god thought it necessary to give apostles , and teachers , and pastors , when the illapses of the spirit could teach men , what their pastors were to teach them ; how much more necessary may we think , must the ministry be now , when those extraordinary gifts have ceas'd , and the generality of men are sunk into monstrous ignorance , inconsiderateness , and stupidity . indeed these are the men , whom god hath plac'd in the church , to direct others in the way to salvation ; these are the men with whom the ignorant are to consult , what they must do to be happy for ever : and as upon a wrong information given by the teacher , god is resolv'd to require the seduced parties blood at his hand ; so no man , that hath a tongue in his head to enquire , can with any justice excuse himself from enquiring of these men what it is , that the lord his god requires of him . and were this method follow'd in the case before us , and did men seriously demand of them , which way to compass an effectual consideration of their soul-concerns , here they might be inform'd , and instructed , and undeceiv'd in the errors of their wayes . the truth is , some are so civil , as to send for us , when the breath is going out of their body , and give us leave to come and teach them , what they must do to be sav'd , when the physitian gives them over , and they ready to be summon'd to appear before the great tribunal ; they are contented , we should give them an epitome of their duties , when they are past working in gods vineyard ; and furnish their minds with thoughts of heaven and eternity , when their understandings are as weak , as their bodies ; and their inward man , as languid , and feeble as their outward . but there needs no great store of arguments , to convince any rational man , that this is meer mocking of god , and his messengers . it 's a sign , they have a pitiful low esteem of another world , who think heaven worth no more , than a feeble thought , when they can serve the devil and sin no longer . it 's a sign , they look upon eternal glory , as some poor , beggarly happiness , who cannot vouchsafe it a serious look , till their eyes grow dim , and the sun , and the moon , and the light , and the stars are darkned , eccl. . . would they but send for us , or come to us , while marrow is in their bones , and blood brisk , and lively in their veins , their reason strong , and their understanding in its full vigor and glory , and advise with us about these everlasting things , we would then tell them , what eternal life means , and how no man can be a man , or be said to act with common prudence , that doth not with all diligence make his calling , and election sure , we would then let them see , how many thousands perish for want of thinking of eternity . we would let them see , how miserable those mens condition must needs be , who have their portion in this life , who after this life , must look for nothing else , but everlasting chains of darkness . we would prove to them , that these are not things to be laught at , but deserve their most serious contemplations , and that the saving of a soul is not so light a thing , as they may imagine . we would let them see , that the pious kings and princes , and philosophers , confessors and saints , and martyrs of old , whose memories we adore , were no fools , when they kept under their bodies , and brought them into subjection , lest they should become castawayes ; when they look'd upon all the losses , and troubles , and miseries , that could befall them for righteousness sake , as things , not worthy to be compared , with the glory , which ere long should be revealed in them , when they did not count their own lives dear , for the gospel of christ , and were ready to pass through the most daring flames to heaven . we would let them see , that those men had brains , and were men of wisdom , and discretion , as well as they , and living so near the time of christ and his apostles , could not possibly be ignorant of what was to be done in order to everlasting happiness ; and if they had not been very confident of the truth of christs promises , and known for certain , that without strictness , and contempt of the world , and watching against temptations , there was no entring into their masters joy , they would never have striven so much to enter in at the strait gate , as they did . we would let them see , how different mens thoughts are when they come to dye , from those which they have while they enjoy strength and health , and liberty ; and that a melancholy thought now and then concerning their sinful life , is not repentance , nor leaving such sins , which would blemish their credit and reputation in the world , doing whatsoever christ commands them ; nor talking now and then of the vanity of the world , using the world , as if they used it not . we would let them see , what the scripture means , by working out their salvation with fear , and with trembling ; and how dreadful that saying is , if the righteous be scarcely saved , where will the wicked , and sinner appear ? we would let them see , that the expressions , the holy ghost uses concerning our travelling to the land of promise , imply very great care , and industry , and do plainly intimate , that god will not part with his heaven to men , that do not think it worth seeking , or being at any trouble about it . we would let them see , that if any thing in the world deserves their pains , and care , heaven deserves it infinitely more , as it is of infinitely greater consequence , than the most boundless empires , or principalities . we would let them see , that god is no respecter of persons ; and that , as he hath fitted religion for all mens capacities , insomuch , that though all cannot be wise , or learned , or great , or rich , yet all may obey him , and keep themselves unspotted from the world , so he will one day summon every man to give an account of his stewardship , and bring every work into judgment , with every secret thing whether it be good , or evil . we would let them see , that what satisfies men now , will not give them any great content , or satisfaction then ; and though now some sprinklings of piety may lull them into good conceits of themselves , and of their worth , yet these like blown balls , will then be all upon the least touch shatter'd into atoms . by such discourses as these , we might by degrees engage them to a serious consideration of their spiritual concerns , and warm them into resolutions , to lay by for some time their farms , and oxen , and ruminate on things which carry so much terror and majesty with them . and indeed such things , were they heard without prejudice , they would in some measure confound and startle men in their courses ; and if they are not given over to a hard heart , or to a reprobate mind , rouze their spirits into nobler thoughts and contemplations . but alas ! they shun our company , except it be to talk of worldly affairs , or to ask us about some nice points of divinity , and are ashamed to make their condition known , and to own themselves ignorant of the path , that leads to glory . they either excuse themselves with this , that their neighbors , and their friends , will laugh at them , for making ministers their oracles ; or plead , that they know as much as the man of god can teach them ; would god , they did ! and that all the lords people were prophets . but if they did , is there not some difference between knowing these sacred truths , and having them set home upon the conscience ? that shall stick in a familiar discourse , which in reading we take no notice of ; and a word in private conference , may drop from a holy man , and may be spoke with that zeal and honesty , as shall strike the soul into a change , or renovation of mind , which perhaps many years study , or a large stock of knowledge would not have effected : so that if the question be ask'd , is there no balm in gilead ? is there no physitian there ? why then is not the health of the daughter of my people recover'd ? we may truly say , we would have healed israel , but they would not be healed . xii impediment . xii . deluding themselves with the notion of christs dying for the sins of the world. why should they consider , how to be rid of sin , and lay the pleasures of holiness before their eyes ? why should they torment themselves with thinking , how gods favor may be purchas'd , and involve themselves in anxiety and trouble about their transgressions ? when christ hath done all that is to be done , appeas'd his fathers wrath against the lapsed progeny of adam , and purchas'd them a glorious freedom from the slavery of a severe law. if he hath satisfied god for the injuries he received by any sins , why should they make a new satisfaction by holiness of their lives ? is not that it , which all pulpits ring of , that the eternal dyed , that we might not dye eternally ; and that god would suffer , that we might escape torments for ever ? that christ would be crown'd with thorns , that we might have an incorruptible crown of glory hereafter ; and that he endure'd reproach , and calumnies , and contradictions of sinners against himself , that we might inherit everlasting honour ? and why should they disparage christs sufferings so much , as hope to gain heaven by mortification of their lusts , and poring upon their sin and misery ? this would be to undervalue so great a blessing , and to tell the world , that christ's purchase of eternal glory for us , was imperfect , and without there be an addition of our own works and merits , that redemption signifies little , and hath not strength enough to pass , what was design'd by it ? thus men prevent consideration of their spiritual concerns , and dash the checks and motions of their consciences , when prompted to call their wayes to remembrance . they examine not the end of christs death , nor their own obligations . they run away with the notion , that christ dyed for them , and are not at all careful to know , what his death signifies , much like heedless servants , who before they have half their errand , run away , and when they come to the place they are sent to , know not , what message to deliver . the doctrine is pleasing to their flesh , and that they may not lose that pleasure , they 'll be sure not to enquire , what the true meaning of it is . would they but cast their eyes upon that bible , which they believe contains the oracles of heaven , they would find , that the great reason , why christ gave himself for us , was to redeem us from all iniquity , and to purifie unto himself a peculiar people , zealous of good works , tit. . . they would find , st paul was of another mind , when he wrote to the romans , in that christ dyed , he dyed unto sin once ; but in that he lives , he lives unto god : likewise reckon ye also your selves to be dead unto sin , but alive unto god through jesus christ our lord ; let not sin therefore reign in your mortal body , that ye should obey it in the lusts thereof ; neither yield ye your members as instruments of unrighteousness unto sin , but yield your selves unto god , as those that are alive from the dead , and your members , as instruments of righteousness unto god , rom. . , , , . and that the apostle is constant to himself , appears from cor. . . christ dyed for all , that they which live , should not henceforth live unto themselves , but unto him , which dyed for them , and rose again . and indeed , this is no more , but common gratitude ; so great , a mercy challenges no less than reformation , and obedience . do men gather grapes of thorns , or figs of thistles ? he that redeems another from barbarian slavery , doth it so much as enter into his thoughts , that the wretch can ever be so inhumane , as to despise , and scorn , and vilifie so great a benefactor ? that god could have given man access to his favor , and reconciliation , some nearer way , than through the cross and death of christ , is very probable ; but it seems he would not . this remedy was his choice , he would pitch upon this stupendious way , to amaze , and to astonish men into holiness and seriousness . he thought men could not possibly avoid being converts , and heavenly-minded , when they should see the son of god wading through blood and death , to rescue them from hell. god look'd upon the mercy to be so dreadful , and the kindness to be so full of majesty , and compassion together , that he thought the incomprehensibleness of the favor would carry terror with it , and fright men into repentance , and contrition . he thought , men would have so much sense and modesty in them , as not to rush through agonies , and , torments , and groans , and sobs , and sighs , and tears , and wounds , and stripes of the son of god into eternal destruction . he thought those thorns , and nails that wounded that sacred head , would scratch , and sting them into awe and reverence of so great a love , as they were rolling to eternal flames . he thought they must divest themselves of all humanity , and self-love , if under the cross of christ they could work out their own damnation , and make the streams of that blood , a river to carry them into eternal darkness . but thou hast seen , o god , and beholdest , and canst not but behold it with sorrow , and indignation , how these men that pretend to be christians , live the reverse of thy designs ! how they improve the cross of christ , into affronts of thy power and glory ! how under that tree of life , they work out their own death ; and how that precious blood doth but encourage them to bid defiance to heaven , and the sweat , and toyle of the son of god , under the burthen of their sins , makes them sweat , and toyle , to fall a prey to the merciless clutches of the devil ! god indeed reconcil'd the world unto himself , and christ by his death , purchas'd that reconciliation , and eternal life , but there is a great difference between the purchase of these blessings , and the application of them , between the possibility of possessing , and the actual enjoyment of them . a man may buy an estate , and intend it for the use of such and such persons ; but when he hath bought it for them , may lawfully tye them up to certain conditions , upon which they shall enjoy the estate , or in case of neglect of these conditions , go without it . a king that 's justly offended with his subjects , and for their notorious rebellion , hath design'd them all for ruine and destruction , upon some noble attempt , and generous enterprize of his onely son , the prince , may be mov'd , or brought to a willingness to pass by their crimes ; but when the kings good will is obtain'd , the prince may justly appoint some condition upon which the condemn'd wretches shall receive their great masters favour . and as upon the kings good inclination to be friends with his subjects , it doth not follow , that he is actually reconcil'd to every one , there being some conditions required , upon which the pardon shall be sign'd and sealed to every one of them in particular ; so neither do all men effectually share in that reconciliation to god through jesus christ , but those that turn to god with all their hearts , and with all their souls , and are weary of sin , and heavy laden with the sense of it , and in sober sadness resolv'd to submit to christs yoke , and government ; for though all mankind share in the possibility of enjoying this reconciliation , and the pardon may be truly said to be purchas'd for them , and for their use , yet all are not made partakers of the actual possession of it , because all men will not consent to fulfill the conditions upon which that reconciliation is offer'd them , viz. unfeign'd repentance , and sincere obedience for the time to come . shimei was a man condemn'd to death , kings . . it 's like some courtiers of solomon got him his pardon , the king grants it , but requires this one thing of him , that he shall build him a house in jerusalem , and dwell there , and go not forth thence any whither ; and fulfilling this condition , without all peradventure , he might have liv'd happy , and safe , as the best of his neighbors ; but when he must needs be running after his servants , and prefer a small advantage before perpetual safety , he justly suffers the punishment the king appointed for him . the son of god by the blood of his cross , hath in truth gotten all christians their pardon , but is resolv'd none shall enjoy it , but those , that will forsake their sins , and resign themselves to his guidance and direction . a reasonable demand , a condition so equitable , so just , so easie , that no man in his wits but must say , as shimei unto solomon , the saying is good , as my lord the king hath said , so will thy servant do . but then , if the pardon , the son of god hath obtain'd for them , appear so inconsiderable a thing in their eyes , that they do not think it worth enjoying , ( and certainly they do not think it worth enjoying , that will not agree to so reasonable a condition ) no marvel , if they fall a prey to that wrath , from which the son of god is ready to deliver them ; and if their blood be upon their heads , that do despight unto the spirit of grace , and count the blood of the covenant wherewith they were to be sanctified , an unholy thing . so that , although a true believer , and a sincere penitent , may boldly say with the apostle , that christ hath redeem'd him from the curse of the law , being made a curse for him , gal. . . and that christ hath wash'd him from his sins with his own blood , rev. . . and that he hath an advocate with the father , jesus christ the righteous , who is the propitiation for his sins , john . . and that chris't hath made his peace with god , col. . . yet men that are strangers to the sanctifying work of gods spirit , cannot be said to have at present , during their unregenerate estate , any other benefit by the death and passion of christ , but a possibility of all those great , and glorious advantages , and it 's possible for them to be freed from the curse of the law , to be admitted into the number of those , that shall be sav'd ; to enjoy remission of sins , to escape the wrath to come , and to see god face to face in heaven , and all this by virtue of christ's death ; if they will but shake hands , with their darling vices , and agree to a practical love of their maker , and redeemer , and sanctifier . to think that unconverted sinners do actually enjoy these benefits , is to contradict scripture , and to give the apostles of our lord the lye , who unanimously tells us , that these mercies are not effectually apply'd to the soul , till the soul by sincere repentance , and reformation of life , applies herself to christ jesus . and indeed , this is the prodigious mercy of the second covenant , that god , for christ's sake , will accept of sincere repentance , in stead of perfect obedience , ( which was the great condition of the first agreement between god and man ) and looking upon the precious blood of his son , will pass by whatever men have done before , if they will be in love with sin and destruction no longer , and sincerely endeavor to please him in those commands , which design nothing but our interest and happiness . these things are not very hard to be understood , but the generality of christians , seem resolv'd not to understand them , that they may not be obliged to take their ways into serious consideration . this doctrine , that christ hath freed them from the wrath of god , in their sense , makes religion sit soft and easie upon them , and doth not disturb them in their sensual enjoyments . it 's a comfortable doctrine to flesh and blood , never could any thing have been invented more agreeable to their lusts ; and if god had studied to do them a kindness , he could not have done them a greater , than to let his son suffer all that is to be suffer'd by them , and so after their delights , and sinful satisfactions here , conduct them into a far more glorious paradise . if it be so , truly consideration is vanity , and the preachers are fools and mad men to press it upon their auditors . but who sees not that this is an invention of the devil , first to darken the sinners understanding , and when the candle is out , to rob him of his everlasting happiness ! and sirs , will you be rob'd thus quietly of your bliss and glory ? will you suffer yourselves to be stript of all you have , without the least opposition ? is it possible for you to believe , that the son of god came down from heaven , to encourage you in offending god ; and made himself of no reputation for you , that you might render your selves contemptible in the sight of the almighty ; and dyed for you , to give life to your sins , and follies ? how absurd , how impertinent , how contradictory is this belief ? love god , and encourage sin ? holiness itself , and find out a way , to promote iniquity ? can there be any thing in nature more silly , or ridiculous ? this is abusing the cross of christ , not trusting to it ; and you that make it an occasion of sin , take heed , it do not prove a stumbling block unto you ; and instead of crucifying sin in you , do not harden you in it . it is a thing not unusual with god , to punish sin , with sin ; and if men will be filthy , in despite of all endeavors to purifie them from their filthinesses , to doom them to continue filthy still , and to make that their judgment , which at first was only their transgression ; so great a love , and written in such legible characters too , slighted , and abused , and made a help to sin , improved into licentiousness , may justly be supposed to draw down that judgment we read of , isa. . , . go and tell this people ; hear ye indeed , but understand not : and see ye indeed , but perceive not . make the heart of this people fat , and make their ears heavy , and shut their eyes : lest they see with their eyes , and hear with their ears , and understand with their heart , and convert , and be healed . but what is worse than all this , the death of the son of god , which thus instead of mortifying , makes sin reign in your mortal bodies , will be the greatest witness against you in the last day . the stone shall cry out of the wall , and the beam out of the timber shall answer against the oppressor , saith the prophet , hab. . . and then sure blood hath a louder voice , the blood of a crucified saviour , hebr. . . will be one day the greatest evidence against you . this , like oyl , will increase your flames , and prove the brimstone , that shall make the fire blaze the more . that jesus , whose cross thou despisest now , will be thy accuser then , and woe to that man , that hath the judge himself for his enemy . that dreadful spectacle , the crucifixion of the lord of life , which cannot engage thy soul to consider , and look upon him , whom thou hast pierc'd , will be the great argument then , that shall cover thy face with everlasting confusion . when thou shalt see in that day , the spirits of men made perfect , the men in white , who have wash'd their robes , and made them white in the blood of the lamb ; when thou shalt reflect on their happiness , a happiness which thou mightst have had , as well as they , ( if that blood could have persuaded thee to cleanse thy self from all filthiness both of flesh and spirit ) how will thine eyes flow with tears , to think , what strong delusions thou hast lay'n under , in thinking , that this blood was only spilt , that thou mightest wallow more freely in the mire . the lamb which was slain from the foundation of the world , and came to take away thy sins , as well , as thy neighbors , only thou wouldst not be clean . that lamb , i say , as harmless , as its looks are now , will then change his aspect ; and thou , that now thinkst , a lamb can be nothing but kind , wilt then find by woful experience , that there is such a thing , as the indignation , and wrath of the lamb. chap. v of the various mischief's arising from neglect of consideration . the want of it prov'd to be the cause of most sins . some instances are giuen in atheism , vnbelief , swearing , pride , carelesness in gods service , lukewarmness , couetousness , &c. from what hath been said , we may safely draw this conclusion , that want of consideration is the unhappy spring , from which most of the miseries , and calamities of mankind flow . indeed god , isa. . , . makes this the great reason , why his people were gone into captiuity , why their honourable men were famish'd , and their multitude dryed up with thirst ; why hell had enlarged herself , and open'd her mouth without measure , and their glory , and their multitude , and their pomp descended into it . it 's the want of it , which in all ages hath procur'd gods judgments , which by consideration might have been stopt , and prevented . had adam improv'd his solitariness in the garden of eden , into serious consideration of the nature of the precept his master gave him , and reflected on the wisdom of the supreme law-giver , that made it , on the immense bounty , his great benefactor had crown'd him withall , on the abominable ingratitude he would make himself guilty of , by breaking so reasonable an injunction . had he but recollected himself , ( when tempted to eat of the dangerous fruit , under a pretence , that it would open his eyes , and make him wise , as god ) and thought , that the creator of heaven and earth knew best , what degree of wisdom , and knowledge , became a creature of his quality , and condition ; and that he that was all love , and beauty , and kindness , would not have interdicted him that fruit , if the food might have any way advanc'd his happiness , and that therefore there must be some cheat in the temptation ; that the angels which were lately thrown down from their glory , could not but envy the felicity he enjoyed , and for that reason would appear in all manner of shapes , and try a thousand wayes , to weaken the favor of god towards him ; and that it was without all peradventure the safest way to prefer an express command , before an uncertain suggestion . had his mind taken a view of such arguments , as these , & of the uninterrupted prosperity , and immortality , he was promis'd upon his obedience ; it 's not the charms , or rhetorick , or soft language of a wife , nor the subtilty of a serpent , nor the pretended omniscience the devil flatter'd him withall , would have made him leave that happy state , which the infinite goodness of heaven had plac'd him in . but while he suffers the pleasure of a garden to transport his soul , and to blind it , fears no ill , no mischief , no danger among the roses , and flowers of paradice , embraces the deceitful suggestion , without examining the cause , the manner , or the end of it , swallows the fatal bait without chewing , believes a wife , and a beast , without considering the consequence of the fact , and inquires not how god may resent his curiosity , he falls into death and misery , and drags all his posterity after him . had the inhabitants of sodom , and gomorrah , reflected like rational men on the reproofs , and admonitions of righteous lot , consider'd the kindness of the almighty , in sending them such a preacher , and thought with themselves , that sure it could not be the preachers interest , to set himself against their vices ; that except conscience , and a divine commission had prompted him to attempt their reformation , it was not probable , he would enrage a debauched city against himself , and make himself obnoxious to the fury of the people ; that the righteous man spake nothing but reason , and sought nothing but their good ; that gods patience , would certainly be tired ere long , and his long-suffering turn into vengeance ; that the fire of their lust , would shortly pull down other fire ; and the heat of their unclean desires , break into more consuming flames ; that god would not alwayes put up affronts , nor suffer his methods to reclaim them , to be baffled everlastingly ; that they could not hope to escape gods indignation , no more than the men of the first world ; and when their sins were equal , gods judgments would overtake them , as well as they did their brethren ; that god could intend them no harm , by calling them to repentance ; and being the great preserver of men , could not but design their interest and happiness . had they suffered their thoughts to dwell on such truths as these , made such considerations familiar to their souls , they would have melted and humbled themselves , and kept back that fire and brimstone , which afterwards consumed them . want of consideration made them secure in sin , and that security prepared for their devastation . indeed there is no sin almost , but is committed for want of consideration . men consider not what sin is , nor how loathsom it is to that god , who carries them on his wings , as the eagle doth her young , nor what injury they do to their own souls , nor what the dreadful effects and consequences of it are , and that makes them supine and negligent of their duty . to give a few instances : did the atheist but look up to heaven ; did his swinish and brutish appetite , but give him leave to contemplate that glorious fabrick , the orderly position of the stars , the regular motion of those celestial lamps , and the mathematical contrivance of that curious globe , how is it possible but he must spy a most wise , most perfect , and most powerful architect , even that god , who commanded them into being , and still preserves them from decay and ruine ? would he but consider , how things that have a beginning , could not make themselves , unless they were , before they were , ( which implies , a contradiction ) and therefore must certainly be made , and produced at first by some supreme cause , that is eternal , and omnipotent . would he but reflect on the universal consent of mankind , how not only the civiliz'd , but the most barbarous nations in all ages , have had a sense of a deity ; and how improbable it is that all mankind should conspire into such a cheat , if there were no supreme power , how rational it is , that when men of different constitutions , complexions , principles , desires , interests , opinions , do all , or most of them agree in one thing , there must necessarily be something more than ordinary in 't , and the notion must be supposed either imprinted by god on the hearts of all men , or carefully deliver'd to posterity by the first planters of the world , which in all probability they would not have done , except they had had very good ground , and reason for it . would the fool , i say , but think seriously on these familiar arguments , how could he say in his heart , there is no god ? how could the wretch deny a providence , if he did but take notice , how all things are preserved in those stations , spheres , and tendencies , they were at first created in . how things contrary to one another , are kept from destroying one another . how every thing prosecutes the end for which it was produced . how the sea that 's higher than the earth , is yet kept from over-running , and drowning it . how kingdoms , empires and commonwealths are continued and conserved in the world . how one countrey is made a scourge to the other for their sin ; and how the soberer nation many times conquers the more debauched and vicious , till the formers sobriety dying , proves a presage of the funeral of their happiness . how men are suffered to tyrannize , and to rage , that their fall afterward may be more grievous , and terrible . how sin , is punished with sin ; and with what measure we mete , with the same other men mete to us again . how strangely murther is found out , and secret villanies discovered , arraigned , and condemned . how caligula , that bids defiance to heaven , and threatens jupiter to chastise him , if he sent rain that day , his players were to act ; how the poor miserable creature hides his head in a feather-bed , when it thunders ; and how the stoutest sinners tremble , even then , when no man pursues them . how light is frequently produced out of darkness ; the greatest felicity , from the greatest misery ; and even sin itself so ordered , that it proves an occasion of the greatest good . how miraculously men are preserved , and how prodigiously rescued from dangers , that hang over their heads , and threaten their destruction . how one man is punished by prosperity , another favored by wanting of it . how one mans blessings are turn'd into curses , and another mans curses into blessings . how men perish , that they may not perish ; and are suffer'd to grow poor , that they may be rich ; and are deprived of all , that they may arrive to far greater plenty . how strangely many times men are preserved from sin , and something comes in , and crosses their sinful attempts and intentions , that they are not able to put their purposes in execution . how men are fitted for several employments , and no office or business so mean , and fordid , but some men have a genius , or inclination to it . how beasts , which are stronger than men , are yet kept from hurting men ; and men themselves , that intend mischief to their neighbors , are prevented in their designs , and in the net they spread for others , their foot is taken . how by very inconsiderable means , very great things are effected ; and sometimes without means , very signal changes and alterations are produced . how the greatest enemy , sometimes becomes the greatest friend ; and he that hated another unto death , is on a sudden convinc'd of his folly , and loves him as his own soul. how kindly the heavens dispense their former , and latter rain ; and how upon solemn prayers and supplications , some great judgment is averted , and men restored to their former peace and tranquility . how even in things fortuitous , justice is executed ; and the arrow which such a man shot at random , is yet so guided , as to hit the person , guilty of some heinous crime . how such a mans ruine , proves anothers instruction ; and he whom education could not engage to prudence , learns to be wise by anothers fall . how men ignorantly contrive their neighbors good , and while they least intend the happiness of others , take the readiest course to make their labours successful and prosperous . how a word that drops sometimes from the preachers mouth in a sermon , shall make that impression on the hearers heart , as to change it , and work him into another man. he that would take such passages as these into serious consideration , how were it possible for him to question a providence , that orders , and rules , and governs all , and extends its care even to the least , most minute , and most abject , and contemptible creature ? how could he forbear to admire god , as the most wise , most knowing , most lovely , most perfect , most holy , and most beautiful being , whose eyes run to and fro , to shew himself strong in the behalf of those , whose heart is upright towards him . the unbeliever , that doth not believe the scripture to be the word of god , and fancies there is no other world , no judgment after death , and thinks it irrational , that temporal sin should be punish'd with an eternity of torments ; it 's want of consideration , makes him continue infidel : for , i. as for the scripture , which contains the sum and substance of the christian religion , would he but take a walk in the field , or in his garden , or in his chamber , and weigh the arguments , which make for the divinity of this book , and consider , what he can object against it , and whether his objections be equal in strength , and weight , with the reasons , that fetch its pedigree from heaven , he would soon be of another mind , and pity the weakness , and sauciness of those youngsters , that play upon the oracles of god in ale-houses , or taverns , or theatres . he need only dispute with himself in this manner . i see the whole christian world for so many centuries together hath embraced these sacred volumes , as a treasure of gods will , and ordinances , as a directory dropt down from heaven , to teach them , how god will be worship'd , what notions they are to entertain of god , and what they are to do to save their souls for ever . it 's very probable , that god , wherein all goodness , all mercy , and of infinite pity , and hath made this world to serve man , and endow'd him with a capacity of knowing , and adoring god , would not leave him destitute of such helps , and means , as might best promote his knowledge of him ; but find out a way , to manifest himself to him , especially when it 's evident , that without some better directions , than nature gives , men are so very apt to fall into errors , and misapprehensions of his glory , and majesty . whether this book contain therefore the true revelations , which god hath been pleas'd to make to mankind , is the question . upon examination i find , that there is nothing in this book , either promised , or threatned , or commanded , but what is deo dignum , fit for a god to promise , and threaten , and command . whatever is deliver'd here , seems to be very agreeable to his majesty , and sovereignty , and divine nature . the rewards , as well as punishments , are godlike ; and the duties pressed here , are but the necessary consequents of his goodness , and justice , and government , and supremacy , which consequences , because man , by reason of his corruption , was not able to deduce from the notion of a god , god thought fit to reveal , and manifest to him , by various passages , histories , prophecies , parables , precepts , and conclusions . upon inquiry i perceive , that the designs of this book are at least very harmless , its great aime being , to make men good , and just , and honest , and live like men of reason . whatever verity or truth the light of nature , or reason dictates , is here to be found ; and this book is so far from contradicting , or abolishing any thing of that nature , that it improves , and refines it . if i search all the volumes of the ancient heathen philosophers , men , who ransackt nature , and tryed what nature would discover of god , and anatomized the law written upon mens hearts . if i peruse all the lessons , and rules of morality , they gave and prescribed to mankind , i find them all deliver'd in this book , much purer , and much clearer , than those philosophers were able to propose them . the sacred writers , whoever they were , for ought i see , were men of very noble , and generous spirits ; for their great endeavor is , to instruct and edifie mankind , and to teach them such delights , as are fit for a rational soul to embrace . i see , they exhort men to live like themselves , like persons capable of conversing with god. i see they are all for preservation of humane societies , and to this end , they speak against all that 's evil , and encourage justice , and peace , and unity , and charity , and obedience to governors , and all that 's good and holy , and condemn al hypocrisie , commend upright dealing , and sincerity of heart , and proscribe even those sins , which the world can take no notice of , sins of thoughts , sins of the heart , and sins of secresie , and urge a hearty , unfeigned love to our neighbor . their great care , and sollicitude is , that men may not be kept unacquainted with themselves ; and though they liv'd in different ages , at different times , and were of different educations , yet they all agree in their great endeavor and design to purifie mens hearts , and to keep their consciences void of offence towards god , and towards men . they would have god worship'd , and honour'd like a god , in spirit , and in truth , and require the cream and marrow of our endeavours , our dearest and tenderest love to be given to him , which indeed is a worship fit for him , that is our supreme ruler , and governor , in whom we live , and have our being . they condemn all sensuality , which makes men live like beasts ; and all impatience , and discontent , which makes their lives miserable ; and all pride , and haughtiness , which makes their near neighbors hate , and despise them ; and all base selfishness , which makes them uncompassionate . they prescribe the greatest cordials against crosses , and afflictions ; for they promise a better life after this , a life of everlasting joy and bliss ; and suppose there were no such life , yet would the fancy of it be mighty pleasing in distress , and calamities , and serve to bear us up under the greatest burthens ; and should we find nothing of that nature , when we come to dye , to be sure there would be no body to laugh at us . they represent god as infinitely merciful to wretched men and willing to accept of those that repent , and turn , and sincerely fear him , and to make them everlastingly happy ; and yet that men may not presume , and turn the grace of god into wantonness , they represent him just withall , that will take vengeance on , those , who provoke his patience , and mock his compassion , and abuse his mercy into contempt of his laws . they represent him as a very reasonable master , that layes upon his servants no more , than they are able to bear , and expects returns answerable to the favors he bestows on them , and such services , as are in some measure proportionable to the means he hath afforded them , which is no more , but what we expect from our servants . all which is highly rational ; and i must needs imagine , since no men , that ever liv'd in the world , could give the world such exact rules for the improvement , and advancement of a rational soul , as these writers do , that they must have had some divine spirit to guide them . to exalt the soul , and to elevate it above sense , and earth , and dross , and dung , and to make it fit to be admitted to familiarity with its maker , seems to be the very drift and design of this book ; and if it were not divine , or inspired , it might however deserve the reputation of maintaining the greatest , and most generous designs , that ever were carried on by mankind . but sure , its original , is more than humane ; and the persons who deliver these things , had certainly a divine commission . when i look either upon , moses , and the prophets in the old , or upon jesus , and his apostles in the new testament , men who were the chief promulgers of the truths , deliver'd in these books , methinks there appears something extraordinary in them , and i cannot but see the finger of god , that did direct and help them . if i believe any thing , that i never heard , or saw my self , i have the greatest reason in the world to believe , that that moses , whom both jews and heathen call the great leader , and captain general of the jews , was inspired from above , when he gave his law to the whole nation of the jews . that he wrought those stupendious miracles which are recorded in scripture , the jewish nation hath firmly and constantly believed , ever since they were wrought ; and how men before whom they were wrought , and who did feed upon many of those wonders , and who have delivered the real performance of those miracles down to their posterity , and so imprinted it on the hearts of their progeny , that neither sword , nor fire , could ever make them deny it . how , i say , this vast multitude of men could be mistaken in those miracles , and give credit to his law , observe every punctilio of it , upon the account of those miracles , if they had not been confident of the truth and reality of them , is altogether unaccountable to a rational man. these miracles he could never have wrought without a supernatural power , nor can i imagine any other reason , why god should honour him with that supernatural power , but only to confirm the law , and statutes , he gave to the jews , and to testifie unto them , and to assure them , that they came from god , and that the punishments threatned , would certainly attend the wilful neglecters of that law. that the prophets foretold things , some , some , some years , before they came to pass , is so evident from the history of josias , cyrus , and the messias , who was to come , that he must profess himself a stranger to all history , that denies it ; for i find the jews had those prophecies by them many years , before they were fulfilled , and therefore cannot be supposed to have forged those prophecies , after the things pretended to be foretold in them , were come to pass . but had we no other testimony that the writings of the old testament are inspired , and of divine original , but that of jesus , and his apostles , ( provided we can prove , that these came with divine authority ) there would be enough to satisfie any person , that doth not delight in disputing against light , and reason . that we owe the doctrine of the new testament to this jesus , and his apostles , the whole christian world hath unanimously believed for years together ; and i must needs suppose , there could not have been such a stir in the world , for so many hundred years together , about the religion of jesus , if there had not been such a person in the world . but in this i find the whole world agree ; that there was such a person , not only christians , but their greatest enemies both jews and heathen , do confess it . this jesus as he doth aver and maintain , that god spake by moses , and the prophets of old , so he could not but be himself a person sent from god to reform the world , and to let them know the will and pleasure of the almighty , concerning their everlasting happiness . for i find he wrought such miracles , works so exceeding art , and nature , that they were the wonder , and confusion of the world ; nor do i upon examination perceive , that the jews deny it ; only they give out , that being well skill'd in the art of magick , and dealing with the devil , he made all that stir and noise in the world , and drew so many followers after him , which to any man in his wits seems the filliest plea imaginable ; for his doctrine , life , miracles , all tended to the destruction of the devils kingdom . his first work was to forbid idolatry , and to pull down the worship of devils , and to encourage real goodness , and piety , and abhorrency not only of all evil , but of all appearance of evil ; and , if satan cast out satan , he is divided against himself , and how then shall his kingdom stand ? matth. . . i find that the art of magick in those dayes , was in great request with all the grandees of the jews , and they arriv'd to very great perfection in it . and if this jesus wrought his miracles by that art , why could not those great masters of magick , imitate those wonderful works ; not to mention , that at his crucifixion , when they alledg'd all that malicce , or hell could suggest against him , none of his adversaries , whatever some of them had done before , durst be so abominably impudent , as to charge him with that black and dismal crime . nero certainly had the greatest advantages of any man that ever liv'd , to know the utmost reach of magick ; for as his extreme viciousness and debauchery made him the devils darling , so he had all the magicians in the world to teach , and to instruct him ; yet with all the tricks and juggles , that either men or devils could furnish him withall , i do not find , that he was able to cure a cut finger . as great an enemy as julian the apostate was to the christian religion , as much as he hated , and persecuted it , yet by what is recorded by very faithful men , i see , he could not deny , but that jesus did open the eyes of some blind men , and cured others that were lame , and dispossessed not a few , that were molested with evil spirits ; and though he makes light of these wonders , yet to a man that is not possessed with prejudice , those works will seem divine and supernatural ; not but that cataracts , and accidental dimness of the eyes , may be redressed by natural means ; but where men that are born blind , are restored to their sight with a word , it cannot but argue a commission from heaven . i cannot readily comprehend , why tiberius should have been so fond , to have this jesus ascribed into the number of the roman gods ; or why severus should worship him in his closet among his other deities ; or why adrian would have purpos'd to erect temples , without images to his honour , if they had not look'd upon him as some extraordinary person , and had not been sufficiently assured of the many wonderful works he had done . the evangelists ( whose writings i have no more reason to question , than i do the writings of tacitus , or seneca , or cicero , or livy , they having been universally acknowledged to be theirs , and no man having ever been able to confute their relation , or to give any satisfactory argument , why they should not be believed ) these evangelists , some of them being eye-witnesses , i find , make mention of several miracles that were wrought before great multitudes of people ; and certainly some of them would have found it out , if there had been a cheat , or juggle in 't : nay , is it rational , that the apostles of this jesus would , or durst have with that freedom boldness , and confidence , have affirmed , asserted , and abetted both his resurrection , and his miracles , in the very metropolis of judea , in the city of jerusalem , where it had been an easie matter to discover the fraud , if there had been no such thing ? from all which , i must necessarily conclude , as nicodemus , john . ver . . master , we know that thou art a teacher come from god ; for no man can , do these miracles that thou doest , except god be with him . indeed , if i will not put a vail over my face , and wilfully blind my self , i must needs conclude , that his doctrine must necessarily be divine , whose miracles were so ; nor can i suppose it possible , that god would suffer that person , whom he intrusted with his own power of doing miracles , to obtrude unto the world false and idle tales , or unnecessary and impertinent doctrines , and injunctions . i cannot conceive , why god should communicate to him the power of doing miracles , except it be to confirm the divinity and indispensable necessity of his doctrine and precepts ; so that , if the works he did , had a divine original ; his doctrine and commands must be derived from heaven too , else it would follow , that god had been very unwise in his choice , and had exerted his omnipotent power to little or no purpose , only to make a shew in the world , or to increase the kingdom of darkness , than which , there can nothing be imagin'd more absurd , or incongruous . if i consider the progress of this gospel , i find it 's altogether miraculous , not only because the apostles , who propagated this doctrine , had the power of miracles confer'd on them by this jesus , which proves him to have been in the form of god , but because in less than years , without force or arms , in despite of sword and fire , and the direst torments , it spread over all the known world . that the mahometan religion made a stupendous progress , after its first rise , is not denied ; but he that shall reflect on the means whereby it enlarged its power , viz. by sword , and violence , by depopulating countries , by killing and murthering all that resisted , will judge it rose from hell rather , than came down from heaven . but i find the gospel spread to a miracle only by innocence , and patience ; by doing good , and suffering evil , the proper arms of heaven . i see how in despite of all the arts , and stratagems , the devil could invent to stop its progress , in despite of all the endeavours of nero , domitian , trajan , decius , dioclesian , to root it out , it mock'd their rage and fury . i find how the blood of martyrs , that was spilt this day , brought forth a greater number of confessors the next ; and multitudes of christians , that were sacrificed this week , were seconded by a greater army in a few dayes after , and men seem'd to glory in being designed for death , and serving as apprentices of martyrdom ; and though here and there a mahometan may die for his religion , yet such a number of martyrs no religion can shew ; and what can i think of so many myriads of men , that being offered ease , plenty , riches , honours , preferments , despised them all , and would suffer the most exquisite tortures , tortures which the executioners themselves trembled at , and which made the very heathen blush to see such inhumanity , rather than deny that doctrine , which they had upon indubitable testimonies receiv'd as divine ? what can i think , i say , of these men , but that they had sufficiently search'd into the truth of this gospel , and were most certainly assured , that it was the word , and will of god ; and that this jesus would most certainly fulfill his promises to them , and give them eternal life , if they could be content to lose their lives on earth for his sake ; that so many hundred thousand men , many of them learned , and wise , and of noble blood , and ingenious education , should throw away their lives in a humor , without very good ground , that what they believed was really divine , and could not but be so , is a thing altogether unaccountable to a rational man. i read , how in and about christ's time , either just before his coming , or shortly after his departing out of this world , by confession of the heathen themselves , the heathen oracles , and the voices of devils ceas'd . and can i think the devil would have left deluding the world , by his ambiguous oracles , gone off of the stage voluntarily , and quietly , except he had been forced , and compelled to it by this prodigious person , whom god sent into the world to reveal his glory ? certainly it could not be one that was meer man , whom these evil spirits would have vailed and bowed to ; without he had been more than man , they would have disputed their power , and maintained their possession , and defended their universal empire , and made men know , that the arm of flesh was a very inconsiderable weapon to controll , or dethrone the rulers of the darkness of this world . i find wherever this gospel came , the devil fled away , this destroyed his service , priests , and altars , the gates of hell could not withstand it ; nor can i see which way the gospel could have effected all this , without its power and efficacy had been divine . i read what strange alterations it made upon all peoples tempers , dispositions , and affections , who embrac'd it ; what should make so many great men , so many subtle philosophers , so many learned men , so many sages , men of the greatest wit , and judgment , and apprehension , both in the eastern and western empire , yield and submit to it , and throw away their vain philosophical learning , and humble themselves to the cross of christ , except they had seen the stamp of god upon it ? i find , that the greatest orators , and logicians , and the ablest disputants , that came with an intent to deride it , were captivated , and conquer'd by it , and submitted to its lawes and doctrines , the change it wrought upon peoples spirits , was wondrous strange ; the cholerick , the envious , the drunkard , the fornicator , the adulterer , the worldling , the oppressor , the timorous , the pusillanimous , were on a sudden transform'd into love , meekness , sobriety , chastity , temperance , charity , liberality , fortitude , and magnanimity ; and they that before trembled , at the thoughts of fire , and wild beasts , offered themselves to flames , and took it ill if they were put by , and deprived of the honour of riding in such fiery chariots to heaven . nay , i see at this day , how wonderfully it works on the souls of men , makes them act against their natural inclinations , without any prospect of temporal interest , go against the bias of their corruptions , and stop in their career to hell , which they were running to with most eager appetite . i see how it makes them hate that evil company they formerly delighted in , and how insipid it renders all the jests of their old associates , how it makes them love their enemies , do good to them that hate them , pray for them that persecute them , and despitefully use them ; how it makes them live above sense , and seek their greatest satisfaction in the wayes and ordinances of god. in a word , how from beasts , it changes them into men ; and from men , into more than men . and what can i ascribe all this to , but to a divine spirit , that by this gospel subdues the hearts , and brings the lusts and affections of men into obedience to christ jesus . he that shall take such arguments as these into serious consideration , may easily satisfie himself , that in these volumes is contain'd the true will of god , at least , that this , of all things extant , is most likely to be the will of god , nothing in nature having those circumstances , and characters , and testimonies of a divine original , as the rules contain'd in these books , we call the bible , have ; & whatever seeming contradictions and tautologies may be found there , to a considerate man it would appear , that as long as the main thing , the true way to happiness , is secured , such accidental things , as frequency of the same expressions , and chronological mistakes committed by the various transcribers , may be pass'd by , without offence ; that many things which have seem'd contradictions , upon examination of the customs , and circumstances of the age these books were written in , have been found no contradictions ; and that thus it may be in all the rest , if we knew all those wayes of speaking , and reckoning , and naming things , and all the proverbial expressions then in use ; that in the substantial things of these books , there hath been no alteration , or corruption , for so many ages together ; and that the plain way of writing , used here , and repeating the same things often , doth but argue honest simplicity , and want of guile , and unwillingness , to impose upon the world , in those that have written these books . and as consideration would chase away all infidelity of this nature , so the want of it , we find , makes men sotts , and beasts , and talk against things they understand not , and cavil at things most sacred , and full of reason and majesty . this is it , makes them break jests on that which they ought to tremble at , and speak lightly of those mysteries , which require and challenge our greatest veneration . this dly is the reason , which makes the sensual man question another world , he considers not , what a divine angelical spirit is within him , nor how improbable it is , that the rational part of himself ( a thing certainly distinct from his body , and which consists not of matter capable of corruption , and can voluntarily move it self , which matter cannot do ) should perish , as the beasts of the field ; would he but consider how this notion of an after-retribution is spread all the soberer world over , and certainly this notion must have a beginning , something or other did occasion it in mens minds ; the usual plea , that politicians did invent it , to restrain men from secret villanies , which they saw present punishments would not do , seems to be strangely impertinent ; for not to mention , that there was never any history in the world , that we could hear of , that gave us an account of such a thing , or of the beginning of it , we cannot suppose , that these politicians , if they were wise men , and expected to see the fruit of their labours , would ever have adventur'd to plant this notion of a future judgment in mens understandings , had not they either believed , and been persuaded , that there was a possibility of such an after-retribution , and that the notion was very sutable and agreeable to mans reason ; or observ'd , that there was in most men a very great inclination to believe it , else they might have persuaded , the world , that black is white , or that it 's better to be blind , than to see , maxims , which would have expos'd them to scorn and contempt . and whence should this sutableness of the notion to mans reason , or that easie closing of the soul with the notion , or mens readiness to embrace the notion upon the first hearing of it , whence can all this be , but from the stamp and impression the great creator hath made on the hearts of men , when first he gave them a being in the world ; nor can we think so mean of this first cause , as to suppose , that he made this notion so sutable to the rational soul of man , or endued the souls of men with a proneness to entertain it , without there had been really such a thing , as a future retribution , else it would follow , that this supreme being had given us a proneness to believe a lye , or a thing , which is not , and consequently impos'd , and put a cheat upon his creatures , which is equally absurd , and blasphemous . nor could melancholy men be the first broachers of it , as is pretended by some ; for we do not find , that melancholy fancies do ordinarily spread so much . he that fancies he sees such and such things in the air , or in his house , or entertains notions that are out of the common road , gets but very few to imitate , or to follow him , or to think as he cloth . but this notion of an after-retribution takes posession of the greatest , and learnedst men , nay , the most airy constitutions embrace it , men of all complexions and tempers imbibe and cherish it , and they cannot stand out against the notion , it appears so reasonable ; so that still we must have recourse to him , that first made man , and made this notion so agreeable to his reason ; and this he would not , could not have done , if such a thing had never been intended . would the sensual wretch but ruminate upon these circumstances , the consideration would confound his foolish principles , and childish conclusions ; would he but take time to consider how hard a matter it is , to eradicate this notion out of the mind , after it hath once taken root there , what pains some daring men are forc'd to use , to lift or eject this principle out of their souls ; how they are forced to drink and swear , to be rid of it ; how they must turn beasts , unman themselves , turn day into night , and night into day , caress all sorts of temptations , make themselves slaves to their lusts , court the vilest of mankind , seek out jovial society , run through a perfect discipline of vice , are afraid to be alone , are ever in a hurry , dare not make use of their reason , are forc'd to banish all serious thoughts , are constrained to entertain all that 's light and frothy , encourage themselves in nothing but sensuality , avoid all sober and grave discourses , be alwayes in the noise of drums and trumpets , i mean in the noise of idle tales and divertisements , damp all the checks of their own consciences , read playes and romances , and busie themselves about nothing but trifles , things , that school-boyes would be ashamed of , and all this to root out this one poor notion of an after-judgment ; and yet when they have done all this , debauch'd their virtuous principles , ruin'd nature , dethron'd their reason , made themselves greater slaves to the devil possibly , than the devil would have them to be , they cannot totally banish it , it will come again , and fright them ; and the notion sticks so close , it is so riveted in the soul , that neither the blood of the grapes , nor all the frolicks and merriments they can think of , nor all the mistresses and strumpets in the world , can totally blot , and deface it . would he but consider all this , an easie matter would make him conclude , if there be no such thing , and nothing but education produces and causes those needless apprehensions of an after-judgment , then why is it so hard a matter to eradicate this nothing ? one would think , if it stands for a cypher only , it should be no hard matter to unravel education ; for a vice i see though it be become a second nature , may be unlearn'd by degrees ; but this notion of an after-judgment , though the sinner may suppress , and smother it for some time , yet that it should break out again , and when the wretch thinks he hath conquer'd it , should return with greater violence , nay , beat so much stronger upon the mind , by how much more a man strives to put it out , as if it would not be denied , and would have admittance , in despight of all opposition , and mock'd all the weapons that nature , and the wit of man can use against it ; this sure makes it more than probable , that it is a plant , which god himself hath planted in the soul. would he consider with himself , i believe there is a god , and i cannot but allow that god impartial justice . to deny him this , is to deny him perfection , and consequently to deny his being ; for the notion of a god , implies absolute perfection ; if this god be just , how shall i judge of his justice ? i have no other rule to go by , but that justice , which all mankind believes to be justice . if god be our governour , ( as certainly none hath greater right to it , because in him we live , and breathe , and have our being ) he cannot but be a righteous governour , and how can he be a righteous governour , without distributive justice , without making a just difference by rewards and punishments , between the obedient and disobedient ? and when i see god makes no just difference in this life , by rewards and punishments , between those that serve him , and those that despise and contemn his will ; what can i conclude , but that he intends to make it in the life to come , or after this life is ended ? which way he intends to do it , is not material for me to know , as long , as i am assur'd that this soul i carry within me , will be the principal subject of these joyes or miseries . he is most certainly able to preserve that soul which he hath made capable of being govern'd by moral laws and precepts , and to be wrought upon by moral perswasions into obedience to his laws ; he is most certainly able , i say , to keep our souls in being , even when they leave the earthly tabernacle of their bodies , and to punish , or reward them according to their works ; these souls being the principal agents in good or evil : and he that was able to create the body , is certainly able to raise it again , and unite it to the soul , that so both may participate of the same fate . nay , the necessity of these after-rewards and punishments enforce a necessity at least , of gods preserving the soul , for these rewards and punishments ; and what way soever god hath to preserve our intellectual part after death ; it s enough to me , or to any rational man , that according to the notion and apprehension , we have of justice , he cannot be just , without he doth preserve it , either for reward or punishment . for , that god doth not sufficiently reward and punish men in this life , daily experience gives me sufficient testimonies . the wickedest of men , are very often the greatest in the world ; and those that oppress such as truly fear god , swim in all manner of plenty , and ease , and riches , and honour . and though its true , that such men have sicknesses and dye , yet those are things common to good and bad , and can be thought no just differencing retributions , those that make it their business to observe gods laws , labour to approve themselves his most obedient subjects , and his most faithful servants , ordinarily suffer great injuries , are unjustly arraign'd , condemn'd , executed , undergo tortures of cruel mockings , of scourgings , of bonds , of imprisonments . and their accusers , or judges , may be , have all that heart can wish ; their eyes stand out with fatness , neither are they plagued like other men , or if they be sometimes afflicted , the affliction is not at all answerable to the horridness of the crimes they commit . how gently do many of these monsters dye upon their beds , no lamp expires more leisurely than their breath , while the other , that meditates in gods law , day and night , dies with disgrace and shame , or is most barbarously murther'd , and butcher'd . can i look upon all these passages and occurrencies , and not conclude another world ? i must eiher conclude there is no governour of the world , or if there be one , that governour will certainly find a time , if not here , yet hereafter to manifest his justice , to reward the innocent , and to punish those that bid defiance to heaven . either man is a nobler creature , than a beast , or he is not , if he be not , what means his reason , his speech , his power to express his mind , and to examine the nature , manner , ends , causes , and designes of all things , his dominion over all the beasts of earth , &c. if he be , we must not affirm that of him , which will certainly declare him more miserable than the beasts , whose spirit goes downwards , if there be no other world , no judgement to come , no after-retribution , why is man possessed with the fear of it ? this fear is a thing of that consequence , and hath so great an influence upon mens lives , that from that fear , according as creatures are either possest with it , or want it , they may justly be call'd either happy or miserable . beasts i see , are not capable of these fears , and consequently cannot be disturb'd with the apprehension of such things , and therefore must necessarily be more happy , and nobler creatures , than men , who are not only capable of such apprehensions , but by a natural instinct , feed and cherish such thoughts as these . and can there be any thing more absurd , than to call an ox , or lion , or elephant , a nobler creature than man ? and yet this must necessarily follow , if there be no other world . man would be the most miserable creature in the world , being so apt to be tormented with those fears , if he did dye into annihilation : and he might justly wish himself a beast , and lament , that god had put such a clog to all his delights and merriments and accuse his maker of injustice , or cruelty , for frighting , or possessing him with fears of that which never was , nor is , nor will be , such considerations would most certainly satisfy any rational , impartial man , and deliver him from halting between two opinions , and convince him , that he doth not cease to be , when he dies , that there is a just judge , and that he will in a short time find it by woful experience , if a serious return to god prevent it not , that when the jolly sinner banishes all thoughts and contemplations of this nature from his mind , he turns monster , changeling , devil , nay , worse than devil , for the devils believe a world to come , and tremble , and it s meerly want of consideration makes him so . . the same defect makes him wonder at the malapertness , and impertinence of divines , that in every sermon almost , pronounce eternal flames , to be a due and just punishment for temporal sins . let the vain man but call his thoughts together , and summon his understanding , to take a view of such topicks as these . why should i think it incongruous to gods justice , to punish sins committed here , with an eternity of pain and anguish ? hath not he power to do with his own what he pleaseth ? may not he affright stubborn sinners , with what punishment he hath a mind to ? had i a servant , to whom i were as kind as to my own child , whom i had rais'd out of the dust , and heap'd innumerable favours upon , and promis'd all my estate to , after some few years service , and should that servant , instead of honouring me , despise me , where ever he comes , instead of obeying me , laugh at my reasonable commands ; instead of working , play his time away , instead of going to the place i send him to , run to brothel-houses , or taverns ; instead of loving me , hate me , and affront me , slight both my actual kindesses , and my future smiles , and notwithstanding my continual exhortations to another course of life , continue wilfully in the way he hath begun , meerly to gratify his foolish lusts , and when he is convinc'd too of the unreasonableness of his doings , knows it is ingratitude in the highest degree , and yet will be guilty of it ; and when he might do otherwise only out of malice , and to vindicate his own humour , resolves against it ; what punishment can there be too great for such a wretch ? were this mine , or my neighbors case , we should certainly doom such a monster , to all the tortures that severity can invent , or inflict ; and why should i have any hard thoughts of god , for punishing the sinners ingratitude , with eternal pain and loss , an ingratitude so great , all things consider'd , that the worst returns one man can make to another , cannot sufficiently express the horror and vileness of it . god for ought i see in condemning wilful sinners to eternal misery , gives them but their own choice , and if that old saying be true , volenti non fit injuria , to him that 's willing , can be done no injury , god certainly cannot be accus'd of cruelty , for he gives the stubborn sinner but that , which he deliberately pitcht upon , and affected ; and though no man doth ordinarily chuse punishment , much less everlasting calamity for its own self ; yet as long as they do with vehement affection , long after that , which hath this calamity inseparably annext , we justly suppose that they agree to suffer the calamity , as well as to enjoy the thing , which is the others inseparable companion . he that is certain that the smell of such an herb , or flower is poisonous , and will kill him , if notwithstanding this conviction , he will smell to it ; its apparent he makes choice of his death and ruine . there is not a sinner , that lives under the gospel , but he must know , that he who doth not practically believe the gospel , or , which is all one , lives in wilful contempt of the laws of the gospel , shall certainly be damn'd ; for the gospel is so full of these threatenings , that he , that doth but come to any place , where this word of life is preach'd , if he be not deaf , he must necessarily hear it ; nay , if he will but make the least enquiry , and set himself to consider seriously , whether that gospel be of god or no ; he cannot but find , that it is the son of god , even he who can assoon loose his being , as tell a lye , that hath , with all the protestations imaginable , threatened this everlasting condemnation to men , that are resolv'd to prefer satisfaction of their lust , before all his wisest and wholsomest precepts . this being known by all , that have any reason or understanding , as much as that felony , or burglary , is death by the law , if in despight of this knowledge , and perswasion , the hard-hearted wretch will venture upon a life of disobedience and contempt , to which damnation is inseparably annext : what can i think , but that the vain man is in love with his own eternal destruction ? in love with it ! so one would think , that sees him drive to everlasting death , as furiously as jehu did to jezreel , and make more haste to invade the gates of hell , than elijah , for all his fiery chariot , did to get to heaven . the man that runs through swords and daggers , breaks down walls and fences , poisons the principles of sobriety , providence hath lodg'd in his breast , strangles the kind suggestions of his own conscience , cracks the bolts and barrs of a virtuous education , seeks out dangers , and precipitates himself into them , and with the noise of his riot , strives to overcome the calls of the holy ghost within , defies all present convictions , dis-regards the groans and cryes , and tears , and wounds of a crucified saviour , that would keep him from being undone , vanquishes gods methods to catch him into repentance , breaks through all the prohibitions of the gospel , through vows and promises , and sacraments , and most solemn engagements , charges all the threatenings of a jealous god , and fights his way through rocks of oppositions , and all to get to hell and damnation , sure makes that his choice , and if so , god doth him no injury , in giving him his own hearts desire . a sheep or a horse , certainly can never counter-ballance the life of a man , yet he that knows , he shall be hanged if he steal either , and will in despight of the penalty , venture , meerly to gratify his sickly fancy , justly suffers the punishment , which seems to bear no proportion with the things he stole ; the justice of the punishment , is founded in the malefactors choice . and so we find it in the case before us , the blessing and the curse , is laid before the sensual man , life and death are proposed to him , he 's put to his choice which of these he 'l have ; he freely , and willfully chuses death , and the curse , maugre all that god , or his angels , or his ministers can say to the contrary ; and it 's but just , since he thus fights against god , and seems resolved to cross all god's endeavours , to purify and turn him , and will have his wrath and indignation , and scorns his mercy , god should let him have that fire and brimstone , which is the portion of the sinners cup , and which he is so very greedy after , as if he were afraid , he should never be so happy , as to obtain , or be master of it . indeed , the more i think of it , the more i find that it s not god so much that condemns him to eternal misery , as the sinner himself . 't is he that 's thus barbarous to his own soul , and adjudges himself to that worm which dies not . he kisses that consuming fire , as if it were the light of god's countenance , and seems to envy the devils their unhappiness , he doth so long to be a sharer of it . he snatches damnation out of the hands of god's justice , and while god offers to keep it from him , makes a long arm to reach it . god alas ! doth what he can to save him , his bowels yearn over him , and nothing would please him more , than to see his penitential tears . he is ready with the good father , luk . . to run , and to have compassion on him , as soon as he doth but resolve to leave the kingdom of darkness ; even that god who would have all men to be saved , and come to the knowledge of the truth ; he waits to be gracious , and justly expects that the vineyard on which he hath bestowed great cost , and pains , should bring forth grapes : he doth not afflict the children of men willingly , he delights not in their tortures , he dehorts and discourages them from being accessary to their own ruine . he gives them time and space to repent , he caresses them with his heaven ; he can do no less in justice , than prepare a hell for the stubborn offender , this is the only way to vindicate the honour of his law ; but then he would have him shun that tophet , and walk in the way that leads to life , and promises him to rejoyce over his repentance , and to crown his serious endeavours with all that 's rich and glorious . all the mercies , afflictions , judgements , providences he sends upon him , are to disswade him from walking in the way to destruction ; he wooes the proud creature to his dying day , and stands between him and eternal anguish , while the wretch faucily thrusts the eternal god away , and will storm the fatal gate ; god would hold him , but he breaks loose from him , and flings himself into the devils arms , and then sure it is not god that so much that condemns him to everlasting horror , and anguish , as himself . but if it were not so , that there is such a punishment threatned in the gospel , is beyond dispute . and this threatening to be sure is not like the ceremonial law , which was but a shadow of things to come , and so fell of it self , when the substance appear'd . in this threatening , there are no types , and therefore we can look for no abolition ; this is god's peremptory determination , this way he is unalterably resolv'd to proceed , and most certainly god is not a man , that he should lye , or a son of man , that he should repent ; his word is engaged , and the honor of his veracity concern'd , to see this threatening executed ; should god dispense with it , it would follow , that god either did not know what he did when he made this sanction , or that he repents of it , as unjust , or that he did not foresee the inconveniences , which were like to ensue upon the execution of this threatening , all which consequences are monstrously absurd , and unreasonable . the terms and conditions , upon which eternal salvation is offer'd , are so reasonable and so just , and i may say , so easy , that the wilful neglect of them deserves no less than loss of the great salvation , god offers ; were the conditions god requires , in order to everlasting bliss , attended with unconquerable difficulties ; did god require a thousand rivers of oil , or the sacrifice of out first-born ; or dragging the cattel upon a thousand hills to his altar , did he require us to wade through stinking ditches full of leeches , and venemous creatures , as the enemy of mankind is said to advise some of the indians ; did he injoyn us to suffer our selves to be crush'd to death under chariot-wheels , as some of the heathens of indostan doe , out of respect to their idol jagannath ; indeed then , to neglect this promis'd felicity would admit of some excuse , the difficulty of the enterprize would qualify the crime , and the omission be capable of some slight apology . but when god requires no more but a practical belief , and submission to those rules , his son came down from heaven to teach us , the observance whereof advances our temporal interest , as well as our spiritual ; keeps us in health , and in a good temper , makes us live quietly and contentedly , even in this present world , where the duty is profit , and obedience brings its present reward with it , there to slight an incorruptible crown of glory ; common reason will tell us , that we justly loose it . he that will not accept of the greatest treasure imaginable , if he may have it but for asking ; we our selves confess it's pity , he should ever enjoy it , and then when a practical belief of the promises and threatenings of the gospel , is all the trouble god desires us to be at , in order to endless felicity ; the condition being so facile , so equitable , we cannot , if we our selves were to be the judges , but acknowledge , that we deserve never to possess it , if we despise or neglect so reasonable a condition . the high quality of the person offended , certainly makes a fault the greater ; he that kills a king , commits a greater crime , than he that kills a peasant : and if the dignity of the person injured , aggravates the sin , it may justly aggravate the guilt and punishment too . and therefore he that hath affronted his prince and soveraign , deserves to lye in jayl longer than he that hath wrong'd his equal or inferior ; and consequently he that offends , and wilfully , without need , and malitiously , and for many years , and in despight of all the courtship of ministers to leave off , offends an infinite , eternal , incomprehensible god ; why should not the offence amount to a demerit of infinite and eternal punishments ? certain it is , that the obstinate sinner slights an eternal redemption , and had he liv'd for ever , he would without all peradventure have sinn'd for ever ; and since the man that would have committed treason , is deservedly executed for treason ; why should not he suffer eternally , who , if he had liv'd , here to all eternity , would have affronted god , and abused him to all eternity . the more i reflect on the nature of sin , the more dreadful it appears to me . if i think of god's wisdom , i see how sin controuls that , as if god had made very foolish laws to govern mankind by : if i ruminate on god's power , i see how sin mocks that , as if all his threatenings were but bugbears , and god did threaten more than he could perform : if i cast my eye upon god's truth , and veracity , i see how sin would make him a lyar , changeable , unfaithful , inconstant to himself : if i take a view of his justice , i see how sin would dash and abolish it ; for in that it makes the sinner hope for impunity , when he hath affronted his maker , as much as he can , what doth it , but enervate god's righteousness , shake off god's government , and prompt the sinner to resist , and fight with him , whose eyes are like flames of fire and whose feet are as brass glowing in a furnace ; and that such a continual contempt of the almighty , should justly , and deservedly , pull down perpetual torments , is a thing not at all contrary to reason ; nay , for ought i see the sinner makes nothing of eternal damnation while he lives here ; the loss of or l. shall , fright him more than , everlasting banishment , from the gracious presence of almighty god , whereby he tacitly confesses , that the punishment is very slight , and inconsiderable , and what wrong doth god do him , in inflicting a punishment upon him , which by his own acknowledgement , is so trivial , and so slight , that hee 'l sooner endure it , than the loss of a friend or relation ; nay , many times wishes for it in his common discourse , as if it were some pleasure to see eternal flames about his ears . how soon would consideration of such arguments , as these , undeceive the worldly wretch that talks , he knows not what , when he finds fault with ' god's dooming , careless , wilful , obstinate sinners to unquenchable fire . but its want of consideration , makes his discourse so loose , and wanton . it 's this makes him embrace every litle conjecture about the shortness of hell torments , before the solid arguments that evince an eternity of god's displeasure against stubborn sinners : it 's this makes him prefer a may-be , before a real-known-truth , and the man that makes sport with eternal misery , shall he be more acceptable company , than the gravest , and most judicious divine , whose reasons he cannot answer . alas ! did the drunkard , when he comes to himself again , smite upon his thigh , and say what have i done ? how odious is this vice i indulge my self in ? how like a beast do i live ? how unworthy of that reason which the wise creator hath bestowed upon me ? how unworthy of those mercies i daily enjoy ? how would many of the sober heathens , have scorned a temptation to such a sin ? what follies and extravagancies doth it involve me in ? how do i prostitute , and expose my self to the contempt and scorn of men that know me ? how can i hear the apostle protest , that no drunkard shall enter into the kingdom of god , and go on ; will not god take an account one day and examine , how i have spent my time and can i spend my time worse , than by exceeding irrational creatures in sensuality ! what brute but a swine would disorder it self , as i do my body ? what can i plead in excuse of so soul a crime ? ls this renouncing the devil and all his works , as i vow'd to do in baptisme ? is this adorning the gospel of my saviour , as my profession requires ? if i fear not hell-fire , why do not i fear impoverishing of my self and family ? how do i dispose my self for all manner of sin , by this enormity ! what crime is there that i am not fit for , when my reason is overwhelmed with drink ? how do i embezel the gifts of god , when i abuse his creatures thus ! how do i pervert the end of gods bounty when i make that to ruine and destroy my nature , which was intended to preserve it ? what difficulty is there in leaving so gross a vice , which threatens so much mischief and misery ? is it such a pleasure to make a pond of my body ? is it such a pleasure to deprive my self of reason ? is it such a pleasure to be laught at by all men that maintain sobriety ? what hurt hath god ever done me , that i should thus wilfully affront him ? how soon might i vanquish this sin ? if i would in good earnest resolve to be allur'd by my old companions no more ? and why should they be dearer to me than my god , my soul , and a good conscience ? will these companions save me when i come to dye ? will it not be far more comfortable to have none of this load to burthen , and oppress my soul ? what if god should strike me dead in a drunken fit ? doth not dives , his calling for a drop of water to cool his burning tongue , affright me ? how do i prepare for diseases by this vice ? and if there were no hell , no judgement to come , how should the inconveniences , which attend this sin , discourage me ? lord ! if neither the plagues which wait upon the offence in this world , nor the terror of that which is to come , can disswade me , how justly may god pour out all the vials of his wrath upon me ? how justly may he plunge , me into the red sea of his indignation , and leave me to the rage and malice of that divel , whose voice and suggestions i do now obey . did the sot but blow those sparks of reason he hath left , into such considerations as these , how horrid , how nauseous would the sin appear ? but want of consideration makes him transform the image of god , into the image of a beast , and makes him drink away the poors relief and his own estate : this is it makes him a thief , for he robs the poor , and sometimes his own family , of that sustenance and support he owes them , as he is a man , and pretends to be a christian ; this is it makes him laugh , when he should wish for rivers of tears , and for a fountain of water , to deplore the sadness of his condition on here , and the more dreadful state of his soul hereafter . did the swearer but seriously consider , what a foolish , weak , sordid , and impertinent thing it is , to mingle profanations of god's name , with his speeches , he would soon take pains to avoid it , and set a mulct upon himself , for running upon the same rock again . would he but think , good god! how irrationally do i act ! if i believe there is a god , what can i fancy that god to be ? sure i must fancy him such a deity as the heathen worshipp'd , one that hath eyes , and sees not , ears , ' and hears not ; a deity of brass or stone , that i can securely play withal ; a deity , that 's not at all jealous of his honour and glory , and can sit down under every affront that 's put upon him ; should the meanest of my servants make use of my name in every trifling discourse , in every foolish story , and whenever he is pettish or peevish , i should take it very ill at his hands ; and why should i think , god will endure that from me , which i would not allow in my foot-boy , or valet de chambre ? i must confess , there is no bait , no temptation to this sin ; he that robs upon the high-way , is tempted by an apparent profit ; that the covetous huggs his gold , and pays adoration to his money , as to his saint ; that he beholds the sun when it shines , and the moon walking in brightness ; no marvel , for he sees it hath a kind of almighty power , can make foes , friends , unlock gates , break the strongest barrs , give him admission into company of the highest quality , &c. the dissembler hopes he may save his credit and reputation , and fortune , by not speaking what he thinks , but in swearing , i can have no prospect of advantage , and i must only act the devil , love sin for sins sake ; fornication and adultery do yet pretend some pleasure , but this i cannot do in swearing ; the greatest masters of pleasures , never reckon'd this sin as an ingredient of carnal satisfaction , and though there is no real necessity for any sin , yet for this i can pretend no necessity at all ; were a knife set to my throat , were my life in danger , were i to dye presently upon the spot , if i did not swear , i might have some colour of argument for it , but when there is nothing compels me to it , but my own wilfulness , i deserve no pitty , no compassion , if god lashes me with the severest thunders . ' there is no sin that 's more in my power to avoid than this , the most barbarous heathen can shun it , and shall i pretend impossibility ? i see it engages me to very great uncivility , i cannot but offend all sober company by it , they must needs be uneasy in my society , and to hear god abus'd , and how ill i do with to my own soul , cannot but grate upon a heart , that hath any sense of religion or honesty ; nor do i see that people believe me any whit the more for swearing , but i render my self ridiculous , and make people think me dishonest , unfaithful , and treacherous , who make so little conscience of what i say ; how can any man trust me , that hears me abuse the best , and deerest friend i have ; or what credit can any man give to me , that sees me so treacherous to god , to whom i owe all i have ? can there be greater ingratitude in the world , than i am guilty of by this sin ? the air i breathe in , the earth i tread upon , the ground which nourishes me , the fire that warms me , are all the gift of god ; and is this the return i make to take his name in vain , that supports and maintains me ? do i make nothing of god's threatenings ? how often doth he manifest his displeasure against this sin in his word , and can i think i am not concern'd in the commination ? what hope can i have , that christ's bloud will save me , when i swear it away , and thrust it from me with both arms ? how justly may god damn me , that do so often wish for it , and is there any thing in nature so barbarous to it self , as i am in praying to god , as it were , to deliver me up into the clutches of the devil ? no devil would wish himself so ill , as i do my own soul , and is there , nothing in the inhumanity , and horror of the sin , to discourage , and terrify me from it ? did the swearer but ruminate on these disswasive arguments , how would it cool his courage ; but neglecting that , he neglects his restorative , and speaks as if he would be revenged on his maker , for giving him a tongue . how soon would the bladder of pride break , did the proud man but consider , that he is dust , and what a wretched sinful creature he is , and how much worse than other men , and how much he forgets the humiliation of the son of god , who being in the form of god , thought it no robbery to be equal with god , but made himself of no reputation , becoming obedient to the death of the cross , how odious this lofty spirit is in the sight of god , how amiable humility , how god detests the one , and embraces the other ; how pride keeps out the operations and influences of god's spirit , and how the holy ghost refuses to come and lodge in that soul , that swells with vain conceits of its own worth ; how pride keeps him a stranger to himself , how it makes his neighbor hate him , raises him enemies , and makes him an object of contempt and scorn ; how all the gifts , and blessings , and priviledges he enjoyes , are but the effects of god's charity ; how the stately fabrick , which his soul doth animate , must shortly return to the earth , from which it was taken , what condescension god uses towards him , how god , who commands heaven and earth , becomes an humble suitor to his creatures , and instead of consuming , courts them to yield to his requests , and injunctions , how noble and generous it is to imitate him , who is eternally happy in himself , how in the grave all distinctions dye , how unfit that person is to be a christian , that is a stranger to meekness and humility , how those that have domineer'd in this world , and trampled upon men , and have thought it their interest and glory , to despise their equals and inferiors , are now roaring in the burning lake ; and how they would now be contented to be the poorest , meanest , and most contemptible creatures in the world , provided , that they might be but freed from that never-dying worm , that gnaws their souls , and how shortly this pride and haughtiness , if not seriously , and timely repented of , will end in weeping and gnashing of teeth . were but these things rightly , and seriously ponder'd , it would cause a very strange alteration in the lofty , censorious man's designes and resolutions ; but while these observables are passed by , as things , out of his element , no marvel if he idolizes himself , and like a hedgehog , wraps himself up in his own soft down , and turns the prickles to all the world besides . let the soul , that 's careless of god's service , and lukewarm , neither hot nor cold , but try it , and reflect , lord ! and is this a service fit for him , that is of purer eyes , than to behold iniquity ! is this slovenly devotion a sit present for him , who searches the hearts and the reins ? should my servants serve me as i do god , how ill should i resent it ! and dare i offer the blind , and the lame to god , which i would scorn to accept of from my slaves and vassals ! i would have my prayers heard , and answer'd , but how can i hope they 'l pass for acceptable sacrifices in heaven , when they want the fire of the sanctuary to give them flame ! will god mind a supplication , in which i do not mind his greatness , majesty , and holiness ? or can i think god is so fond of answering my requests , that he matters not , with what frame of heart i approach his throne ? when the primitive christians , that certainly knew best , what was to be done in order to salvation , as having converse with the disciples , and apostles of our lord , when they consecrated that time , when their spirits were most lively , to pious exercises , and look'd upon that religion , as dead , that had not fervency for its ingredient , shall i hope to come off at a cheaper rate ? is the king immortal , invisible , blessed for evermore , to be put off with the chips and shavings of devotion ? should not i give him the cream and marrow of my endeavours , that hath greater power over me , than my master , my father , or my prince ? so great a god , and so mean a sacrifice , so infinite a majesty , and so pittiful a present ? how deliberate , how circumspect am i in my addresses to my king , and is not god a greater prince than he ? what is my careless devotion , but mocking of god , and my drowzy prayer , what is it but playing with him , at whose presence the mountains tremble ? am not i afraid of vengeance , or can i think god will suffer a wretch , that lives upon his mercy , and makes no better return , go unpunished ? how justly may he deny me his grace and assistance , who do not seek it more earnestly ? how justly may he say , depart from me , i know thee not , who am so indifferent , whether i enjoy the light of his countenance or no ? how justly may he refuse to be found by me , who seek him , as if his favour deserved no pains , or trouble ? strive , as it were for your lives , to enter in at the strait gate , saith the great redeemer of man , and is this taking the kingdom of heaven by force , when i look upon it as a thing , that may be had at any time , upon a lord have mercy upon me ? is this wrestling and striving , when i suffer any outward worldly concern , though never so slight and trivial , to take me off from minding the great concern of my soul ! is this giving all diligence , to make my calling and election sure , when i am infinitely more concerned , how to secure a small sum of money , than i am to secure those treasures , which fade not away ? will god give a reward , to men , that stand yawning , and stretching themselves in his vineyard , unresolv'd , whether they shall work or no ? a reward indeed they shall have , but such a reward , as hypocrites receive , a reward , from which good lord deliver us . and am i so stupified , that nothing of all this can move me , neither the glory of god , nor the interest of my soul , nor all that can be said against my want of zeal , and fervency of spirit ? were these reason laid home by serious consideration , it would rowze the soul from her slumber , and make her see , how dangerous her rest is , and how deer that sleep will cost her , she is for the present lull'd in , if it be not suddenly dispell'd and scatter'd ; but want of consideration , makes the careless sinner fancy god such a one as himself , one that is pleas'd with his indifferency in religion , as well as himself ; this is it makes him entertain very gross , absurd , and unreasonable conceits , concerning that all wise , most excellent , and most lovely being , despise a treasure of infinite , value trample on the pearl of price , and forget what the hope of god's calling is , and what the riches of the glory of his inheritance is in the saints . had the covetous but a heart to think with himself , vain foolish man ! how loath am i to confess my self guilty of this vice ? how do i deceive my self with the fair names of good husbandry and frugality ? but will these delusions stand the fire ? will these paper walls be proof against everlasting burnings ? if there be such a sin , as covetousness , and that sin so odious to god , and his holy angels , as christ and his apostles make it , and so great an impediment to everlasting happiness , as the scripture represents , it , it must needs be worth knowing , whether i am infected with this plague , especially since my behaviour and actions look as if i were ; why should the apostle call this sin idolatry , but because it makes men set their affections on the world , more than upon that which is to come , and more on their riches , estate , or incomes ; than upon god , and everlasting glory , whereby god is robb'd of his honor , and that high esteem and love which is god's due , as he is god , is given to be creature , which in gods sight is lighter than nothing , and vanity ; and is not this my case ? how is my soul fix'd upon this world ? how close doth my heart stick to the profits and advantages it affords ? how is my soul bound up with my corn , and wine ; and oyl ? how do i fancy that all my happiness is gone , when these outward comforts are gone ! did sin ever grieve me a quarter so much as a temporal loss ? did offending a gracious god , ever cost me the tenth part of the tears , i shed for being deprived of a little shining clay ? how hearty is my joy , under the blessings of gods left hand ? how little am i affected with the blessings of his right ? how far greater satisfaction doth my thriving in the world give me , than my thriving in grace , and in the knowledge of our lord jesus christ ? how loath am i to honour god with my substance ? how unwillingly , how grudgingly , do i part with any thing considerable , for charitable uses ? how loath am i to part with any of this worlds goods , for gods service ? how happy do i count my self , when religion doth cost me nothing ? how loath am i to be any at charges for heaven ? how doth it grieve me , when i spend any thing upon religion ? how do i dote upon these sublunary vanities ? how far greater pains do i take to be rich , than to be happy for ever ? how can i dispense with a sin for profits sake ? how little of my desires and breathings , hath god and a bleeding saviour ? how dull am i under the most lively descriptions of the joys of heaven ? how dull under the stupendous offers of grace and mercy ? how dead under the joyful message of pardon ? how dull when tempted by all the ravishing arguments of gods love , to love him above all ? what means my unwillingness to take god for my greatest portion ? what means that quickness , sagacity , and wisdom , when my , riches , plenty , or worldly , prosperity is concerned , and that strange dumpishness , when god courts and beseeches my soul to lay hold on eternal life ? are not these evident signs , that the world draws and attracts my heart most powerfully ? god sees my heart is not upright with him , he sees i am afraid to take up with him alone ; he sees how covetousness hath possess'd my soul , and can i cherish this root of an evil in my breast , and not tremble at the danger my soul is in ? am i by the apostles verdict , an idolater , and do i make light of so great a guilt ? if no idolater must expect a crown of glory , alas ! what can i look for but eternal darkness ? when i read , that it 's easier for a camel to enter through the eye of a needle , than for a rich man , who sets his heart on his riches , to enter into heaven , am not i frighted with the expression ? i find how this sin deprives me of a holy communion with god , and shall i loose my greatest comfort and support , and satisfaction for it ? if any man love the world , the love of the father is not in him ; and can i be contented without the love of god ? if god be not my friend , what doth the friendship of the whole world signify ; when my soul must leave this tabernacle , and appear before gods barr , o god , i shall have so many witnesses against me , that i shall not know what to say , or whether to betake my self for refuge ; the poor will accuse me , because i have not open'd my hand and heart to them ; my own conscience will accuse me , because i have not been a good steward of the means god gave me ; the ministers of god will accuse me , because whatever was laid out upon my , pride and lust , was thought too little ; and the least , kindness i shew'd to those that wait at gods altar , too much ; the devils will accuse me , because , having a soul so great , so noble , so precious , i did employ it chiefly in scraping a little dross , and dung together , nay , the lord jesus will accuse me , because his example of contentedness , and heavenly mindedness , would not allure me into imitation ; god will accuse me , because having furnish'd me with all the motives , and encouragements imaginable , to mind heaven more than earth , i preferr'd this earth before all the joyes of heaven ; and how shall i bear up under all this weight ? would the poor deluded worldling but let such thoughts sink into his heart , what a damp would it strike on his strong desires after the world , and how would it make his immoderate love to these sublunary riches , break into longings after a nobler inheritance ? but neglecting this , he serpent-like feeds on dust , and prepares for anxiety , discontent , and vexation of spirit , and for a miserable death , like a hog , lies , rooting in the earth , and buries his soul in a chest of money , despises all admonitions to , charity ; and like the smiths dog , can hear the hammering and beating of his master , and endure the sparks flying about his ears , without being stirr'd or concern'd at it . hypocrisie is a sin , which the painted christian does not easily part withal , yet would he reflect , like a person that hates to sow pillows under his own elbows ; can i read christ's discourses against the pharisees , and not ask my own heart , whether the pharisees temper be an emblem of my complexion ? have i no self-end in any religious duty ? what is it puts me many times upon doing good , applause from men , or the love of god ? do not i pretend god's glory sometimes , when i aim at nothing but mine own ? do not i draw nigh to god with my lips , when in my heart and conversation i deny him ? do not i by pretending to please god , neglect my duty to my neighbor ? am not i more severe in pressing the lesser concerns of religion , than i am in urging the greater ? doe not i commend that in a rich or great man , which i can reprehend in my inferiors , or meaner persons ? do not i require those duties of other men , which my self am loath to practise ? do not i applaud my self for my own sanctity , while i despise others , whom i fancy not so holy as i am ? am not i more curious to know other mens conditions than mine own ? am not i more zealous in publick , than i am in private ? am not i religious for filthy lucre's sake ? do not i make a gain of godliness , and use religion as a cloak , to cover my secret sins ? do not i make devotion a scaffold to erect my own credit and profit by ? what is hypocrisie , if this be not ? though i can hide it from the sight of men , can i conceal it from him , who knows my down-sitting , and my up-rising , and understands my thoughts afar off ? can i remember the fate of judas , and not think of a serious repentance ? can i hear the son of god call so often , woe , woe , to ye hypocrites , and hug the sin in my bosom ? shall i harbor a snake there , which will sting me into endless gnawings of conscience ? how shortly will all these delusions be discover'd ? before i am a few days older , god may summon me , and lay open all my deceits and juglings in religion ; do i think to blind the eyes of him , in whose book all my members are set down ? is the portion of hypocrites no discouragement ? what promise in the gospel can i lay hold of , during this condition ? they all run to the upright in heart , and must i go without these cordials ? must i see others run away with these treasures , while my self can expect nothing but gods curse and anger ? must i see others go to possess the promis'd land , while i must stay behind in a wilderness ! must i see others gather manna , and feed upon the rich clusters of canaan , while my own soul must perish for want of that bread of life ! lord ! who shall abide in thy tabernacle ? who shall dwell in thy holy hill ? he that walks uprightly , and works righteousness , and speaks the truth in his heart . and must i have no seat in yonder mansion ? no house in that jerusalem which is above ? no habitation in that city , which hath foundations , whose maker and builder is god ? o my soul , stay not here in mesheck , dwell no longer in the tents of kedar : away , and hate this garment spotted by the flesh. such serious thoughts would check hypocrisie , but the vain man hardens his heart against them , locks them out , will give them no entertainment , and that makes him serve god to please the devil , and turn religion into a meer shew , and formality , burn in words , and freeze in deeds , and like that son in the gospel , say i goe sir , but he goes not . from the premisses , we may easily guess what to think of other sins , viz. that the great cause of them , is want of consideration , and therefore the holy ghost , likens men that live in any sin , or indulge themselves in any transgression , to a horse that rushes into the battel , and considers not what he doth , ventures among swords and arrows , and the greatest dangers , without recollecting , what will be the issue of it . jer. . . consideration is the bridle , that must govern our sense and appetite , take that away , and the beast runs away with the rider , and hastens him into a thousand inconveniences . chap. vi. of the various advantages of serious consideration ; it 's that , which makes a man master of all christian duties ; it helps a man to improve sublunary objects into heavenly contemplations . it 's the greatest support under afflictions ; disposes a man to be a worthy receiver of the lords supper : prepares him for an angelical life on earth ; makes him prudent and discreet in secular affairs , and businesses . though in the preceding chapters , we have already , in a great measure discover'd what men may hope for from consideration , and of what use it is to a truly , serious , and christian life ; yet we must not leave so rich a subject thus , without giving an account of some other positive advantages , which do render it very desirable to a rational man ; and . it hath most certainly a very great influence upon all christian duties ; whatever qualification christ , or his apostles require , or recommend it 's by consideration of the excellency , and dignity of that duty , that men must expect to arrive to it . the first and great commandment is , thou shalt love the lord thy god , with all thy heart , and will all thy soul , and with all thy mind . but he shall never be master of this duty , that doth not frequently and seriously consider the immense and stupendous love of god to him , and indeed then i may hope to be acquainted with a sincere , and cordial love to god , when i give leave to such considerations as these , to impregnate my understanding . o my god , can i think of so great , so holy , so infinite , so merciful , so munificent a being , and forbear to be enamour'd with thee ? whence are all my mercies but from thee ? thou art the spring , the fountain of them all . whatever blessings are convey'd to me by the hands of second causes , they come originally from thee , and thou mov'st and order'st those second causes , to come in to my assistance . by thee have i been upheld ever since i was born ; when i lay in the shades of nothing , thou didst awake me into a being , gavest me a rational soul , a soul capable of admiring , adoring , and worshiping thee , and ever since thy mercies have follow'd me , and thou hast been a pillar of a cloud unto me by day , and a pillar of fire by night ; what parts , gifts , or abilities i have , they are thy gifts and characters of thy compassion . thou order'st my steps , thou art about my bed , and about my paths , and dost preserve me in all my ways ; many a time should i have stumbled , and fallen , and perish'd irrcoverably , but that thou hast supported me , and given charge to thy holy angels , to be my guardians . o my god! how often have i deserv'd thine anger ? and yet in the midst of thy wrath , thou thinkest upon mercy . what judgements mightst not thou have inflicted on me for my wilful sins ? but thou hast sent none as yet , and all to magnify thy mercy : every morning thy mercies are renew'd upon me , and with the natural there rises upon me the sun of righteousness , with healing under his wings . thou prosper'st my endeavours , givest success to all my lawful undertakings , thou preserv'st me from those disasters which befall other men . how wisely dost thou order my affairs ? how often dost thou bring light out of darkness , and turnest my affliction into the greatest joy ? how wonderufl are thy providences to me and mine ? how often have i fear'd such an accident would be my ruine , and god hath turn'd it into the greatest good ? how wisely hast thou many times denied me temporal mercies , because thou hadst a mind to enrich me with spiritual blessings in heavenly places ? what friends , what benefactors hast thou rais'd me ? how miraculously hast thou turn'd the hearts of men many times into mercy and compassion for my good ? how often hast thou heard my prayer , and granted me the request of my lips ? when i have been in the greatest straits , how hast thou shewn me a way to escape ? how strangely hast thou wheel'd things about for my deliverance ? how hast thou allur'd me by the various tokens of thy love , to love thee better than the world ? how great hath been thy care of my temporal concerns , but how far greater thy care of the weighty concerns of my soul ? how strong have been the convictions thou hast vouchsafed me ? how great the light thou hast imparted to me ? how bright that knowledge thou hast revealed to me ? how numerous the checks of my own conscience which thou hast sent me ? how frequent the motions of thy spirit thou hast shed into my soul ? how often hast thou reason'd the case , and expostulated with me , and as the angel did to balaam , stood in a narrow way , where there was no turning , neither to the right nor to the left , and all because thou wouldst not have me stand out any longer against thy most gracious offers of salvation ? how hast thou adjur'd me by the bowels of jesus , by the wounds and agonies of the son of god , to dye unto sin , and to live unto righteousness ? how strange hath been thy condescension , and doth not all this deserve my love ? is not here enough to warm my affections towards thee ? false , stubborn heart ! what canst thou plead for thy averseness from god , after such a prospect of his favours ? notwithstanding my long contempt of these loving kindnesses of the lord , i am alive yet , and on this side hell ? how may i stand amazed at this prodigious long suffering of my god ? had any man but shewn me the ten thousandth part of that love , which god hath manifested to me , how should i love him ? how should i adore his name ? how should i study to please him ? what pains should i take to manifest my gratitude ? how should i revere his memory ? how should i speak of his favours ? how should i praise his munificence ? can mans kindnesses be so prevalent , and shall not the goodness of god fire my soul into a practical love to his name ? can i do less than love him , to whom i owe all i have ? to love him is my happiness , my interest , my greatest felicity ; o my god , shall i love a little shining clay , a little dust , a little earth , and not love thee , who art worth more than ten thousand worlds ? shall i love father and mother , and not love thee , who hast been better to me than my parents , and when my father and mother have forsaken me , hast taken me up , and with everlasting kindness visited me ? shall i love my friend , and shall not i love thee my joy , my treasure , my hiding-place ? but how can i love thee , except i keep thy commandments ? how can i be thy friend , except i doe whatsoever thou commandest me ? shall i love thee in words only , who hast loved me in deeds ? shall i flatter thee with my lips , and hate thee in my heart ? shall i ( judas like , ) kiss thee , and betray thee ? love thee , and love my sins , which are thy greatest enemies ? did i but love thee as i do a dear friend , how easy would all thy precepts seem ? how little reason should i have to complain of the tediousness of thy yoak ? what great , what noble , what generous actions would thy love put me upon ? should i pretend to love my prince , and affront his law , how soon would my love be accused of a lye ? how can i be said to love thee , while i hate to conform my self to thy will and pleasure ? how vain will my love appear in the last day , if it hath been a stranger to obedience here ? the angels love thee , and they have no other way to demonstrate their love , but by running at thy commands ? doe i hope to be like unto the angels of god hereafter , and shall not i take pattern by their obediential love , while i sojourn here ! o my god , thou art the proper object of my love ; i rob thee of thy honour , and commit sacriledge , if i love any thing here below better than thee i am married to thee , and i must love nothing above thee . when no eye pittied me , to have compassion upon me , when i was cast into the open field , to the loathing of my person , ezek. . , , , . thou didst pass by me , and sawest me polluted in mine own bloud , and saidst unto me when i was in my bloud , live ; thou didst cause me to multiply as the bud of the field , and when it was the time of love , thou didst spread thy skirt over me , and coveredst my nakedness , and swearest unto me , and entredst into a covenant with me , and i became thine , and shall my soul be married to so great a prince , and play the harlot ? o my lord , hast thou united me so close unto thee , and shall i defile my self , by setting my love on trifles ? what man , what devil can hurt me , while i love thee , without whose command no creature dares stir or move ? what should discourage me from loving thee , when i have all the promises of the bible to prompt me to it ? if i loose in this world by loving thee , hast not thou treasures enough to recompence my losses ? if men despise me for loving thee , hast not thou honour and glory enough to crown me withal ? if i do not thrive in outward riches , by loving thee ; hast not thou who art rich in mercy , a pearl of price to bestow upon me when this life is ended ? i 'll trust thee , o my god , and when my lusts invite me to act like a beast i 'll obey thee , and strive to be perfect as thou art perfect ; when men entice me to sin , i 'll hearken to thee , and venture the disgrace or injury they can inflict upon me ; when the world tempts me to be careless of my salvation , i 'll follow thee , and work out my salvation , with fear and with trembling . thus i 'll manifest to the world , that thou art dearer to me , than all that 's great , or rich , or glorious in the world. delight in god , is a duty as necessary as the former , but how is it possible i should ever arrive to it , without i summon my soul by consideration , to take a view of the glory and beauty which sparkles in that amiable being ; i shall quickly feel my heart in another temper , than ordinarily i do , if i bespeak it in such language as this , delight in god! o my soul , canst thou name that charming name of god , and feel no joy , no gladness in thy affections ? is god so dull an object that it cannot stirr , or rouze thee from thy lethargy ? where dost thou see a more lovely being ? survey the world , where is there so ravishing an object ? can there be a lovelier being , than he , from whom whatever is beautiful in men or angels flowes ? how beautiful must he be , to whom all these inferior beauties owe their being ? if the streams be so lovely , what must the water in the fountain be ? alas ! what is the sun , but a dark lanthorn , in comparison of god ? what is all the light our eyes behold , but a rush candle to him that is the father of lights ? truly the light is sweet , and a pleasant thing it is for the eyes to behold the sun , eccl. . . indeed whatever is rich , and to be admired in objects , would signify nothing to us without light , and if created light be so delightful , o god , how amiable must thou be , who dwellest in a light inaccessible ! if the sun , and moon , and stars deserve my delight , how more justly may the great creator of all these , challenge it , whose glory doth infinitely transcend all the little twinklings , and radiations , which shine in sublunary objects ! o my god , were thy beauty view'd , as it shines in the works of creation , as it sparkles in thy wise ordering and management of the world , as it blazes in the redemption of mankind , as it glisters in regeneration of the soul , as it dazles the eye in the glorification of a sinner , how lovely wouldst thou appear ? and since neither thy being nor thy works are in vain , since what thou art , and what thou doest , must needs be for some certain end ; what can i conclude , but that thou discover'st so much beauty and splendor , and glory to poor mortals , because we should rejoyce , and delight in thee , and be ravished with thee ? o my soul , without this delight in god , thou canst never be happy ; god is thy adequate object , and thy center , and he alone can give thee rest , and except he fills , and satisfyeth thy powers , they 'l be forced , like noah's dove , to flutter and flye up and down , wander in a desart , and loose themselves in a barren wilderness . when thou delight'st in god thou art at rest , and thy rest declares thy happiness . how canst thou hope thy religious exercises will be accepted in heaven , while thou know'st not what this holy delight doth mean ? the heathens guess'd at the acceptance of their sacrifices , by the chearful burning of the fire upon the altar ; the greater thy delight is in god , the stronger argument thou hast , that thy devotion meets with applause and approbation in heaven . variety is strangely delightful to thee here on earth , and why then hath god so little of thy delight ? though god be but one , yet in that one god are so many pleasant objects , that wert thou to live here a thousand years , in this one god thou might'st every day meet with fresh objects of delight , with this god , thou art to be ravish'd to all eternity , and then sure , there is variety enough in him to revive , and recreate thee for a few years in this present world. survey all his blessed attributes , his holiness , his omnipresence , his omniscience , his immutability , his immensity , his wisdom and eternity ; survey his goodness to mankind , his perfection , his all sufficiency , his willingness to advance man to the enjoyment of that glory , which the blessed angels do possess ; survey his revelations , his manifestations of himself to this dark ignorant world ; his statutes , and judgements , and laws , and the reasonableness , and equity of them all ; survey his various dispensations under the old and new testament , his methods of converting men , and the various degrees whereby he hath proceeded in the reformation of the wretched progeny of adam ; survey his wonderful love in christ jesus , and his pitty and compassion to rebels , to traitors , to his greatest enemies ; survey the benefits and advantages , which arise from christs passion , resurrection , ascension , intercession . survey his promises and threat'nings , his mercy to the penitent , his justice to the unbelieving sinner ; survey his mercies both publique and private , both spiritual and temporal , and his various favours to all mankind , to thy fellow christians , to thy relations , and thy self ; survey the priviledges he allows to those that fear him how he gives them leave to call upon him , answers them when they call , permits them to call themselves his children , his darlings , his favourites , his jewels , his friends , and the apple of his eye ; survey the glory which god receives from all his creatures , in that all conspire to fulfil his will ; survey the joy , the glory , the happiness , the triumph , the songs , the halelujah's which he hath designed for his servants , whereof they have a taste here , and which e're long they shall enter upon , to their eternal content and satisfaction . o my soul , who can express all the pleasing objects , which are in this glorious god thou dost adore ? vast ocean of delight ! how can my soul be weary of delighting in thee ? where every object is of a multiplying nature , and the farther i goe , the more charms i meet withal ; every beam , every ray that darts from thy throne , every work of thy power ( and oh how infinite is the number of them ! ) administers delight . and sure , he deserves to be starv'd , that may come to those waters of life , and is invited to participatte of this milk and honey , and to delight his soul in fatness , preferrs the stolen waters of sin , before these living waters , which like those in the aesculapian well , are not capable of putrifaction . look o my soul , look with pity on the poor distracted world , that delights in things hellish , and sinful , worldly , mean , and trivial , they dream they eat and drink , and are at a great feast , but in the morning when they wake , they find themselves empty . a rational complacency in god , is angels food , this is the meat thou must live upon for ever ; thou delightst in a curious picture , why not in him that 's altogether lovely ? thou delightest in a delicate shape , why not in him that 's fairer than the children of men ? thou delightest in a pleasant garden , in well-ordered walks , in flowry meadows ; why not in him , whose gracious presence , can make a dungeon a paradise ? hoise up thy sails o my soul , let thy desires crave all that 's rich , good , and magnificent ; why , in god thou hast it all , in a most eminent manner ; while others delight in their plenty , thou canst delight in him , who is plenteous in mercy unto all them that call upon him , while others delight in knowledge , thou canst delight in him , in whom are all the treasures of wisdom ; while others delight in the protection of their friends , thou canst delight in him , who is a present help in the time of trouble ; while others delight in a stately seat , thou canst delight in the secret place , and in the shadow of the almighty . o my god , thou satisfiest the hungry soul , and fillest the thirsty soul with goodness . they that cannot delight in thee , have strange brutish souls ! they see not how thou goest , how thou my god goest in the sanctuary ; they never felt thy holy influences ; they know not , what peace thou speakest unto thy people , they are not sensible how thou dost encourage those that serve thee ; they are not sensible how great the rewards are , thou hast laid up for men , that forget what is behind them , and seek first thy kingdom , and its righteousness . o my god i see , how all the pleasant things of the world perish , but thou art the same , and thy years doe not fail , and thou endurest from one generation to another ; here therefore i 'll fix my delight ; on this rock i 'll build my joy ; while others delight in numbring their bags , i 'll delight in numbring the loving kindnesses of my god ; while others delight in their preferment , i 'll delight in being adopted into the glorious liberty of gods children ; while others delight in the greatness of their relations , i 'll delight in having the great saviour of the world , for my elder brother ; while others delight in their farms , and oxen , i 'll delight in my title to the tree of life ; while others delight in kingdoms and principalities , i 'll delight in him who hath made me a king and priest unto god , and to his father ; i will delight my self in the lord , and he shall give me the desires of my heart , psal. . . did the man , who is almost perswaded into charity , but seriously consider , what a stress the gospel lays upon this pious liberality ; how christ in the last day is resolv'd to insist more upon this duty , than upon any other ; how he is but a steward of those blessings he enjoyes ; and how god gave him that estate , he hath , with this very intent , that he should be beneficial to those whom providence hath made objects of his bounty ; how great an impediment his extream fondness of this worlds goods , is to his future happiness ; how it darkens his graces , clouds his comforts , hardens , his heart , fears his conscience , enslaves him to the devil ; how difficult , nay , how impossible it is , for a man that dotes on these outward comforts , to become a true disciple of christ ; with what earnestness all the prophets and apostles of old , have recommended this honouring of god with our substance , and with the first fruits of our increase ; how kindly god hath declared himself to this duty ; how great gods condescension is in being willing to accept of that , as done to himself , which is done to his servants , or christs distressed members ; how signally he blesses this virtue , how all faith is dead without it , how vainly that man hopes for heaven , that hath no bowels of compassion ; i say , would the man , that is unresolv'd whither he shall deny himself , and give away considerably to pious uses , but ponder all these arguments , by the assistance of god , it would make him resolve to lay by such a portion of all his gain , and in-comes for gods service , and keep to it , and stop his ears against all the suggestions of the devil to the contrary , and resign himself entirely to god's providence , and leave it to god , how , and when , and where to make him amends for it , and believe that it will most certainly be recompenc'd to him in the resurrection of the just . meekness in so great a duty of the gospel , that christ makes it the distinguishing character of his disciples , and indeed , none is more likely to arrive to it , than he that makes it his business to consider how famous some of the heathens were for this virtue , how unworthy of a christian it is to do less , with all the helps of grace , than the other , by the assistance of nature only ; how this is to have the same mind which was also in christ jesus ; what mischiefs sudden anger hurries men into , how severely the great redeemer of the world checks his disciples , that call for fire from heaven to consume the men , who had denied their master lodging ; how great the conquest is to subdue those passions , which would engage us to wrath and fury ; how discreetly that man can act , that curbs those unruly affections ; how this excellent quality adorns the gospel of our saviour ; how it disposes men for a satisfactory discharge of their duty towards god ; how great evils and inconveniences it prevents ; how many times it melts the offender , if there be any ingenuity in him , and wins more upon him , than all the fierce proceedings we call use ; how great a preparative it is for a good name , and how men who understand what self-conquest means , cannot but commend , and celebrate it ; how heaven cannot but applaud it , to see men strive to be perfect , as their father in heaven is perfect ; how great wisdom it argues , to be zealous in gods cause , when his glory is affronted , and meek in our own concerns , and injuries ; what peace , what satisfaction it causes in the soul , what blessings are entail'd upon it ; how comfortably those , who have endeavour'd to be masters of this temper , may leave this world , and dye , as the jews say of moses , the meekest of men , at the kiss of god into eternal glory . sanctification of the lords day , or which is all one , consecrating that day to gods service , or spending it in publick and private religious exercises , in meditating , hearing the word , praising of god , good works , and spiritual conferences , is a thing which devout christians have in all ages , thought themselves obliged to observe ; and certainly he will find great reason to follow them , that shall engage his soul seriously to consider some such circumstances as these . how holy is this day ! how should my soul rejoyce at the dawning of it ? this is the day which the lord hath made , and which is to put me in mind of the greatest mercy that was ever vouchsafed to mankind ; can there be any thing more costly than the redemption of man ? or can i spend too much time in commemorating so glorious a favour ? when god allows me six dayes in the week , to follow the business of my lawful calling , cannot i allow one day entire for his service ? are the concerns of my soul so trivial , that they do not deserve one day in the week ? or is salvation so easy a thing , that to spend much time in the contrivance of it , is altogether needless ? i can allow a whole day , sometimes two or three for the recreation of my body , and must my soul have none , to feast it self upon god , and endless glory ? alas ! how little do those flashes of contemplating god in the week days , which are so often interrupted by worldly businesses , warm the soul ? how little are mens affections wrought upon by those sits of devotion , except they take a whole day to warm their souls at the beams of the sun of righteousness ? alas ! how little seriousness doe i see in those families , where this day is not religiously spent , where every person is permitted to use their liberty , and where the publick exercises in the church , are not seconded by private discourses , and prayers and celebrations of the goodness of god ? where is my self-denial , if i cannot deny my self in my worldly discourses , or thoughts one day ? how can i hope my spiritual wants , and necessities should ever be discover'd to me , except i do in my closet apply , what i have heard in the house of god , and water the incorruptible seed that is sown in my heart , by self-examination , that it may grow and sprout , and bear fruit ? o the joy , the comfort , the satisfaction i might reap from the sincere sanctification of this day ! how quietly might i lye down at night , after so sweet a converse with god all day ? how soft would my rest be , having worked in god's vineyard so many hours ? how joyfully might i rise next morning , and comfort my self with the happy remembrance of the blessings , my soul hath receiv'd the day before ? thus to observe , and to improve this day , would be a prologue to my everlasting rest , a preface to my eternal repose in abraham's bosom ; a presage that i should e'r long rest from all tears , and sorrow , and pain , and anguish , and from all the temptations of the world , the flesh , and the devil , and be admitted into the quire of angels , to praise him day and night , who lives for ever and ever . in this manner all other duties may be compass'd , the beauty , glory , usefulness of them thus spread , before the understanding , will , and affections , are apt to work upon these faculties , and they being prevail'd upon , the eyes , the ears , the hands , the feet will quickly do their part , and shew their readiness to obey the commands of their superior officers . ii. it helps men to improve external objects , into very comfortable contemplations . when i take a view of the sun , and moon , and stars , or reflect on the air , fire , earth , and water , consideration may furnish me with very excellent truths , and the noblest lessons of religion . consideration can metamorphose objects , and spiritualize them , and find out the secret designs of the almighty , in those creatures , which the sensual man looks upon , and like a beast , passes by without any admiration ; for after this manner it may argue , take wings o my soul , fly up to yonder heaven , where the almighty hath set a tabernacle for the sun , which is as a bridegroom coming out of his chamber , and rejoyces as a giant to run his race ; behold how this glorious planet , when he rises , revives every living thing with his kindly beams , and will not the increated sun , from whom this bright star borrows his shining rays when he shall rise unto the spirits of men made perfect in the last day , fill them all with unspeakable joy and gladness ; and as a dismal uncomfortable darkness succeds , when this created sun doth leave our hemisphere , so think how dreadful , how full of horror , and disconsolateness that darkness must be , which must unavoidably fall on wretched impenitent sinners , that would take no warning , when the increated sun shall withdraw from them his beatifical presence for ever : behold this created sun , how many thousand kindnesses it bestowes upon mankind , and doth not this put thee in mind of the father of lights , from whom every good and perfect gift descends ? how much bigger is this shining body , than the whole earrh ; and dost not thou remember , how before thy god , all mankind are as grashoppers , or rather as the dust of the ballance , nay , lighter than nothing , and vanity . the sun , that he may enlighten the whole world , is forced to go from one place to another , but thy god , at one and the same time , without moving his station , can fill heaven and earth with his glory . behold , o my soul , the next great light , the moon , which the nearer it approaches the sun , the brighter it grows in that part , which looks toward heaven , though it becomes darker in that part , which looks towards the earth , and when it is opposite to the sun , looses all that brightness , it had in its conjunction with the sun , and is only clouded in that part , which respects this lower world , and dost not thou see a very lively emblem of a converted , and an unconverted sinner in this luminary ? behold , the nearer thou approachest the sun of righteousness in purity and holiness , the greater luster , and the greater happiness thou receivest ; the inhabitants of heaven behold thy brightness and innocence , and applaud it , though sensual men , may be , think thee all darkness , all obscurity , because thou dost not wallow in works of darkness with them ; they , may be , look upon thee as mad and distracted , because thou art so busy , so earnest , so zealous to please thy god , and spendest so much time in praising , and magnifying , and glorifying of him ; but those that dwell in yonder region of light , and bliss , know , that then , and not till then , thou art master of thy reason , and dost act like a person that 's capable of being , made partaker of the divine nature . on the other side , when thou turnest thy back upon god , walk'st opposite and contrary to him , whatever respect and credit thou may'st have from the world , god and his holy angels look upon thee as darkness ; thy understanding , which is that part , which properly looks towards heaven , looses all its brightness , and no marvel , for god alone can satisfy it , and he being gone that part must needs be perfect night , and no marvel , if upon this darkness , thy love runs altogether for the world , and thy affections are altogether carried out after the dross and dung of this transitory earth , if thy thoughts are all engaged about the world , all thy speeches employ'd about the world , and thou becom'st wise for the world , and loosest all thy wisdom for god , and for salvation . o my soul , canst thou look upon the sun and moon , and not remember how differently god deals with triumphing saints in heaven , and his militant church here on earth ? they enjoy a perpetual sun-shine , we are allow'd no more but moon-light ; we see as it were , through a glass darkly , they face to face ; their light like that of the sun , never lessens , ours like that of the moon , is sometimes greater , sometimes less , and sometimes we have none at all . how often doth the afflicted beleever walk in darkness ? god hides the light of his countenance from him , and he is troubled : sometime he is all joy , by and by all darkness again ; sometimes he is like st. paul , wrapt up into the third heaven , sometimes like men , that see god's wonders in the deep , he goes down again to the depths , and his soul melts because of trouble ; how cleer are the apprehensions sometimes , he hath of the love and mercy of god! and he seems to be able to comprehend with all saints , what is the depth and breadth of the love of god ? how often on the other side , is a vail drawn over all these bright conceptions , and he groveling in the dust ? what flouds of consolation doth god sometimes pour out upon his soul ? whereas at other times those comforts come down in drops , which use to come in showers ; how great sometimes is his strength against temptations , how weak his courage at another ? how chearfully sometime can he cry out , i can do all things through christ , who strengthens me ; how mournfully is he forced to express himself , at another ? i , see a law in my members , warring against the law of my mind , and bringing me into captivity to the law of sin ? behold , o my soul , the vast number of the stars , and lamps of heaven , how wise , how powerful is that god that made them ? who can look upon those curious lights without admiring their creator ? behold , they rise and goe down at his command , and do not fail one minute of their appointed time ; how should this teach thee obedience ? how chearfully shouldst thou run at the command of thy god ? these glorious stars , though their number be vastly great , yet they never clash , or disagree one with another ; how should this engage thee to unfeigned charity and peaceableness ? how should this put thee upon promoting peace , and concord , and agreement among thy neighbors ? and doe not these stars put thee in mind , how e're long thou shalt shine as the stars in the firmament for ever ? happy hour ! blessed day ! when thou shalt be cloathed with splendor and immortatity , when thou shalt see night no more , and shalt need no candle , neither light of the sun , but the lord shall give thee light , and thou shalt reign with him for ever . come down lower , o my soul , i have not done yet with gods wonderful works , reflect upon the air , in which all sensitive creatures breathe , without this air , the whole creation would dye ; it 's this , that keeps men and beasts , and all plants , and herbs alive ; and is not the holy spirit of god , o my soul , the very same to thee , that the air is to all creatures ; without this spirit of god to enlighten , to move , and to direct thee , thou hast the name that thou livest , but thou art dead , it 's this spirit , must give thee life , it 's he that must warm thee into a practical love to god ; it 's he must teach thee how to pray ; it 's he must help thy infirmities , and bear witness with thy spirit , that thou art a child of god ; beg this rich gift at the hands of god , and thou shalt have it , seek it , and thou shalt find it , knock at heaven gate for it , and god will open , and grant thee thy hearts desire . behold , o my soul , how vain and foolish these men are , that will not believe the being of angels , or of spirits , because they never saw any ; can they see the air , and why do not they question , whether there be such a thing as air , or no ? this air supports all creatures , so doth thy god much more ; the eyes of all do wait upon him , and he gives them their meat in due season , he opens his hand and fills the desire of every living thing psal. . , . when this air yields to all gross bodies , and lets them pass without opposition , how doth it read to thee lectures of patience and humility ? in that flexibility thou mayst see the sinfulness of thy inexorable temper , the odiousness of thy revengeful desires , and reviling again , when thou art reviled , and giving the offender as good as he brings ; the air reproves thee when thou art deaf to all entreaties , to be reconciled to him , that hath injured thee , when thou wilt not yield to the humble supplication of distressed creatures , and when thou opposest thy own humour to all the rational perswasions of wiser men , than thy self . look upon the fire , my soul , and behold how differently it acts upon bodies , it meets withal , how it consumes the hay and stubble , and cleanseth and purifies gold and silver ; doest thou not see here , as in a glass , how thy god destroys the workers of iniquity , and advances , and encreases , and purifies the desires and affections of a devout and religious soul ! thou seest how hard and black iron is , when it is not near the fire , and how bright and tractable it becomes in the fire , and is not this the true picture of a sinner ? while he is a stranger to the law of god , he hardens his heart as flint , and adamant , no threatenings pierce him , no promises prevail with him , no judgements fright him , no providences move him , no mercies melt him , he feeds upon gods blessings , as swine do upon acorns , without minding the hand that throws them down ; he hears sermons , but they awake him not , he is intreated , and he slights the invitation ; he is reproved , and laughs at the reprehension ; but when that holy fire , the love of god enters into his heart , how flexible , how tractable doth he grow : how doth the love of god constrain him to avoid sin , and to bid defiance to all the works of darkness ? he that before scorn'd to hear the glad tidings of the gospel ; how doth he now submit to christs easy yoak ? he that before thought such a duty unfit , and improper for a person of his quality , how cheerfully doth he now bow , and yield to it ? he that before had a thousand excuses , why he could not do what christ enjoyns him ; how doth he now lay all those idle apologies by ? he that before was churlish , becomes now affable and courteous ; he that before was apt to be very angry at the least affront , now bears it more quietly ; he that before put off the eternal god with the meanest of his endeavours , now is willing to give him the fat and strength of his affections ; he that before could hear ministers call to him , and call again without effect , now cries out , sirs , what must i do to be saved ? he that before could not be perswaded to walk in the strait way , now runs in the way of god's commandments . blessed fire which consumes not , but illuminates , never suffers the heart to be harden'd , but purifies it , doth not straiten the soul , but elevates it ; doth not clog it , but refines it ; doth not confound it , but sublimes it ; destroys the dross , but preserves the gold , and burns away all unclean and inordinate passions , and all immoderate cares of this world , but raises the soul above the world , and engages it to fly above those things , which serve only to fill mens hearts with anguish and vexation . let this object rest a little , o my soul , and look upon that earth thou walkest on ; this is the place our bodies must necessarily rest in ; but , when thou seest that center of of all heavy bodies , forget not to think , who it is that is thy proper center , and resting-place ; this is a groaning , bleeding , dying saviour ; think o my soul , on solomon , what pains that monarch took to find rest for his soul ; he gave himself to wine , laid hold on folly , made him great works , built him houses , planted him vineyards , made him gardens and orchards , and planted trees in them of all kind of fruits , got him servants and maidens , procured great possessions of great and small cattel , gather'd silver and gold , got him men-singers , and women-singers , and all the delight of the sons of men , and whatsoever his eyes desired , he kept it not from them . eccl. , , . &c. he withheld not his heart from any joy , yet behold , when he looked on at the works his hand had wrought , he found it was nothing but vanity and vexation of spirit , in all this his soul found no rest , till it came to learn this great lesson , fear god and keep his commandements , and then peace and rest did flow in upon his soul with a spring-tide . god is thy rest indeed , o my soul , and when thou canst hide thy self in the wounds of thy great redeemer , then , then thou art safe , and the gates of hell are not able to prevail against thee . canst thou see how plentifully the earth provides for mankind , and forget what provision god makes for thee , that thou may'st not miss of the crown of righteousness hereafter ? and when thou seest how all things the earth produces , praise their creator in their way , and shew forth his glory ; canst thou be silent , or forbear to be perpetually extolling the goodness of that god , that hath given thee a tongue on purpose , to speak those praises , whereof other creatures make but a dumb shew ? thou seest how this earth produces gold and silver , and if this earth be so glorious , what will heaven be ? if the house which god vouchsafes to his enemies , be so splendid , what will his own palace be , where none but himself and his servants shall dwell for ever ? if the outward court be so magnificent , what must the presence-chamber of the king of kings be ? if gold and and silver by their glittering , dazle the eyes of spectators here , what will the beatifical presence of almighty god doe , which is beyond all the shine and luster that gold , and precious stones afford ? from the earth , my soul , launch out into the waters , how useful are the lessons , suggested to issue by this element ? canst thou look upon water , and not reflect on the grace of god , which hath appear'd to all men ; how this washes the souls of believers from all filthiness , both of flesh and spirit ; how it quenches the fire of sinful lusts in men ; how it takes away mens thirst , and greediness , after there sublunary comforts ; how it cools the soul under the greatest heat of misery ; how it makes many of one mind , as the innumerable atomes of flower goe together in water , to make up one loaf of bread , and unites millions of men , under one head , the lord jesus christ. behold the springs , and fountains , which like pearls , adorn the curious fabrick of the earth ; canst thou call them fountains , and doth not that name put thee in mind of the fountain of life , the fountain of wisdom , the fountain of living waters , and the fountain open'd for the house of juda and jerusalem , for sin and for uncleanness ? doe but think what riches flow from that everlasting spring ! thy god is the very fountain of all beings ; in him , and to him , and through him are all things ; he depends on no causes , he hath need of no assistance , nothing can hurt him , but all things depend upon him ; he is the beginning of all things , without a beginning , the end without end ; the great cause without a cause ; infinite , unlimited , immense , and incomprehensible : refresh thy self , o my soul , in this never-fading , and inexhaustible fountain ; admire him , serve him , love him , desire him , despise all other things in comparison of him , for he alone can supply all thy wants and necessities , content thy affections here , and fill thee with everlasting comforts hereafter . iii. it wonderfully supports men under afflictions , for our impatience lies in our minds , and when the disease begins , then its fit the cure should begin , but which way should the mind be cur'd , but by consideration ? it's this must answer all the objections that flesh and bloud suggest to the mind ; it 's this must silence all the arguments , which seem to justify our murmures against the dismal providence we meet withal , and the thoughts which cause our discontent , must be expell'd by thoughts of our demerits , and gods justice ; and without all peradventure , that man shall be able to bear his tribulation better , that thus reasons the case with himself , why art thou cast down , o my soul , and why art thou so disquieted within me ? hath thy god a hand in this affliction , or hath he not ? if he hath not , where is his providence ? if he hath , why dost thou grumble ? doth not thy god know better , what is expedient for thee , than thy self ? is he all wise , and doth not he know what medicines are fittest for thee ? thou art his creature , and may not he do with his own what he pleases ? thou hast sinn'd against him , and must not he correct thee ? thou hast affronted him , and must not he use his rod ? thou hast forsaken him , and must not he shew his displeasure against thy ingratitude ? dost not thou correct thy child when he is stubborn ? and dost thou let thy servant goe without chiding , that doth neglect the business thou hast recommended to his care ? may be , thou hast serv'd thy god , and led a sober life , but was it a life so blameless , that it had no defects , and must not those defects endure that fiery tryal , that they may be burnt away ? hast thou receiv'd the good at the hand of the lord , and shalt not thou receive the evil also ? how long hath god spared thee , who might long ago have poured out the vials of his wrath upon thee ? hast not thou reason to thank him for chastising thee , but now , who might have done it much sooner ? alas ! why shouldst thou think he doth thee wrong , by sending this cross upon thee , who hast deserved no less than damnation ? are not rods gentler than scorpions ? and drops of gods anger more tolerable , than flouds of his displeasure ? thou art in pain , but what is this to hell-fire ? thou art in torments , but what is this to the agonies , the unhappy spirits in the burning lake endure ? how great a mercy is it , that it is not worse with thee ? the waters of marah which are but to the ancles now , how soon might god increase them to the knees , and make them a river that could not be pass'd over ? and he that doth but frown now , how easily might he thunder ? consider , o my soul , thou art not call'd to persecution , to gibbets , to fire , to the sword , to grid-irons , to wild beasts , as the martyrs of old were ; if thou complainest now , what wouldst thou do , if thou wert call'd to martyrdom ? look upon jesus , the author , and captain of thy salvation , who was made perfect through sufferings ; art thou better than the son of god ? look upon the apostles , look upon the primitive saints that were torn assunder , stoned , slain with the sword , wandred about in sheep-skins , and goat-skins , were destitute , tormented , afflicted , and art thou a greater saint than they ? why shouldst thou expect better dealing at gods hands , than they ? thou art not alone in misery , thou hast whole armies of holy men to bear thee company ; canst thou look upon yonder heaven , and repine ? canst thou behold that glory , which god hath prepared for thee , and think much of these fiery trials ? the hopes of a kingdom makes a captive prince merry , though he is in prison , and shall not the hopes of yonder joys , keep thy heart from sinking ? when a socrates can chearfully submit to the unjust sentence of the athenians , upon no other account but this , because it was god's will , shalt thou , who art a christian , lye fretting at thy trouble , as if thou meanst to resist and controul god's will ? wilt not thou give god leave to use that priviledge in his great house , the world , which every peasant uses in his cottage , and lay what burthens he pleases on his servants ? shall he say , suffer thou this affliction , and wilt thou answer with that ill-natur'd son in the gospel , i will not ? look o my soul , look upon the benefit thou wilt receive by this providence ; thou wast proud before , stay awhile , and this calamity makes thee humble ; thou didst despise thy god before , have a little patience , and this trouble will drive thee hence to thy fathers house ; thou didst play with the bread thy father gave thee , this cross will teach thee how to prize it ; thou didst trust too much to thine own strength ; this calamity will make thee relye altogether upon him , who hath promis'd not to leave us , nor forsake us ; god knows what thou wantest , and how thy wants must be supplyed ; he prosperity would undo thee ; he therefore takes it away , and , like a tender father , cries , do thy self no harm ; he sees such a blessing would make thee surfeit ; he therefore wisely prevents thy disease by depriving thee of that mercy ; he sees such a comfort would be but a knife , or sword in thy hand , and kill thee ; he therefore snatches it away , because he would preserve thee from eternal ruine ; he sees thou art too much in love with this world , he therefore embitters thy sweet morsels , to make thee weary of this barren wilderness , and in love with that kingdom which fades not away , dost thou blame a physitian , because he gives his patient a bitter potion , and wilt thou blame thy god for not pleasuring thy pallate with dainties , which would encrease thy distemper ? wouldst thou followthy saviour in sun-shine only , and not go with him into the garden of gethsemane ? wouldst thou inherit his crown of glory , without wearing his crown of thorns here ? wouldst thou be with him on mount tabor only , and not accompany him to golgotha ? wouldst thou be about him only , when he rides in triumph into jerusalem , and forsake him in the desart ? wouldst thou follow him only while the loaves doe last , and abandon him when he wants bread for the multitude ? wouldst thou own him only when men cry hosanna , and run away from him , when they cry out crucify him ? wilt thou eat of the same bread he doth , and not drink of his cup too ? god would save thee by that burthen which lies upon thee , and dost thou prefer a little froth before an eternal weight of blessedness ? hadst thou rather enjoy thy good things here , than lye with lazarus in abrahams bosom ? god sees thou canst not be happy without this affliction ; and wilt thou prefer living deliciously for a few days , before the rich banquet god hath prepar'd for his favourites in paradise ? o my soul , it s but a little while yet , and thy prison will be changed into a palace , thy poverty into eternal riches , thy bondage into perfect liberty , thy persecution into endless joys , thy mourning songs into halelujahs , thy sorrow into rivers of delight . alas ! what is a prison ? god's presence can make it a heaven , walls cannot keep out the smiles and glory of the highest ; what is poverty ? it may consist with being a favourite of god ; and he that hath nothing in this world to boast of , may have an incorruptible crown to lay hold of , and be really richer , than the weakliest of mankind . what are slanders and reproaches ? they cannot hurt the soul , whatever injury they only do the body ; they come sometimes from men , whose tongue is no slander , and this may consist with honour from god , and reputation in the court of the almighty : what is persecution ? a cloud , which soon passes away , and he that chearfully endures it , great is his reward in heaven . despair not o my soul , thou hast to deal with a god , who will lay no more upon thee than thou art able to bear , but with the temptation will make a way to escape that thou mayst be able to bear it ; one that doth not afflict the children of men willingly , one that will certainly , if thou obstruct not his operation by thy unbelief , cause all these troubles to work together for thy eternal good . may be thy troubles are altogether spiritual , and thou dost not complain so much , because thou art destitute of outward conveniences , as because thy god is departed from thee : a deep sense of thy sins afflicts thee , thou seest the wrath of god hovering over thee , and god hides his face from thee , thou art afraid , thou dost not belong to him , thou seest not thy former tokens , nor feel'st those gracious influences , which formerly water'd and enriched all thy faculties ; but hast thou such low conceits of the everlasting kindness of thy god , o my soul ! why shouldst thou believe he hath forsaken thee , when he doth give thee daily testimonies of his love ? what greater assurance , canst thou have of gods love to thee , and of christs kind thoughts towards thee , than thy weariness of sin ? hast not thou heard thy saviour call , come to me all ye that are weary and heavy loaden , and i will give ye rest ? art not thou weary of iniquity ? hadst not thou rather be rid of that burthen than keep it ? if thou art not heartily resolv'd to part with it , why dost thou complain ? what makes thee cry out , o wretched creature that i am , who shall deliver me from the body of this death ? what makes thee wish , that what thou hast done against god , were undone ? what makes thee afraid of offending god ? why dost thou weep ? why dost thou watch against thy corruptions ? what makes thee angry with thy self for displeasing god ? what makes thee breathe and pant after christ , as the wounded hart pants after the water-brooks ? what makes christ so sweet , and sin so bitter to thee ? what makes thee asham'd of looking up to heaven ? whence is it , that all the preferment and riches of this world cannot tempt thee to sin wilfully ? whence is it that thou delightest not in the company of sinners , but thy delight is chiefly in them that fear the lord ? if these be not signes of grace , what character of mercy wouldst thou have ? hath not thy god said , that he 'l love those that do love him ? if thou lov'st him not why art thou restless till thou enjoyest him ? if thou lovest him not ; why dost thou desire him ? why art thou willing to follow him through misery , and the greatest troubles , to be forever with him ? thou hast infirmities to wrestle withal , but hath not thy god promis'd thee , that he 'll bruise satan under thy feet shortly ? thou canst not totally master such a corruption , but dost not thou fight against it ? thou meetest with temptations , but dost not thou grapple with them ? satan follows thee , but dost not thou resist him ? thy conscience terrifies thee , but hast not thou the cross of christ to fly to ? if god had a mind to kill thee , would he have shewn thee all these things ? if god were gone from thee , would not his spirit be gone too ? if thou hast not the spirit of god , what mean thy longings after god ? what means thy love to a spiritual life ? why dost thou pray so earnestly for the fruit of the spirit ? why art thou altogether for a clean heart , and for renewing of a right spirit within thee ? are not these signs that gods spirit warms thy affections , and makes intercession for thee with groanings , which cannot be uttered ? god seems to go away , that thou mayst cry more earnestly after him , and clouds his comforts , that thou mayst sue for them with greater importunity ; he lets thee sink a little , that thou mayst cry with a louder voice , lord save me , or else i perish , and falls asleep in the ship , that thou mayst take the greater pains to wake him . he sees thou grow'st weary of his favour , he therefore darkens it , that thou mayst be at some trouble to recover it , and having recover'd it , set a greater price upon 't , he withdraws himself for awhile , that at his return , thy joy may be fuller , and bids his gracious influences stop awhile , that when they flow in upon thee again , they may fill all thy faculties with greater gladness ; thou canst not perform thy duties with that alacrity and chearfulness thou desir'st ; but hast not thou reason to bless god , that thou dost in good earnest desire to doe better ? was heaven purchas'd in a moment , or sin conquer'd in an hour ? is not the way to life a race , where men must run on till they reach the mark ? go on o my soul , go on , the farther thou proceedest in gods ways , the sweeter thou wilt find them ; the more thou strivest , the more thou'lt conquer , and the oftner thou dost address thy self to god , the more thy dullness and weariness will vanish ; and the more thou lookest upon the everlasting recompence , the greater mind thou wilt have to go on from strength to strength . o my soul , hope in god , for i shall yet praise him ; who is the health of my countenance , and my god. iv. it disposes a man to be a worthy receiver of the lords supper , indeed i doe not see how without it , a man can receive any benefit by that blessed sacrament : for it being an ordinance designed , chiefly to impregnate the soul with very strong longings , and breathings after a crucified saviour , with a deep sense of the incomprehensible ove of god in christ jesus , and with earnest resolutions to love and to obey him , before all the dictates of flesh and bloud , and of our carnal interest , it is not to be conceiv'd , which way the soul should arrive to all this , without considering the end , nature and advantages of this sacrament ; and its probable , a man may then be affected with this sublime mystery , when he rowzes his soul some such way as this . dost thou rightly understand , o my soul , what this great , and tremendous ordinance means ? behold , thou art going to feast with that god , who stretches out the heavens like a curtain , and layes the beams of this chambers in the waters , and makes the clouds his chariot , and rideth upon the wings of the wind ; what ? feast with so glorious a god , and come without a wedding-garment ? what ? sup with him , who dwelleth in the heavens , and not purify thy self even as he is pure ? can two walk together except they be agreed ? what fellowship hath righteousness with unrighteousness ? and what communion hath light with darkness ? what concord hath christ with belial ? what agreement hath the temple of god with idols ? this is the great ordinance , o my soul , which must either promote thy everlasting happiness , or aggravate thy everlasting condemnation ; how happy mayst thou be , if this sacrament charms thee into a fervent love to thy dear redeemer ? but how wilt thou escape , if thou neglect so great a salvation ? here are the greatest engagements , the greatest motives to a life , as becomes the gospel of christ ; here god adjures thee , ( to use the words of the church ) by christs agony and bloody sweat , by his cross and passion , by his death and burial , to bury thy unclean desires , and inordinate affections , and to dedicate thy self , and all thou hast to his service ; here is represented the greatest love that ever was vouchsafed to men ; here the son of god appears all bloudy to fright thee from thy sins ; here christ is as it were crucified before thine eyes , that looking upon him , whom thou hast pierc'd , thou mayest mourn , as one that mourns for his onely son. here christ appears laden with all the blessings of heaven ; here the ever-blessed trinity seems to use its utmost endeavours to perswade thee into a heavenly conversation : here the desert of sin is discover'd in the wounds and torments of an infinite god ; and hither thou comest , o my soul , to renew thy baptismal vow ; hither thou comest to enter into a solemn covenant with god , and faithfully to promise him to resign thy self entirely to him ; to fall out with him no more , to defile thy garments no more , to dishonour , to betray him no more , to be faithful to him , to vindicate his glory , to esteem his friends as thy friends , and his enemies as thy enemies , and to live up to those laws which he hath sealed with his own bloud ; to this end , thou eatest of his bread , and drinkest of his wine , and thus thou sealest the covenant . dost not thou remember , o my soul , how the world was lost by eating of the forbidden tree ? behold , by eating of this tree of life , thou shalt be saved for ever ; in the breaking of the consecrated bread , thou seest , how christs body was broke for thee ; in pouring out of the hallow'd wine , thou seest , how christs bloud was spilt for thee : when the holy bread is reach'd out to thee , thou seest christ reaching out his crucified body to thee , that thou mayest see in his hands the print of the nails , and put thy finger into the print of his nails , and thrust thine hand into his side , and shelter thy self under that wounded , and mangled body , against the wrath and indignation of god. when the sacred wine is given thee , thou seest how christ offers thee his bloud , for the remission of thy sins . canst thou behold so great a love , and not loose thy reason in the admiration of its greatness ? when thou seest such condescension , such kindness , such compassion , o canst thou forbear crying out ; o my lord ! what do i see ? what mean these longings of almighty god after my happiness ? what means this industry of that incomprehensible being , to be at all this charge , and pains , to make me blessed ? god that might sport himself with my everlasting groans ; what need he have cared , whether i were saved or no ? god , who can be happy without company , and needs no society but his own ; whence is it that this mighty god humbles himself thus to dust and ashes , layes aside his robes of glory , and wooes me to be content to lye for ever in his arms and bosom ? would no other remedy serve turn to recover me , but the death of the son of god ? god , on whose laws i have trampled , whose authority i have slighted , whose promises and threatenings i have undervalued ! that he should be thus concern'd for my welfare , and contrive how to advance me unto glory , and contrive it , by such stupendious means too ! will god suffer that i may not ? will the eternal dye , that i may not fall a prey to the second death ? will god be crown'd with thorns , that i may wear an incorruptible crown of glory ? will god be affronted , abus'd , and scorn'd , that i may inherit glory and honor , and immortality ! what manner of love is this ? where is the spring of it ? what 's the impulsive cause of it ? how full of miracles is every circumstance here ? how pleasant is this contemplation ? what! god love a little slime and earth ? o my god! how wonderful is thy love ? it is all ocean ; here is no shore to set my feet on ! be astonish'd at it , o ye heavens , and tremble o thou earth : the eternal , the immense creator of heaven and earth , stoops to a miserable creature ! the god , who fills heaven and earth with his presence , bows down to a poor inconsiderable worm ! he that sits on the circle of the earth , and before whom all the inhabitants of the earth are as grashoppers , humbles himself to take notice of a poor forlorn wretch ! here is love indeed ; stay me with flaggons , comfort me with apples ; my head grows giddy with the precipice : here is an abyss of love , which i cannot fathom ; my head swims at the sight of it , sense can furnish me with nothing like it , i am silenc'd ; here is a love answers all arguments , that are brought , for going on in sin . help me , o thou blessed spirit , help me , o thou who art fairer than the children of men , help me , thou who art all love and life , help me to admire thy love. in this love are a thousand charms ; in this love are omnipotent enforcives to love god above all the world . run , o my soul , run into this banqueting-house , the banner whereof is love. is it so , and must thou have perish'd and been undone for ever , if the son of god had not come in the flesh , and expiated thy crimes , and doth not that almighty love , deserve thy love ? see how the ambitious love the applause of men , and wilt not thou love him who is brighter than the sun ? see how the rich man is enamour'd with his stately pallace , and canst not thou love him , who hath done that for thee , which no friend , no money , no gold , no silver could have purchas'd , viz. reconciled thee to an offended god ? wilt thou slight this love , and hope to go unpunish'd ? wilt thou make this love a refuge for wilful sins , and hope for the light of christs countenance ? will not he , who loved thee beyond all presidents and examples , double and treble his indignation upon thee ; if this love cannot melt thee into a truly spiritual life ? could the devils but have such an offer , of being partakers of the love of christ , how would they rejoyce and triumph , and love , and honour , and obey their god again , as once they did when they were inhabitants of heaven ! and wilt thou beworse than a devil , and spurn at that love , which angels stand astonish'd at ? were it thine own case , o my sou ! , wouldst not thou revenge such ingratitude with all the severity imaginable , and doom the wretch that should affront such condescension to the direst flames ? be wise , o my soul , and provoke not that god to swear in his wrath , that thou shalt never enter into his rest , who flees unto thee on the wings of mercy , to embrace thee ; thou canst never have a more glorious sight of gods love , on this side heaven , than is discovered to thee in this sacrament , and if ever thou wouldst be perswaded to resign thy self entirely to thy blessed redeemer , make his will thy will , and desire what he desires , and hate what he hates , and love what he loves ; o come hither to the cross , and see the son of god weeping for thy sins ; come hither and see him sweat drops of bloud for thy iniquities , and offering thee pardon and reconciliation , and peace with god , and access to the throne of grace , and union and communion with him , and if this be not enough a title to eternal happiness , or a right to that throne , himself doth sit on . but why so backward , o my soul , to come to the table of thy lord , where thou mayst drink wine and milk without money , and without price , where thou mayst be satisfied as with marrow and fatness , and eat of the living bread , whereof whoever eats , shall live for ever ? hast thou forgot the peremptory command of christ , do this in remembrance of me ? is this remembring thy dearest friend , to think of him solemnly but once or twice a year ? shouldst not thou remember him as often as thou hast an opportunity ? should thy saviour remember thee no oftner than thou dost his death and passion , how fearful would thy condition be ? canst thou represent his love too often to thy mind and affections ? canst thou remember thy sins that brought him to the cross , too often ? art thou afraid of thinking too much of this love , and consequently of being too religious ? art thou afraid of being too much enamoured with this jesus ? art thou afraid that the sight of his broken body will break thy heart too much ? art thou afraid that the sight of his effused bloud , will make thee pour out too many tears and prayers , and praises of his love ? considering how dull , how dead thou art , thou hadst need come frequently to the cross , to have thy affections suppled and softned with this precious bloud : how frail is thy memory , and hadst not thou need of refreshing it often , with the sight of christs incomprehensible love ? art thou afraid of renewing thy repentance , thy faith , thy hope , thy charity too often ? the oftner thou dost resort to this blessed communion , the greater will be thy acquaintance with thy best of friends ; the greater sense thou wilt get of the need , and want of him , the greater encouragement thou wilt find , to imitate him in his holiness , meekness , patience , and humility ; and the greater assurance thou wilt get of his love and favour , and pardon , and everlasting mercy ; and are these blessings to be scorn'd and undervalu'd ? thou pretendest want of preparation , but whose fault is it that thou art not prepar'd ? what can hinder thee from preparation , but love to sin ? and shall love to a sensual careless life , hinder thee from laying hold of the greatest treasure ? will this plea hold , when thou shalt appear before the great tribunal ? o my soul , this is to excuse sin by sin , and to despise god's ordinance , because thou despisest his commands , and how will this aggravate thy folly one day , and fill thee with shame and horror ! o play not with everlasting mercy , let not business hinder thee from advancing thy spiritual , and eternal interest ; remember what became of the men , that pretended they had farms to see , and oxen to try , and wives to marry , when they were invited to the supper of the lamb ; canst thou think of the protestation of the master of the feast , against these stubborn wretches , and not conclude thy fate by their being excluded from gods favour forever ? if it be a sense of thy own vileness , and unworthiness , that keeps thee away , thou mistakest , and misrepresentest the goodness of thy lord and master . no persons more welcome at this table , than the humble and broken-hearted ; none meet with a more favourable reception , than the poor in spirit ; these the crucified jesus prays for on his cross , father forgive them , and the everlasting father hears , and saith to them , be of good chear , your sins are forgiven you . v. it prepares a man for an angelical life here on earth , for he that frequently considers and contemplates the joyes , the triumphs , the scepters , the crowns , the diadems of yonder kingdom , the everlasting love and peace , and satisfaction , which angels , and glorified saints enjoy , cannot but think himself , during that consideration , in heaven , and participating of that content and happiness , which is possessed by the general assembly of the first-born , which are written in heaven . indeed this is to make earth a heaven , and to change this wilderness into a paradise , a closet into the seat of glory , and a desart into those regions of bliss and happiness . how like an angel may that man live , that is often engaged in such considerations as these . heaven ! what do i hear ? heaven ! the harbor of all laden and wearied souls ! heaven ! the end of all my sorrow and miseries ! heaven ! the port i have been sailing to these many years ! heaven ! the inheritance of those that keep themselves uspotted from the world ! heaven ! the rest of gods servants , and the habitation of the mourners in sion ! heaven ! the great mark of my desires , the anchor of my hope , the foundation of my confidence ! heaven ! the university , where we shall know , even as we are known ? how undisturb'd , how quiet do all the inhabitants of those blessed mansions live ! there rest those saints , who were made as the filth of the world , and as the off-scouring of all things ; how different are the thoughts of god , from those of the world ? these men the world regarded not , behold , god remembers them , and when he makes up his jewels , spares them , as a man would spare his own son that serves him ! there rests that mary magdalen , that stood behind christ at his feet , weeping , and washed his feet with her tears , and did wipe them with the hair of her head , and kiss'd them , and anointed his head with ointment . there rests that lazarus , who desired to be fed with the crumbs , that fell from the rich mans table . there rest that david , that made his bed to swim , and water'd his couch with his tears . there rests all the prophets of old , who through faith , subdued kingdoms , wrought righteousness , obtain'd promises , stopp'd the mouths of lions , quench'd the violence of the fire , escap'd the edge of the sword , out of weakness were made strong , wax'd valiant in fight , turn'd to slight the arms of the aliens . there rest all those souls , that look'd for the blessed hope , and the glorious appearance of their saviour jesus christ. there rests all those martyrs and confessors , that were ready , not only to suffer , but to dye also , for the name of the lord jesus . there they rest , encircled with an eternal calm . there they rest , incompass'd with an innumerable company of angels . there they rest , surrounded with the gracious presence of a merciful god. there they rest from all the calumnies , and slanders of this poor envious world . there they rest from all darkness , in eternal light , and in the beams of the sun of righteousness forever . awake , o my soul , awake , advance into yonder regions of glory , retire into yonder paradise , leave this world , and goe higher ; let thy thoughts transcend the sun , and moon , and stars ; get before the throne of god ; take a view of the still waters , whereof the vast armies of glorified spirits drink , where they are , there are no wolves , no tygers , no bears , no lions , as in this barren wilderness ; in those happy shades is no noise , but that of halelujahs ; no discontent , no war , no dissentions inhabit there ; there all agree , there ephraim is no more against manasse , nor manasse against ephraim , nor they both against juda , but all are delighted with the everlasting glory and love of god ; there they hunger and thirst no more , wonderful change ! here o my saul , thou art ever thirsting after god , as the dry land thirsteth after water ; there thou shalt be satisfied with him to all eternity ; here thou longest after the hidden manna , there it will never be taken from thee ; here , like solomons bride , by night on thy bed thou seekest him , who is altogether lovely ; there his beauty and presence will ravish thee for ever . here , though thy desires after the blessings of gods left hand be subordinate to thy desires after spiritual mercies , and thy esteem of god , preponderates , and is higher , than thy esteem of any outward felicities ; yet , while so nearly allied to sense , thou canst not so abandon nature , as to have no longings at all after external comforts , and conveniencies ; but in heaven , all perishing sublunary objects are forgotten , there those friends and relations , those children , those honours , those riches , which too often made too great an encroachment on thy love , will be no attractives ; there thou wilt be contented without bread , satisfied without drink , the want of cloaths will not trouble thee , thou wilt have nobler friends , than father , and mother , and brethren , and sisters , to converse withal , nobler food , than the delicacies of this world ; nobler attire , than silk , or the softest down can make ; there will be no need of contriving how to get a livelyhood : palaces will not tempt thee , gardens will not entice thee , gold will not dazle thee , the greatness of the world will affect thee no more than pebles ; the glittering diamond will make no impressions on thee , and all thy wants and necessities , will be fully supplyed by an immortality of joy , and glory . here the warm sun of prosperity makes thee sometimes forget , and neglect the great work of thy salvation , makes thee apt to grow weary of fasting and prayer , and mortification , and self-denial , and apt to yield unto satans temptations , but there the tempter must tempt thee no more , he dares not fully those christalline walks with his steps , he dares not come near that holy place , it 's past his skill , how to incommode , or molest , a glorified spirit . here , often like jonas , thou fittest rejoycing under the gourd , or vine , and while thou art solacing thy self , the gourd withers , and the sun scorches thy body , and thou growest faint ; there this annoyance will have an end , there thou wilt live above the sun , and that which is now thy ceiling , shall be then thy footstool . on earth , when christ is pleased to communicate himself unto thee , it s here a little , and there a little , and he gives thee but sprinklings of his grace , for while thou art in this tabernacle of flesh , thou art not capacious enough to receive or entertain that stupendious light in its full vertue , and power , and majesty , but when thy vessel of clay , thy body shall be shatter'd into dust , and atomes , and thou shalt be freed from thy prison , and live like thy self , all understanding , all intellect , all spirits , the sun that shines , in the highest heavens , and irradiates the throne of god , even the lord jesus christ , will then reveal himself to thee , in his full splendor and glory , thine eyes will then be strong enough to look upon that glorious , and immense globe of light , and thou shalt be like unto the angels of god : thy extravagant passions will then cease forever , thy grief , thy sorrows will have no admittance into those seats of bliss , thou 'lt be refined then from all those turbulent motions , which do now so often discompose thy rest . here the death of a near relation , troubles thee , there thou wilt be above all trouble and vexation ; here thine anger , like that of moses , doth often wax hot , because thou seest thy god dishonoured , and his commands trampled upon ; there thou wilt see no such dismal sights ; here a sin thou fallst into against thy will , makes thee wish for rivers of tears , there thy grief will be buried in eternal exultations , there thy passions will all be calm'd , and like water after a storm , look smooth , and quiet ; there will be no disorder in thy affections , but like a quire of tuneable voices , they 'l meet in everlasting harmony ; there no affliction must come after thee . here with moses thy body , may be thrown into the water , with joseph cast into prison , with shadrach , meschek , and abednego , flung into a fiery furnace , with daniel hurried into a lions den , stoned with the prophets , crucified with st. peter , thrown down from a precipice with st. james , cast into a kettle of boyling oil with st. john , thrust through with a lance as st. thomas , bound to a tree with st. andrew , flead with s. bartholomew , burnt with polycarp , torn by wild beasts with ignatius , in all which afflictions thou canst not but sympathize with thy individual companion for it 's , by thee , that thy body feels the torments , it endures , but in that heaven , that glorious heaven , no enemy can reach thee , no devil fright thee , no storm surprize thee , no monarch frown on thee , no sickness break thee , no distemper crush thee , no age waste thee , no danger shake thee , no tyrant threaten thee , no lions meet thee , no tyger tear thee , no sword pierce thee , no publick commotions startle thee , the sun shall not light on thee , nor any heat , for thou art secure under the shadow of the almighties wings for ever . the lamb which is in the midst of the throne shall feed thee by his everlasting saciety ; here it is , a little while and you shall not see me , and again a little while and you shall see me ; but there with open face , and without a glass , thou wilt look upon his majesty for ever : here christ comes , and departs , there he will never remove out of thy sight , there his everlasting love will support thee , there his kindness will be subject to clouds and eclipses no more , there thou wilt not be able to turn thy eyes away from him . this is that lamb , that will give thee to drink of his everlasting springs , springs which can never be drawn dry ; springs , which can no more decay , than the son of god decays ; he is the everlasting fountain of delight , and in this fountain , thou shalt bathe and recreate thy self forever , his attributes , his kingdom , his beauty , shall charm and ravish thee for ever ; there thou shalt be in an everlasting extasie of joy , there thou wilt not need to cry out with st. bernard , hold lord , for my heart is not able to contain those joys , which thou dost so liberally pour out upon me ; that everlasting fountain of joy and content , and satisfaction , shall both fill and enable thee to bear , that fulness of joy and light , which shall then appear unto thee ; the remembrance of christs merits , and benefits , and what christ hath done for thee , will then transport thee into everlasting praises and celebrations of his goodness , songs as endless as thy duration will be . the rivers that water that garden of god , shall be a perpetuum mobile , running and flowing to all eternity . in this paradise are living , no standing waters ; when millions of ages are past , thy glory shall be still green , and lively , and after many thousands of years , thy happiness , like aaron's rod , shall bud and blossom , and bear fruit. o my soul , when that inexhaustible fountain fades , then , and not till then , need'st thou be afraid , that thy delights will fade ; there god will put an end to all thy tears ; what rhetorick can reach the favour ? the tears thou didst shed for sin , the tears which a deep sense of thy spiritual poverty did force from thee , the tears which tribulation and anguish did command from thine eyes , these will all then be wash'd away . how amiable are thy tabernacles , lord god of hosts ? my soul longeth , yea even fainteth for the courts of the lord ? my heart and my flesh cryeth out for the living god , when shall i come to appear before thee ? when shall i shake off this clogg of the flesh , and praise thee day and night in thy temple ? when shall i be freed from this earth and dross , and do thy will , o my god , without lett , or interruption ? o my soul ! dost thou believe such a heaven , where no good shall be absent , and canst thou be hunting after the husks , and empty shells of sensual pleasure ? how little do the inhabitants of that new jerusalem mind the pomp and grandeur of this world ? they have nobler objects to mind , and more delightful employments to take up their minds and thoughts : didst thou live more in this heaven , o my soul , how wouldst thou look down upon this earth , as an inconsiderable trifle ? how little wouldst thou regard , what man can do unto thee ? how contentedly mightst thou part with all that the world counts dear and precious , for christ his sake , as knowing , that there is laid up for thee the crown of righteousness , which the righteous judge will give to thee one day , and not only to thee , but to all those that love his appearance ? look upon the primitive martyrs , o my soul , they broyled in flames , but loo'kd upon that heaven , and smiled . st. stephen hath a thousand stones flying about his ears , but looks upon that heaven , and the glory of god appears upon his face . abraham sojourns in the land of promise , as in a strange countrey , dwelling in tabernacles with isaac , and jacob , but looks for a city which hath foundation , and goes on triumphing . moses suffers affiiction with the people of god , but hath respect unto the recompence of reward , and esteems the reproach of christ greater riches than all the treasures of egypt . the apostles are scourged , and beaten for the testimony of jesus , but look upon this heaven , and depart from the council , rejoycing , because they were counted worthy to suffer for the name of the lord jesus . st. paul , five times of the jews receives forty stripes save one , thrice is he beaten with rods , once he is stoned , thrice he suffers shipwrack , a night and a day he is in the deep , in journeyings often , in cold , and nakedness ; but what ails the man ? he sings , his heart dances for joy , under all these troubles . o my soul , he saw , he saw , that his light affliction which was but for a moment , would work for him , a far more exceeding , and eternal weight of glory . o my god , give me but my portion in this heaven , and i desire no more ; come what will come , sword , fire , imprisonment , hunger , thirst , nakedness , disgrace , reproach , perils by sea , and perils by land , enemies , devils , friends , poverty , sickness , exile , &c. here is a jewel , will counterballance all . o give me but a room in that great house , made without hands , eternal in the heavens , and then cut , burn , torture , and afflict , let storms , and tempests come , i 'll fight against them with my title to that inheritance , which fades not away : this shall quench all the fiery darts of the devil , this shall bear up my head above water , this shall hush all my discontented thoughts ; this shall be my refuge in a storm , my hiding place in flames , my portion in poverty , my pillow in great anguish , my liberty in prison , my cordial in temptations , my elixir in a swound , my prop when i stumble , my laurel when it thunders , my rock in persecution , my safeguard in destruction , my light in the midst of darkness , my goshen in this egypt , my ship under the fiercest billows , my shield , when i am assaulted , my helmet when i am in danger , my encouragement when i do resist , my crown when i conquer , my manna in the wilderness , my food in the desart , my rose to smell to in a dungeon , my guide in my journey , my pole-star in my voyage , my staff in my pilgrimage , my song in my misery , my all , when death and hell conspire unto my ruine . vi. it makes a man prudent and discreet in secular affairs and businesses . consideration , as it is a very great improvement of mans reason , so it cannot but be very useful to him , in governing his secular affairs with discretion . consideration makes a man master of his reason , and that man must needs act more wisely , that hath his reason at command , than he that makes it a slave to every flattering passion ; and since it is confessed , that the fear of god hath that influence upon all humane affairs , that it disposes a man to a wise and prudential management of them ; consideration must of necessity be of the same virtue , and efficacy , for this fear of god is the immediate product of consideration . i deny not , but men wise in spiritual , are not always so in temporal concerns , for either their scrupulous consciences , or fear of having their hearts carried out too much after the world , or their giving themselves wholly to heavenly employments , may make them careless and unmindful of things belonging to this world , but still in its nature and tendency , this circumspection in things , which concern a christians soul , is able to shed wisdom and discretion , into his carriage and behaviour to things which appertain to this present life ; hence , from a man who seriously considers he hath a soul to be saved , you may expect great order in his family , a prudent foresight of dangers , and a moderate care to shun them , great temper in discourse , and exact justice in his dealings , and rendring to all their dues , tribute to whom tribute is due , custom to whom custom , fear to whom fear , honor to whom honor ; as the apostle's phrase is , rom. . . in all probability it was the attentive consideration of his spiritual concerns , that made david both valiant and prudent in matters , as he is call'd sam. . . and to what can we ascribe joseph's and daniel's discreet government of themselves , and their secular affairs , but to that piety and goodness , which by long and serious consideration they had setled in their breasts . when 〈◊〉 mans wayes please the lord , he makes even his very enemies to be at peace with him , i. e. he doth not only by an extraordinary providence , turn their hearts towards him , but infuses wisdom and discretion into his soul , so to behave himself towards his enemies , that they cannot but bury their hatred , and return to their former friendship , and civility , prov. . . he that considers his ways with reference to his eternal state and condition , his ways cannot but please the lord , and such wisdom , if he stand not in his own light , will surely fall to his share , and hereof we need no other proof , but common experience . the man , who truly minds his everlasting interest , and so considers the account : he must give to god , when this life is ended , as to provide for that great and dreadful audit , thinks himself obliged to use what cautiousness he can , that he may not wrong his god , his soul , and his neighbor ; and this cautiousness cannot but make him prudent in his secular vocation ; hence such a man hath commonly his wife , children , and servants , in better order than other men , and mingles that sweetness and kindness , with his gravity or severity , that they may have encouragement to love him , and dread offending a far greater master in heaven ; there is not that discontent , that emulation , that ill language , that backbiting , that luxury , that extravagance , that tumult in such a mans family , as is to be observed in houses , where little of god and eternity is regarded . such a person spends in his house no more but what is decent , and convenient , and so provides for those of his own houshold , as not to forget doing good to the levite , and to the widow , and to the fatherless ; his speech is commonly with grace , seasoned with salt , full of meekness and gravity , and therefore less offensive , and he takes heed that it may not be laid to his charge , that he hath bestow'd more to feed his pride , and luxury , than christs distressed members ; and in publick affairs , or places of great trust , such a man as minds first heaven and then earth , usually discovers far greater wisdom , in management of state affairs , than those who first mind earth , and heaven , when they have nothing else to do ; for his principles lead him so to carry himself to man , as not to affront his god , and to advise his king to nothing , but what is truly great , and glorious , and beneficial for the realm he governs : and as a prince may confide in such a person , more than in a sensual man , so he hath reason to believe , that all things will prosper better in his hand , than in the others , because he first seeks the honour of god , and then the happiness of his king , and the honour of that nation , he is a member of ; which is a thing so pleasing to god , that there is nothing more frequent with him , than to bless such honest endeavours , and to crown them with success , and prosperity . and certainly he that can consider , how to keep himself from the everlasting evil , may with greater ease , prevent temporal mischief , and danger , which depend upon the imprudence of his actions ; he that can row against the stream , may with greater facility row with it ; he that can chearfully goe up the hill , will find no great difficulty in going down , he that can do that , which his nature hath more than ordinary aversion from , , may more easily doe that which his nature hath a strong byass and inclination to : and he whose mind will serve him to turn away the ever-burning wrath of almighty god , cannot want judgement and prudence to prevent the wrath and anger of those men he converses withal : and he that can by serious consideration , make sure of a seat in heaven , cannot want power to consider , how to manage the estate god hath given him in this world , to gods glory , and his neighbors good : and though men that are very considerate in their soul concerns , doe not always use that prudence we have mention'd in the concerns of this present world ; yet it is sufficient , that if they will make use of that light , and those arguments , which their reason thus improved by consideration , doth furnish them withal , they may most certainly arrive to this wisdom , and discretion in secular concerns and businesses , which we have been speaking of . indeed it 's very rational , that he that exercises his reason much , and examines the nature , ends , causes , circumstances and consequences of things , as he must do , that seriously considers the things that belong unto his everlasting peace , should arrive to more than ordinary wisdom in other things , and that he that 's prudent in the greater , should be able to proceed prudentially in lesser matters ; that he who is faithful in much , should be faithful in a little also ; and that he who is just in the true riches , should be very just in the mammon of unrighteousness too , as we read , luk. . , . chap. vii . a pathetical exhortation to men , who are yet strangers to a serious , religious life , to consider their ways ; wilfulness of their neglect , how dangerous it is ; how inexcusable they are , how inhumane to god , and their own souls ; how reasonable god's requests are , and how justly god may turn that power of consideration , he hath given them , into blindness , and hardness of heart , since they make so ill a use of it , &c. and now reader , whoever thou art , that doest yet wallow , or allow thy self in any known sin , and art not sincerely resolved to close with the terms of christs eternal gospel , let me adjure thee , by the mercies of god , not to reject , or superciliously to despise , what here we have propos'd . as thou art a man , and owest civility to all creatures , that have the signature of man upon them , be but so kind and civil to this discourse , as to allow it some serious thoughts . either thou hast a rational soul , or thou hast not ; if thou hast , let me entreat thee , by the bowels of jesus , to consider , whether this present world be all the sphere that god intended it should move in ; if it be not , and if how to secure the happiness of the world to come , be the chief thing , this thy soul is designed for , why wilt thou frustrate god in his expectation ? why wilt thou goe contrary to all creatures , and not prosecute the end , for which thy soul was made , and shed into thy body . that there is such a thing as a life to come , and an eternity of joy and torment ; the one promised to a strict and heavenly conversation , the other threaten'd , to a loose and careless , or sensual life , cannot be call'd into question by him , that shall impartially reflect upon the premisses : it 's certain , the things which concern that other life , are not discover'd by our sences , and therefore thou canst not hope to be affected with them that way . it 's thy reason only that can , and must apprehend that future state , and so apprehend it as to work upon thy affections : but which way is it possible thy reason should so apprehend it , as to fright thee from thy evil courses , except it be improv'd by consideration ? sinner , i do here , in the presence of god , conjure thee by all that 's good , and holy , by the interest , and welfare of thine own soul , by all the laws of self-interest , by the revelations of the son of god , by all that god ever did for mankind , by that love which transcends the understandings of men and angels , by the groans of those miserable souls , which are now in hell , by all the joys of paradice , by the testimony of thine own conscience , by all the motions of god's spirit in thy heart , by all the mercies thou dost receive from heaven , by that allegiance thou owest to god , by that faithfulness , thou owest to thine own soul ; i do most seriously conjure thee to tell me , whether thou art not able to consider the evil of thy courses , the beauty of gods ways , and the sad consequences of sensuality ; thou deniest thy own being , deniest gods favour to thy soul , deniest the glory of thy creation , deniest the most visible , and the most apparent thing in the world , if thou deniest thy ability in this point , and if thou art able to consider so much , what injustice can it be in god , to demand an account of this consideration ? wherein doth he do thee an injury , if he doth ask what thou hast done with this power ? wert thou in gods stead , wouldst not thou require the same account of thy servant , on whom thou hadst bestow'd such a talent ? if thou art able , and wilt not take thy faithfulness into serious consideration , can there be any thing more just in the world , than thy damnation ? how easy were it for thee to lay home the danger thou art in , and seeing it is so easy , how just is it with god to let thee perish in that danger thou art resolv'd , in despight of all gods endeavours to the contrary , to fall and sink into ? o christian , how dreadful will it be for thee , when christ shall depart from thee , with this doleful exclamation ; how often would i have gathered thee , as a hen doth gather her chickens under her wings , and thou wouldst not ? wouldst not ? this is it , that makes thy everlasting torments just . o sinner , that god should invite thee to heaven , and thou put him off with this answer , i will not ! that god should carress thee to become his darling , and thou voluntarily , and freely , list thy self in the catalogue of the devils favourites and votaries ! that god should leave no means untried , to melt thy stuborn heart , and thou desperately fight against his heaven ! and when he would thrust thee into it , violently to break loose from him , and lay force upon damnation ! how inexcusable will this make thee ? what man , what angel , can , or dares plead for thee . after such horrid wilfulness ? by it thou shutst up all mens compassion against thee ; were thy error an infirmity , or had invincible ignorance caused thy folly , some or other possibly might be moved to speak in favour of thy concerns , but that thou knowing the will of god , and having power to think , what the end of thy courses will be , and power to avoid the danger , and power to pray for help , a gracious god to encourage thee , a glorious reward to entice thee , eternity to fright thee , the everlasting gulph to startle thee , shouldst in despight of all these motives , wilfully and maliciously shun thine own cure ! this is a malady , which no creature can justly shed a tear , or frame an apology for . be astonish'd , o ye heavens , and tremble o thou earth ! ye angels that rejoyce at a sinners conversion here on earth ; o all ye that pass by , behold and see , whether there be a sorrow , as such a sinners sorrow is ? we have read of men that have eaten their enemies , of monsters that have devour'd their own children , but here is one devours himself ; inhumane to a prodigy ! one that contrives how to shut himself out of heaven , plots how to undermine his everlasting salvation , and studies how to sink into the dungeon of desperation . sirs , what is it , that we are exhorting you unto ? is it to dig down mountains ? is it to exhaust the sea ? is it to pull down the sun from his orb ? is it to reverse the course of nature ? is it to work miracles ? is it to unhinge the earth , or to stop the flux and reflux of the ocean ? one would think by the earnestness , and vehemency of expressions we are forced to use , that it must be something beyond the power of man : but no , all that we keep this stir for , is only , that you would consent to be happy , contrive how to inherit an incorruptible crown , and think seriously how to escape your own torment ; and needs there any intreaty for this ? one would think you should run to us , break down the doors of our habitations , pull us out of our studies , interrupt us , though we were never so busy , and importune us , as that widdow did the judge , and follow us day and night to be satisfied ; the thing is of that importance ; and o , did you but believe an eternity , you would do so . believe ? why what should hinder you from believing it ? what arguments can you desire that you have not ? can there be any thing surer than the word of god ? can there be a greater witness , than the son of god ? god cannot deceive you , he cannot impose upon you , he cannot delude you , dare to believe him : though you have not look'd into hell , yet certainly there 's one , though you have not seen the joys above , yet such joys there are , and to consider , to study , to ponder how to arrive to them is the great thing we press upon you , as being sensible of your danger , sensible that death will arrest you , before you are aware of it , sensible that many thousands are for ever miserable for neglecting such exhortations . o sirs , we do not envy your worldly happiness , we dare assure you , that it is not any grugde , we have against your prosperity , that makes us put you in mind of these unwelcome lessons ; we have a god calling upon us , to stop you in your earnestness for the world , woe to us , if we give you no warning ! woe to you if you take no warning ! if making provision for the flesh , to fulfil the lusts thereof , would make you happy , if rioting and drunkenness , chambering and wantonness , and rouling in all the pleasures , that your flesh does promise , and your fancy pay , could contribute any thing to your felicity if solacing your selves in the wanton streams of sensual delights , would lead you into paradise we promise you , we would not molest or disturb you in your ways ; nay if you had not souls to be saved , did your spirits dye with your bodies , we would not stint you in your jollities ; but oh , can we read how the wrath of god is revealed from heaven against all ungodliness , and unrighteousness of men , and see you fall a prey to that indignation ? can we read how tribulation and anguish shall certainly fall upon every soul that doth evil , and not speak to you to prevent it ? can we read , how the lord jesus will e'r long , come from heaven in flames of fire , to take vengeance of those who have continued to disobey his gospel , and to punish them with everlasting destruction , from the presence of the lord , and from the glory of his power , and not call to you , repent , for the kingdom of heaven is at hand ? can we read how the unprofitable servant , that made no use of his talent , but buried it under ground , and would not watch , or make himself ready to meet his master , shall be thrown into outward darkness , where there is howling and gnashing of teeth , and not beg of you to trim your lamps , and arise from the dead , that christ may give you light ? can we remember how many millions lye now roaring under the fears and terrors of their own consciences in another world , that would not be perswaded to part with their darling , bosome sins ; till death tore them away from them , and not testify unto you , least you also come into that place of torment ? can we see you stand upon the brink of destruction , and be so cruel , as not to acquaint you with the bottomless gulph that 's underneath ? would you have us to be as tyrannical to you , as you are to your own souls ? or would you have us leap into everlasting burnings with you , for not reclaiming you from venturing into that fire ? sirs , what is it that doth discourage you from a sincere consideratiori of your spiritual condition ? what are you afraid of ? why doe you loiter ? why doe you deliberate whether ye shall or no ? why doe ye dispute the case ? why doe ye stand musing ? what hinders you ? is there any impediment that you may not remove , if you will ? had you been but a quarter of an hour in hell , would not you call all those men sots , and fools , that now excuse their wilful neglect of this work ? would not you see the vanity of their pretences ? would not you confess , that all those pretended cloggs are meer cobwebs , which may be broke through with the greatest ease ? would you be frighted from this duty by any temporal losses , as now you are ? are you afraid men will laugh at you for being serious ? had not you better be laugh'd at here , than be scorn'd by god , and his holy angels to all eternity ? had not you better be jeered here , than have the great king of heaven laugh at your endless calamity , and mock when your everlasting fears do come upon you ? if a fool laughs at you , do you regard it ? and why should you regard such mens scorn any more , than the laughter of fools ? alas ! they are distempered in their brains , they see not the things which belong to their peace , they know not what religion means ! will any man give over the study of divinity , or law , or physick , because the ignorant peasant sneers at him ? will a tradesman leave his calling , because such a man makes songs and ballads upon 't ? if you are perswaded that consideration , and looking after your spiritual concerns , is the way to real happiness , will you be miserable , because another man would not have you to be happy ? will that man who laughs at you for despising the world , save you harmless at the day of judgement ? will he bail you out , when gods thunder shall break out upon all disobedient sinners ? will he undertake for you , when god will be abused and mocked no longer , and the day of his wrath doth come ? will he be your advocate , when you shall have your consciences pleading against you ? alas , poor forlorn wretches ! he will not be able to answer for himself , how then should he plead your cause ? and if he can do you no service , cannot secure you against the anger of the almighty , why will you be perswaded by the anger or displeasure of a man , though never so great and powerful , to omit that , on which your eternal welfare doth depend ? sinner , as light as thou makest now of this serious reflexion on thy spiritual concerns , thou must consider them one time or other , if thou wilt not here , god will force thee to do it in hell , whether thou wilt or no : here consideration may do good , but there it will but aggravate thy torments ; here it may snatch thee like a brand out of the fire , there it will increase thy flames ; here it may be a means to enlighten thee , there it will be a means to confound thee forever . proud , self-conceited man , who canst find no time for serious consideration here ! in hell thou wilt have time enough , and o how many sad hours will it cause to consider , how thou hast mispent thy time , how thou hast flung away so many precious hours , upon thy unlawful pleasures , how thou hast derided such a sermon , harden'd thy heart upon such a discourse , slighted gods motions to repentance , smother'd the checks of thine own conscience , preferr'd the world before heaven , obey'd man more than thy creator , suffer'd every trivial outward respect , to call thee away from devotion , mistrusted gods providence , taken his name in vain , laugh'd at the wholsome counsels of thy parents and teachers , despised thy neighbors , censur'd , their actions more than thy own , taken thy fill of sin , been weary of following christ , backward to any thing that 's good , delighted with nothing but vanity and folly , dishonoured god , disgraced religion , exposed it to contempt and scorn , drawn others into vice , laugh'd men into folly , dragg'd them into hell , murther'd their souls as well as thine own , neglected thy prayers , disregarded the poor , oppressed the needy , been greedy after the world , and undervalu'd the pains and cost , god did bestow to entice thee to enter into his rest ! at this time thou 'lt be forc'd to consider , how great a blessing thou hast refus'd , what comfort thou hast depriv'd thy self of , what a wise course those took , that would not be perswaded by the vain careless world , to cast gods law behind them ; but alas ! these considerations will then be too late ; time was when thou mightst have consider'd the odiousness of sin , and turn'd from thy evil ways ; time was , when thou mightst have consider'd the absolute necessity of despising the world , and dedicated thy self , thy children , thy life and wealth to gods service ; time was , when thou mightst have considered , that gods mercy and patience did lead thee to repentance , and so have turn'd to god with all thy heart , and this had been to secure gods favour , and to enter thy name in the book of life ; but in hell , such thoughts do but gnaw and sting thee more , there they doe but augment thy sorrow , and indignation against thyself , there they do but make thee weary of thy life , and the worst of it is , , that there thou canst not be rid of these considerations , they 'l come into thy mind against thy will : here thou didst take pains to keep them out , there thou canst not hinder them from burthening , and oppressing thy soul ; here business and mirth diverted them , there thou canst not shake them off , with all the industry and labour thou canst use ; thou needst no accuser there , these considerations will be sufficient witnesses against thee , there , there thou 'lt wish , o that i had believ'd the preachers of the word ! i find those men were in the right , i find they saw more than i did , i find they were not mistaken ; if i had follow'd their advice , i had built my house upon a rock , i find they spoke no more but reason , i find they exhorted me to nothing but what was safe , and beneficial to my soul. forgive me , ye men of god , pardon my contempt of your zeal and fervency ; o send some lazarus , that he may dip the tip of his finger in water , and cool my tongue ; if your prayers , if your tears , if your entreaties , if your intercessions can prevail with god , o help , help , for i perish in this gulph ; plead with your god , sollicite for me at the throne of grace double , treble your cryes and supplications ; try whether god will have mercy on me , who have had no mercy on my self , i am frighted , i am troubled on every side , i would stab my self and cannot , dye and must not , escape and dare not ; pity , pity a poor miserable worm ! will none relieve me ? doe all forsake me ? doe men and angels leave me ? is there no body to speak comfort to me ? is there no door for consolation open ? are all the avenues to mercy shut ? hear , hear ye inhabitants of heaven ! are you deaf to my groans ? are you grown strangers to compassion ? where is your wonted clemency ? will no repentance touch the heart of god ? will no sorrow move him ? will no anguish melt him ? where is that joshua that prayed for the suns standing still , and it stood still in the midst of heaven ? hath he no prayer left to stop my calamity , and to give a truce to my torments ? where is that elijah , that pray'd , that there might be no rain , and there came no rain , for three years , and six months ? and cannot he pray that this fire may goe out ? a thousand such cries will then be in vain ; consideration now would most certainly prevent those cryes ; this would represent the groans of those wretches in that dismal prison , in such lively characters to thy mind , that thou wouldst be restless , till thou didst get into the strait-way , that leads to life , and art not thou ready to embrace it ? what fiend , what enemy , what devil , what charm quenches the fire of thy resolutions ? dost thou own god for thy creator and governor , one that hath greater reason to command thee , than thy prince , or master , or parents , and dost thou refuse to obey him ? dost thou believe , that what ever is in man , and can challenge obedience , is more eminently in god , and dost thou scruple to comply with his will ? wilt thou prove a rebel to thy prince , a prodigal son to thy father , an unfaithful servant to the best of masters ? why shouldst not thou trust god with thy soul ? why shouldst not thou run at his call ? what is it sinner , that would make thee take thy ways into serious consideration ? would a miracle do it ? why , thou hast as great reason to believe , that those miracles which are recorded in the gospel , to have been wrought for confirmation of christs sayings , were really wrought and perform'd , as thou hast to believe the reality of a miracle , if thou shouldst see one wrought before thine eyes ; either thou believest that those miracles were wrought by christ and his apostles , or thou dost not ; if thou dost not , why dost not thou examine the circumstances to be satisfied ? if thou dost , what need there any more miracles ? if those miracles will not perswade , thee , how should a new miracle do it ? nay , how shall we be sure that the sight of a new miracle would work upon thee ? how soon would time wear out the memory of it , and leave thee as careless as it found thee ? thou feest miraculous providences every day , and yet they move thee not ; that god spares such a rebellious sinful wretch as thou art , so long , and after so many thousand provocations , is a miracle ; thou seest water turn'd into wine every year ; for the insipid liquor of the vine is changed into a different taste ; thou feest how from a dry acorn , a mighty tree doth grow , which gives protection to men and beasts , and to the fowls of the air ; thou knowest how from that liquid principle job doth speak of , a man clothed with skin & flesh and fenced with bones and sinews rises ; what mighty miracles would these be , if they were not common ? and yet none of all these stir thy soul to reflect seriously , what thou must doe to be saved ? would an audible voice from heaven doe it ? why , how couldst thou be sure it came from heaven ? and should a voice come to thee from the regions of bliss , should god vouchsafe thee such a message , immediately from the clouds , as this , wash ye , make you clean , put the evil of your doings from before mine eyes : why it would be no more , but what god hath said already , it might for the present surprize and startle thee a little , but if that precept written , cannot work upon thy soul , it 's to be fear'd , the precept spoke from heaven , would make no very lasting impression upon thee . thou art sufficiently assured , so assured , that a man of reason cannot justly desire better grounds , that god hath spoke those words to thee already , and if gods repeating this duty so often in his word , can do no good , what hopes is there , that repeated again , it would draw thy heart away from sin , and from the world ? would a mans rising from the dead do it ? why , christ is risen from the dead , and is become the first-fruits of them that slept , and he doth , with all the protestations , that are fit for a god to make , assure thee , that he that believes not , that is , shews his faith by his works , shall be damn'd , and would engage thy mind to ruminate upon that threatning , and to think which way thou mayst flee , and be freed from that destruction he speaks of ; and why wilt not thou give credit to what he saith ? nay , if thou shouldst see a spirit , the ghost of one that hath been thy acquaintance formerly , a ghost that should by woeful experience inform thee , that those things the scripture speaks of , are undoubtedly true , and that god will proceed exactly , according to what he hath promis'd , and threatned there , it would more satisfy thy curiosity , than advance thy piety : and the question still may be , whether it would satisfy thy curiosity ? for it s possible thou mayst imagine , that it might be a deception of sight , and so forget it , and slight it , and make little of that motive . thou confessest christs resurrection , and why he should not be believed before a spirit , especially when a spirit could say no more , than he hath said , i cannot well conceive . sinner , who seeth not , that all these pretences , are like the wishes of sickly men , that wish for this or that fruit , for this or that dish , and when it is brought , it is so far from curing them , that often it makes them worse , and increases their distemper ? who sees not , that these are but inventions , to give some colour of reason to thy unwillingness , to shake off the sins which do so easily beset thee ? who sees not , that these are only arguments suggested by the devil , to keep thy soul from her true food and nourishment ? and who is the looser all this while ? thou wouldst fain impose upon god , and make him believe , that it is not want of will , but want of assurance , that this serious consideration of thy wayes is necessary , that makes thee stand out against it . and alas ! the cheat thou seek'st to put upon god , thou putst upon thine own soul ; and is thy soul so inconsiderable a thing , that thou makest nothing of deluding , and circumventing it ? what thinkest thou sinner ? suppose thou didst see a senate , or parliament , made up of very grave , wise , sober , judicious men , who should unanimously give their verdict in a cause , and determine it ; and while these men , after serious deliberation , give their judgement in the case propos'd to them in comes the malefactor , against whom they have given sentence , accuses the decree of the senate of injustice , charges their vote with a lye , and takes a great deal of pains , to make the world believe a tale of his own making ; whom wouldst thou believe , that grave , wise , judicious senate , or the malefactor ? the senate sure ; and then when god angels , and men , the wisest , the gravest , the learnedst of them , do all unanimously determine , that without a serious consideration of thy spiritual concerns , thou canst not arrive to any sincere reformation of life , canst never know the danger thou art in , or what thou must do to escape unquenchable fire ; and that without it , thou art a truly miserable man , and dost take the way that leads to destruction , hast thou the impudence to oppose thy sickly opinion , which arises from a distemper'd , ed head , and a more distemper'd conscience , to the grave , sound , and orthodox judgement of men , infinitely wiser than thy self ? when all with one consent affirm , that thou art sick to death , and nothing but consideration can recover thee ; wilt thou cancel their verdict , by prescribing to thy self medicines of thine own making ? all cry out against thy inconsiderate course of life , god doth not justify it , angels do condemn it , the preachers of the gospel confute it , philosophers arreign it , thy reason hath arguments against it , thy conscience chides thee for it , thy sober neighbors reprove it , and wilt not thou subscribe to their sentence ? what insolence is it to think thy self more knowing , than he that knows all things ? behold sinner , here lies the way to heaven , god is intreating thee to walk in it ; the devil is busy to discourage thee from it , god saith , here i will be found , the devil suggests that the sons of anack dwell there , god wishes thou wouldst yield , and live ; the devil , that thou wouldst stand out and dye ; god seeks to crown thee , the devil to rob thee of thy diadem ; god assures thee that this is the garden , where thy graces must grow ; the devil argues , that nothing but weeds and thistles grow there ; all the dispute is , who shall have thy soul , god or the devil ? think sinner , for god's sake , think who is the rewarder , and who is the tormenter , who is the king that can save thee , and who is the executioner that studies only to ruine thee shall not god prevail ? wilt not thou give him thy heart ? and shall satan goe away with thy soul ? shall he possess that treasure , which angels are ambitious of ? for shame , let not god goe away empty ; think what a condescension it is in god , to be willing to accept of so inconsiderable a present , as thy heart ? what is thy soul to him ? what benefit doth he receive , by offering thee his bosom ? if thou hast such a mind to be the devils slave , what need god take pains to rescue thee from that bondage ? dost thou think he cannot live without thee ? dost thou think thy being in his heaven , doth add any thing , to his felicity ? cannot he as well be glorified in thy torments , as he can in thy salvation ? cannot he make his justice , triumph over such a stubborn wretch as thou art ? wherein doth his advantage lye ? may not he be god , and great , and glorious , and admired by angels , while thou friest in hell ? thou hast very highly obliged him , indeed , that he need be at all this trouble to make thee in love with his ways ? shouldst not thou stand amazed at his favour ? shouldst not thou wonder , that this immense , and infinite majesty will vouchsafe a gracious look to so vile a worm as thou art ? and canst thou see a god court thee , and grow coy ? doth god offer to kiss thee with the kisses of his lips , and dost thou scorn his embraces ? canst thou see him carress thee , and turn away thy face ? wilt thou prefer the motions of a lying devil , before the oracles of the great god of heaven ? hadst thou rather goe along with him , that will murther thee , than accompany him that will encircle thy head with a crown of glory ? shall god magnify his mercy upon thee , and wilt thou fall in love with his enemy ? doth god intend by making love to thy soul , to give a character to the world of his infinite goodness , and compassion , and darest thou be so bold , as to lessen that character , by thy contempt and ingratitude ? behold sinner , god is willing to lay aside his flaming sword , thou shalt hear of him no more in the earthquake , or in the storm , or in the mighty wind , that breaks the rocks in pieces , but in the still small voice , the voice of boanerges shall sound no more in thy ears , he 'll blow his trumpet of war no more , all his frowns shall be done away , he 'll fright thee no more with hell-fire ; if his grace , his mercy , his compassion , can but allure thee to bethink thy self , and close with him , and so to consider the concerns of thy soul , as to resign thy self altogether to his guidance , and direction ; his aspect shall be kind , his countenance shall be nothing but smiles , his face shall be a perpetual sunshine , if by consideration of thy ways , thou wilt become sensible of thy former folly , and throw it away , and take up with him alone : if his kindly beams can thaw thy frozen heart , if his calm can win thee , and make thee prostrate thy self before the lion of the tribe of judah , heaven and earth shall be no longer in conspiration against thee , and thou shalt not need to look any more for thunders and lightnings from that heaven ; stand still sinner , and see the salvation of god ; behold grace and mercy lies weeping at thy feet , the free , the soveraign , the extensive , the attractive grace of god comes wooing to thy soul , and doth bespeak thee in this manner ; hold , hold thou poor besotted creature , whither dost thou run ? hear , hear , i bring thee the joyfullest tidings , that ever were brought to the ears of men ; god will be thy father , the lord jesus thy saviour , the holy ghost thy comforter , the angels thy companions , thy life shall be a perpetual holyday , thou shalt be a friend of god , an heir of heaven , and coheir with christ , thy sins shall all be done away , thy iniquities shall be remembred no more , all the promises of the gospel shall be thine , god will vouchsafe to live with thee , the holy ghost will make thy soul his temple , thou shalt have strength to overcome hell , and devils , flames and swords , and be more than a conqueror through him that loved thee , the lord jesus christ : ask a heaven , and thou shalt have it , a crown , and it shall be thrown into thy bosom , a kingdom , and it shall be thine , ask all the treasures of glory , and they shall not be denied thee ; from this time forward thy name shall be inrolled among the favourites of heaven , and in thy soul , as in jacob's ladder , the angels shall be continually ascending , and descending , and thy head like gideon's fleece , shall be water'd with the dew of heaven , while the unbelieving world shall be dry , and all this shall be thine , if my love , my mercy , my kindness can prevail with thee , and engage thee to think seriously , what thou must do to please god , and to be happy for ever . o sinner , had those who now lye sweltring under the burning wrath of almighty god , such an offer as this , how would they leap and triumph , and agree to so reasonable a condition , and thank god upon their bended knees , day and night , and praise him without intermission , that he will vouchsafe to receive them on no harder terms than these ! o sinner , is thy heart of stone , that it doth not dissolve at this gracious message ? can the rock hold out against these bowels of compassion ? poor stubborn wretch ! were not thy heart all steel , were not thy conscience seared , how couldst thou forbear being prick'd at the heart , hadst thou but the least spark of good nature left in thee , what might not these golden chains , these silken strings , these cords of love , doe with thy immortal soul ? the only reasons that the servants of benhadad had , to humble themselves to the king of israel , was this , we have heard that the kings of israel are merciful kings . sinner , hast not thou both heard and seen , and seest it to this day , that the true king of israel is a merciful king , and will not this prevail with thee , to throw thy self down at his feet , and kiss his scepter , and consider thy imprudence , in deviating so long from the end of thy creation and redemption , and make thee contented to part with all the strong holds of iniquity within thee , and with all imaginations , that exalt themselves against the obedience of christ jesus ? o doe not tell me , that thou wilt most certainly bethink thy self sometime hereafter , when sickness and approaching death shall take thee off from thy worldly businesses ; vain foolish man ! how dost thou know thou shalt live till tomorrow ? for , what is thy life , even a vapor that appears for a little time , and then vanishes away ? how many thousands are cut off , as they are going up the hill , in the noon of their days , before half their race be run ? and what patent hast thou from heaven , that it shall not be thus with thee ? god laughs at that repentance , which men begin , when they can keep sin and the world no longer ; he sees it is forc'd and squeez'd , and weak , and feeble , and will god accept of thy devotion , when thou hast exhausted the cream and marrow of thy bones in the devils service ? how sinner ? consider thy ways upon thy death-bed ? mad man ! dost thou know what consideration means ? the soul must be in its full strength , that considers the sinfulness and sad consequences of her life . doest not thou see how in sickness the soul sympathizes with the body ? how the mind languishes with the flesh ? how weak , how feeble the thoughts are upon a death-bed ? how the mind is employed with thinking of the pain and anguish , and uneasiness of the body ? how mens weakness scarce gives them leave to repeat the lords prayer intire , without interruption ? how setling their estates , and disposing of their worldly affairs , and sorrow , and vexation , that they have not managed their secular concerns , with greater prudence , takes up their cogitations ? and how transitory , and superficial mens thoughts of sin , and of another world are , except they have gotten a habit of heavenly-mindedness , by a long and constant practice of holiness , in the time of their health , and liberty before ? and doth salvation deserve no more , but a few slight and skin deep reflexions , when thou liest a dying ? canst thou have such low thoughts of everlasting glory , as to let consideration of it , come behind all the satisfactions of thy flesh ? canst thou entertain such pittiful , sneaking conceits , concerning that mighty heaven , god out of his singular , and unparallell'd mercy , hath condescended to promise to his saints , as to delay thy contemplations , and thy taking a view of it , till thy heart-strings break , and thy throat begins to rattle , and the house is falling ? goe ye cursed into everlasting fire , prepared for the devil and his angels . alas ! when men are a dying , the time of working is past , that 's the night , wherein no man can work ; that 's the time indeed to reap comfort of our former conscientious practises , but not the time to work out our salvation in ; that 's the time of rejoycing , because our redemption draws nigh , not the time of setting out from the gates of hell ; that 's the time to finish our course with joy , not the time to begin a holy life . alas ! the strength and vigor which must be used in a heavenly conversation , is then gone , and men are just upon the point of reckoning with god , their accounts must then be ready , not to make up , so that if thou art not ready now , to take thy spiritual concerns into serious consideration , thy heart will be hardened every day more and more , and the longer thou livest , the less mind thou wilt have to set about it ; and if thou dost not think it worth thy trouble , to spare now and then an hour from thy worldly businesses , to mind this one thing necessary , thou doest as good as tell god , that thou wilt have none of his heaven , and judgest thy self unworthy of eternal life . o sinner , the present time is the day of salvation , this is the acceptable time , now strike , and thy sins will fall , now strive , and the crown will be thine , now fall to work , and promise thy self eternal rest ; thou canst call no time thine own , but the present time , that 's only in thine hands ; make use of that , and save thy self from this untoward generation . extricate thy self from the delusions of the flesh , take courage , and be gone , stay not in sodom , now accept of mercy , now lay up thy treasure , and secure thy right to the tree of life , now remember thy creator , and god will remember thee , when he makes up his jewels , and spare thee as a man would spare his own son that serves him . hear then this , men , fathers , and brethren ; the god of your fathers , the god of abraham , the god of isaac , and the god of jacob hath sent us to you , to tell you , that his supper is ready , and the doors are open , and the guests are come , and yet there is room , and that you may fill the room which is left , is the message we come to acquaint you withal from him , who delights not in the death of a sinner , but would have him turn , and live . hear this ye great ones , ye nobles , ye mighty men , and consider your ways : consider , whether that voluptuous life you lead , is like that life which that saviour , in whom you pretend to believe , doth prescribe in his gospel ? consider , whether you are not obliged to practice all those vertues , and duties , that the meaner sort perform ? and whether in framing to your selves , a new way to heaven , a way different from what the word of god doth represent , you are like to be happy in those castles of air you build , and like to arrive to that glory , which you wish for , and hope to be receiv'd into ? consider , what your pride , and sensuality will at last conclude in ? and whether you will dare to brave it at the great tribunal , as now you doe on earth , where you have no body to controul you ? ye that are magistrates , whom providence hath placed over others to execute justice , and to shew a good example , consider your ways . consider , how heavy your connivance at the most notorious sins , sins , that offer to pluck , even god out of his throne , will lye upon your consciences one day ! consider what hurt you do , how many souls you ruine , by your debauch'd and luxurious lives ! consider , whether you can satisfy god , as easily as you can do man , and whether that injustice , that oppression , that covetousness , that lewdness you make nothing of now , are not sins weighty enough to bear you down into the burning lake ? ye learned men , whether ministers or others , who see and know more than the vulgar do , consider your ways . consider whether that great knowledge you have , will not procure ye double stripes , if you improve it not into a higher degree of seriousness , than common people use ; consider what a ridiculous thing you make religion , if being perswaded and convinced of the rationality of it , you doe not express the power of it , in your conversations . consider , whether building heaven with your voices , and hell with your behaviour and deportment , will not bring down upon you the severest plagues , that are written in the book of god! ye that are hearers of the word , and frequent the temple of the lord to be taught his statutes , and his ordinances , consider your ways . consider , whether so many entreatings , warnings , reproofs , and admonitions , in season , and out of season , which you take no notice of , will not be brought in one day , as evidences to justify your everlasting condemnation ? consider , how god is like to resent your barrenness , and unfruitfulness , under the richest means of grace , under the droppings of his fatness ! consider , how justly god may punish your not digesting , and applying his commands and precepts to your selves , with hardness and blindness of heart , and whether this judgement be not more frequent , than the world is aware of , and whether you do not participate of that judgement ? hear this , all ye that carry rational angelical souls in your breasts , consider your ways . consider , what shall it profit a man , if he gain the whole world , and loose his own soul ? or what shall a man give in exchange for his soul ? sirs , you stand upon the brink of a bottomless pit ; who , but a man , whose brains are crack'd , would not look about himself ? the least push , or thrust sends you thither ; who would not take some pains to get into a harbor ? the ship is ready to be cast away , the masts are split , it 's leaking on every side ; who would not lay hold of a plank to save himself from drowning ? if you know not what to do with that power of consideration , god hath given you , marvel not , if god takes it away , and since you will not bethink your selves , how to be freed from sin and misery , protests in his anger , that you shall not be able to make use of that power any more , in order to obtain eternal life ; since you will not take up that sword of the spirit , to cut the cords of sin and disobedience , no wonder if god blunts and dulls the edge of it , that it shall be of no use to you , when you would employ it . o christians , there is no jesting with a merciful god ; where the greatest mercy is scorn'd and rejected , what can ye expect but the severest judgements ? be wise therefore , before the black decree be irreversibly signed and sealed against you , you 'll bless the hour , and the day , which bears the date of your entire and sincere agreement to gods will , in this particular ; and when you shall find by blessed experience , that this serious consideration of your ways is the gate to paradise , you 'll admire the bounty , wisdom , and goodness of god , that moved your hearts to embrace the motion , and you will not be able to forbear breaking out into singing the song of moses , and the song of the lamb , blessing , honour , and glory be unto him that sits upon the throne , and unto the lamb , for , ever and ever . chap. viii . of retirement , and prayer , the two great helps to consideration . retirement proved to be necessary to make consideration of our spiritual state more quick , and lively . prayer calls in the assistance of gods spirit , and renders the work effectual . a form of prayer to be used upon this occasion . i will charitably suppose , that the preceding exhortation , may have made some impression upon my reader , and made him in some measure , willing to think more of his soul , and of the danger it is in , and of his eternal state , than formerly he used to do , and therefore to shew him how this consideration must be managed , that it may in truth conquer , and subdue his inordinate affections , and make them subject to the best of masters , i shall lay down some necessary helps to consideration , and these are to mention no more , retirement and prayer . i. retirement , though i readily grant , ( and do commend it too ) that men , as they are walking with others , or travelling , or going abroad about their necessary occasions , or standing in their shops , or other rooms , where company goes in and out , may think , that the course they have taken hitherto , is not safe , and therefore it 's high time to change , and alter it : yet seeing those thoughts are too much diverted by sensual objects , and apt to goe no farther than the mind or understanding , and reach no deeper than speculation ; it must necessarily follow , that retirement is requisite , to make it reach the affections , and to spread it as far as the life and conversation . by retirement , i do not mean absconding , or hiding ones self in a corner in the countrey , or in a wilderness , but retiring in our own houses . let the place we live in be never so populous , to be sure we have chambers to be private in , and as the rich may make their best room a desart for this work , so the poorest may convert any corner in their houses into a place for this exercise ; it s not the neatness of a closet , that cleanses the soul from filthiness , nor the curiosity and convenience of a withdrawing room , that fits the heart for him , that made it ; but as christ made sometimes a mountain , sometimes a ship , sometimes a cross , his pulpit ; so a man may make a meadow , a field , a wood , a garret , any corner in his house , a place fit to retire in , to consider seriously how the case stands between god and his own soul. i know what men do commonly object , the very same thing they object against consideration it self , and whereof we have sufficiently spoke in the second impediments viz. that they have a great deal of business , and they can spare no time for this retirement . business , no doubt , must be done , but there is a time for every thing , and a season for every purpose under heaven , and then sure there must be a time for this spiritual retirement too , if there be not , we are obliged to find time for it ; he that cannot , or rather will not , had as good say , he hath no time to be saved , and he that cannot sometimes neglect the concerns of his body , or estate , for the concerns of his better part , derides salvation , and does not believe , that there is such a thing , or if there be , that it is of so much value , as the dirt and dung he grovels in . it 's true , manasses retirement was forced , much against his will , yet still it was privacy that contributed much to his amendment , for while he was encompass'd with his courtiers and flatterers , and his fawning crew , he thought religion a thing below him , and a new creature but a canting term ; but being alone , none but god and his calamity about him , having nothing 〈◊〉 take off his thoughts , from reflecting o● his apostacy , behold , how consideration melts him , his conscience sets upon him , makes him ashamed of his unfaithfulness to his god , makes the tears stand in his eyes , and so great is his change , that he who had exceeded all the nations round about him in idolatry , and lewdness , immediately takes away all the strange gods , and the idols out of the house of the lord , and all the altars that he had built on the mount of the house of the lord , and in jerusalem , and cast them out of the city , and commanded judah to serve the lord. chron. . . . so pleasing is this retirement to god , that he doth expresly call himself , our father which sees in secret , matth. . . when christ had a mind , his disciples should see his glory , he doth not carry them to jerusalem , leads them not into the market-place , doth not mingle them with the multitude , bids them not attend him at herod's court ; for he knew these places , would rather distract , than help their devotion : but he summons them to goe up with him into a high mountain apart , bids them retire from secular businesses , leave their sensual affections at home , separate themselves from such worldly employments , as were apt to take up their minds , that their thoughts might be more at liberty , to contemplate his glory , and the transfiguration might affect them more , and make the deeper impressions upon them . for indeed we find , that as a mans reason is more free in such retirements , so god is the readier to meet him , as the angels did jacob , in this privacy , and to display to him the vanity of that world , he hath doted on , the scarlet dye of those sins , he hath delighted in , and that miraculous love , he hath undervalu'd , and trampled on , with the vengeance , he hath procured , and been greedy of : for now it appears , that the man is in good earnest to be sav'd , and to such , god never denies his favour , for most men play with religion , goe about it , as if it deserved no pains , and therefore here god doth no mighty work , as being loath to cast his pearls before swine . he that retires to consider , what he must do to be saved , makes religion his business ; and those that seek me thus shall find me , saith the eternal wisdom , prov , . . such mens minds he is willing to over-shadow , with the power of the highest , such men prepare to meet their god , and god certainly will not fail them . and christians say you what you will , either the gospel is no gospel , or you 'll find by woeful experience , that without you are at some trouble about your everlasting concerns , and deny your selves in your time , profit , ease , pleasure , and punctilio's of greatness , to mind your spiritual interest , and without heaven doth cost you something more than ordinary , god hath no heaven for you . he that retires , and sets aside his worldly business , and makes bold with the company he is in , and leaves them to take a view of his duty to god , and man , that man lays force upon the kingdom of heaven , i am sure offers violence to his carnal interest , violence to flesh and bloud . the heathen could say , that the gods fell all their gifts and riches for diligence , and industry , and we find it to be true of the god and father of our lord jesus christ , and that person who retires , and takes pains with zachans , to see christ , may expect the same gracious return , which was made to that publican . this day saivation is come into thy house . the truth is , should god discourse sinner , that is in company with other men , or going about his secular affairs , he would find him yawn and gape , and stretch himself , and gain as much attention , as he that tells a story to a man , whose mind is employ'd about other objects : he seems to give him the hearing , but when a great part of the tale is told , he starts up , and asks , what do you say ? but in private , where there is none but god and his own conscience , god can best answer the sinner's objections , against a serious consciencious life , and the sinner is most likely to attend to god's proposals ; for here , if his flesh and bloud doth plead , that the sin he is to leave , is sweet , and pleasing , and profitable , god can presently argue with him ; dost thou call that sweet which is most bitter and grievous to thy god , and must expire into the bitterest groans ? is that so pleasing to thee , which offends , and grieves thy blessed redeemer , who descended into hell to snatch thee out of it , and can any profit here counterpoise the eternal loss of thy soul ? so if he plead , that the sin he harbors , is but a little one , his conscience can immediately dash the plea , and reply ; how ! can that be little which offends an infinite majesty ? can that be little which nailed christ to his cross ? since thou knowest , that this little sin is injurious to god's holiness , what delight canst thou take in affronting him , in whose power it is , either to save thee , or to damn thee ? the less it is , the greater shame it is , that thou shouldst plead for keeping it ; the less it is , the sooner it may be parted withal ; o flatter not thy self , thy great love to this sin , makes the sin it self great ; and canst thou be said to love god , that canst hug that , which thou knowest runs counter to his honour and glory ? in the same manner , all other exceptions nay be answer'd , and the sinner finding , that the reasons he formerly thought invincible , are so easily dash'd , and blown away , is most likely to hearken to the far stronger arguments of god , and his own conscience : the rather , because he retired on purpose , to have a clearer sight of his ways , than before he had ; and since god doth vouchsafe him so distinct a prospect of his folly , and preposterous love , he justly thinks , that not to yield to god's reasonings , is to mock him , and savours of such ingratitude , as admits of no excuse . indeed , without retirement our thoughts and considerations flow at large , like water in the sea , and we can make no great observations concerning them : but in retirement , they are much like water in a weather-glass , and by them we may guess , what temper our souls are in , whether hot or cold , more exactly than men do at the warmth or coldness of the weather , by the rising and falling of the liquor in those glasses . in such retirements , a holy awe and reverence seizes on the soul ; and when i see men can retire to drink , to play , to sleep , and to debauch themselves , i see no reason but they may , ( i am sure they have greater reason to do it ) retire to consider the good , and welfare of their immortal souls . i have already proved , that consideration must be frequent , and consequently this retirement must be so too , not that a man must never reflect on his actions , or mind whether they be good or bad , but when he retires ; no , consideration is either occasional , or a solemn and set duty ; either a habitual guide , or an extraordinary remembrancer ; the former , as it is universally useful , and a great means to prevent sin in a true believer , to check him when he would commit it , to engage him to repentance , when he is fallen , to direct him what he must do , and to encourage him to those duties , which are proclaim'd in his ears , as necessary to salvation ; so it is a necessary companion , where ever we are , or what ever we are doing ; and these occasional considerations need no retirement ; but then where the stream of man's life must be turn'd , or the actions of the day reviewed , how far they have been agreeable to the will of god , how far they have been contrary to it , or where a strict mortification of sin must be used , or where a long neglected duty must be made a familiar guest in thy soul ; in a word , where the work to be done , is of some more than ordinary difficulty , there those occasional reflections will not serve turn , but more solemn considerations must be called in , and these solemn considerations , are properly the things which require retirement , and as its fit they should be used once a day at least , so he doth truly mind the interest of his soul , that some time every day retires , and considers how he hath behaved himself that day towards god and man , whether his heart hath not been too much carried out after the comforts of this world , what incroachment they have made upon his love to god , and how they will fill the garden of his soul with weeds , if he do not stop their progress betimes , and root them up , what company he hath been in that day , what he hath done in his closet , what his thoughts , words , desires , actions , affections have been that day , whether he hath not been more concern'd for the trash , and perishable riches of this life , than the glory of god , and the salvation of his soul , and how necessary it is for him , having had a fall that day , to be more careful , and cautious , and circumspect the next . this consideration is the pulse of the soul , which while it is beating , it 's a great sign that there is life in the soul , and a good argument , that god will increase and enlarge that life . and as edification , and progress in goodness , ought to be the real design of retiring , from the world , so it doth necessarily import , that men ought to chuse the liveliest hours , or the hours when their spirits are most active , and freest from drowziness , for so great a work . when men are drowzy and sleepy , considerations may often come in , but they are so weak , and faint , that they leave the soul as cold as they found it , and put it into the circumstances of that man in the gospel , who took men for walking trees , saw something , but knew not what to make of it , or what name to give it . while i am discoursing thus , methinks i see the sensual reader smile ; retirement thinks he , this were to make my self a prisoner in the soft times of peace , and to deprive my self of that freedom , which god and nature have given me ; this were to goe into a monastery , and submit to the se verities of a convent : this at the best , can only befit a priest , but can be no qualification of a gentleman : indeed , if gentlemen had no heaven to gain , no hell to avoid ; if god had made them beasts , as too many doe make themselves , we should not be displeased at this rambling talk ; but it 's an old trick , where men have an aversion from a duty , to represent it in a dismal dress , and to take off the burthen from their own shoulders , and to bind it upon others . if they could satisfy god with these shufflings , as easily as they doe their own consciences , they were safe , but that , the great day must decide ; and when the archangel shall sound his trumpet , to gather the dead from all parts of the world , and god , who prescribed to all men , but one way to happiness , shall make a strict examination , how every one hath observed the rules and statutes of that way ; it will appear that this retirememt , in order to a serious pondering of our actions , was a duty incumbent on some people else , besides ministers . he that retires upon this account , doth indeed imprison himself , but it is , that he may attain to true and perfect liberty , triumph over the slavery of sin , lead his corruption captive , and free himself from the dreggs and dross , which corrupted nature hath brought upon him . little doth the sensual man think what felicity he robs himself of , by scorning this retirement . here heaven would look more beautiful to him , than in a croud ; here he might in a manner with st. stephen , see the heavens open , and his saviour standing at the right hand of god ; here he might truly enjoy himself , and look with pity on those men , who like spirits which are sometimes seen in mines , with great labour , doe nothing at all to any purpose ; and when they have tired , and wearied themselves in the world , like flies , burn themselves in that candle about which they have been hovering . come sinner , prepare thy pencil , mingle the richest colours thou canst get , draw thy sinful careless life , give it a beautiful virgins face ; draw all the charms that thy fancy can find out ; here , draw the adoration the world pays unto her , there the bows and cringes , whereby both great and small insinuate into her favour . on her head draw a tree , whose fruit is gold , and the dew whereof ▪ hardens into pearls ; let her right hand grasp a crown , and her left drop gifts on her clients , and votaries . but then , when this proud peacock is drawn thus , in all her dazling circles , forget not to draw her ugly feet , i mean an unquiet , roaring , disturb'd , distracted , trembling conscience ; for into this dismal shape , doth that lovely mermaid end . on the other side , i 'll paint a wilderness , a grove , which wise nature made , and in it i 'll represent a devout soul kneeling , and with the publican , smiting upon her breast ; then will i draw heaven , and out of that heaven , grace and mercy in the shape of an angel , flying down with this message , fear not , i have redeemed thee , thou art mine ; and holding a bottle under to catch her tears : immediately upon this , the holy ghost shall be seen descending , spreading his beams , and warming that soul , and invigorating it to resist the world , the flesh , and the devil : by and by the glory of god shall appear , and crown all with peace and joy , and infinite content , and eternal hallelujahs . and now sinner , which of these pictures wouldst thou chuse ? do not the homely feet of the former fright thee ? can all the beauty thou seest in that painted harlot , countervail the misery it dies into ? is an ever-gnawing conscience , matter of sport and laughter ? when all these painted gaudes must break into a dismal dungeon ; wilt thou laugh awhile , that thou mayst mourn and lament for ever ? but if thou art so fond of this dangerous garden , that nothing can reclaim thee from being delighted with it ; take thy choice , give me the other landskip . i know this world men are so fond of , e're long will have an end , and their pleasures will have an end , and their sins will have an end , and their glory will have an end ; but where these end , gods justice and indignation begins ; blessed is the man , that hath then the god of jacob for his refuge , the lord will deliver him in the time of trouble ▪ what , if i enjoy none of the worlds want on solaces ? i know where better and stronger consolations are to be had ; what if thorns and bryars surround my lillies , and roses , i know they are but to preserve them , and to hinder the devil from tearing them to pieces : these thorns are my safeguard , which will e're long be done away , and when i am out of the reach of all enemies , my lillies will continue fresh , and flourishing for ever : what need i covet the world , when i am made to live above the world ? what should i love this earth for , when i have a god to love ? why should i dote on nature , when i am in the state of grace ? god hath made me many glorious promises , how can i forbear rejoycing under the thoughts of them ? by grace i am made partaker of the divine nature ; wonderful dignity ! being advanc'd so high , why should i be enamour'd with a little dust ? when god hath made me a king , why should i debase my self , or stoop to the mean employment of a peasant ? i know god doth not see , as man doth see , a soul that loves him above all , is more esteemed in his sight , than the proudest monarch ; nor do rags fright him from fixing his habitation there , where he meets with an humble , broken heart : let others glory in their great titles , in this i 'll glory , that i am a child of god. who can express the honour god bestows on those that give their hearts to him ? to be a child of god is infinitely greater honor , than to be of kin to princes , or to have the bloud of nobles running in my veins . a father expresses greater endearments to him , that participates of his nature , and draws his substance from him , than to him , that 's only like him in the face ; how far greater love then may i conceive in god to a child , which by grace is a partaker of the divine nature , than to the blessed angels themselves ? the whole creation in a manner participates of the divine nature ; but all other creatures are but pictures , painted images of that glorious nature ; he that is a child of god , is a lively image of his father , which is in heaven , and he hath fellowship , and communion with the father , and his son jesus christ. what mysteries are these things to a poor worldling ? but oh how comfortable to him , that feels the good spirit bearing witness with his spirit , that he is a child of god! if god be my father , then all the riches he hath are mine ; if he be my father , he cannot but take special care of me ; for , can a mother forget her sucking child , that she should not have compassion on the fruit of her womb ; yea , she may forget , yet will i not forget thee , behold , i have engraven thee on the palms of my hand , esay . , . fathers sometimes , expose their own lives to save their sons ; god hath done infinitely more for me ; for he assumed humane nature , and exposed his life for me , who was his enemy , and a traitor to him , that i might become his son. by grace i am the friend of god , if god had not taken me for his child , yet how excellent , how incomprehensible would the favour be , that he vouchsafes to take me into the number of his friends ? what a stir do men keep , to purchase the friendship of great men ? how little do they esteem the friendship of the almighty ? they have not souls clear enough to admire the mercy ; their understandings are too earthy to adore so great a bounty ; it requires too much spirit and mind , to be ravished with such compassion . a friend is often loved better than neer relations ; what may not i promise my self from this love and friendship of god ? what calamity or misery is there in which this love cannot hold my head , and keep it from aking ? to be loved of god , is to be fed with the richest stream , and to live upon milk and honey . if god laid down his life for his enemies , what will not he do for his friends ? when i was his enemy , god seemed to love me more than he did himself , and now that i am his friend , shall i think he will love me less , than an enemy ? how should i rejoyce to have such a friend as jonathan was ? but alas ! what is this friendship to gods love ? all humane friendship is perfect perfidiousness , in comparison of gods friendship . god so loves his friends , that he knows not how to be separated from them ; if god had no other place to move in , but heaven , he would leave that heaven , and come down and joyn himself to those , whom by his spirit he hath adopted into the number of his friends ; so great , so immense is his love to them . he that is a friend of god , becomes gods individual companion . what a favour would it have been counted , if the son of god , when he was on earth , would have joyned himself to one particular man , and would have never departed from him ? what a priviledge then must it be , for one who is gods friend to have the divinity always present with him , not only as a companion , but as an inhabitant , for he dwells in us by his spirit . did ever any father love his son so , as never to part company ? did ever any mother love her child , as never to suffer it to goe from her arms ? but god is continually embracing his friends . among men , a father cannot be always there where his son is , but god knows not how to be from him , that is his friend ; and though god be in all creatures by his essence , presence , and power , yet that is , because he is god ; with a gracious soul he is , because that soul is his friend ; and if god were not immense and infinite , and could not be with his other creatures , yet he would be with such a soul with whom he is one spirit ; and if he could forget things , yet he could not forget such a soul , or lay aside the thoughts of his prosperity , and welfare ; and if he could forsake his other creatures , yet he could not forsake such a soul , but would work always some good or other in her : for gods love being strong , it s always active , and where god bears a good will to a soul , he cannot but communicate goodness to her . and shall i after all this , repine , because i am not a favourite of kings and princes , when i have god for my constant guide , and associate ? how should i stand amazed at the strangeness of the favour ? if god should charge all the angels of heaven , all the ten thousand times ten thousand spirits which wait upon him , to goe and attend such a man with all the grandeur , and majesty imaginable ; yet what is all this but a desart to gods society ? in having him for my associate , i enjoy more dignity , more majesty , more pomp and glory , than if i had all the armies of heaven waiting upon me ; and can i think , god is always with me , and will not provide for me ? if i should neglect all things in the world , and mind nothing but the things of god , and my fathers business , i might he confident that he would feed me , and support me , because so great , so good , so almighty , so kind a friend could not see me perish . the son of god hath not honoured any angel with the name of brother , and yet if i am united to him by grace , and by his spirit , i enjoy this priviledge , and as mothers love those children most , for which they have suffered and endured most ; so i may be confident that god loves me most fervently , because he hath suffered for me on the cross , and endured most bitter tortures and agonies for me . how may i exult , how may i triumph in this love ? o my god! the angels , for the least drop of that grace , thou hast bestowed on them , are more beholding to thee , than all other creatures , for all their natural gifts , and for the creation of the whole world : but for the least degree of grace thou hast conferred on me , i am more beholding to thee than all the angels in heaven ; for that i might live by grace , thou delivered thine own son , the son of thy bosom , the brightness of his fathers glory , to be crucified , and to dye for me , which is more than thou hast done for all the angels in heaven ; and thus thou hast obliged me more than thou hast done the heavenly cherubins and seraphins . farewel ungrateful treacherous world ! i have seen enough of thy deceitful presents . i 'll follow thy weak judgement no longer , i 'll esteem no riches , but what my saviour hath counted so : in following him i cannot erre ; self-denial , and doing the will of god , were the treasures he studied to be master of ; why should not i judge that to be riches , which god hath judged so ? why should not my mind agree with the verdict of the most high ? nay , when god doth love me so entirely , why should not i for love of him conform my understanding to his judgement ? i see , those that love the world , at the same time confess , that they ought to love the everlasting riches more ; for if the fading things deserve their love , things permanent and solid , and eternal , ought to be loved much more . i will not think much of afflictions now , for i find that god by them , would make me weary of my fondness to perishable trash , and elevate and raise my soul , to embrace those treasures , which neither men nor devils can steal away . physitians i see , when they would cure a sick man , make him sicker than he is , by enjoyning him abstinence , by adustions , by vomitives , by putting him to greater torments . i know my soul is sick , god would make it perfectly well ; but such is my sickness , that god must put me to pain , and anguish , and great trouble , before i can be well ; my heart is all flint , but when this stone is struck sufficiently , it will then send forth holy fire ; when my flesh is weak , my strength will retire more to my mind , and understanding , and i shall be fitter for heaven . the glorified bodies of saints , in the last day , will be the more splendid and illustrious , the more they have been afflicted , and tortured here , and shine the more , the more dismal the dungeon was , they were kept in , during their abode in this valley of tears . why should i weep , when god takes away from me the cause of weeping ? how many thousands are now weeping in hell , because they enjoy●d so much of the worlds comforts , and made them occasions of affronting their creator ? shall i count that loss , which is my gain , and call my want of riches , a misfortune , when it is the greatest remedy to fit my soul for heaven ? what is impudence is it in me , to desire that of god , which i ought to hate ; at the most , love but with fear and trembling ? what inhumanity to my self is it , to beg poison of the father of lights , and to murmure that he gives me not that viper , which will sting me into endless tortures ? my love of the world is adultery , and shall i desire that , wherewith i have committed adultery ? is it not all one , as if a woman should entreat her husband , to let her enjoy the pleasure of an unlawful bed ? the husband doth shew great mercy to her , in that , when he might punish her more severely , he only removes the adulterer ; and shall i count that mercy an injury ? in wishing for the riches , and greatnesses of this world , i do as much desire god to give me that , whereby i may offend him . shall i be angry with a chirurgeon , who to prevent the spreading of my cancer , cuts off a member , to preserve my life ? and shall i take it ill of god , for wounding my flesh , to draw out the arrows that stick in my heart , and would fester , and kill me , if not pull'd out betimes ? how shall i be crown'd if i strive not ? how shall i strive , if i have no temptation ? i cannot strive without an enemy , and without striving there can be no victory ; the workman doth not pull the gold out of the fire , till sufficiently refined , and shall i murmur , that god lets the fiery trials continue upon me , when it is certain , that my gold is not yet fit to be receiv'd into the sanctuary ? i am full of dangers , but my greatest danger is security . men fear , and quake , and tremble , if they are in the midst of an hundred enemies . i have all the devils in hell against me , and a whole army of lusts bent to ruine me , and am not afraid . and when there is nothing can rouze me from my security , but affliction , ought not i to kiss the rod ? in the greatest troubles i may be assured , that god loves me , and that it is not his anger , but his love , that follows me with chastisements , and why should i fret under the yoak ? especially , when fretting and strugling to shake it off before gods time , doth but make my neck more sore , and the yoak far more uneasy ? i brought the cause of suffering , with me into the world , which is sin , and how can i expect i shall be freed from suffering , till i am freed from sin ? god might have placed me in heaven ; immediately upon my coming into the world , without any of these outward troubles : he could as easily produce bread out of the earth , as he doth the ears of corn ; but that man may sweat and labour , and relish his bread the better , he causes only the ears of corn to spring , and of them bread must be made ; so by labour and suffering , god leads me unto glory ; that i may the better relish his bounty , and liberality , and my rest may be the sweeter after my toil and tempests here . affliction , i know cannot hurt me , for my saviour hath been my taster ; there can be no bitterness in these herbs , when my god hath season'd them . why should i love god less than dogs do their masters ? these poor brutes are beaten , and struck , and chid , and pelted with stones , and yet the more they are beaten , the more they love their owners , and cringe , and bow , and humble themselves before them ; shall i be worse than a beast , and shall i carry a rational soul in my breast , and kick against those pricks which god hath set to guard me from eternal flames ? all my sorrows and bitterness will shortly be poured out into an ocean of sweetness , and how little of it shall i perceive then ? it will then be all lost in a sea of glory , and i shall forget that i was poor , and wretched , and naked , and miserable , when i shall be eternally enriched with god bounty , enamoured with his perfection , decked with his majestick robes , comforted with his consolation , delighted with his love , enriched by his wisdom , and satisfied with his beauty , in whose presence there is fulness of joy , and pleasure at his right hand , for evermore . these are some descants upon that picture of retirement , with such consolations can he that retires , refresh himself , while the man that wearies himself with the vanities of this world , finds no solid peace , and when he comes to dye , must look back upon his former life with horror and anxiety , but ii. another great help to consideration , is prayer , this is the ambassador that must goe to heaven , and fetch the assistance of gods spirit from thence . consideration shews me my danger , and my happiness , but it 's the spirit of god must blow upon my affections , that they may actually shun the one , and reach after the other , and this spirit must be had by prayer , not by lip-labour , not by prayer unto which the heart is a stranger , and knows not what the tongue means in making such a noise , but by prayer , which expresses the real desires of the heart , by prayer , that flows from a deep sense of the absolute necessity of the grace of god , and hath fire and flames enough to bear it up into heaven , for if you which are evil , can give good gifts unto your children , how much more shall your heavenly father give his holy spirit to them that ask him , saith christ , luc. . . and what kind of asking this is , appears from the parable immediately preceding , for which of you , saith christ , v. . shall have a friend , and shall goe to him at midnight , and say unto him , friend , lend me three loaves , for a friend of mine in his journey is come unto me , and i have nothing to set before him ; and he from within , shall answer and say , trouble me not , for the door is now shut , and my children are with me in bed , i cannot rise and give thee ; i say unto you , though he will not rise , and give him , because he is his friend , yet because of his importunity , he will rise and give him as many as he needs . and then it follows immediately , ask , and it shall be given you , i. e. ask for gods holy spirit , with the same importunity , with the same fervency and earnestness , that this man did the loaves ; follow god with incessant cryes , resolve not to be denied , and it shall most certainly be given you . the truth is , importunate and fervent prayer shews , a man is in good earnest , and that he doth not come to god out of formality , or meerly to satisfy the motions of a fearful conscience , but that a great sense of the goodness and mercy of god , and of his spiritual wants , and necessities , puts him upon prayer , and such prayers god cannot despise , because he hath promised to hear them , and of this the evangelist gives us a very illustrious example in the woman of canaan , crying unto christ , lord help me . the answer is rough , it is not meet to take the childrens bread , and give it unto dogs ; yet this doth not terrify her , she doubles her cryes , and seems to catch our saviour in his own words ; truth lord , yet the dogs eat of the crumbs , which fall from their masters table : and now god can hold no longer , but from his mouth drops the joyful word , o woman , great is thy faith , be it unto thee even as thou wilt , matth. . , , . prayer sanctifies consideration , and where the soul begs hard of god , that god would set home the reflexions she hath had , and work her into a willingness , to close with his will , that he would increase that light which consideration hath given her ; give that light , fire too , to warm as well as cleer her , and drive and force those convictions , consideration hath afforded her , into a serious conversion ; terrify her so with that sight of sin , which consideration hath darted into her , that she may remain no longer in the suburbs of hell , but come out of sodom , and so allure her with that beauty of holiness , which consideration hath let her have a view of , that she may not be able to resist the splendor , but submit to the power , and send his spirit so to move upon her affections , so to actuate her endeavours , so to encourage her with promises , that it may not lye in the power of the devil , nor in the power of her lusts , to gain-say or contradict , or dash the resolutions she hath taken ; where the soul doth with strong desires , pour out these her requests before god , the good father opens the gates of heaven , le ts in the messenger , makes him welcome , smiles upon him , and sends him back , laden with mercy , and puts words into his mouth , and bids him tell the soul boldly from that god who heareth prayer , i have heard thee in an acceptable time , in the day of salvation have i succour'd thee , i 'll pour out my spirit upon thee , i will open a river in high places , and fountains in the midst of valleys ; i will make thy wilderness a pool of water , and thy dry land , springs of water ; i will plant in the wilderness , the cedar and the myrtle , and the oil-tree i will set in the desart , that thou mayst see , and know , and consider , and understand together , that the hand of the lord hath done this , and the holy one of israel hath created it , cor. . . es. . , , . up then christian , who art resolved not to let the concerns of thy soul , lye at six and sevens , who art afraid to hazard eternity with the careless besotted world ; like another lazarus , beg alms of the king of heaven , cry aloud , and spare not : shew him thy wounds , thy ulcers , thy poverty thy want , thy necessity , let a greater fervency attend thy prayer for spiritual blessings , than others use in begging for temporal mercies . prayer is the way to be enrich'd with all the treasures of heaven ; seek gods assistance with tears in thine eyes ; remember thy soul is infinitely more precious than thy body : and if a beggar in the street is so earnest with those that pass by to give him something for the relief of his corporal wants , oughtst not thou to be all fire , to procure those blessings which will enrich thy soul for ever ? josephs brethren were pinch'd with famine , because they knew not , that their brother reign'd in aegypt ; why shouldst thou starve christian , when thy elder brother reigns in heaven ; who knows what thou wantest , and is a faithful high priest , and is touch'd with the feeling of thy infirmities , and was in all points tempted , even as thou art . come boldly to the throne of grace , that thou mayst obtain mercy , and find help in the time of need . if god hath done good to others for his servants sake , who have pleased him , what will not god do for thee , for his sons sake , in whom alone he is well pleased ? if god doth so highly esteem the piety of men , that he professes , for my servant jacob's sake , for my servant david's sake i will be kind to such a one ; will he derogate , dost thou think , from the merits and love of his own son ? will he harden his heart , or stop his ears , or turn away his eyes , when thou callest upon him for christs sake , to send down upon thee the day-spring from on high ? christ is the very object of gods delight , nothing is sweet , nothing is pleasing to him , but through , and in christ : what ever is amiable and acceptable in us , it is for christ his sake , that god doth think it so . without light , all colours are invisible , there is no beauty in them , the light shining upon them makes them look lovely and amiable ; without christ nothing would appear pure or lovely , or great , or delightful . he that looks on a green glass , fancies all things he looks upon to be green . god looking upon our holy endeavours in christ jesus , they all appear to him lovely and good , because all that christ did , was good , and infinitely pleasing to him . the world had perish'd ten thousand times , if god had not look'd upon it through his son , and so supported it ; he that looks through a glass upon a stinking carcass afar off , doth not smell the ill scent of it ; so god through christ , looks upon our imperfections , and he smells not the ill savour of our performances . take courage then , and lay hold on the horns of this altar , and if thou knowest not what to say , when thou hast taken a serious view of thy ways , make use of this , or some other form. oh thou who art the father of the spirits of all flesh , the father of lights , with whom there is no variableness , nor shadow of turning ; here lies a poor miserable sinful wretch before thee , not worthy to lift up his eyes and hands to heaven ; i know not where to look for shame and confusion of face , so long have i gone astray from thee , so often have i provoked thee , so often have i slighted thee , so often have i turned thy grace into wantonness , so long have i hunted after broken cisterns , which can hold no water , forsaking the fountain of living water , that thou mayst justly absent thy self from me for ever ; so disingenuously have i dealt with thee , so often have i endeavoured to blind thy all-seeing eye , and to cheat my self , that thou mightst justly cause me to fall a prey to satan , look stern upon me , and charge me , never any more to see thy face . o wretched creature that i am ! who shall deliver me from the body of this death ? oh my lord , how often hast thou darted rays of light into my soul , and the impure fire of my lusts hath prevailed against them ? how often hast thou suggested to my soul , the danger it hath been in , and yet i have not trembled ? how often hast thou stung my heart , prick'd it , and goaded it into serious reflexions ? and how soon hath this vain world taken me off again , and dull'd , and dash'd those considerations ? how often hast thou sent sparks of grace into my soul , while i have done what i could , to smother that holy fire ? how justly mightst thou say , my spirit shall no longer strive with thee . o my god , there is no plague , no punishment that 's threatned in thy law , but i have deserved it , i only stand amazed at thy patience that i have escaped so long , without being consumed , and ruined . wilt thou receive such a prodigal into thy favour ? wilt thou be reconcil'd to so great a rebel ? wilt thou pass by unkindesses of so deep a dye ? are the gates of mercy open yet for so vile a wretch ? doe not i come too late , o my lord , to the throne of grace ? will god be yet intreated for such a poor forlorn creature ? is there yet compassion left for such a poor sinner ? o my god , i question not thy power , but thy will to pity such a traitor as i have been : i know thy mercy is infinite , it would be a disparagement to thy glory and perfection , to deny the exceeding riches of thy grace ; thou couldst not be god , if my sins exceeded thy power to forgive ; but when i reflect on thy threatenings , how justly thou denouncest wrath and indignation against all those , that obstinately prefer their foolish desires , before all the dictates and oracles of thy holy spirit ; o have not i reason to fear , that thou wilt say of me , cut down this barren tree , why doth it cumber the ground ? and yet how free , how full are thy promises to the truly penitent ? how full of sweetness and love are all thy gracious engagements to those that will have no more to doe with idols , that will cleave to thee alone , that will renounce themselves , and follow thee ? o my lord , these thy promises are my refuge , were it not for these , desperation would be my portion . i doe in some measure see my folly ; i see what a gracious , tender , patient , long suffering god , i have offended ; i see how my soul hath leaned on broken reeds , what a sandy foundation i have trusted to , how the world hath beguiled me , how i have shunn'd thy company , been glad when god hath been farthest from my thoughts , rejoyced when i have been least of all reflecting on thy goodness . i have nothing to plead for my self , i have no apology to make , the greatest charity cannot excuse my misdemeanors ; i have had light and darkened it , convictions , and smother'd them , knowledge , and abused it , reason , and perverted it , heard thy word , and scorn'd it , enjoy'd the means of grace , and continu'd blind , and hard under them . thy mercy is my sanctuary , i am weary of my burthen , i loath my transgressions , i am willing to be rid of them , i desire to abhor them ; but though i am thus willing my flesh is weak , my understanding dark , my will dull , my affections to goodness faint , my resolutions in constant . come , o my lord , come down into my soul , come quickly , o thou great preserver of men , teach me to answer all the reasons of flesh and bloud , against a serious conversion ; arm me with arguments to beat down my carnal interest ; furnish me with motives to a truly heavenly life ; motives , which may break through all the devils suggestions ; motives which may invalidate and weaken the prophane motions of my lusts. come down thou sun of righteousness , thou mighty star of jacob , dispel the clouds and mists which are upon my reason ; cleer the eyes of my understanding , and enable me to see the arts of sin , the wiles of the devil , the snares of the world , the stratagems of the flesh , and all the mischief that 's plotted against my soul , by my spiritual enemies . convince me throughly , that to follow thee is my greatest interest , that to resist these enemies , is my greatest safety , that to watch against their charms , is my greatest felicity . o let me apprehend sin , as it is the greatest evil , let it appear very terrible to my mind , represent unto me heaven , and thy love , and all that thou hast done for me , in such lively colours , that neither death nor life , neither good report , nor evil report , may separate me from thy love . o let thy kindness , and the benefits of thy sons death and passion , and resurrection appear to me , in such characters , that i may long to be fill'd with all the fulness of god. thy spirit is perfect light , and there is no darkness with him . o let that glorious light , dissipate that gloominess , those foggs , that confusedness , that is in my intellectual part ; make me conceive clearly , and distinctly what i must do to inherit eternal life , and how i must carry myself to god and man. give me such a sight of thy glory , as may lift me up above the world , and engage me to have my conversation in heaven . bow my will , to conform entirely to thy will ; i would not be mine so much as thine . come lord , and take the government of my soul into thy hand ; i have too long suffer'd my self to be guided by merciless tyrants : art thou not my master , my prince , my father ? thou hast the greatest right to rule me . incline my will unto thy testimonies , and not to covetousness ; when my will would wander from thy precepts , cross it , and put a stop to it , that it may not goe beyond the limits of thy law. o heal my affections , they hanker too much after this earth , o make them in love with heaven , chide them for deserting their highest , and their chiefest good ; let my hatred pitch upon no other object but sin ; let my love be carried out after nothing so much as thee ; and if i love any thing besides , let me love it only for thy sake ; let my hopes be fixed upon immortality , engrosse thou my desires , let me fear none but thee , let my chief delight be in thy ways and ordinances ; strengthen my resolutions ; o deliver me from that fickleness , i have so long been guilty of ; make my purposes firm , let them be as the mountains of god , which can never be moved ; let nothing be able to weaken my good intentions ; give me courage to fight the good fight ; o lord in thy strength i 'll resist , by thy power i will conquer ; my heart hath lock'd the out ; o knock again , and if it will not yield , break open the door , and let all my corruptions vanish at thy presence , o lord , i beg no riches , no honours , no preferments , if i have but food and raiment , i will learn therewith to be contented : it s thy grace i want , establish me with thy free spirit ; give me spiritual wisdom , even that wisdom , which makes me wise unto salvation : thou art nigh unto them that call upon thee , yea unto all such as call upon thee faithfully . o cast me not away from thy presence , i am thine , o save me , order my steps according to thy word ; when i read it , let me read it with that attention , as to observe and take notice of what thou dost command ; when i hear it , let me hear it , as if it were the last time that ever i should hear it : let thy oracles make deeper impressions on me than ever ; dash all those evasions , and excuses i used to alleage , when i have had no mind to obey thee ; let the good motions of thy spirit prevail : o that there should be such difficulty in conquering a poor sinner ! o that god should be forced to carress me to my happiness ! o that heaven should attract me no more ! o that god should need to send out messengers to entreat me to come to the supper of the lamb ! lord , take away this dulness , make me mount up with wings , as eagles ; let me not be able to goe out of thy presence , till i have fully , and unfeignedly resolved , to give my self up to thy service . o jesu , the light of the world who enlightenst every man that comes into the world , where thou dwellest , there mercy dwells ; o dwell in my soul , and mercy , and truth will kiss each other there : teach me to hate my self , not only for the hurt i have done to my self , but for the injuries and indignities i have offer'd thee ; i was a horrid monster , thou by thy death madest me a pleasing spectacle in the sight of heaven ; i lay in the mire and pit , thou didst advance me into thy fathers bosom ; i lay trembling under the jaws of the hellish dragon , thou gavest me a place in the heart of god ; i was unworthy of thy gracious aspect , and thou hast made me capable of being embraced by the great and terrible god ; i lay in a dungeon , thou didst promote me to a throne ; thou hast done that for me , which i durst not have hoped , or wish'd for : it had been enough , to have deliver'd me from hell , but that would not content thee , except i were raised above the heavens , and above angels too : it had been favour enough , when my condition was so desperate , if thou hadst parchas'd for me a suspension , or forbearance of thy fathers anger , but thou didst go further , and didst purchase me a pardon too , and not satisfied with that , thou didst incline thy fathers love to me , and as if that had not been enough , thou didst procure me gifts and blessings too , and not only blessings in general , but the greatest blessing imaginable , even thine own kingdom , and thine own heritage . how unworthy have i lived of this incomprehensible love ? o that i might not be able to reflect upon my life without indignation ! thou art the way , the truth , and the life ; direct me , and i 'll strive to enter in at the strait gate , purify my spirit , wash my soul with thy bloud , that 's the eye-salve which will make me see , that 's the medicine which will cure my blindness : o cleanse me , and i shall be whiter than snow : o thou inexhausted fountain of goodness , let me not goe away dry from thee , let the light of thy countenance always shine about me , and by that light let me discover , not only my grosser sins , but my more secret corruptions . draw me after thee , and i shall run , hide me in thy wounds ; be my advocate , and plead my cause ; thou spreadest open thy arms to all that desire rest ; behold i come , receive me graciously , love me freely , teach me to relye on thee ; my joy , my treasure , my sovereign comfort , cause all the fruits of the spirit to grow in my soul. o help me , or else i perish ; o assist me , or else i faint ; my conscience terrifies me , o do thou speak peace unto it , the roaring lion threatens to devour me , o shew thy gliterring sword , and drive him away . gods anger burns against me , o throw some drops of thy bloud into that fire , and it will goe out . let me be content to sell all for thee , let me not scruple to part , even with the best things i have , for thy service ; set me as a seal upon thy heart , stream down the waters of life upon me , i 'll open my mouth wide , o do thou fill it ; i will live to my self no more , possess all my faculties , and unite them to thee : make me truly acquainted with my self ; let those joys thou hast promised to thy saints , support me in all my tribulations . come , lord jesus , come quickly . o thou blessed and eternal spirit , vouchsafe to breath upon me ; blow upon my garden , that the spices may flow , move powerfully upon my soul , that it may bring forth fruits meet for repentance . let me be truly afraid to resist thy suggestions . sanctify , and give success to all my attempts to make my calling and election sure ; when my stubborn heart would baffile thy designs to save me , let thy grace overcome , and conquer me , represent the love of god to me in that glory , that i may instantly throw down all i have , at the feet of christ ; o let my soul be so dazled with its beams , that i may desire , and breathe after nothing so much , as after a glorious enjoyment of god. break the chains of my sins , command the fetters i have been bound in , to fly asunder ; whatever good thoughts i have of god , increase them ; enlarge my soul , that i may truly delight in thinking of thee ; let me feel the sweetness of holiness ; let me taste those joys which thou dost vouchsafe to those , that improve thy motions ; tempt me by a foretaste of heavens glory , to lay force upon it . give me a glimpse of yonder paradise , that i may not faint in my journey ; give me arguments against my self , that i may be deliver'd from my self . fill all the channels of my soul with thy gifts , while i sojourn here on earth , let my heart be in heaven ; let not self-love in me , hinder me from loving thee ; take my heart away , and give me thy self , be thou my heart , and all my delight , wherever i am , be thou my director , let thy word be my rule , and enable me to live according to that rule . o holy , blessed and glorious trinity , one god , thou immense sea of happiness , make me to know what it is to be one with thee . o thou everlasting goodness , o thou everlasting wisdom , o thou everlasting sweetness , grant i may see thee , seeing , may love thee , loving , may admire thee , admiring , may imitate thee , and imitating thee , may enjoy thee , enjoying thee , may never be separated from thee , but live in thy light , and love , and glory , to all eternity . finis . notes, typically marginal, from the original text notes for div a -e acts . . * aen. sylvius . psal. . . notes for div a -e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hagg. . , . sam. . . * tertullian . apolog. c. . * id. ibid. * tertull. lib ! de patientia . c. . erumpentes bestiolas in eosdem specus & pastus foraminosae carnis ludendo revocibat . notes for div a -e pet. . . matth. . . eph. . notes for div a -e sucton . in calig . notes for div a -e vid. euseb. nierem . de ador . lib. . c. 〈◊〉 & seq .